Osul Din
Osul Din
Osul Din
OF RELIGION
QUESTIONS &
ANSWERS
SADIQUE AL-SAA’DY
TRANSLATED BY
M.A.AL-MALAIKA
The Book identity
Name: the Fundamentals of the Religion, Questions
and Answers.
The author: Sadique Al-Saa’dy
Translator: M.A. Al-Malaika
Publisher: Imam Ali foundation, Qom Iran.
House print: Starah.
Year: 2oo2 A.D. 1423 A.H.
Edition: First edition.
2
3
Address: Imam Ali foundation
Iran, Qom p. o.box 737/ 37185
Fax: 743199
Tel: 743996
E-mail: imamali@refed. Net.
DEDICATION
***********
4
To those who took me in the warmth of the hug, and
nourished me from the nectar of their goodness, and put
upon me their hope in their future.
To my mother and my father, I dedicate the reward of
my first born work aspiring that it will be a treasure,
which serves them in the hereafter whereat neither
progeny nor wealth might help.
1
Hawza: An Islamic institute for dogmatic and theological
study. Translator.
7
{Introduction of the author}
***************************
I have been thinking for along time to write an easy
ideological program, which may assist those who seek
8
it, employing for this purpose easy language and clear
style.
By the grace of Allah I attained my ambition by
writing the book which you are reading at the time
being under the title, “The Origins of Religion,
Questions and Answers”, that could only be done by
the mercy of Allah, when I found wonderful chances
through teaching this material to declare its ambiguities
to others, to answer their questions and to remove their
suspicions.
What I have written in this respect is not a new
invention or a special theory in the theology; it is rather
an effort produced by the brains of so many specialists,
and I had the Honor of putting down their opinions and
ideas in new lingual forms plus a new style.
I look forward to my brothers and reverend
professors anticipating their precious notes so that they
may participate in supporting this project by whatever
is useful and fruitful.
Sadique Al-S’ady
10
them. And a laborious challenge for reasons I prefer not
to mention in this respect!!
I ought to mention here that I have not translated the
verses of the Holy Qur’an which the author has quoted
in his text, refuging to an English translation of the
Holy Qur’an which is done by Mr.M.H.Shakir.
I have no personal acquaintance with the translator,
but as far as I can see, his mother tongue is not Arabic,
so I disagree with him about some translations.
I find it necessary to inform the reader of some
details that he may come across: my references would
be short and informative as much as I can:
* The translator of the Holy Qur’an uses the word
“Apostle” when he means the “Messenger of Allah”;
which is one thing I quite disagree with him about; for
the word “Apostle” means the pupil or follower of a
Prophet rather than the Prophet himself; thus I prefer to
use the word “Messenger of Allah”.
* The translator of the Qur’an uses the expression
“People of the House” referring to the Progeny O
Muhammad [P] that descended from his daughter
Fatimah [P] and her husband Imam Ali [A].
His translation of this expression which is derived
from a verse from the Qur’an is rather problematic; for
it does not signify who are “the people of the House”,
being quite unknown to the western reader.
Yes, I think that the translator refuged to this
expression to rid himself from indulgence in the
elaborate interpretations of the Qur’anic verses that
hold this expression by the various Islamic sects.
* The translator of the Qur’an uses the word “Allah”
as the name of “God” or the “Lord”, avoiding using the
English equivalents, I adopted the same style asserting
that the word :Allah” has no accurate equivalent in
English for lingual and linguistic reasons that concern
the nature of this word in Arabic.
11
* Whenever the title “The Messenger of Allah” is
used without bringing a name before it, it will mean
Prophet Muhammad [P] exclusively.
* The word “Surah” is an Arabic word that means a
certain collection of verses from the Holy Qur’an
entitled with a certain name to distinguish it from
others.
* The “Ka’abah” is the Holy shrine to which all
Muslims turn their faces for prayer, and it is where to
all Muslims pilgrimage. Several narrations relate
various tales about the “Ka’abah”, but all of them
agreed that Ibraheem and his son Ismael built it several
centuries before Islam.
* The lexical meaning of the word prophecy
connotates that it is an infinitive for the adjective
“Prophet”- Yet in some cases I found it more suitable
and meaningful to use the word “Prophethood” to
derive the infinitive.
* The words “Imam” and “Wali” signify almost the
same meaning. Both words have no English
equivalents, thus I used them as they are except by
using Latin letters to write them.
* The “Imam” in the Shiite’s dogma is a leader
among his people, and his “Imamhood” is given to him
by the command of Allah.
* The only acceptable form of greeting in Islam is
“peace be upon you” which is a message of peace to
everybody everywhere.
* The reader will come across the following words
so often, so we had better acquaint him with their
meanings.
(Ibn), (Ben): Two words which mean the “son of”.
(Abu), (Abi): Two words which mean the “father of”.
(Bent), (Ibnet): Two words which mean the
“daughter of”
* The Islamic history relies on the lunar calendar.
12
The Lunar year is 354 days which represents 12
rounds of the moon around the earth. The Arab-
Muslims and all Muslims “in their religious rituals”
recognize the beginning of the Lunar month by seeing
the crescent on its first night.
The names of these months are:
Muharram, Saffar, Rabia’a Al-Awal, Rabia’a Al-
Thani, Jamadi Al-Awal, Jamadi Al-Thani, Rajab,
Shaa’aban, Ramadhan, Shawal, Thi Al-Qui’dah, Thi
Al-Hijah.
After this informative introduction, I find it my duty
to express my gratitude and thank to those who assisted
me, may Allah bless them and grant them the better
hereafter, and Praise and thank be to Allah the Exalted
Gracious be He.
M.A.Al-Malaika
11th of Ramadhan 1418 Hijrah
10th of January 19998 A.D.
13
CHAPTER I
UN ITHEIS
M
14
In the Name of Allah, the Beneficent the
Merciful
********
CHAPTER I
***********
(Researches of Unitheism)
Unitheism
1. St Question:
2. nd Question:
1
The example of the Prophet: the life and speeches of Prophet
Muhammad [P.] Translator.
2
Surah “The Family of Imran”, verse 19.
3
Al-Munjed dictionary page 454.
4
Surah :”The Opening”, verse 4.
5
Al Fadhil Al Mequdad.
16
Nor follow the religion of truth 6
Idiomatically the ward religion means:-
The belief in the Creator of universe, man, and the
teachings and duties that are required for this belief.
Thus, those who do not believe in the creator were
called non-religious.
The item “Islam” on the other hand, means:-
Complete obedience and surrender to the teachings
and prohibitions of the commander with no objection.
Idiomatically, the item “Islam” means the religion
that has been brought by the master of Messengers (P.) 2
regarding that it is the final religion by means of which
belief in Allah has purely elevated, as well as it has
completed regulations and lawful judgments.
Thus this final religion has been named “Islam” for it
is the comprehensive title through which, the will of
heaven has been achieved so as the behavior of people
in surrender and obedience to Allah the Almighty.
For the reasons mentioned above no other religion is
accepted from the people:
3rd Question:
6
Surah Repentance, Verse 29.
2
An abbreviation of (Peace be on him and his descendants)
3
Surah “The Family of Imaran” Verse 85.
17
* The reliable proof which Alkallam specialists give
in this regard is the reason of man, for it necessitates
avoiding probable harm and paying thanks to the
donator at the same time.
Explaining this:-
Along history some individuals emerged from within
the people maintaining good behavior and honesty of
speech; claiming at the same time that they are the
Messengers of Allah to guide rightly the people of the
earth. They foretold the people about so many things
among which are; to God people will return, and to
Him will be the end of every thing, else more, He will
judge the deeds of the people, regardless that they are
small or big, even if these deeds were as small as a
particle in heaven or earth. Being so, would it not be
reasonable to avoid disobeying the orders and
prohibitions issued by that power which they called
Allah the Exalted blessed be He?
For if this prophecy- Whatever the probability might
be- proved correct; man must be careful in inspecting
the right or –God forbid- the falsehood of it.
The probability here- whatever tiny and unexpected
may be- will be very dangerous, i.e. the horrible eternal
torment that awaits the nonbelievers and the
disobedients, thus described by the prophets.
In this regard, reason and reasonable people blame
whoever behaves without caution overlooking inquiry
and inspecting what the prophets told.
How could it be hat man would ignore such an
important matter even though some decent good
righteous people warned him a forehand? On the other
hand, if a man is told by some youngsters that there are
some bandits in his way, he no doubt will be careful in
his way.
4th Question:
1
Surah “Ibrahim) Verse 34.
2
Surah “The Beneficent” Verse 60.
3
Droos Fi Alaqeeda Al Islamiah Vol.1, Page 27.
19
Although modern man has stridden forward fulfilling
great achievements in fields of science and technology,
yet he has retreated along way backward leaving
behind him the gifts of heaven in spite of what it
contains of good moralities, proper behavior, straight
system of living and whatever might bring happiness to
mankind.
The suffering humanity has experienced social
earthly regimes anticipating that it will attain its utopia
through showing commitment and allegiance to those
regimes but the result turned more horrible and worser
than before; so man added loses and destruction to
himself, here appears the importance of the school of
prophets and their role in reforming people leading
them towards virtue and ideal superior moralities,
creation of a social system that will adopt the
reformation of man’s life be it mundane or in the
hereafter. This can not be attained but through forming
a proper ideological structure for the people on which
they may rely-as a solid and cohesive base- when the
time comes to exert efforts and labor; so fortitude will
substitute indecision, power will substitute frailty,
victory will do for retreat.
5th Question:
1
Surah “The Cow” Verse 138.
20
Allah Blessed be He; man’s ego will answer very
clearly that behind the world and the universe stands a
masterful creator; this intrinsic feeling which emerges
from the instinctive idiosyncrasy, I, e (nature) of man
has its value, for it is original and it extends deep into
history when man used to live primitively on earth.
This feeling has never been conditional to a definite era
of time nor was it subject to teaching and learning.
Yes, it is true it was diminishing now and then for
some reasons but soon it would flare more clearly to
occupy a space from the interests of people and their
sufferings.
1
Surah “The Romans” Verse 30.
21
sun, others worshipped the moon, others worshipped
idols like Allat, Al’uzza, and Hubbel 1…etc.
While others traced the way of success choosing to
worship Allah the only one and the Conqueror.
6th Question:
Then evil was the end of those who did evil, because they
rejected the communications of Allah and used to
mock them 3
2-The whole potency of the Exalted every where and
any time became a reason for suspecting His being-
Blessed be He- For Allah is not preceded by
nothingness so that we may imagine and figure out
clearly His being. We recognize the smell because it
was nothing then it was brought to being; but when this
smell overcomes the smelling sense thoroughly it
becomes difficult for man to recognize and feel.
1
Names of idols which Arabs used to worship before Isam,
Translator.
2
Referr to the book (Reasons for Matterial Inclinations) in
Persian, written by martyr Muttahari for further information.
3
Surah (The Romans) Verse 10.
22
This is opposite to the night and the day, for we
realize their being because they follow each other, i, e
the appearance of the night after its nonbeing and the
appearance of the day after its nonbeing became reason
to realize their existence; for if all of our time was
night, or all of our time was day; it would have been
very difficult to realize the real meaning of night and
day.
As long as the existence of Allah the Exalted is
eternal and nonfinal; i, e He was neither preceded by
nothingness nor followed by it; therefore this became a
reason for the ambiguity of His existence in the mind of
man.
3-Man’s sense of the material and the sensate is more
than his sense of the nonsensate: whereat Allah is
abstract and nonsensate therefore His existence to the
human mind became unfamiliar and ambiguous;
therefore teachers and professors make use of
explanatory questions to bring closer to the imagination
of the students whatever is difficult to imagine.
4- The availability of atheistic theories and trends
that deny the existence of Allah which used to arouse
questions and suspicions concerning the existence of
Allah.
These trends and theories employ the most foxy
ways and methods to arouse doubt in Allah and denial
of His being in the minds of people.
5-There is a psychological factor behind this
phenomenon which is the instinctive bohemian
tendency of man to be loose and to get rid of the moral
code and the religious commitments. In order to justify
this tendency he had to deny and suspect the idea of
Allah, Blessed be He.
23
Does man think that we shall not gather his bones? Yea!
We are able to make complete his very fingertips Nay!
Man desires to give the lie to what is before him. 1
7th Question:
8th Question:
How shall we believe in God whose existence is not
proved by way of our five senses?
10th Question:
27
For what reason do we call Allah the Exalted an
essential existence and other creatures (possible
existence) and the assumed companion for Allah as
being (impossible existence)?
Created
A B
1
Shareh Albab Alhadiadhar.
29
Created
This precisely means that A created B and
everything that B created and one of those created by B
is A, so A must have created himself; and so is B; for
B has created A and everything that A created and one
of those created by A is B, so B must have created
himself.
As you can see it is impossible.
Explanation by an example:-
If we assume that there are two runners ready to race,
and each one of them conditioned his start to the other’s
start, the final result at the end is that there will be no
race between them.
Or, let us suppose that there is a man with a
document that needs the signature of two men who
work in an office; the first of them refused to sign
suspending his signature on that of the second one;
when the document holder went to the second to get his
signature, the second too, refused to sign insisting that
the first official should sign first and so on and so forth;
the result was that this poor man would leave the office
without getting the signature.
Now if we take the continual succession, let us
assume that:
A has been created by B who has been created by C
who has been created by D who has been created by E
who has been created…up to infinity.
This means that any individual from these letters will
never come to existence because they never stop at a
certain letter to determine the start line of creation, and
be the reason behind creating the letter attached to it.
Explaining this by an example:-
Suppose we have a countless group of runners
intending to participate in a running race; when the start
shoot was declared none of them ran, when the first one
of them was asked, he answered that “I shall not start
30
running unless the second runner starts, when the
second one was asked, he answered that he would not
start running unless the third runner starts running and
so on and so forth; the final result of all this dilemma is
that the race will not take place at all for everybody
conditions his movement according to the other, and the
chain is endless and open by the continuation of their
dependence on each other.
The same case will recur in the previous example of
the document holder who wanted to sign his document
by one official among a countless group of officials, but
the first official refused to sign conditioning his action
to the signature of the second official, the second
referred him to the third and so on and so forth.
As long as the number of officials is countless and
endless, the document will never be signed.
The same meaning can be driven if we assumed a
creator for Allah who has made Him. Either the creator
of Allah is one of Allah’s creatures, it will be a clear
nonsensical sequential dependence; or the creator of
Allah might be created by somebody else, and for this
creature in turn there is another creator and so on…to
infinity; this will be the same continual succession
which we proved its nonsense, for-as we have declared
before- the assumption of sequential dependence and
continual succession will be the reason for the
nonexistence of even one god from these gods, still
more, even the creatures which we assumed their
existence at the beginning of our research and about
whose creator we were investigating will be impossible
to be assumed, for the possibility of their cause owing
to the nature of the sequential dependence and
continual succession assumption.
We have no way to get rid of this problematic
dilemma but in assuming that Allah the Exalted Blessed
be He, is the creator of the universe, and He Himself is
31
self-sufficient and He does not need a cause that may
give Him His existence.
You may say: Does not this mean sequential
dependence? For this opinion necessitates that Allah
had made Himself, which is nonsense!!
The answer is:
This meaning may come true if Allah was
insufficient and poor in His existence, or there was a
start point from which He started. But we have already
said and proved that Allah is self sufficient meaning
that He in no time was in need of existence, or He was
at a certain time nothing so that might need somebody
to give Him sufficiency or to get Him out from the zone
of nothingness to the zone of existence. Thus, Allah
must not be described as a (creature) or a (case) or a
(made) so that we might look for his creator, cause, and
maker, or may say that He had created Himself thereby.
12th Question:
Why do we not assume that the matter of universe
is eternal with no beginning, so we may not fall in the
maze of looking for its creator thence we would fall in
the trap of sequential dependence and continual
succession mentioned above?
32
On the other side all scientific achievements and
research conclusions which the specialists and
scientists reached assure that matter has been brought
into existence and it has a start point from which it
emerged.
It has been inferred by Frank Allen, professor of
social physics that different parts of the world tend to
reach equality in temperature; at the time that the parts
with more heat lose some of their heat to equal other
parts’ temperature. This has been mentioned in the
second origin of the origins of (Thermodynamics)
which is named (entropy) or (diminution).
We conclude therefore that if matter has been eternal,
its temperature would have been equal, and as long as
the case had not been like that, and matter is still
waiting for a fixed day, so matter is made and borne (i,
e new) and never old (eternal). 1
13th Question:
1
Surah “The Family of Imran” verse 195.
2
Behar Al-Anwar vil. 69 page 349, chapter 38.
3
Surah (The Originator) verse 28.
4
Surah (The Family of Imran) verse 7.
34
Allah will exalt those of you who believe, and those
who are given knowledge, in high degrees 5
On the other hand the ignorants were blamed, and
ignorance was considered the reason for their deviation
and delusion.
5
Surah (The pleading One) verse 11.
2
Surah (The Spoils of War) verse 22.
35
the right way; hence he worships gods other than Allah
the One and Everliving.
No doubt that the majority of people are committed
to a godly religion for fear of hell and in hope of
paradise; but this kind of fear is different from the kind
which (Russell) mentioned in his theory, for it is fright
from the hell of Allah, rather than from the natural
phenomena, in addition to the anticipation of the
paradise of Allah. Therefore there is no problem as long
as the frightened and the anticipating get the proof that
Allah does exist.
Thus fear of hell and anticipation of heaven rises
from an understanding and consciousness because it is
part of the belief in Allah the Exalted.
This is very similar to the patient who refuges to a
physician for fear of illness and in anticipation of
recovery whence the benefits of safety and
disadvantages of illness and the efficiency of the
physician have been proved to him.
The story of religion with the oppressors is needless
to say. History in addition to the Holy Qur’an are
witnesses for what we say, for the (Book) held the
slogan:
1
Surah (Hud) verse 113.
36
connected to the circumstances and complications that
have drawn a suspicious mask on some phase of
history, which-in turn- threw their shadows on the
original line of Islam, and which Islam disavows
strongly.
Yes, what (Russell) and others mentioned might
prove realistic in some primitive societies and
communities, but it is quite alien to the general
impression of our Islamic society, as well as what our
Islamic thought and ideology have been propagating.
14th Question:
What is the meaning of the famous saying (He who
knows himself knows his God)? 1
1
Behar Al-Anwar vol.2, page 32, tale22, chapter 9.
37
“Do not be ignorant of yourself, for that who does not
know himself, does not know anything”
1
Surah (The Banishment) verse 22.
38
And they ask you about the soul, say: The soul is one
of the commands of my Lord, and you are not given
ought of knowledge but a little. 2
So; if it is difficult to realize the core of one creature
of Allah’s creatures-I-e the soul-, it would be more
difficult to realize the core of Allah the Exalted who is
the creator and the founder of the soul.
15th Question:
2
Surah (The Israelites) 85.
39
Furthermore, we had already proved that the Exalted
is an essential existence which means conclusively that
He is an essential existence in every-thing that is
related to Him, in one of which is His honesty in what
he says; for if we assume that Allah in what He told His
prophets was lying, then this would necessitate that He
is deficient, which in turn contradicts His being an
“essential” existence.
This is on one hand, and on the other hand all
prophets had foretold the oneness of Allah; for if there
had been other gods they would have sent their
messengers to prove the falsehood of what had claimed.
Hence came the will of Imam Ali to his son Al-Hassan
“peace be upon them” signifying what we have
mentioned:
1
Behar Al-Anwar- volume 4, page 317, tale 42 chapter 4.
40
Here is a note that deserves mentioning:
If the God is a real God He must be able to provide
the capabilities for survival and its continuation, in
addition to his potency for creation innovation and
bestowing existence to his creatures; if His potency is
only bounded to the innovation and the creation from
nothingness without exceeding to all process of
supplying elements of survival and continuation, is like
the trees that He brings to life; but He is not capable of
providing them with water, fertile soil, proper air, these
will then turn into dry stiff pieces of wood that are
blown away by the wind, and they will not survive
because their God has no authority on the air, dust, soil,
and water to satisfy the trees’ need.
We shall reach to the same conclusion even if we
suppose that His dominance extends to the air, soil, and
water; still more He will lack the sun ray by means of
which photosynthesis in plants is achieved so that the
plant can supply its foodstuff.
Even if the dominance of this God extends to include
the sun this will not put an end to the problem; for the
sun and the earth, and all the solar system are linked by
a universal regime and a cosmic equation that very
minutely determine the orbit of every planet. But for
this system, stars and planets will collide with each
other and life and continuation will come to a halt.
1
Surah “Ya Seen” verse 40.
41
The real God must be immune from any defect and
deficiency, otherwise, this contradicts His being an
essential existence and self sufficient; as long as He
Himself needs another one to satisfy his need and to
answer for His deficiency so His name should be
enlisted among the creatures in stead of considering
Him a real God and creator.
As to what have been mentioned above it became
clear that:
Assuming several gods for the universe will lead to
its corruption and destruction; to this the gracious verse
referred in a very solemn and comprehensive
expression:
1- Unitheism of self:
This means that Allah is one in His self, for His
being is a “Whole” that is not compounded of parts;
Surah “The Prophets” verse 22.
1
their hearts after treding Allah’s way; hence they only depend on
their mystic trances to know Him through pure love. Translator.
42
and there is no existence for God away from His
Holy self.
2- Unitheism of Qualities:
This means that the qualities of Allah are not
different from His self (i. e He has a being in addition
to the qualities of this being), as it is familiar with all
creatures whereat, if we want to create an image or add
a color to something, we have to bring that thing into
existence first, then we add to it the details of design or
the wanted color, here there is dualism in our action;
while the qualities of Allah are not as such; for His self
is His qualities and his qualities are identical to His
self.
Imam Ali [P] said:
1
The “Nahj Al-Balagha” by Imam Ali [P] First speech.
2
Ashaera: A dogmatic Moslem sect. Translator.
3
Al-Luma’a, page 30. Al-Ebann’e- page 108. Consider their
texts for further information.
43
from His being, rather, reason derived and imagined it
to be part of Allah’s nonfinite perfection.
3- Unitheism of Actions:
This means that Allah in His actions does not need a
supporter and an assistant.
Unitheism according to the idiom of the Gnostic
people is something else; for they start classifying the
kinds of unitheism following an opposite order to that
of the philosophers.
They follow the knowledge of their hearts, which is
attained through rituals of worship and adoration; by
means of this knowledge they regard Unitheism of
Actions as the first step for man in the march of
Gnostic people, then he climbs to reach the second
stage which is represented in recognizing Allah’s
Oneness in His qualities. The last stage which the
knowledgeable reaches in his march towards knowing
Allah in His self.
To them Unitheism of actions means attributing all
actions of the existents and creatures to Allah; for all
causes, reasons, movements, and deeds that are done by
these creatures are resulted from Allah’s actions; like
the pen in the hand of the writer, the one who moves
the pen really is the writer not the pen itself.
According to them this knowledge has not been
attained by reason through meditations rather it is
realized by the purity of the souls which has been
crystallized by the light that Allah inspired in the
hearts.
Unitheism of the qualities of Allah according to them
means attributing all qualities of perfection to Allah;
what the others carry of these qualities are only part of
His manifestations.
Unitheism of self, to them, is the last stage the
Gnostic may reach in his trip towards Allah; thence he
can behold the real existence characterized in the real
44
being of Allah, all other things are only reflections and
shadows for His most Holy existence.
Existence- whatever multiple may be- is only similar
to a single light reflected by so many mirrors, so the
light looks multiple although it is only one reality:
Allah is the light of the heavens and the earth 1
Then, and only then, what the knowledgeable claims
of seeing Allah in everything can be accepted.
It has been mentioned in some narratives that
“Salman Al-Farsi”2 reached a high degree of closeness
to Allah whereas he did not show his insight and
private world to the closest people to him, for he knew
it will bring trouble to him.
Ali the son of Al-Hussein 3said:
If Abou Thar 4knew what is inside Salman’s heart, he
would have killed him. 5
Here under are the ranks of unitheism:
1- Unitheism of the essential existence of Allah:
Which means that His existence is subjective
unlike other existents whose existence relies on
other existents.
2- The unitheism of creation:
It is the belief that creation and making are inspired
by Allah not by any one else, unless Allah gives
permission of making and creation to somebody else
as it happened to Jesus the son of Mary (Peace be
upon them). Such a case is not problematic, because
it is conditioned by Allah, for Jesus [P] would not
1
Surah “The light” verse 35.
2
Salman Al-Farsi: an apostle of the prophet [P] and later of
Imam Ali [P]. Translator.
3
Ali the son of Al-Hussein is the fourth Apostolic Imam.
Translator.
4
Abou Thar, one of the apostles of the prophet [P] who was
extremely dedicated to the prophet and his progeny. Translator.
5
Behar Al-Anwar volume 2 page 190, tale 25, chapter 26.
45
have the ability to create and make unless the
Exalted had permitted that.
3- Unitheism of godhood in the formative
arrangement:
Which means that Allah takes care to administrate
the affairs of the universe with all that it contains
including man even after creating him for the universe
needs Allah’s supervision to direct its existence and
guarantees its continuation.
4- Unitheism of legislative god hood:
This rank of unitheism is necessitated by unitheism
of creation, and unitheism of formative god hood. Allah
is our creator who has favored us with the grace of
perminancy, so it is wrong to derive our laws and
legislation from somebody other than Him ignoring His
teachings; He is the creator of man and He best knows
the needs of his happiness and evolution.
5- Unitheism of god hood and adorability:
He is the Only God and the Only Adorable for He is
the one who brought us to existence, the guardian of
our grace, and the owner of our destiny.
Man through worshipping Him declares that he is in
the grip of his adorable and that he belongs to Him; no
other power deserves that but Allah who created us and
owns our souls.
6- Unitheism of assistance requirement:
Requiring assistance is limited to Allah the Exalted,
nobody participates Him in this requirement, for He
owns all favors and the life of people; and bestowal that
is donated to any body else will return to Him the
Exalted; this is the meaning of reading the verse:
Thee do we serve and Thee do we beseech for help 1
Bringing forward the word “Thee” and introducing it
before the verb (serve) connotates that the demand here
1
Surah “The Opening” vese 5.
46
is limited to Allah, as it has been emphasized by
language books.
7- Unitheism of fear:
As long as nothing affects existence but Allah, so
there is no reason that pushes the believer to fear
anybody but Allah, for anybody below Him is no more
than a method to do things.
But do not fear them, and fear Me if you are
believers1
8- Unitheism of hope and pleading:
We do not plead or ask favor from anybody who is
less than Allah in grace.
9- Unitheism of love:
A lover loves somebody because he thinks that his
beloved owns such qualities of beauty, perfection, or
god characteristics for which he deserves love and
adoration; and no doubt Allah is the resource of every
perfection, including His beauty; and any other beauty
or perfection except His, is only mundane and
metaphorical. The originality of beauty and perfection
is a subjective quality for Allah alone and nobody
shares anything with Him:
17th Question:
1
(In the shadows of Qur’an) Saeed Kuttub volume 5. Page
436.
2(th
Century Encyclopedia), Farid Wajdee, the Trinity, volume 4,
page 225.
50
People, who proclaim so, miss the fact that the
multiple reflections in the mirrors do not represent the
man himself; rather they are only revealing him no
more.
It is clear that such justifications like the mentioned
above are only proofs that convince naïve kids.
I do not understand why Christians think that
considering Master Jesus [P] a servant of God would
belittle him, although Master Jesus himself was well
known for his prayer and worship to Allah the Exalted.
1
Surah “Women” verse 175.
2
This is the plea of Imam Ali Ben Al-Husain in his argument
with the Christian as mentioned (Al-Mnaquib) for Ibn Shehr
Ashoob. Volume 4, page 352.
3
Surah “Women” verse 171.
51
If this verse proves that Jesus is a part of Allah’s self
the Exalted; the word (form) in the following verse:
1
Nahj Al-Balagha- Wisdom, page 117.
2
Surah “The Rock” verse 9.
3
Surah “The Opening” verse 5.
54
And I have not created the Jinn and the men except
that they should serve Me. 1
In the (prayer of Kumail) which Ali [P] dictated:
(O God I ask you by Your Mercy which contained
everything) 2
19th Question:
1
Surah “The Scatterers” verse 50.
2
Mafateeh Al-Janan- prayer of Kumail.
3
Srah “The Believers” verse 14.
55
creator is Allah and no one else, thus He is the best of
the creators. 4
4
We refer you to the book (God and the Belief), page 40-41,
persian, and the book (Almeezan).
56
any thing that may attribute deficiency to Allah,
Exalted be He from that.
According to this classification, the first group were
called (the Positive Qualities), or (Qualities of
Perfection) or (Best Names), while the opposite group
are called (Negative Qualities) and (Glorification
Qualities).
The positive qualities are also called (subjective
Qualities) or (Active Qualities).
The Subjective Qualities are concepts derived from
the Divine self because they contain a form among
forms of perfection, like life, potency, and knowledge.
(Active Qualities) are concepts derived from the kind
of relationship and connection between Allah the
Exalted and his creatures like calling Him (the
Bestower).
The major difference between qualities of action and
subjective qualities is:
The godly being approves the subjective qualities,
while the qualities of action express a kind of a
relationship between Allah the Exalted and his
creatures; so the Divine self and the creatures form both
sides of the equation, like describing the Exalted of
being (The Bestower, The Creator…etc); so the creator
and the creature and the proportion existed between
them must be realized, thence it will be correct to call
the Exalted (Creator), this is very unlike the subjective
qualities, for if we take the quality of life for instance
and try to give it to Allah it does not demand more than
the godly being as a resource to drive that quality, we
do not need another side that enables the mind to derive
it.
At the time we investigate the qualities of Allah the
Exalted, we emphasize too that as much as we go into
research and investigation into the Holy Qualities of
Allah we can not reach to detailed knowledge of them;
any attempt from this kind will- no doubt- meet failure
57
for it is an attempt to know the nature of he absolute,
infinite being of Allah which is impossible even to the
prophets and the guardians; for how could a limited
creature realize something that is infinite and absolute.
Yes, we can prove a quality in a general way without
getting into details, we might say- for example- that
Allah is knowledgeable and His knowledge is
nonfinite; He is Whole potent and His potency is
nonfinite…etc; such a quantity to prove the qualities by
means of reason is possible and attainable because it
does not put limits to His knowledge or His potency,
rather this thesis proves the existence of nonfinite
knowledge and unlimited potency.
Even the narrations that are narrated by (the people
of the House) 1which speak about the qualities of Allah
would not exceed these limits thus the aim of some
tales becomes clear; it is prohibiting people to
investigate the self of Allah, because such a research
will lead the researcher to nowhere and delude him
forever.
21st Question:
22nd. Question:
23rd. Question:
1
Behar Al-Anwar- volume 4, page 69, tale 15, chapter 1.
2
Surah (The Cow) verse 233.
63
change their own condition; and because Allah is
Hearing, Knowing; 3
24th Question:
25th Question:
3
Surah (The Spoils of War) verse 53.
64
communicate with; hence describing Him as a
(Speaker) means that He can bring words into
existence, but the speech itself is only a creation of his
creations. This is the only reasonable interpretation of
the gracious verse:
1
Surah (Women) verse 164.
2
Translator note. Islamic ideology is built on the assumption
that Allah is the Only Old; any thing beside him is new, of course
this includes His speech and words for they are His own
creation.
3
Surah (The prophets) verse 2.
4
Surah (The Rock)verse 9.
5
Srah (The Embellishment) verse 44.
65
whereas it becomes new if it is meant to describe the
sounds which Allah brings into existence through His
speech to the creatures, for these sounds are His
creation.
This conclusion compromises the old dispute
between (Al-Ashera) and (Al-Muttazela) 1 about the
speech of Allah and whether it is old or new for the
purpose of which great bloodshed and killings took
place without any result or a justification.
26th Question:
1
Tow old Islamic sects that no more exist. Translator.
66
contradicting opposites together or lifting them
together, this in itself is impossible and it has nothing to
do with anything else.
Example: If a teacher asks his pupil to make 2x2=5,
his request will be completely improper, for however
the pupil thinks or tries, he will not get this result and
the reason for this is not his incapability and dullness,
rather because it is rationally impossible and does not
concern the potency of any potent however it might be.
After this it becomes clear that Allah’s potency does
not concern things that are themselves rationally
impossible. Imam Ali [P] once had been asked about
the potency of Allah to make something impossible;
“Can your God put the world in an egg without making
the world small or the egg big?”
Imam Ali [P] answered:
(Allah, Glorified and Exalted be He is not attributed
to incompetence; the thing you asked is not possible) 1
Hence there will be no place to ask questions like:
A- Can Allah create another god to share with
him His sovereignty?
B- Can Allah create a rock which He will not be
able to move from its place?
C- Can Allah insert the camel into the
needle eye?
We attract the attention of our brilliant reader to the
question that had been addressed to Imam Redha [P]:
(Can your God put heaven and earth in an egg?)
The Imam [P] answered 2:
(Yes, He can put them even in something smaller
than an egg; as a matter of fact, He had put them in
your eye which is smaller than an egg, so when you
open it you can see heaven, earth, and what is between
1
Behar Al-Anwar volume 4, page 143 tale 10, chapter 4.
2
Imam Ali Al-Ridha – the eighth Imam of the twelve opostlic
Imams. Translator.
67
them, he might have blinded you about them if he
wanted) 3
The Imam’s answer here can be considered a
deterring reply, for he wanted to silence the inquisitor
and to deter him from suspecting the potency of Allah
the Exalted. A clear answer might have perplexed the
inquisitor’s mind then might have become reason for
his delusion and deviation instead of teaching and
converting him.
The Imam’s reply might mean that an egg can
contain the world either by making he size of the world
the same size of the egg or vice-versa, thence a hen egg
may contain the world.
Once again we assert that the potency of Allah can
be recognized in the normal impossibility, for the
Exalted can arrange the circumstances and the
conditions needed to achieve the impossible whatever
and however they might be.
The case differs in relation to the rational impossible,
for it is unable to exist or to be made by itself; Allah’s
potency has nothing to do with it.
27th Question:
Can we give Allah names that have not been
mentioned in the Holy Qur’an or referred to by the
gracious Prophet [P] or by the twelve apostolic Imams
[P]?
3
Tawheed Al-Sadoque page 130.
68
fit for ourselves- but we should cancel first any quality
of deficiency or defect it may contain before we
attribute it to Him.
But, in general, it is better to avoid indulgence in this
topic, especially to the people who are not religiously
knowledgeable. We may stick to using the names that
are familiar and well known. What has been said about
the verse:
1
Surah (The Originator) verse 15.
2
Surah (The Bursting Asunder) verse 6.
70
Man’s tendency towards perfection is the peak of this
march towards absolute perfection. All people –with no
exception- like and seek the beauty of things, trying by
all means and ways to attain it.
He, who seeks the truth looks for knowledge, and he,
who seeks wealth looks for money, and that who seeks
beauty, his soul will tend for the beauty of nature and
the attractive forms in it, and that who seeks goodness,
his soul will tend to everything that is good to inhale it
and characterize it in his manners and conduct. All
those, return to one axis and one common factor, which
is none but Allah the Exalted; for He is the resource of
every perfection, hence you find that even the
materialists tend-by their nature- to absolute perfection
which is Allah the Exalted whereat they do not feel it,
for this reason they try to prove that the ultimate matter
of the universe is old, not invented; for their nature
dictates their submission to the existence of an absolute
Being that is infinite, but alas they deviate from the
right and surrender to passion, so Allah misleads them.
The result is that man is created for perfection and to
attain the highest ranks of superiority, this can never be
achieved but through maintaining the morality of Allah
and the submission to His orders and prohibitions, so
that man’s conduct will be a Pegasus that will take him
to the highest and most superior ranks. Thus we find
that the Holy Qur’an draws the aim for which man is
created, being noting but worship:
And I have not created the jinn and the men except
that they should serve Me.1
Worship is the clearest feature of obedience and
submission to Allah, the servant wants to declare
through showing allegiance to his sire that he- with all
his belongings- is a property to his Master.
1
Surah (The Scatterers) verse 56.
71
If the concept of servitude is attained, the
commitment to what the Adorable requires from us,
will- no doubt- be attained.
On the other hand, servitude to Allah loses its
meaning and connotation if it is accompanied by
rebellion and disobedience to what the adorable
requires from his servant; hence the holy Qur’an
emphasizes that the prayer- which is the clearest form
of worshipping Allah the Exalted- deters man from
indecency and evil.
Surely prayer keeps (one) away from indecency and
evil, and certainly the remembrance of Allah is the
greatest, and Allah knows what you do.1
According to this we can put every activity that we
practice in our everyday life under the title worship,
even if it is as simple as lifting a stone from the way of
pedestrians if we mean by it approaching Allah the
Exalted.
What has been said that the aim of creating man is,
settling social justice on the evidence that all prophets
came only to achieve this purpose as has been
mentioned in the gracious verse:
1
Surah (The Spider) verse 45.
2
Surah (The Iron) 25.
72
Under this title, purification, education and morality
that the prophets proclaimed, those are no more than
canals that lead us to the spring of glory, to Allah, so
that we may worship Him the proper worshipping.
We emphasize once again that Allah’s worshipping
means approaching the Exalted, and getting part of His
qualities and perfection in an amount that our
allegiance and obedience qualify us for Him, so we
shall attain the whole grace and good; for all the grace,
the good and perfection belongs to Him 1:
Surely I have turned myself, being upright, wholly
to Him who originated the heavens and the earth, and
I am not of the polytheists. 2
Say; surely my prayer and my sacrifice and my life
and my death are “all” for Allah, the Lord of the
worlds; 3
No doubt every existent has his own aim for which
he has been found and which represents his perfection.
An apple tree has been made to give fruit. The stages
between its prime and its death, including its greening
and following are not the ultimate aim for it, if this tree
did not fruit for an illness or so, it would lose its aim,
rather its existence would be harmful for the negative
effect it inflicts on other trees.
So is man; he is found to reach a super intention that
represents his perfection; this intention –according to
what has been narrated to us by the prophecy mouth-
piece and (the progeny of Muhammad) [P.]- is the
approach to Allah the Exalted; for approaching Him
means attaining all the beauty and perfection that is
situated in the self of God the Exalted.
Whatever man does between his prime and his death
is futile unless it is connected to what is afore it and
1
But they are transitional goals and an introdution for bearing
fruit which is its ultimate aim.
2
Surah (The Cattle) verse 79.
3
Surah (The Cattle) verse 162.
73
what is after it until he reaches the last of all
destinations, which is none but approaching Allah the
Exalted. 1
O man! Surely you must strive (to attain) to your
Lord, a hard striving until you meet Him. 2
CHAPTER
II
1
We refer you to (lectures in Islamic Ideology) volume 3.
2
Surah (The Bursting Asunder) verse 6.
74
JUSTICE
29th Question:
30th Question:
1
Surah (The Prophets) verse 23.
2
Refer to (Usool Al- Fequh) volume 1. Muhammad Al-
Mudhaffar.
3
Refer to (Al- Kaffi), volume 1 page 25.
78
Himself forsaking-meanwhile-doing the just and the
good towards which He had directed us.
Surely Allah enjoins the doing of justice and the
doing of good (to others) and the giving to the
kindred, and He forbids indecency and evil and
rebellion; He admonishes you that you may be
mindful.1
Imam Sadiq [p] said:
31st Question:
80
No doubt there is some reason in Allah’s affairs and
deeds. We might consider some act wicked while in
reality it is good and has a special grace from the
Exalted; as the way it happened to (Moses) and his
ostensible judgment of three situations done by Al-
Khedher [p] who was a faithful servant of Allah, thus,
Moses in every situation declared an objection; finally
he discovered the real reason for those behaviors.
B- Allah established the whole existence on the
discipline of (causes and results, hence He made a
cause for everything.
No doubt that establishing the universal system on
such a discipline has a great advantage that will exceed
the interest overlooking of it for a partial interest. An
instance for this may help us to understand it; suppose a
big stone is about to fall on the head of somebody, the
decline of it is delayed so the man concerned avoided
death or any other harm.
Yes, the unseen Hand may master the universal
system if there is a great interest behind it, and in very
exceptional cases, the way Allah the Exalted supported
the Moslems in the battle of (Bader)1 by invisible
soldiers when Moslems were in urgent need for this
support by means of which they might have
strengthened their existence in their prime round with
the polytheists.
Surveying what have been said up to now, the causes
and effects must take place with no interference or
impediment.
If a baby is born deformed, his deformity ought to
have a certain cause, such as that the mother-for
example-had been taking a certain kind of a drug
during her pregnancy which inflected harm on the
embryo; or for any other natural cause.
1
Bader; the first battle that took place between the Moslems
and the polytheists. Translator.
81
There are some sins because of which the sinners
themselves will suffer, thus they themselves will bear
the responsibility of their sins:
This is for what your own hands have sent before and
because Allah is not in the least unjust to the
servants.1
In reference manifesting that there are sins and
disobediences which necessitate certain kinds of
punishments:
32nd Question:
34th Question:
1
refer to (Destiny) J’afar Subhani.
86
thought particularly, for its vital importance in their life
and their fate.
This quest was never outside the interests of the
gracious prophet [P] and the Progeny of Muhammad
[P], rather they had tackled it thoroughly, teaching their
apostles its symbol and whereases.
The Prophet [P] said:
(Five men will never be answered: one of them is a
man who passed under a leaning wall, knowing that it
will fall on him, yet he did not move fast until it fell
on him...) 1
It has been narrated that Imam Ali [P] avoided
walking under a leaning wall, preferring to walk under
another wall whereat he was asked:
O! Ameer Al-Mumeneen; do you run away from the
destiny of Allah?
He said:
(I run away from the destiny of Allah to the destiny of
Allah glorious be He)
Destiny as a dogma used to be one of the beliefs of
the polytheists before Islam, but it used to assume
determinism, negating man’s freedom of choice. The
causes of this dogma- in the way we described- were
purely religious:
Those who are polytheists will say, If Allah had
pleased we would not have associated (aught with
Him) 2
In the same verse the Holy Qur’an replies to them:
Even so did those before them reject until they tasted
Our punishment, say: have you any knowledge with
you so you should bring it forth to us? You only
follow a conjecture and you only tell lies. 3
1
(Al-Tawheed) Al-Sadooque page 349.
2
Surah (The Cattle) verse 148.
3
Ibid.
87
And they say: If the Beneficent God had pleased, we
should never have worshipped them. They have no
knowledge of this; they only lie. 1
After the coming of Islam, some people-including of
which-(Beni-Umia) 2 interpreted the destiny dogma by
terms of confiscating people’s option; their aim from
such a misleading interpretation was never religious;
rather it was motivated by purely mean political
designs.
History registered a situation between (Mu’awia) 3
and (Abdullah Ben Omar) in which he emphasized his
interpretation of destiny related to obligation and
negating any freedom of choice; he defended his son
Yazeed saying:
(Yazeed’s command is a part of the destiny of Allah,
the servants have no choice, they have to obey). 4
When (Aysha) 5 objected about (Yazeed), (Mu’awia)
answered her in a reply that is similar to his first reply
to which we referred hereinbefore.
It is really regrettable to notice that the foes of
religion and some orientalists invent charges and false
evidences by means of which they reproach Moslems
replying on the (obligation) dogma which is adopted by
people who were foreign to religion, or by others who
were parasites living on religion.
I do not understand why do Moslems rush to (Al-
Jehad)6 arena sacrificing themselves to protect their
dogmas and values and calling the people
1
Surah (The Embellishment) verse 20.
2
(Beni-Umia) a progeny that ruled over the Islamic world for
less a century. Translator.
3
Mu’awia ben Abi Suffian, the first Caliph of the Umi’a
progeny who usurbed the right of the progeny of Muhammad.
Traslator.
4
(Al-Imamet-wal-Syaset) Ibn Khutaeebah page 171.
5
Aysha: The youngest of the prophet’s wives. Translator.
6
Al-Jehad: A branch of religion meaning struggle against the
foes of Islam. Translator.
88
enthusiastically for the betterment of their conditions,
anticipating paradise and the pleasures of Allah, if those
Moslems find (obligation) as a term in their
dictionary?!
It is meaningless to do all this, and other duties that
are similar to it-if Moslems are obliged to their acts and
behavior. Would it be reasonable to get ready and work
hard for doomsday, hell, paradise, and the Day of
Judgment if we have no free choice?
Are not our actions related to us for better or worst?
I do not quite understand wherein did some people
give themselves the permission to accuse religion of
being the opium of people in spite that religion never
overlooked any chance unless it pushes its followers
and apostles to resist oppression and stand against
oppressors.
O prophet! Urge the believers to war. 1
And fight with them until there is no persecution, and
religion should be only for Allah. 2
And prepare against them what force you can and
horses tied at the frontier, to frighten thereby the
enemy of Allah and your enemy. 3
Moslems during the dawn of Islam did not miss this
meaning; it has been narrated that Allah’s Messenger
[P] gathered the Moslems one day, consulting them
about waging a war or not; one of them, who was (Al-
Mequdad-Ben Omar) said:
“O! Messenger of Allah go ahead for what Allah has
ordered you, we are with you and by God we shall not
say what the Israelites said to Moses: go therefore you
and your Lord, then fight you both, surely we will here
sit down; rather we shall say go therefore you and your
1
Surah (The Spoils of War) verse 65.
2
Surah (The Cow) verse 193.
3
Surah (The Spoils of War) verse 60.
89
Lord, then fight you both surely we shall be with both
of you fighting as long as we have an eye that blinks. 1
The major problem of the destiny dogma according
to the Moslems is; they differed about interpreting its
meaning after they admitted that it has an original
existence in the Holy Book and the gracious example of
the prophet [p].
35th. Question:
2-Command:
36th Question:
1
Surah (The Believer) verse 20.
2
Surah (Yusuf) verse 41.
3
Refer to (Al-Mequaees) volume 5, page 63, (MufredatAl-
Ragheb) page 395.
4
Surah (The Moon) verse 49.
5
Surah (Ya Seen) verse 40.
6
Refer to (Mufredat Al-Ragheb), page 387.
91
related to the Exalted; all movements states are caused
by Allah; man has no role here at all.
They refuged to this doctrine escaping that they
might fall in the trap of the entrusting dogma, which
may lead to negate (The formative godlihood) from
Allah the Exalted, thus falling right into the delusion of
polytheism.
If we refer to reality, we shall find that those people
have tackled the mistake by another mistake; we, on the
other hand, find ourselves obliged to reject this dogma
for the following reasons:
1- Assuming that people are obliged in their deeds
and conduct, heaven, hell, and servitude to Allah will
be meaningless; we have mentioned this hereinbefore.
In this respect we refer to what the poet said:
(He has thrown him chained into the water, telling
him; Beware, beware not to get wet by water)
2- Deep in our consciousness we feel that we are not
bereft of option; like the way blood flows into the
veins, the heart beats, the planets circling in their
spheres. These things are made to work according to
godly functions entrusted that is for them.
3- This idea contradicts what the Holy Qur’an
mentioned about man attributing all of his deeds to him
according to his own free choice:
1
Surah (The Mountain) verse 21.
2
Surah (The Mountain) verse 16.
3
Surah (The Clothed One) verse 38.
92
deeds; He only innovates and creates; as a proof to this,
they depended on the thesis that:
Attributing the actions of the creature to the creator
necessitates relating defect to Him; man, in part of his
behavior, does evil, like oppression for instance.
If we say that man’s actions are attributed to Allah,
this will mean that He is-God forbid- unjust.
We notice about this dogma that it bereft Allah the
Exalted His authority on His servants in their deeds, a
thing that we absolutely refuse; for the effect can never
be separated from its cause as long as it exists, and
even if we assume that it can forsake its cause for one
short while; this thing will turn from being (a possible
existent) into (essential existence); this is similar to the
pen movement which is caused by the hand movement,
but for the hand movement the pen will be completely
motionless.
By our present replay we do not want to respond to
the dogma of (entrusting) neither will we assert what
the (Ashaera) believe in, namely (determinism) dogma;
for we believe in a medicore solution that the school of
the Progeny of Muhammad [P] adopted which had been
articulated by the Imam (J’affer Ben Muhammad Al-
Sadique) 1
(No determinism and no entrusting, rather in
between) 2
still more will come in relation to this opinion.
37th Question:
38th Question:
1
Surah (Ibrahim) verse 4.
2
(Mezan Al-Hekmah) volume 5. Page 129, speech 9533.
3
Surah (TaHa) verse 50.
97
Glorify the name of your Lord, the most High, Who
creates, then makes complete, and Who makes
(things) according to a measure, then guides (them to
their goal)1
Man like other existents, has been found for a special
purpose that is represented in his absolute strife to
attain to Allah:
O man, surely you must strive (to attain) to your Lord,
a hard striving until you meet Him. 2
In order that man can achieve this, Allah has
provided him with the means of thinking and
realization:
1
Surah (Repentance) verse 19.
2
Surah (Women) verse 168-169.
3
Surah (The Ranks) verse 5.
4
Surah (Ibrahim) verse 4.
5
Refer to (Al-Ilaheeat) volume, 1, page 719-741. By Jaffer
Subhani.
100
Imam (Mussa Ben Jaffer) 1 has been asked about the
significance of the Prophet’s [P] speech(The miserable
is miserable in his mother’s womb), He answered:
1
(Uhud): The second battle for the Moslems with the
polythesits in which the Moslems were defeated because they
did not obey the instructions of the Prophet [P]. Translator.
2
Surah (Women) verse 78.
3
We have summarized this reply from (Al- Ilaheeat) page 709-
713 by Jaffar Subhani.
102
Then Allah makes whom He pleases err and He
guides whom He pleases, and He is the mighty, the
Wise.1
Say: If I err, I err only against my own soul, and if I
follow a right direction, it is because of what my Lord
reveals to me; surely He is Hearing, Nigh.2
40th Question:
1
Surah (Ibrahim) verse 4.
2
Surah (Saba) verse 50.
103
Those who are safe from falling into such a trap can
investigate as much as they like about this topic and
those prohibitions do not concern them at all.
41st Question:
1
(Al- Beda) an Arabic word that has no equivalent in English,
but the nearest meaning to it is revelation, Translator.
2
(Al- Mufradat)- Al- Ragheb page 40.
3
Surah (The Companies) verse 47-48.
4
Surah (the Family of Imran) verse 5.
104
And nothing in the earth nor anything in heaven is
hidden from Allah5
Imam Ali Ameer-Al-Mumeneen [p]2 said (Every secret
to Thee is known and every unseen is seen by Thee)3
Imam Al-Sadique [p] said:
(Anybody who proclaims that Allah comes to know
something He did not know yesterday; bereave him
from commitment to you)4
Narrations in this meaning are countless and they
exceed our present research which we meant to
summarize.
But, in spite of what has been mentioned, it is notable
that the (Shiites) emphasize (Al-Beda) considering it in the
core of religion and the sect, provoking their followers to
believe and have faith in it.
Strange enough that some of our (Sunnis) brethren
considered the idea of (Al-Bada) as being destructive to
religion and does in no way relate to it; hence they went on
berating the (Shiites) for it.
When we go over what the Shiite Imams [p] said, we do
not find any interpretation for the (Beda) except that it is
changing the destiny of man by way of the good deeds or
bad deeds depending on what the Holy Qur'an declares:
5
Surah (Ibrahim) verse 38.
2
Ameer Al-Mumeneen; atitle that means (prince of Moslems)
if ever is given without being preceeded or followed by a name,
it is referring to Imam Ali. Translator.
3
Nahej Al-Balaghah. Speech 105.
4
Behar Al-Anwar- volume 4. chapter (knowledge) page3.
5
Surah (The Thunder) verse 39.
105
sinners live, for the glimpses of hope that shine into
conversion horizon push people to work hard except those
whose hearts are over dipped into injustice and who have
committed themselves to delusion making it their passage
to hell.
Giving alms, doing goodness, maintaining the blood
relation and being dutiful to one's parents are good deeds
that may change the destiny of man towards the better,
while drinking intoxications, robbery, dishonesty,
treachery…etc, are bad deeds that do affect the destiny of
man shifting its course for the worst.
1
(Al- Kaffi) volume 2 page 470.
2
(Behar Al- Anwar) volume 9, prayer book, chapter 16 speech
2.
3
Surah (The Food) verse 64.
4
I bid.
107
Now we have to declare the reason that made the
(Shiites) adopt the term (Al- Beda') to signify the transition
of destiny, so we say: This term is used to signify the
transition of destiny for pure rhetorical purposes, i, e the
transition if situations and attitudes according to the Shift
conditions and circumstances of the human being are
called (Al- Beda'); this name too is adopted to express
Allah's Shift to the destiny of His servants due to their
good or bad deeds.
The reason for the metaphorical use of this term to
describe the deeds of Allah as mentioned herein above is
the similarity between the two cases; for a transition of
attitude occurs to man and is similar to the shift of Allah's
attitude towards the deeds of His servants that are related
to the transition of their destiny. This is only a way of
communicating an idea to the others in an appropriate
style- Such a style is not alien to anybody who is well
acquainted with the verses of the Holy Qur'an, for there are
several references to Allah that can not be taken according
to their facial expression to infer their real connotation, as
it may attribute to Allah the Exalted deficiency, hence we
shall have to say that they are only used metaphorically to
describe the Exalted. This can be noticed when we read
about attributing such qualities like, planning, deception,
forgetfulness to the Exalted; thus mentioned in the verses
hereunder:
And they planned a plan, and We planned a plan while
they perceived not.1
Surely the hypocrites strive to deceive Allah, and He
shall requite their deceit to them.2
They have forsaken Allah, so He has forsaken them.3
Definitely, it is unreasonable that Allah is a planner and
a deceiver and forsaking people as have been mentioned
hereinabove; so there should be a metaphorical
1
Surah (The Ant) verse 50.
2
Surah (Women) verse 142.
3
Surah (Repentance) verse 67.
108
connotation for the verses that enables us to attribute them
to Allah as it enables us to call (Al- Beda') to Him the
Exalted.
Noteworthy of what have been mentioned of the
(Shiites) attitudes concerning (Al- Beda') the meaning of
what the sixth Imam (Jaffar Al- Sadique) [p] said about the
death of his son (Ismaeil) becomes clear:
(The clearest (Beda') of Allah is that which is
represented in my son (Ismeail)).1
The meaning of which would be; that Allah has never
changed the destiny of anything as the way He changed
the destiny of Imam Sadique's son, for He made him die
before his father, so that the people would know that
(Ismaeil) is not the anticipated Imam after his father; rather
leadership and Imam hood would turn to somebody else,
namely Imam (Al- Kadhem) [p]2 the youngest son of
Imam (Sadique) [p].3
1
Behar Al- Anwar, volume 4, page108, tale 26.
2
Imam (Al- Kadhem) [p] is the seventh Imam whom we have
mentioned some pages before in the name of Musa (Ben Jaffar),
Translator.
3
For further information refer to the book (Al- Ilaheat) Jaffar
Subhni, volume 1, page 563-597.
109
CHAPTR
III
PROPHECY
110
IN THE NAME OF ALLAH, THE
BENEFICENT THE MERCIFUL
**************
Chapter III
Researches in the Prophethood of
Muhammad [P]
42nd Question:
43rd Question:
44th. Question:
45th Question:
116
And they ask you about the soul, Say: The soul is one
of the commands of my Lord; and you are not given
ought of knowledge but a little. 1
According to this, there is no authority that is
qualified enough to determine what is good for the
betterment of man’s system of living except Allah the
Exalted the creator of man, Who knows what is good
and what is bad for man.
And certainly We created man, and We know what his
mind suggests to him, and We are near to him than
his life-vein.2
Does He not know Who created? And He is the
Knower of the subtleties, the Aware. 3
We do not deny the role of reason in making the
great achievements and revealing the incredible secrets
in the field of natural experience, but this is not enough
evidence to prove the potency and efficiency of reason
to wade through the social experience and attain the
same results it gained in the field of natural experience.
1
Surah (The Israelites)verse 85.
2
Surah (Qaf) verse 16.
3
Sureh (The Kingdom) verse 14.
117
According to this it becomes evident to us that
the environment which we made around us by the
aid of science is not quite suitable for us, for we
have found it accidentally without sufficient
knowledge of the human nature and without paying
any attention to it) 1
46th Question:
1
(Man that is Unhnown), Alexis Carl. Page 30.
2
(The social Contract). Jean Jacques Rousseau page 81.
3
In answering this question we depended on the following
references:
1- (Questions in the Zone of Prophet hood) page 5-
8, in Persian.
2- (Al-Elahiat) volume 2, page 2-46, Jaffar
Subhani.
3- (Usool Al-Aqua’tde Fi Al-Islam) volume 2, page
19-77 M. Al-larry.
4- (Al-Aquida Al-islamiah) volume 2, page 17-39
M. Al. Yazdi.
4
Surah (The Cow) verse 253.
118
We make no difference between any of His apostles;5?
47th Question:
48th Question:
1
Surah (The Cow) verse 55.
2
Surah (The Cattle) verse 124.
122
Allah best knows where He places His message. 1 2
49th Question:
1
Surah (The Israelites) verse 88.
124
humble, sitting modestly like servants among his
apostles and followers opposite to the conduct of
magicians and the like far are the stones of earth from
the stars of the sky.
This method of noticing and collecting evidences and
proofs may be considered a way to recognize a prophet.
The first one who adopted this method was the
Caesar of Byzantium when he received a letter from the
Messenger of Allah [p] calling him for Islam; the king
looked for a man who was well acquainted with the
gracious Prophet [p] so that he could be sure of his
answers about what the prophet [p] was proclaiming,
meanwhile (Abu Suffian)1was is Syria then for his
commerce, thus he was summoned to the court of
Caesar; the king asked him about the details and
whereabouts of Muhammad's life, when he finished his
investigation he addressed (Abu Sufian) saying:
I wish I would be at his presence to wash his feet, go
for your business.
(Abu Suffian) said:
(I left him, and went wondering and saying: O!
servant of Allah, Muhammad really ruled over his
people; even the kings of Bani-Al-Asfar (i, e
Byzantian) are afraid of him in their own kingdom in
Syria)
The details of this conversation have been related by
(Al-Tabbari) second volume, events of the sixth year
(Hejrah).2 3
1
(Abu Suffian) A man from the nobility of (Quraish) who was
a relative to the Prophet [p] yet he was his bitter enemy. After the
conquest of (Mecca) he turned a (Muslim). He is the father of
(Muawia) the founder of the (Umia) dynisty which we
mentioned before. Translator.
2
(Behar Al-Anwar) volume 20, page 384-386.
3
(Hejrah) means the (migration) of the Prophet and his
apostles from (Mecca) to (Al-Medina). From this year of
migration on started the Islamic year and the Arabic calendar
Lunar year. Translator.
125
50th Question:
1- The miracle.
2- What a prior prophet foretells about a
later one.
3- Considering the evidences and profs that
characterize anybody claiming prophethood,
to judge him- by means of which- later on,
negatively or positively.
Hereinbefore we have tackled the third way in point
(5) in answering question 49. As for the first and the
second way we shall tackle them later if Allah wishes.
51st Question:
126
* The miracle is a supernatural thing that approves
the proclamation and is accompanied by a challenge
that defies all creatures to do something similar to it. 1
According to this definition, (the miracle) is a super
natural thing rather than an (Ultra reasonable) thing
which is impossible normally like lifting a rock that
weighs (3000) kgms with one bare hand. Such an act is
unlike the reasonably impossible thing, thus the
(reasonably impossible) thing can never be achieved by
itself, therefore it is unattainable; while the (normally
impossible) thing only impossible in the normal
circumstances and because of missing some conditions
that are essential for its existence.
Lifting a large and heavy body like the throne of
(Balquees)2 and transferring it from one place to
another one hundreds of kilometers far away from it in
short moments is something (normally impossible) but
it was done by someone who partially knows the
secrets of the (Holy Name of Allah) thus answering
(Solomone) the Prophet [p]:
52nd Question:
1
Surah (The Family of Imran) verse 37.
2
(Caramah) an Arabic noun that has no English equivalent,
but we can define it as a miracle on a small level; we may say it
is a grace or an honor, from Allah. Translator.
3
Al-seerah Al-Naboyah), Iben Husham volume 2, page 600,
(Tarekh Al-Tabbari) volume 2, page 396-500, (Ijaz Al-Qur'an)
page 199-200.
128
* The phenomena that rise from their own causes
can never be attributed exclusively to the (material)
causes that are well known to everybody- or at least to
a small stratum of scientists-; rather it may not be
possible to recognize a (cause) for a certain
phenomenon merely for the inability to explore and
discover it; this- in itself- should (not) be considered an
evidence to prove the nonexistence of a (cause) for
such a phenomenon; the absence of the touchable
feeling does not connotate its nonexistence.
Under this description we put the miracles of the
prophets [P]; the (causes) they adopted to bring about
their miracles might have been material but, they were
hidden (causes) that others would not realize.
To clarify this we set forth an example. An
agronomist who has experience in producing the fruits
ahead of their normal time that is familiar to everyone
can-for reasons relating to his skill- accelerate the
growth of a certain plant making it give fruits seven
years a head of its predeterminate time, while the
farmer knows nothing about these (causes) and
(reasons) and they are completely unknown to him;
anyway they are unquestionable and firm facts in spite
that farmer does not know anything about them; such
miracles may rely on a special kind of substantial
causes which the limited human brain can not realize
and comprehend.
The (causes) from which a miracle erupts might also
be merely unseen (causes) that are not related to the
material world, yet they represent touchable reality in
the metaphysical world; anyway they are (causes) that
are part of other (causes) but they are unknown and
nonmaterial.
Hence, there is no contradiction between the miracle
as a phenomenon and the law of the (causes); rather it
certifies it.
129
53rd Question:
54th Question:
1
Surah (The Israelites) verse 88.
130
his prophethood, can you explain to us the meaning
of this?
55th Question:
1
It has been mentioned in the (New Testament) in (Barnapa)
44: 19-32 (O! Muhammad! Let God be with Thee and let him
enable me to unite your showlace, for if I attain this I shall
become a great prophet and holy of God, Jesus saying this
thanked him) coppied from (Aquaidwna) page 553. Dr.Al-
Sadiqui.
2
Surah (The Ranks) verse 6.
131
* A miracle usually is proportionate to the average
standard of the sciences and arts that are familiar to the
people so as the challenge might be more effective and
impressive to their souls in order that more adherents
and followers are gained.
Thus, the (cane) of Moses [P] and his (white hand)
were miracles defying the various kinds of occult that
were practiced by the magicians which became quite
familiar to the people of the time; and when Moses
came with the right from his God the people submitted
to his proclamation realizing that his deeds were not
normal acts like what the other magicians used to do.
The same thing happened to Jesus [p] who healed the
blind and the leprous and revived the dead in an age
that medicine was perfected on the hands of some
individuals who were healing the people, thus the
prodigy of Jesus [P] came to reveal the potency of the
unseen to heal what were irrecoverable diseases to the
normal physicians at the time being, employing
unfamiliar ways, thus that prophet certified the right of
his mission and that he was a genuine envoy from Allah
to His servants.
The prophethood of the last prophet and messenger
of God followed the same example.
Oratory prose and poetry became familiar arts to the
people in the era that preceded the dawn of Islam; these
arts flourished attaining the best degree of perfection,
elegance, eloquence and rhetoric; so the poets and
orators were competing in the public marketplaces to
show their best acts in front of the people who were
quite involved into those rituals. In such circumstances
the Holy Qur'an came to defy the masters of literature,
eloquence and rhetoric, a Book that is an artistic
masterpiece propagating a special kind of literature that
is neither poetry nor prose, thus all poets and orators
were defeated feeling their failure and powerlessness in
front of the glory of the Qur'an.
132
The immortal Qur'anic prodigy came in proportion
with the immortal Islamic religion which concluded all
religions and heavenly missions that preceded it.
If the miracle of Muhammad [P] has been temporary
and limited to a specific time, it would not have been
suitable to convert the pro-generations that missed the
opportunity of coexisting with that exceptional
phenomenon, hence to authenticate it they would have
been obliged to depend on narrations and
communications about it.
And it is clear, the impact of a miracle on the people
weakens by the passage of time, especially if it is
narrated to them (i, e they did not witness it), for
relating an event after a time from its occurrence turns
the belief in it into suspicion- even though it was
absolutely certified-, hence, it cannot be adopted to set
forth a parable for those who are addressed to hold on
to a religion, for the probability of falsehood it carries.
Thereby, the miracle should have maintained its role;
thus the miracle of Islam has been immortal and will
remain so extending with the expansion of time to
remove suspicion of the souls and negate a chance for
denial:
So that people should not have a plea against Allah
after the (coming of) apostles; 1
Say: Then Allah's is the conclusive argument. 2
Or, do they say; He has forged it- say: Then bring ten
forged chapters like it and call upon whom you can
besides Allah; if you are truthful. But if they do not
answer you, then know that it is revealed by Allah's
knowledge. 2
And if you are in doubt as to that which We have
revealed to Our servant, then produce a chapter like it
and call on your witnesses beside Allah if you are
truthful. But if you do (it) not and never shall you do
(it), then be on your guard against the fire of which
men and stones are the fuel; it is prepared for the
unbelievers. 3
1
Surah (The Israelites) verse 88.
2
Surah (Hud) verse 13-14.
3
Surah (The Cow) verse 23-24.
134
The defiance which we mentioned hereinbefore
shows in the verses:
(if you are truthful), then bring ten forged chapters
like it), (and call upon whom you can besides Allah),
(Say: If men and jinn should combine together), (But if
you do (it) not and never shall you do (it)).
(Quraish)1 followed all possible ways to stop the
enthusiasm that was created by the proclamation of
Muhammad [p]; this tribe used to plan day and night to
get to his ominous aim, so they tried to confront
religion by the easiest and shortest and least expensive
way which was none but frustrating the miracle of the
prophet [p] by presenting a literary piece that is similar
to the Qur'an in its rhetorics and eloquence. But, all
their efforts were in vain, because they could not bring
even a single verse that is similar to its verses; thence
they refuged to war and bloodshed, planning and
conspiring in the darkness with other polytheist tribes
and with the Jews and the fifth column that inhabited
(Al- Medina)2 manifesting Islam and hiding hatred
towards Moslems.
Fortunately; history kept some confessions of those
who were prominent men of letters and reason in
(Quraish), hereunder is a reference to some of them:
1- (Al-Walled Ben Al-Mugherah) was a planner and a
man of common sense and literary talent; he was
called the flower of the Arabs and their wise man.
Quraish summoned him to solve the problem that
confronted them then ( i, e the people's tendency to the
new religion and their commitment to it. the man went
through his mission trying to change the situation. He
met the Gracious Prophet [p] near the rock of Ismaeel
1
The major tribe that inhabited Mecca and its whereabouts, to
which the tribe of the gracious Prophet [p] belongs, Translator.
2
(Al- medina) a town that was near (Mecca) to which the
Prophet and his apostles migrated to establish his first
government, Translator.
135
[p], asked him to recite verses from the Holy Qur'an, so
the Prophet [P] started reciting verses from Surah (The
Believer) which impressed him moving his emotions to
a degree that influenced him and made him refuge to
his home taking it as a sanctuary for his loneliness.
Later on when he left his home he was asked about
what the Prophet [p] said, he answered:
(By God I have heard hereinbefore a speech from
Muhammad that was neither the speech of men nor was
it the speech of jinn, it was so sweet and beautiful, just
like a tree, whose upper part is fruitful and its lower
roots are dense; it is a speech that surmounts
everything, and nothing may overshadow it.) 1
2-(Uttbah Ben Rabbe'ah) suggested to (Quraish) that
he would go and talk to the Prophet [P] about a number
of things wishing that he will make him change his
mind about the new religion, thus (Quraish) agreed to
his suggestion, he then went to the Messenger of Allah
[p] and spoke to him, when he finished his speech the
Prophet [P] said: Have you finished?
The man said: Yes.
The prophet started reciting verses from Surah (Ha
Mim) that stunned (Uttbah) filling him with wonder, so
he left his place, went to his companions saying:
(By God, it is neither poetry, nor magic nor
oratory) 2
3- (Tuffail Ben Amro Al-Doosi) was a well known
poet, had an influential authority among his people.
One day he came to (Mecca), (Quraish) was afraid
that the Prophet's [P] proclamation might affect him, so
they warned him from the (magic) of Muhammad [p]
(as they used to say); finally they convinced the man to
put cotton into his ears while he wanders around the
(Ka'abah) 3 for fear that he might get affected by what
the Prophet [P] says. During his tour he heard some of
1
(Mujam'a-Al-Bian) volume 5, page 387.
2
(Seerat Ben Husham) volume 1 page 293.
136
the words of the Messenger of Allah [p] which tempted
him to hear more, thus he traced the Prophet [p] to
enter his house after him and ask him to recite verses
from the Holy Qur'an. The Prophet did recite for him,
the man was taken by their impact; later on he turned
into a Moslem.
* * *
3
Wandering around the (Ka'abah) is part of the rituals of
Islamic pilgrimage. Translator.
137
And they planned a plan, and We planned a plan. 1
On the other hand, the friend and the foe can feel the
sweetness of its verses, the compact style by which it is
dictated in its prime chapters, its middle ones, and its
closing ones along the duration of time it took ( i. e 23
years); if this Qur'an has been dictated by somebody
other than Him the Exalted, we would have found in it
variation in the level of style, drawbacks in its
judgments and opinions; but such a thing could not be
traced in this Holy Book, rather its prime chapters
assert its final ones and vice-versa.
If we compare this case to that of a poet or a writer-
for example- we can notice that their prime attempts do
not match their later ones, the latter would definitely be
richer and deeper by the sequence of time due to the
experience they gain, and the maturity they attain
which will subsequently impress their production
marking a notable difference between the prime one
and the final one.
On another level, the sweetness of the Qur'an
terminology and its glorious meanings and rhetorical
eloquence push the reader to re-read the surahs and the
verses repeatedly without feeling any tediousness; on
the contrary he who reads a story or a literary piece will
rush enthusiastically at the beginning to read it, his zeal
will fade away in the second reading; in the third
reading his enthusiasm will decrease more, and so on
and so forth until he will lose any interest in it.
The continuous elegance and glamour characterize
even the legislative, lawful, ethical aspects of the
Qur'an, they are the balm and remedy for all the pain
and needs of humanity, thus Allah's speech will bloom,
ever rich wherever it may be.
1
Surah (The Ant) verse 50.
138
Opposite to this, we find man's writings and
knowledge, for the latter cancels and negates what the
former has written.
The secret of the continuous glory of the Holy
Qur'an is, that it is the speech of the Lord, and the
speech of the Lord is the Lord of speech.
The gracious Prophet [P], describing the Book, said:
56th Question:
1
Usul-Al-Kaffi Fe kittab Al-Qur'an.
139
anticipated their victory on Moslems who were also
Unitarians.
On the other hand, pain and sorrow dominated the
Moslems for what had taken place; but the Holy Qur'an
promised that the Unitarians would conquer the
heathens within few years (which is a time between 3-9
years according to the original connotation of the word
in Arabic.
1- Gravity law:
Issac Newton in the 17th century discovered this law;
and the century has been named by the (Newton
Century) as away of paying gratitude to him for the
great achievement in the scientific field he had done.
Newton in this law emphasized that the (gravity law) is
a general law that governs all the material existence.
The Holy Qur'an mentioned this idea a millennium
before Newton.
141
Allah is He Who raised the heavens without any
pillars that you see, and He is firm in power and He
made the sun and the moon subservient (to you); each
one pursues its course to an appointed time; He
regulates the affair, making clear the signs that you
may be certain of meeting your Lord. 1
It has been narrated that Imam Ali Ameer Al-
Mumeneen [P] said:
These stars are towns in the sky, just like the towns
in the earth; every town is connected to a pillar of
light.2
In the reference book (Majma'a Al-Bahrain) the
author referred to the same speech of the Imam [P] but
with a slight difference in terminology asserting that
they are two pillars of light. This may connotate that
gravity can be achieved only by two powers:
a- The power drawing to the center.
b- The power dispersing from the center.
So that a state of balance among the planets can be
achieved; for had it be a state of drawing alone, all the
universe would have accumulated in one point; the case
being the opposite, the planets would have scattered
about and chaos would have dominated all quarters of
the universe including our planet in which we live, thus
the timing of right, day, heat and cold would have been
disturbed influencing the life on earth. The balance
between drawing to the center and dispersion from it,
resulted the systematic course of the stars and the
planets around their spheres according to an accurate
program.
2- Dual sex law:
The Sweedish scientist (Charles Lennais) discovered
the law of dual sex in (Botany) in the 1731 A.D.
through which he emphasized the existence of a male
1
Surah (The Thunder) verse 2.
2
(Saffeenat Al-Behar) Subject/ (star) volume 2, page 574.
142
and a female in plants, else more he asserted that the
trees do not give fruits unless the male sperms fertilize
the female seeds.
The marvelous truth which attracts our attention in
this respect is that the Holy Qur'an did not merely
assert the dual sex law in plants only; rather the Holy
Book declared that it is a universal comprehensive law:
1
Surah (The Rock) verse 22.
2
Surah (Ya seen) verse 40.
3
Surah (The Thunder) verse 2.
4
Surah (Ta Ha) verse 53.
144
everything thoroughly; surely He is aware of what
you do. 1
The first verse and the second signify clearly the
course of the sun and the moon; while the course of
earth in the third and fourth verse can be inferred from
the metaphorical use of the similies, for it is not
possible that the mountains should move, because they
are solid; so definitely we conclude that the earth itself
is circling.
57th Question:
1
Surah (Suad) verses 82-83.
146
It is clear that the expression (the purified ones)
mentioned in the gracious verse refers that Allah has
chosen some of his servants fortifying them against the
temptation of (Satan) and his deceit, thus they are
unerring; and if (Satan) finds an opportunity to tempt
and delude them he would not have hesitated to do so.
1
Surah (Women) verse 64.
2
Surah (The Cow) verse 124.
147
it, just like eating dirt, or sipping poison which may kill
him?!
The prophets- due to the superior degrees and
elevated positions they attained- gained a success from
Allah that fortified them from the vice of sins
committed secretly or manifestly, intendedly or
spontaneously. This success is only a present from God
to them for the things they have done to certify their
obedience to Allah; for Allah has known that they do
not transgress- optionally or accidentally- so He
bestowed to them this immunity when the have the
choice to transgress; hence the (Prophet who is
immune) deserves a reward from God that is unlike the
reward dedicated to anybody else, not that the (Prophet
who is immune) has been given this fortification from
Allah arbitrarily, rather he deserved this gift for the
special work he had done and the exceptional effort he
had exerted, thus he was distinguished from other
human beings1.2
58th Question:
1
Refer to (Duroos fi Alaquidah Al- Islamiah) volume 2 page 55-
61- (Al- Ilahiat) volume 2- page- 140- 200.
2
It is noteworthy to mention here that the (Shiites) belief in
(Al-Issmah) (i.e immunity) necessitates that the prophet or Imam
is borne without it, but Allah forsees by His (present knowledge)
that he will not err even if he is given the chance to do so,
therefore He bestows on him this grace as a present for his
devotion. Translator.
148
prophets [p]), no chance for suspecting their
fortification [p] remains.
If any verse or narration accidently declares the
opposite, we shall be obliged to interpret it in a way
that harmonizes with those positive evidences,
especially that the gracious verses and some gracious
narrations accept such interpretations; other narrations
that do not fit into this category must not be taken into
consideration for they contradict a categorical
judgement that proves the (Issmah).
The prophets, messengers, Imams [p] have attained
the most elevated prestige and the well chosen position
before Allah to the degree they feel that they have their
special code of commitments and ethics; so if they
chance to do something that does not befit their
prestige, their behavior thereby by no means would be
taken as (forsaking a duty) or (committing a
transgression)
Thus we realize the meaning of the word (disobeyed)
in the following gracious verse:
(And Adam disobeyed his lord, so his life became evil
(to him))1
When (Adam) ate from the tree he did not transgress
but he had left the preferable , for he is immune against
error, rather he did something not preferable (i-e the
prohibition from eating was not absolute, rather it was
limited, which means Adam would better have not
eaten, yet he did, so he and Eve were expelled from
paradise).
You may say: some gracious verses declare
manifestly Satan's temptation to the prophets [p] by his
continuous evil suggestions to them, as the following
verses propagate:
1
Surah (TaHa) verse 121.
149
O children of Adam: let not the Shaitan1cause you to
fall into affliction as he expelled your parents from
the garden.2
When he called upon his Lord: The Shaitan has
afflicted me with toil and torment.3
And we did not send before you any apostle or
prophet, but when he desired, the Shaitan made a
suggestion respecting his desire.4
It is quite clear for anybody who meditates the verses
hereinabove that, they say: Satan suggests evil to the
prophets putting impediments in their way of right, but
those verses never manifest that [p] fell preys in the
trap of Satan responding to his suggestion.
Concerning Adam's exit from paradise after obeying
the evil suggestions of Satan; even though it was done
by the impact of those suggestions and instructions, for
Adam violated Allah's command, yet it was a violation
for an informative command (i-e Allah informed Adam
that eating from the tree will inflict harm on him, for it
will cause his expulsion from paradise, thus he will
suffer on earth; the command issued by Allah thence
was not a compulsion to Adam; Similarly When he
forgot the order of Allah not to eat from the tree:
And certainly we gave a commandment to Adam
before, but he forgot; and We did not find in him any
determination.5
His forgetfulness was not a negligence of an
obligatory command, thus this act of Adam according
to our ideology was not a default that violates the
immunity of the prophet [p]; the violation takes place if
a prophet [p] forgets a compulsory commandment.
1
Shaitan: the Arabic equivalent for Satan, Translator.
2
Surah: (The Elevated Places) verse 27.
3
Surah: (Suad) verse 41.
4
Surah: (The Pilgrimage verse 52.
5
Surah: (Ta Ha) verse 115.
150
What the Holy Qur'an relates about some prophets
manifesting that they tell lies, should be taken
according to their metaphorical and pun uses, i-e the
expression signifies a meaning other than the words
literally mean.
Surely I am sick.1
This verse conveys what (Ibrahiem) [P] said to his
people when he beheld the stars and told them that the
fortunes tell him he is sick, so he is sick, so he would
not go with them to celebrate the Barium, thus he
would find a chance to destroy the idols (Ibrahiem here
did not lie to his people, he rather punned his words.)
Again, what (Ibrahiem) [P] said to his people who
asked him "who destroyed the idols"
He said: Surely (some doer) has done it; the chief of
them is this, therefore ask them, if they can speak. 2
His plea here can mean that he [P] attributed the
answer about the destroyer of the idols to those idols’s
ability to articulate; as long as idols do not speak or
articulate words, therefore he did not actually lie to
them.
Else more what have been mentioned in (Surah
Yusuf) of his accusation of his brothers as stealing the
king's pan although they are innocent:
1
Surah: (The Rangers) verse 89.
2
Surah (The Prophets) verse 63.
3
Surah (Yusuf ) verse 70.
151
that the crier accused Yusuf's brothers of robbery
because the crier himself believed so, not Yusuf [P].
It might be said, that Moses' murder of the Copt who
fought with one of the Israelites, and his [p] confession
of his guilt and transgression are enough evidence that
negates fortification from him and other prophets [p]:
1
Surah (The Allies) verse 37.
2
Surah (Repentance) verse 43.
3
Surah (The Prohibition) verse 1.
4
A rhetorical style that is characteristic of Arabic alone.
Translator.
154
their secrets publicly; in this way he gave them the
leave to fight with him.
On the same level he used to treat his wives; for,
-according to the significance of the verse- he has
forbidden himself from eating honey after taking an
oath never to do it just to satisfy some of his women by
responding to their wishes. This prohibition is not a
taboo that Allah issued; rather it is a commitment that
the Prophet [P] imposed on himself by means of an
oath.1
59th Question:
1
For further information refer to (Mefaheem Al-Qur'an) by
Jaffar Subhani, volume 5, page 17-197.
2
(Maquees Al-lughah), khatem topic.
3
Surah (The Allies) verse 40.
155
The gracious prophet [P] said about Imam Ali [p]:
You are close to me the way (Aroon) was close to
(Moses), but Allah commanded that no prophet will
succeed me. 1
This prophetical speech signifies that the (master of
Messengers) is the last one of them [p], in addition to
the guardianship of Imam Ali [P] on the (Mumeneen).
Ameer Al-Mumeneen [p] said:
Until Allah envoyed Muhammad [P] to achieve his
commandments and conclude all prophecies; his
prophet hood was authenticated by the prophets, who
proved his characteristics; his delivery has been
gracious. 2
After what has been said, we elaborate the answer:
Several prophets preceded our gracious prophet [P].
(Muhammad Iben Abdullah), which was something
quite familiar to the people of that time, thus they
succeeded one another teaching and converting people
and leading them the right way, the former assuring the
course of the latter, or innovating something new that
the previous circumstances of the nation would not
allow to apply. Hence religions differed in their
judgments and regulations, though they participate in
so many common factors.
This continues until the Missions of heaven relied on
a permanent final from that will never change by the
sequence of time and the shift of places, the legal
course of the (Master of Messengers) was the best
expression of that permanency.
Divine judgments and legislation and those which
man put for various fields of life stem from man's need
to organize his life and the affairs that are related to it,
1
Refer to 9Saheeh Al-Bukhari) v. 2, page 58 (Saheeh
Moslem) v.2, page 323 (Sunan Iben Majed) v. 1, page 28,
(Ahmad Ben Hanble) in his (Musned) v. 1, page 331.
2
(Nahj Al-Balagha) First speech.
156
man's needs vary from permanent ones to transitive
ones.
The permanent needs have their own code of
legislations which have been issued according to their
example (i-e the need's example); needs and
legislations never shift, for they arose from a necessity
that was determined by man's circumstance and needs,
and they are expected not to shift and change; so there
is no point in shifting their laws which were carefully
set for them.
It is true that the codes of laws should be modernized
and remolded if ever time sequence reveals their
drawbacks; but this fact applies to human codes and
laws, for they are conditioned by man's deficiency of
thinking which can not properly determine what must
be done and what must not.
While Allah who is the right jurist, error can never be
found in His laws, for His wisdom and knowledge have
no room for a mistake; He created man and He best
knows what is good for him.
Does He not know, who created? And He is the
knower of the subtleties, the aware.1
An example for the permanent legislations, is the
compulsory duty of praying which applies to those who
must do it, for it is a from that responds to the needs of
man relating to his relation with Allah who created him.
The same thing can be said about other laws and
legislations which master man's life and answer the
different permanent human needs, those needs were and
still are effective; and thus they will remain for ever.
The laws and legislations of the transitive needs must
change according to the change that afflicts those
needs, for those are subject to the shift of time and
place. An example of this is the (autopsy) which was
1
Surah (The Kingdom) verse 14.
157
prohibited in the past, for it was considered a style of
deformation to the dead, the Prophet [p] said:
Do not deform a corpse even if it was a corpse of a
dog1, but within the sequence of time the prohibition
changed into permission, rather it became a compulsion
in some cases.
The question here is: Can Islam cope with the
present developments in man's life, giving solutions to
all things that may come into existence?
The answer is: Yes, Islam by means of its potencies
and abilities can be quite creative and innovative for the
legislations and jurisprudences whatever the nature of
their nouveau topics might be all through the evidences
and stable rules it maintains. Such jurisprudences that
are fit to every respect that proportionates to them so
nothing may go astray from its supervision.
There are some rules that Islam relies on, to infer the
legislations and jurisprudences it requires, some of
which are (No harm, and no suffering of harm are in
Islam); (Negation of embarrassment); (Do not disprove
a certainty by suspicion, rather disprove it by another
certainty) and so many others.
In addition to the rules mentioned above, there is the
evidence of reason which plays a vital role in inferring
the jurisprudence – in a private circle; furthermore (Al-
Faqueeh Al-Jame'a le Shara'it Al ifta'a Wal Hukem 2
issues his regulations according to the interests of
Moslems and Islam, and up to accurate juristic criteria.
Thus, no matter, small or big, of the affairs up to
date, will skip this jurisprudence; and everything will
have its permanent divine disposed law deriven from
the Islamic legislation; hence nobody will have the
1
(Behar Al- Anwar) volume 42, page 246.
2
(Al-Faqueeh Al-Jame'a) the highest clergy man in Shiite
society who can issue regulations according to the jurisprudence
of Al-Qur'an and the narrations of Muhammad's progeny [P].
Translator.
158
chance to claim that Islam should be substituted by
another new religion as long as Islam responds to all
the needs of the human kind depending on the divine
jurisprudence and by means of the comprehension of
the specialists and Scholars who are the heirs of the
prophets.
No wonder to say then, after what has been said- that
Islam has a judgment about every event even the very
slightest one.
159
CHAPTER IV
IMAMHOOD
1
Surah (Yusuf) verse 40.
2
Surah (Women) verse 59.
161
such a personality; such an attitude is only another
expression of the thesis that separate religion from
politics; a thesis which has been always adopted by
pro-religion and its foes.
We believe that the (Imam) who succeeds the
(Prophet) is the faithful guardian who maintains the
vital characteristics of (knowledge) and (immunity
against error and transgression and sin, i. e "Issmah");
else more he should be appointed according to the
Divine will; thus he will be nominated for the decisive
post of the (Imam), who can maintain the nation that
holds the brigade of the heavenly mission, fortifying it
from delusion and perversity.
You would not miss the fact that, an (Imam) of such
prestige could by no means be appointed and
nominated by normal individuals, thus such a task
would only be determined by Allah the Exalted or by
another unerring (imam) who is inspired by Allah to do
so. 1
The (Shiite) believe that (Imamhood) is nothing but
the extension of (Prophethood) concept; rather it is
begotten by (Prophethood); but when some people
refused the concept of (Imamhood) that the ( Shiite)
adopted, the latter made it a reason that justifies their
notion of making (Imamhood) a separate origin of
religion that is independent from (Prophethood), so as
to assert this dogma.
61st Question:
62nd Question:
1
Refer to (Baheth How Al-Welayah) Martyr M.B.Al-Sadr
(Duroos fe Al-Aquida Al-Islamiah) volume 2, page 166-170,
(Al-Ilaheat) v. 2, page 528-548. (Usool Al-Aquida Fe Al-Islam)
volume 4, page 137-147.
164
a soul as well as there is no Islam without (Wilaiah). i.
e guardianship.
Let us trace together the texts that determine the
guardianship so as to meditate their significances and
connotations.
I have found in the book (Duros Fe Al-Aquida Al-
Islamiah1) a useful summary that answers our question,
so I relate this answer to you the way it is, and let us
meditate on it thoroughly:
1
For further information refer to (Tafseer Al-Meezan) volume
4, page 157 and thereafter.
2
The Prophet [P] here is referring to the verse 6, Surah (The
Allies)
3
refer to 9Abaquat al-An'war) and (Alghadeer) to authenticate
the speech.
4
Surah (The Food) verse 3.
166
A narration related by a prominent Sunni
knowledgeable Scholar said:
(Abu-Baker) the first caliph and (Omar) the second
Caliph, stood addressing the Prophet [p]:
1
The Sunni knowledgables attributed this narration to seven
apostles of the prophet [P] namely: (Zayd Ben Arquam), (Abu
sayd Al-Khedri), (Ibn Addas), (Jabber Al-Anssari), (Al-Bura'a
Ben Azzib), (Abu Hurayrah), (Ibn Massud). Refer to (Al-
Ghadeer) volume 1.
2
Surah (The poets) verse 214.
3
(tareekh Al- Tabbari) page 3- 64.
168
O you who believe! Obey Allah and obey the Apostle
and those in authority from among you;1
Total obedience to (those in authority) was made a
compulsion to all Moslems; their obedience was
measured up to the obedience of the prophet [P.]:
Jabber Al- Anssari asked the Prophet [p] about those
who must be obeyed?
The prophet [p] answered:
(O, Jabber! They are my successors and the Imams
of Moslems who will succeed me; the first of them is
Ali Ben Abi Talib, Al- Hasan, Al- Husain, then Ali Ben
Al- Husain, then Muhammad Ben Ali who was
mentioned in the (Old Testament) by the (Baquer), this
one O' Jabber, you will live to see, thence send my
greeting to him; after him Alsadique Jaffar Ben
Muhammad, then Mussa Ben Ja'ffar, Ali Ben Mussa,
Muhammad Ben Ali, Ali Ben Muhammad, Al- Hasan
Ben Ali, then that one who carries my name and my
nickname, the plea of Allah on earth, (Iben Al-Hasan
Ben Ali).2
Like the way the Prophet [p] had foretold; Jabber
remained alive until (Al- Baquir) [p] became an (Imam)
and he told him the Prophet's [p] greetings:
In a narration related by (Abi Basseir), he said:
I asked (Abu Abdullah Al- Sadiq) [p] about the
meaning of Allah's verse:
O you who believe! Obey Allah and obey the Apostle
and those in authority from among you!3
He [p] said:
It concerns Ali Ben Abi Tallib, Al- Hasan and Al-
Husain [p.]
1
Surah (Women) verse 59.
2
(Ghayat Al- Maram) volume 10, page 267 (Ithbat Al- Hudat)
volume 3, page 123 (Yanabee'u Al- Maudah) page 494.
3
Surah (Women) verse 59.
169
So I said to him [p]: People say why did Allah
(Glorified be He) not name Ali and his family
manifestly in His Book?
He [p] answered:
Tell them that the verses of prayer came to the
Messenger of Allah [p] without declaring the number of
the kneelings of adoration, later on the Messenger of
Allah interpreted it for the people; as well as the verses
of (Al- Zekat) he [p] interpreted their judgments- When
the verse:
O you who believe! obey Allah and obey the Apostle
and those in authority from among you!
Revealed to the Messenger of Allah [p] he said:
(He whom I am his guardian, Ali be his guardian)
then the Prophet [p] added:
I recommend you to stick to the Book of Allah and to
my progeny whom I asked Allah to keep them together
until doomsdays when He brings them to me.
The Prophet also said:
Do not teach them for they are more knowledgeable
than you, (They) neither will delude you from
conversion nor will (they) mislead you into perversity
( i, e) the Holy Book, and Muhammad's progeny [p.] 1
The Messenger of Allah [P] several times repeated
this speech.
At the last days of his [p] life he said:
I departure leaving to ye two rare things, the Book of
Allah and my progeny, they will stick together until
they come to me at the pool of paradise )2
The Prophet [p] said too:
1
(Ghayat Al-Maram) volume 3 page 265.
2
This speech has been narrated by the reverent Sunni
knowledgeable men namely: Al-Termithi, Al-Nessa'ai, Al-
Hakim.
170
(The esteem of my progeny among you is similar the
(Ark of Noah), He who gets on its board will survive,
and he Who retards from it will sink)3
He [p] several times addressed Ali [P] saying:
You are the guardian of every faithful person after
me. 2
And there are so many other speeches 3, which there
is not enough space to mention here.
63rd Question:
3
(Mustadrek) Al-Hakim volume 3, page 151.
2
(Mustadrek Al-Hakim) volume 3, page 134, 111, Swaiqu Ben
Hajer page 103. mussnad Ibn Hanbil volume 1, page 231.
3
(Kemal Al-Deen wa Tamam Al-Ne'amah) Al-Sadooque (Al-
Bahar) Al-Majlessi.
4
Surah (The Allies) verse 33.
171
Allah's (desire) here does not signify the juristic will
of Him- i. e His compulsory judgment about the
progeny of Muhammad [p] in cleaning themselves from
every sin and transgression-; for the progeny of
Muhammad [P] own no particularity in this respect, and
they are similar to all other subjects who must be
committed to those duties.
The meaning of (desire) i. e (will) in the verse, then,
is limited to the (formative will)- i. e Allah has created
the progeny of Muhammad [p] moulding their
substance from a material that is pure from every sin
and transgression.
There are so many narrations in the (Sunni) reference
books certifying the meaning that the verse concerns
(the five people of the cloak) ∗namely; the Prophet [P],
Imam Ali, Fattemah, Al-Hasan, and Al-Husain.
The Messenger of Allah [P] said to me: [O Ali! This
verse was revealed to you and my two grandsons (Al-
Hasan and Al-Husain), and those who are Imams from
your progeny.
I said ( i. e Imam Ali): O' Messenger of Allah how
many Imams will succeed you?
He [p] said [You Ali, then your two sons Al-Hasan
and Al-Husain,; after Al-Husain his son Ali will
succeed, then Ali's son Muhammad, after whom his son
Jaffar, then Jaffar's son Muss'a, after whom his son Ali,
after Ali Muhammad his son will succeed, and after
Muhammad Ali his son will follow, after Ali his son Al-
Hasan will succeed, and after Al-Hasan his son (Al-
Hujah) will succeed. Thus I found their names written
on the leg of the Throne; I asked Allah glorified be He
about that, He said: O Muhammad, they are the imams
A rapid historical review will follow in this chapter to declare
the details concerning the gracious family of the Prophet [P].
Translator.
172
who will succeed thee, purified, unerring; cursed shall
be their foes]. 1
The arguments that rose about the purification
verses, and the much ado that arose about it to
determine who are really the 9 people of the House), is
not our concern here.2elieving in the (Issmah) i. e
fortification of the Prophet [P] and the [Imam]
necessitates a belief in their immunity of knowledge, i.
e they must own a whole absolute comprehension of
whatever they need in various situations and the
solutions they innovate for them. This means that their
immunity is not limited to the circle of commitment to
the commandments and prohibitions of Allah, rather it
includes- in addition to that – a far – sightedness and a
correctness of thinking about any topic or quest that
requires a decisive solution.
Our dogma goes farther to believe that if the Imam
intends to know something, he will definitely know it.
Imam Al-Sadique [p] said:
If any Imam wants to know, he will surely know.3
Certainly his knowledge will come by means of
revelation the way revelation came to Marium [p] and
Mose's mother [p]. For this reason some Imams took
the responsibility of imam hood even before their
adolescence. 4
If we inquire about the knowledge of the Prophet [P]
nobody suspects that he has his own revelation.
1
(Ghayat Al-Maram) volume 6, page 293.
2
For further information refer to (Mefaheem Al-Qur'an) for
the reverent knowledgeable (Al-Tabatabai) volume 16, in
interpreting the verse mentioned above.
3
(Usool Al-Kaffi) volume 1, page 198.
4
As it happened to Imam Muhammad Ben Ali Al-Jawad [P]
the ninth Imam of the twelve Apostolic Imams [p.]
5
Surah (Ha Mim) verse 6.
173
64th Question:
The Islamic nation has been deprived from its
genuine Imam who is represented in the twelfth Imam
of the twelve Apostolic Imams [P] who is absent now,
so how should the efforts of the Prophet [p] and his
mission and his nation, be protected from dispersion?
And what is the (Shiite) dogma about the great
international reformer (Al-Mehdi) of whom we are
promised (May Allah fasten his appearance?)
1
Surah (The Bee) verse 118.
174
good servant of Allah's , namely (Al-Khedir) [p];
according to the narrations 1 we have, for he used to
fulfill Allah's commandments with nobody recognizing
him except Moses [p]; and even Moses [P] did not
recognize him in the beginning.
Then they found one from among our servants whom
We had granted mercy from Us and whom We had
taught knowledge from Ourselves “65” Musa said to
him: shall I follow you on condition that you should
teach me right knowledge of that you have been
taught. “66” 2
In the letter that Imam (Al-Mehdi) (owner of the
present time and the future) [P] wrote for one of his
deputies, He [P] said:
The benefit the people get from my absence is
similar to the benefit they get from the sun if ever
veiled by the clouds. 3
Imam Ali [P] said:
Aye by Lord aye, the earth is never deprived of
anybody who will withhold the evidence of Allah,
either manifest, well known, or terrified, hidden, so
that the evidences and proofs of Allah shall not be
disproved. 4
How should we know! May be Allah has certain
wisdom in making the Imam absent; a wisdom that our
minds do not realize, for how many divine
jurisprudences that we apply into our lives although we
are ignorant of their secrets and great connotations.
Maybe Allah has hidden his Imam to examine our faith
and patience, so as to distinguish the evil from the good
from among us. Thus Allah will test our strife and
effort in the way to prepare a suitable ground for the
1
(Behar Al-Anwar) volume 5, page 232, tale 6. chapter 10.
2
Surah (The Cave) verse 65-66.
3
(Kamal Al-Deen) Al-Sadooque, chapter 45, speech 4.
4
(Nehj Al-Balagha) wisdom 174 in a speech he [P] addressed
to (Kumail ben Zyad Al-Nakh'ay).
175
appearance of the Imam which is only expressed by
committing ourselves to his legislations and teachings,
standing firmly in front of the ups and downs of time.
Alif Lam Mim "1" Do men think that they will be left
alone on saying, we believe, and not be tried? “2”and
certainly We tried those before them, so Allah will
certainly know those who are true and he will
certainly know the liars "3". 1
Needless to say, that any one who has read the Holy
Qur'an would have definitely noticed that the aim
which all prophets anticipated along the sequence of
time had been nothing but leading the people towards
perfection and right, which is an aim that is conditioned
by the existence of a regime which has enough
authority and power that will be employed to propagate
the word of unitheism and to unify the people's word.
The (Hidden) Imam of the progeny of Muhammad
[P] (May Allah fasten his appearance), will appear to
achieve both aims that are mentioned hereinabove, by
means of the divine government of justice so as to fill
the earth with justice and peace after it has been filled
with oppression and injustice, and after the people are
fed up with the regimes and legislations that the
ignorants set forth, so a general feeling of a need for a
godly leader will take over the people, a leader who
will accomplish their hopes, quieten their pains, and be
a blam for their wounds.
Hence, this vision became the ambition of all the
good and righteous, and a promise which Allah
committed Himself to, so that the efforts of the
Prophets and their apostles and adherents will be
fruitful:
1
surah (The Spinder) verses 1, 2, 3.
176
And certainly We wrote in the Book after the
reminder that (as for) the land, My righteous servants
shall inherit it.1
And We desired to bestow a favor upon those who
were deemed weak in the land, and to make them the
Imams, and to make them the heirs. 2
It has been narrated that the prophet [P] said:
Ali is the imam who will succeed me, leading my
nation; from his progeny the (Hidden) (Anticipated)
Imam, who-if ever appears- will fill the earth with
justice and peace after it has been filled with
oppression and injustice. 3
Thus, anticipating the ease that is only attained by
setting the divine government of justice which will be
led by its reformer and president (Al-Hujah Ben Al-
Hassan.) (May Allah fasten his appearance), is one of
the greatest deeds, for those who await the (Hidden)
(M) 4 pave the way for him; this does by no mean
signify that he must stay stagnant doing nothing to
solve the problems that surround him, for such a
negative waiting is not to be considered into God's
estimation as an effort and deed that deserves a reward.
How should a man invite a guest to visit him without
preparing any kind of hospitality for him justifying this
by saying he was waiting for him. The duties of
hospitality necessitate making the essential preparations
and getting ready for the guest in the appropriate from
which cannot be achieved, except by exerting the
essential effort needed in this respect.
It is rather odd that some fools and some
opportunists went so far to claim that the appearance of
1
Surah (The Prophets) verse 105.
2
Surah (The Narrative) verse 5.
3
(Yanabee'a Al-Mawadah) page 494.
4
(M) abreveation for (may Allah fasten his appearance) which
is a special prayer that is dedicated to (Imam Al-Mehdi) alone.
Translator.
177
(Al-Mehdi) (M.) is conditioned by the fact that earth
should be filled with oppression and injustice, therefore
we ought to fill it with corruption and injustice so as to
assist quickly in paving the way for the appearance of
( al-Mehdi) (M)!!!
Such fools miss the fact that if ever (Al-Mehdi) (M)
appears he will confront them before anybody else for
they are the symbols and advocates of corruption,
perversion and delusion which contradict the essentials
of Islam and its teachings propagating the good and the
betterment of man, and evoking him to dispose all
kinds of corruption, perversion and delusion, and
pushing him forward to enjoin what is right and forbid
the wrong.
I do not quite understand how Allah is obeyed from
whence He is disobeyed?!
On the other hand, the expression (the earth is filled
with oppression and injustice) which is employed by
the gracious narrations does not connotate that every
spot of the world and everyone of the people are
dominated by the corruption and injustice; it rather
signifies that injustice and corruption will over reign all
over the world, yet this comprehensive condition may
skip a small spot of land and some few individuals; or
else, who will support the Imam in his reformative
movement and his rise?
The narrations asserted that he will have a league
that will support him, i. e this league is exempted from
the general corruption which overwhelms the earth.
You might find the notion of the (great reformer)
who is anticipated to fulfill his reformatory measures,
in the religions of heaven, and even in some materialist
trends, namely Marxism, which believes that the end of
history means the end of all kinds of oppression,
selfishness, and aggression, for it is the stage in which
class system and personal interests are aborted, so
178
people may live in an earthly paradise away from
troubles that disturb their peace and happiness.
According to the Marxists, the (reformer) is not a
single individual, rather it is a group (namely the
proletariat class) which strive to regain their stolen
right, and which will finally establish the communist
society.
Islam also is one of the religions that emphasized the
existence of the guiding reformer. Both sets (Sunnis)
and (Shiites) agreed on this but they differ in
determining who is (that) reformer, Whose son will he
be; and is he alive, or is he to be begotten in his
appointed time.
The narrations that certify the (Mehdi) who is the
reformer of our nation have been repetitive and
recurrent from the authorities of both sects (Sunni and
Shiite).
It has been related that the gracious Prophet [p] said:
If the time is over but for a day; Allah would envoy a
man from my progeny who will fill the earth with
justice as it has been filled with injustice.1
The Shiites claim that the converter and reformer of
this nation is one of the grandsons of Imam Ali [p],
exclusively they specify that he is the son of the
eleventh Imam, Al- Hasan Ben Ali Al- As`skari.
Imam (Al- Mehdi) (M) was born in (Samara)2 in the
year 255 Hijrah taking the responsibility of Imam hood
while he was five years old after the martyrdom of his
father. Thence he disappeared for the first time, this
1
(Muhammad Ahmad Ben Hanbel) V.2. Page 278, as well as
so many reference in (Sunni) books. For further information
refer to; (Saheed Moslem) V.8. p. 185 (Musnad Abi- Dawod)
(Kitab Al- Mehdi) V.4, p. 151. (Saheed Al- Termithi) V.2, p. 36.
(Sunan Al- Nessai) V.6, p. 43; in addition to the countless Shiite
reference books.
2
(Samara): a town that is situated on the Tigris river, 90 kms
north of Baghdad in Iraq, Translator.
179
first disappearance is called (The lesser disappearance)
in which he did not (completely) lose contact with
people; rather he was in touch with them through his
deputies whom he chose as ambassadors between him
and the people; those deputies were successively:
Othman Ben Sayeed, Muhammad Ben Othman (the son
of the previous one). Al- Husain Ben Rawh, Ali Ben
Muhammad Al- Semri.
The lesser disappearance took 74 years, after which
deputation has been attributed to others taking a general
form according to certain restrictions and criteria, thus
(the greater disappearance) started to last until our
present day.
If we put in our consideration the will and potency of
Allah, it will not be strange to say that the Imam (M) is
still alive; Nuh [p] before him had been given a lengthy
age, for the spent among his people 950 years
according to the Holy Qur'an, nothing to say how many
years he lived before or after that.1
Jesus is still alive.2 The cave inhabitants had along
life (390 years according to the Holy Book)3 without
anything to eat or drink. Else more, reason and science
do not prevent its existence if ever its conditions
become available.
65th Question:
1
(And certainly We sent Nuh to his people, so he remained
among them a thousand years save fifty years. And the deluge
overtook them while they were unjust) Surah (The Spider) V.14.
2
(And they did not kill him nor did they crucify him, but it
appeared to them so (like Isa)) Surah (Women) verse, 157.
3
(And they remained in their cave three hundred years and
(some) add (another) nine) Surah the (Cave) verse, 25.
180
* The counsel may not be a substitute for the clear
texts that determine the caliph after the prophet [p];
heretofore we have surveyed some of these texts; we
can not forsake the texts refuging to the counsel for this
is considered as giving a personal opinion to substitute
the text, which- definitely is worthless. (Texts here
means the verses of the Holy Qur'an expressing
judgments and legislations, they may mean too the
gracious narrations of the Apostolic Imams.)
And it behoves not a believing man and a
believing woman that they should have any choice in
their matter when Allah and His Apostle have
decided a matter; and whoever disobeys Allah and
His Apostle, he surely strays off a manifest
straying.1
And your Lord creates and chooses whom He
pleases; to choose is not theirs; glory be to Allah,
and Exalted be He above what they associate (With
Him).2
The final judgment belongs to Allah and his
Messenger [p] alone, nobody else could violate this
unless his faith is disturbed and he forsook the league
of Al- Momenoon. [Believers].
This is a general rule that has no exception even in
the respects of which Allah allowed His Messenger to
counsel the people.
Thus it is due to mercy from Allah that you deal
with them gently, and had you been rough, hard
hearted, they would certainly have dispersed from
around you; pardon them therefore and ask pardon
for them, and take counsel with them in the affair;
so when you have decided then place your trust in
Allah; surely Allah loves those who trust.3
1
Surah (The Allies) verse 36.
2
Surah (The Narrative) verse 68.
3
Surah (The Family of Imran) verse 159.
181
The Messenger of Allah [p] has the last decision to
determine every situation; people have no
determination in that.
His counsel [p] with them was only a way of paying
compliment to them to give them a sort of prestige in
the practical fields of life, in addition to the fact that the
counsel influences their commitment to the commands
of the prophet [p] and even to the commitment they
compelled themselves to, namely in difficult situations,
like war and other fatal situations. The prophet [p]
tended to counsel them to assure their allegiance and
gain their hearts.
The only reason for this conduct is that the prophet
[p] or the (Imam) can not fulfill his task alone; he needs
the others to assist him to achieve the commandments
of Allah.
The accurate meaning of the counsel had not been
applied after the decease of the prophet [p], i.e (the
conference that took place in the cove of Beni Saidah);
only few individuals from the (Muhajereen) and (Al-
Anssar)1 attended that conference.
Those individuals did not represent all the strata and
classes of the (Moslems); as well as they did not
represent all the authoritative individuals in that society,
Ali [p] who had been the most committed, sacrificial,
wise, loyal, and knowledgeable Moslem did not attend
the cove conference for he was busy in preparing the
mourning rituals of the late Prophet [p]. Ali [p], as well,
objected to what happened in the cove refusing to
swear an allegiance to the new caliph they chose. A
great number of the prominent apostles of the prophet
[p] also objected to what took place in the cove namely,
Al-Muqudad, Salman, Al-Zbagr, Ammar Ben Yasir,
1
Muhajereen; are the emigrants who accompanied and followed
the prophet [p] from (Mecca) to (Al-Medinah). Al-Anssar; are
the original inhabitants of Al-Medinah who supported the
Prophet and committed themselves to Islam. Translator.
182
Abdullah Ben Masaud, Saad Ben Abadah, Al-Abbas
Ben Abdulmuttaleb, Ussamah Ben Zayd, Obbai Ben
kaab, Othman Ben Hunaif, and so many others.
Now even if we forget everything we said erst; the
counsel as a principle has not been adopted thoroughly
in nominating the second caliph (Omar Ben Al-
Khattab) who was appointed by the first caliph without
counseling anybody; as well as the third caliph who
was nominated by a selective style of counsel, for the
second caliph Omar Ben Al-khattab nominated-when
he was dying-six people without counseling anybody,
those sex people were Ali Ben Abi Talib [p], Othman
Ben Affan, Talhah Ben Abdullah, Al-Zubayr Ben Al-
Awam, Saad Ben Abi-Waquass, Abdulrahman Ben
Auff. The second caliph set forth a special way to
nominate the caliph from among them, thus he said
addressing (Suhaib):
If five of them reached to an agreement and only one
refused, so behead him by your saber… and if four of
them reached to an agreement and only two refused,
behead them… If three of them came to agreement and
the other three did not, so refuge to the judgment of
Abdullah Ben Omar, if they did not agree about his
judgment, so all of you be with the party of
Abdulrahman Ben Auff and kill the others if they refuse
the people's agreement)1
If (the counsel) or other methods of nomination were
legal and acceptable, it is quite logical that the prophet
[p] would have declared removing any ambiguity about
it, specially that it is one of the most important and
sensitive subjects according to which the chief of the
nation is appointed, a chief who will control the
wordily and religious affairs of the nation; yet the
prophet had never pronounced even a word about (the
counsel).
1
(Tareekh Al-Tabari), volume 3, page 294.
183
Is it reasonable that the Prophet [p] should give the
rein to the nation without showing the least concern or
attention about a most important matter as such?
Is it reasonable that the Prophet [p] should neglect
that matter, while others like Abi Bakir, or Omar
seemed more concerned about the destiny of the nation,
so they nominate their successors in the time that the
Prophet of grace [p] would not do that??!!
As long as we do not have any evidence that declares
a speech from the Prophet [p] mentioning (the counsel)
or other ways of appointing the leader who will succeed
him, hence we have to refer to the texts and speeches
he [p] left which declare that Imam Ali [p] should be
the caliph and Ameer Al-Momeneen after the Prophet
[p]1
66th Question:-
1
(Al- Serrah Al-Nabawiah) IBn Husham v.2,p.316-317.
2
(Tareekh Al-Tabbari) volume 2, page 430.
185
Iben Abbass related that:
Omar said:
* * *
67th Question:
1
(Saheeh Al-Bukhari) v. 1, the book of knowledge, page 99.
2
For further information refer to (Al-Milal Walnehal) v.6, p.
79-97 (Al-Muraja'at) Mraja'a 86-100.
186
Can we have a rapid historical review on the life of
the unerring, fortified [p] (Fattema and her father the
prophet [P]; her husband Imam Ali [P] and her sons?
1
We depended in this review on the book (Risalat Islamiah)
volume 1, p. 319-353, by Addel Al-Alawi, summariziing the
information.
187
His nickname:
Abu Al-Quassim.
His father is:
Abdullah who died while the Prophet [P] was still
unborne; some narrations assert that the father died
when the Prophet was two years and four months old.
189
From the year 11 Hijrah lasting 29 years. He was
formally appointed as a Caliph after Othman whence he
remained 4 years and 9 months in his post.
His wife is:
Lady Fattemah Al-Zahra'a [p.]
Embellishment of his stamp ring:
Al-Mulk Li-Allah Al-Wahid Al-Quahar.
His Martyrdom:
Sunday or Monday 21st Ramadhan; some people
claim it was on Thursday 40 A.H.
Cause of Martyrdom:
Abdulrahman Ben Muljim Al-Muradi (cursed be he)
stroke him by a poisoned saber during the reign of
Constantine the monarch of Bezantum.
His Tomb:
Al-Najjaf Al-Ashraf.
1
Al- Abbass: The Prophet's uncle, Translator.
195
Al- Saadique, Al- Bar, Al- Ameen.
His nickname:
Abu Abdullah.
His father:
Muhammad Al- Baquir [p].
His mother:
Fattemah whose nickname is Um Farwah Bent Al-
Quasim Ben Muhammad Ben Abi Baker.
His birthday:
Monday or Friday dawn time on the 17th of Rabeeaa Al-
Awal; some say he was born on the 1st of Rajab 83 or
85 A.H.
Place and time of birth:
Al- Mdinah Al- Munawrah, during the reign of
Abdulmalik from the Umiah progeny.
His age:
65 years or 68 years.
Age of his Imam Hood:
From the 7th Thi Al- Hujah 114 A.H. lasting for 34
years.
Embellishment of his stamp ring:
Allahumma Anta Thiquati- Allah khaliqu kuli shai’a.
One of his wives:
Hameedah Al- Berberiah or Al- Meghribiah Bent
Sa’ead, U’mu Wallad, whose title was Al- Mussafat.
His martyrdom:
The year 148 A.H.; i-e 765 A.D.
Cause of martyrdom:
The Abbassi caliph Al- Manssoor put poison for him in
the grape.
His Tomb:
Al- Baquia’a, Al- Mdinah Al- Munawrah, close to his
father, grandfather and uncle.
197
The Tenth Fortified (The Eighth Imam)
His name and family:
Ali Ben Musa Ben Jaffar Ben Muhammad Ben Ali
Ben Al- Husain Ben Ali Ben Abi Tallib [p].
His titles:
Al- Murtadha, Al- Redha, The Eighth Hijah.
His nickname:
Abu Al- Hasan.
His father:
Musa Al- Kadhim.
His mother:
Taktum (Taherah) whose nickname was Umu Al-
Baneen.
His birthday:
Friday 11th, Thi Al- Qu’adah, 148 A.H. some say it was
153 A.H.
Place and time of his birth:
Al- Medinah Al- Munawrah.
He was born during the reign of the Abbassi caliph
Al- Mansoor Al- Dawaniqui.
His age:
55 years or 52 or 51.
The age of his Imamhood:
From 25th Rajab 183 A.H. lasting for 21 years.
Embellishment of his stamp ring:
Masha’a Allah La Quwatah Illa Bellah- Hasbiah Allah.
One of his wives:
Sabeekah Umu Walled whose nickname was Umu Al-
Hasan.
His martyrdom:
Tuesday the 17th of Saffar or Friday 25th of Saffar, Some
say it was on the last day of Saffar, 203 A.H.
Cause of martyrdom:
Al- Mamoon the Abbassi caliph poisoned him.
His Tomb:
His shrine is in Mashhad, Khurasan, Iran.
198
The Eleventh Fortified (The Ninth Imam)
1
Surah (Marium) verse 12.
199
Al- Muhaimen A'dhudi- Man kathurat Shahwatuh
Damat Hassaratuh.
One of his wives:
Semanah Al- Meghribiah.
His martyrdom:
On the 10th of Rajab or the last days of Thi Alquid’a
220 A.H.
Cause of his martyrdom:
One of his wives (namely Umu Al- Fadhil) according to
the command of the Abbasssi caliph Al- Muttasim
poisoned him.
His Tomb:
Al- Kadhimiyah shrine close to his grandfather Al-
Kadhim in Baghdad the capital of Iraq.
(PRAYER)
O’ Our Lord! We request Thee to donate to us a
gracious state that will glorify Islam and Moslems;
whereas it will humiliate hypocrisy and its people; May
Thou make us this state among those who propagate for
Thy obedience, among those who lead the people for
Thy way; O’ Lord bestow on us the dignity both in this
life and in the hereafter.
O’ Our Lord! Pray Thee, be for Thy (Wali) Al-
Hujatu Ibn Al- Hasan [p], in this hour as well as in
every hour; a guardian and a protector for him, till
Thou settle him in Thy land by Thy own will; making
him last long to enjoy his living in that land.
204
CHAPTER V
205
RESURRECTION
1
(Maani Al-Akhbar) page 289. chapter (the meaning of
death).
2
Surah (the cow) verses 94-95.
3
Behar Al-Anwar volume 74 page 57.
207
He said (May my soul be sacrificed for him when
Ibn Muljim (His killer) stroke him on the head by his
saber:
(I won by the Lord of Al-Kaabah)1
69th Question:
Everybody knows that Azraeel is the confiscator of
the souls, but the Holy Qur’an attributes this act to
Allah sometimes, others to Azraeel, others more to
sent angels. What is the reason for this?
1
Surah (The Adoration) verse 11.
2
Surah (The Cattle) verse 61.
3
For farther information refer to (Usool Al-Aqua’id Fi Al-
Islam) volume 3, page 37-43 Al-Lary.
209
On the other hand, the court of our small conscience
asserts the existence of the court of the day of
judgment; for how can we accept the fact that our small
conscience court judges our deeds being bad or good,
without surrendering to the fact that the greatest court
of justice which is Allah’s does observe our world with
all of its millions of people and in those quarters we
recognize tears, laughs, cheers and sorrows.
71st Question:
1
This meaning emphasizes that, belief in the ressurection is
natural in man, at the same time it asserts the necessity and
importance of it to man.
2
Surah (The Cattle) verse 160.
210
No doubt that man’s belief in the resurrection will
leave important and good impressions on him as an
individual, and on society as a whole; for this belief has
certain graces that provides everybody with peace,
potency, and resistance; such qualities are never
attained in the societies that are governed by regimes
who stick to mere material traditions and criteria.
Hence, belief in resurrection leaves a good influence
on man’s march, an influence that leads this march
through a right course shifting its direction to the
proper way.
72nd Question:
1
Refer to (Our Philosophy) Martyr M.B.Al-Sadr; research of
realization. Also refer to (Usool Al-Aqu’aide Fi Al-Islam)
volume 3, page 66-83 Abed Al-Rasool Al-Larry.
211
represented by the soul which is the center of our
sensations whereat our realization takes place.
2-The dreams which a sleeper may see may contain
events that might come true in reality in the same
minute details, descriptions and numbers that happened
in the vision. This phenomenon may not have a
material interpretation, unless we assume that there is
something none-material beside the physical body
which can forcast the future, namely it is the soul. The
realization of the body is restricted to the five senses
which can feel what takes place outside the body
actually; these senses can never realize the future. 1
3-Our brain and our brain cells can not comprehend
something of a size that exceeds their size, like when
we realize the vision of a landscape whose space takes
tens of kilometers, without missing any fragment of it,
thus, our center of realization must be situated in a
place other than the eye so as to contain such a apace of
vision, this unseen spot of realization is none but our
soul.
What has been mentioned does not mean that we
have to cancel the importance of the role of the nervous
system of man with all of its brain cells and integral
parts; rather we emphasize its importance that
determines the realization of man; but its role is similar
to the role of an equipment or a tool that carries the
realization to the soul; just like the telephone set which
is a tool that transports the sonic waves from a place to
an other without realizing what these waves really are.
He who really realizes the meaning of these waves is
the person who use the telephone set.
* * *
1
In so may cases the dream apply to reality, most people have
special memories in this field; for more information refer to
(Usool Alaqua’ide Fe Al-Islam) volume 3, page 101. 102, Al-
Larry.
212
In addition to the reasonable evidences mentioned
hereinbefore to assert the existence of the soul, there
are some narration evidences that certify this
existence; hereunder are verses from the Holy Qur’an
in this respect:
It was said: Enter the garden. He said: O would that
my people had known* Of what on account of which
my Lord has forgiven me and made me of the
honored ones * 1
The fire; they shall be brought before it (every)
morning and evening and on the day when the hour
shall come to pass: make Firon’s people enter the
severest chastisement.2
It is clear that the entrance of the believer to heaven
in the first verse, and the entrance of firon’s people to
hell in the second verse concerns their ethereal souls
and bodies in the world of the isthmus that is inbetween
this mundane world and the hereafter; for the day of
judgment is not due yet, and the corpses of the dead are
still inside our earth while their parts have turned into
dust.
73rd Question:
1
Surah (Ya Seen) verses 26, 27
2
Surah (The Believer) verse 46.
3
These differences are in the Arabic equivalent of this word
(Al-Barzakh). Translator.
213
All Moslems agreed to the fact that the isthmus is a
reality that nobody suspects, except some
unmentionable exceptions.1 Yet various sects of
Moslems do differ about Some details of this world.
The reason for their agreement about the isthmus is
the clear evidences that certify its existence, some of
which are the following gracious verses:
And before them is a barrier until the day they are
raised.2
1
(Aquaid Al-Sadooque) Al-Shaikh Al- Mufeed page 41, Behar
Al-Anwar volume 6, page 254.
215
O, Tallhah, I have found my God’s promise true,
have you found your God’s promise true?
then he said:
Lay down Tallhah
One of the followers of the Imam said, O, Ameer Al-
Momneen why do you address two dead corpses who
do not hear you?
he said:
O, man, By Allah they heard my words the way the
dead of Badr who were in the well heard the word of
the Messenger of Allah [p].1
In the isthmus the bad are tormented and the good
are rewarded.
Ali Ben Al- Husain [p] said:
(The grave is either a garden from the gardens of
heaven, or a ditch from the ditches of hell).2
The pressure of the grave is one of the torments that are
inflicted to the bad in the isthmus.
The Messenger of Allah [p], while the corpse of
Sa`ad Ben Ma`ath was being buried, said:
(Your fellow creature who has been buried has been
pressured in his grave).3
Nobody ,who is meant to be pressured in his grave,
is exempted from this even if he is hot buried in the
soil. Imam Al- Ridha [p] was asked about anybody who
is hung, is he pressured the way a buried man is
pressured in his grave?
The Imam [p] said:
(Yes, Allah commands the air to pressure hi)4
Also, two angels may investigate man in his grave
asking him about the origins of his religion, if he was
an unbeliever he would not be able to answer so he
1
(Aquaid Al- Sadooque) p. 42, Behar Al- Anwar V. 6 page
255.
2
(Noor Al- Thaqualain) volume 2, page 553.
3
Ibn Al- Quaim Al- Jawziah page 56.
4
(Al- Kaffi) volume 3 page 241.
216
would be tormented, thus, these two angle are called
(Munkar) and (Nakeer) (the connotation of these two
words in Arabic manifests carrying the bad news of
torment to the dead.
If the dead was a believer he would easily answer the
questions of the two angles, so they would promise him
of heaven as a reward thus they are called (Mubashir)
and (Basheer) (The connotation of these two words in
Arabic manifests carrying the good and happy news to
the dead.
As long as the soul in this mundane world was in
need to accompany its soil body that would enable it to
do its tasks; similarly it needs a (body) in the isthmus to
achieve the same tasks. Thus the soul will embody a
special guise that is called the (ethereal body)-which is
very similar to the body that engulfs the soul in the
world of visions; the body will maintain the same form
and guise it used to have in his life on earth; Imam Al-
Sadiq [P] described this body saying:
(If ever you see (the ethereal body”, you will say it is
the same :body of the earthly life”) 1
From the narrations that reached us we infer that the
souls of the believers after their death occupy special
place that differs from the abode of the souls of the
unbelievers; the souls of the believers will reside in
(Wadi Al-Salam) in (Al-Najaf Al-Ashraf) 2, the souls of
the unbelievers will reside in the desert of (Barahoot) in
Yemen
Ali [P] said:
No believer ever dies at any spot of the earth but
his soul is commanded to reside in (Wadi AlSalam),
it is really a piece of the gardens of Eden3
He [P] also said:
1
Usool Al-Deen. Abdulhussien Sharaf Aldeen Chapter 8, p.
234.
2
(Wadi Al-Salam) the cemetery of the (Shiites) in Al-Najaf
180 kms south west of Baghdad the Capital of Iraq. Translator.
217
(The worst well in hell is Barahoot in which the
souls of the unbelievers reside) 1
74th Question:
1
This is a tacit reference to the 39. th verse of the Surah (The
light) from the Holy Qur’an. Translator.
2
Surah (The Believer) verse 39.
221
From it we created you and into it We shall send you
back and from it will We raise you a second time.3
And the trumpet shall be blown, when lo! From their
graves they shall hasten on to their Lord.2
Ameer Al- Momeneen [p] said:
So when everything comes to its end, and the ages pass
away, and resurrection comes by; God will set them
(the people) out of the ditches of their graves, and out
of the nests of the birds, and out of the holes of wild
animals, and out of every abode of annihilation,
hurrying to fulfill His command, hasting to meet Him
like a herd of silent horses, or standing in rows that any
glance from Allah would not miss any of them;
standing thus they will hear anybody calling them, they
look submitting, poor, and humiliated.
There, whereat there is no trick that might help,
whereat there is no hope, whereat the hearts are bereft
of their hope and merriness; hearts are silent for fright;
and all the sounds turn into whispers)3
What we have proclaimed is manifested in the fact
that Allah the Exalted has prepared a reward for the
good in the day of judgment, whereas he has prepared a
punishment for the transgressors.
Allah’s rewards and punishments are material, like
paradise with its pleasures and hell with its pains, and
moral, like the wrath of Allah on the unbelievers and
his mercy for the believers.
Allah has promised to the believing men and the
believing women gardens, beneath which rivers flow,
to abide in them, and goodly dwellings in gardens of
perpetual abode; and best of all is Allah’s goodly
pleasure- that is the grand achievement.4
3
Surah (Ta Ha) verse 55.
2
Surah (Ya Seen) verse 51.
3
Nahj Al- Balaghah. Dr. Subhi Al- Salih page 108, 109.
4
Surah (Repentance) verse 72.
222
Surely hell lies in wait (21) A place of resort for the
inordinate.1
77th Question:
1
Surah Yasin verse 81.
224
Exalted will revive some dead people after the
appearance of Imam (Al- Mehdi) (M); so Allah will
humiliate the perverts and reward the right.1 The Shiite
authenticated their dogma by the gracious verse:
1
Refer to (Aquaid Al- Imamiah) M.R. Al- Mudhaffar. (Al-
Ilahiat) volume 2, page 287, J. Subhani.
2
Surah (The Ant) verse 83.
3
Surah (The Cave) verse 47.
4
And the word shall come to pass against them because they
were unjust, so they shall not speak. Surah (The Ant) verse 85.
5
And when the word shall come to pass against them, We
shall bring forth for them a creature from the earth that shall
wound them, because people did not believe in Our
communication. Surah (The Ant) verse 82.
225
revive, depending on the narration related by Imam Al-
Sadique [p]:
The earthly revival is not a general state, rather it is a
special one; a state that concerns the stratum of highly
righteous believer or the stratum of highly wicked
unbelievers)1
The earthly revival provides a precious chance for
the believers to join the international reformative rise
which will be led by the twelfth Imam of the twelve
Apostolic Imams [p]; participating with him is
considered one of the greatest glories, for it settles the
right and demolishes the vice, as well as it is a chance
to revenge the wicked who were extremely polytheists
but were not punished before their death like the others
who were their like.
This means that, the good end both on earth and in
heaven will befall the good pious people , exactly as
Allah has promised:
And the good end is for those who guard (against
evil). 2
This- in itself- is enough to push the people forward
provoking them towards virtue, paving the way –
meanwhile- for the ethical values to play their role
getting into the hearts of the people; in addition to that,
they reduce the rate of perversity, fornication, and
atheism.
No place for suspecting the earthly revival remains
after what we have said and after the evidence which
have already introduced as well as the verses of the
Holy Qur’an which narrate the narratives of the ancient
nations. 3
1
(Behar Al- Anwar) volume 53, About 200 narration are
related in the Sunni reference books.
2
Surah (The Narrative) verse 83.
3
Like the narrative of (Uzair) who was revived after one
hundred years of his death, and reviving the dead by Jesus [and
the cases of regaining life after death that took place with Israel
226
Imam Al-Redha [P] relates about his grandfather the
gracious Prophet (Al-Mustafa) [p], when the Abbassi
Caliph Al-Ma’moon asked him about the earthly
revival; he answered:
It is right, and it has been in the ancient nations and
the Qur’an revealed it, and the Messenger of Allah
[P] said:
What will happen to this nation is quite similar to
what happened in the ancient nations. 1
78th Question:
people]. Refer to Surah (The Cow), verses 259, 243, 56. Surah
(The Food) verse 110, (The Cow) 67, 72, and 73.
1
Behar Al-Anwar volume 53, speech 45. for further
information refer to (Nimonah) v. 1, p. 164-259, (Makarim Al-
Shirazi) v. 15 page 549-560. (Al-Ilahiat) v.2, p. 787. J. Subhani,
(Aqua’id Al-Imamiah) M.R. Al-Mudhaffar.
227
The dwellers of the desert say: We believe- say; You
do not believe but say, we submit; and faith has not
yet entered into your hearts. 2
For, it is quite possible that man may know
something and become sure of it, yet he is not inclined
to it and his soul rejects it. The Exalted said:
And they denied them unjustly and proudly while
their soul had been convinced of them.2
Anybody who realizes the existence of Allah-for
example- yet his soul rejects this realization is called an
atheist; this name too is given to anybody who denies
the existence of Allah because of his personal
ignorance; atheism is disbelief, whether it is caused by
stubbornness and ungratefulness or ignorance.
If inclination to something is an essential factor that
determines faith in it, act must go on with it, for it is
meaningless to like something without doing its
fundamental duties; rather salvation and happiness are
conditioned by faith and good deed:
2
Surah (The Chambers) verse 14.
2
Surah (The Ant) verse 14.
3
Surah (Time) verse 1, 2, and 3.
228
To Him do ascend the good words; and the good
deeds lift them up; 1
Then evil was the end of those who did evil, because
they rejected the communications of Allah and used
to mock them. 2
Faith in Allah in reality is an approach to Him, and
approaching Him means inspiring His abundance of
perfection, beauty, and superior qualities, so man
nourishes on them due to His closeness to the mercy
and grace of Allah attaining thus eternal, heavenly
happiness.
On the contrary , he who disobeys Allah getting far
from His being and His qualities will be deprived from
that happiness, for he chose to move away from the
fountain of abundance and peace.
Therefore, it is meaningless that the inventors and
the reformers should anticipate and expect a reward
from Allah if ever they are removed from Him and do
not have faith or belief in Him, and if their efforts and
innovations in this world are not dedicated to Him;
why, then, should they expect happiness in the
hereafter?!
Yes, a good deed may decrease the chastisement of
the unbeliever on Doomsday, qualifying him more to
accept justice and surrender to it in this life.3
79th Question:
1
Surah (The Originator) verse 10.
2
Surah (The Romans) verse 10.
3
Refer to (Duroos fi Al-Aquidah) Mohammad Taqui Al-Yazdi
page 109-138.
229
* Man naturally tends to rest, entertainment, and
pleasures, if ever he is left to his own he will delude
from the right way which Allah designed fro him by his
own choice; and in order that Allah leads the people to
His way He sent for them His Prophets promising the
people of heaven and threatening them by the torments
of hell, so as to provoke them to attain His reward and
avoid His chastisement, gaining, thus the anticipated
happiness.
Hence it becomes clear that the chastisement of
Allah to man is not meant for itself, for His mercy
preceded His wrath and vengeance; His punishment is a
method to reform man and do him good in the earthly
life and the hereafter, through his commitment to
Allah’s commandments and his avoidance of Allah’s
prohibitions. The Exalted said:
1
Surah (The Spoils of War) verse 24.
2
Surah (The Shaking) verses 7, and 8.
230
unlimited, thus nothing equals it but immortality in
hell.
There is no wonder in this , for he who throws
himself from a height will have to bear the sequences
of what he has done for a much longer while than the
while it took him to fall down from that height, thus he
might spend the rest of his age retarded, or perhaps he
might die for his act.
Allah by means of His prophets has told His servants
of the subsequences of their deeds-on matter tiny or
immense, good or evil they are- promising to reward
the good and avenge the pervert.
80th Question:
1
Surah (The Cattle) verse 160.
231
his harvest collecting the souls who will be haunted by
a horrifying terror and a terrible fear, so the bodies of
the people will tremble-except those believers
(momins) whom Allah chose- thus every creature on
earth deceases.
The trumpet is blown for the second time to heraled
the resurrection and the new revival; so people will
start the march of eternity; the quarters of the earth will
be lit by the light of God; people will huddle in a
universal assembly standing at the presence of the
Great Judge who will judge them by His libra of justice
that never misses. Thence human beings have no
escape, and nothing of this earthly life will serve their
purpose, and no good luck will do; only their good
deeds, good manners, and righteousness which they did
in their first life will stand to assist them in that Holy
Court.
Thence, all pleas will fail the people, for Lord of the
universe, the Just, Supreme, Wholepotence is the
Witness and the Judge… Allah, to fulfill His justice,
will call for testimony in His Court of Justice other
witnesses whose evidences can never be requited, thus
every prophet will testify for his people, and all the
senses and organs and evidences of their deeds will be
called to witness for their owners, in addition to this
earth which has been a silent witness watching what
people do, all these will say their words in the presence
of Great Judge, in addition to all that, the deeds of the
people will be incarnated for them on the day of
judgment, thus every spirit will find its history with all
of its good and evil deeds standing a live in front of it.
Even the angels who are ordered to calculate
whatever man does –be it tiny or immense- will stand
to give their testimony; thence, nobody will lose his
right- if ever he has such a right-; and every
transgressor will be denounced; then the people will
tread on a path that will take them to heaven, a path
232
which is thinner than a hair and sharper than a sword
blade, (crossing over the inferno); thus they will pass
successively, every one with his deeds; some of them
will pass so fast like the blink of an eye; others will jog
like horses; others will cross the path creeping on four,
others will pass very carefully, others will cling to it
with great effort so the flames of the inferno will burn
their bodies to toast some of them saving others; others,
woe for others, will slip to fall down to the bottom of
inferno.
There is a strong connection between the path of
people in this earthly life with all of its calamities and
the narrow path of the hereafter; those who have been
good and done right in their mundane lives will run
over the narrow path of the hereafter light like
lightening, and vice versa, i. e the path of the earthly
life does not differ in its narrowness, from the path of
the hereafter; for striking to faith and commitment to
the legislation of the Divine laws is no an easy task.
In another image of the Day of Judgment, we find a
wall between hell and heaven, on top of it-which the
Holy Qur’an calls (Al-Araf)- a well chosen elite who
are better than the inhabitants of hell and those of
heaven, are situated. Those righteous people are
authorized to testify, mediate, command, and judge
among the people; the narrations related that those are
the prophets and Walies including the gracious Prophet
[p] and his progeny [P], those whom the Gracious Book
describes as:
1
Surah (The Elevated Places) verse 46.
233
moving by it to paradise followed by those successful
winners who are good; Ameer Al-Mo’meneen [P] leads
them to the pool of paradise- of which the gracious
prophet [p] has promised people- and he let them drink
from the Kauthar Water. 1
Thus everything reaches its end, and everybody goes
to his eternal abode which he deserves according to his
deeds, the believers have shining merry faces, thus they
are driven to the gardens of happiness in paradise, their
light among them; the unbelievers have gloomy long
faces, and they are driven to the inferno corronated by
shame and humiliation, so the flames of the inferno
toast their heads and faces, thus it will be their eternal
abode.
81st Question:
And soon will your Lord give you so that you shall be
well pleased. 3
1
Kauthar Water: A river in paradise. Translator.
2
This is a research in the lexical use of the item which can
never be covered thoroughly in this short while. Translator.
3
Surah (The Early Hours) verse 5.
234
May be your Lord will raise you to a position of great
glory4.
By saying that the connotation of (giving) in the first
verse and the (position of great glory) in the second
verse, is none but intercession.
Intercession in our dogma2 means that the Prophet
[P] or the good Wali mediates to Allah to push away the
chastisement from the disobedients, bringing – on the
other hand- Allah’s reward to the good on Doomsday.
Allah’s mercy, grace, and abundance dictate that He
forgives and paradons, so He made repentance and
intercession ways to get His grace. Allah’s mercy
preceeds His wrath, His chastisement aims for the
betterment of man, so why should not repentance and
intercession substitute punishment as long as they get
to the same result a chastisement may get.
Thus repentance and intercession will be windows of
hope for the transgressors and the good to reach
paradise and Allah’s pleasures.
Intercession may not take place only through certain
conditions.
Repentance too, may not take place only through
certain conditions, hereunder is a r’esum’e of these
conditions as summarized by Ameer Al-Mo’menen [P]
in six points:
1
Nahj Al-Balaghah, wisdom 417.
2
Surah (The Cow) verse 255.
3
Surah (The Embellishment) verse 86.
4
(Musnad Ahmad Ben Hanbel) page 426.
5
Ibid- page 72.
6
(Thawab Al-A’mal) Al-Sadooque page 251.
7
(Uyoon Akhbar Al-Redha) volume 2, page 62.
236
7-The subject for intercession must keep his prayers,
and feed the poor, and believe in the Day of Judgment;
without these, inferno will be his abode:
1
Surah (the Clothed One) verses 42, 43, 44, 45, 56, 47, and
48.
2
(Behar Al-Anwar) volume 4, page 2.
237
for deterrent and betterment not for corruption and
deterioration.
And if intercession by its conditions is accepted by
Allah, why should people like (Ibn Taymiah) and
(Muhammad Ben AbdulWahab) object about it,
denying that the others should seek intercession from
the Prophet by saying (O, intercessor with Allah!
Intercede for us with Allah)- their plea for objection is
what the Exalted said:
1
Surah (The Jinn) verse 18.
238
They said: O our father ask forgiveness of our faults
for us, surely we were sinners * He said: I will ask for
you forgiveness from my Lord, surely He is the
forgiving, the Merciful* 1
From what has been said erst, we come to know that
Allah prohibited the people from praying to their idols
or their artificial gods.
* * *
Finally I address Allah the Exalted by the prestige of
His prophet, the Prophet of grace, and his progeny and
his Walies interceding them with Allah so that He
might forgive me and my parents and every believer
that enters my house as well as my teachers and my
brothers in behalf, to whom I am indebted; asking Him
to lead us the way of success and to better our future
life both on earth and in the hereafter, He is to answer
every prayer.
* * *
I have finished writing this book –by the grace of Allah-
on the morn of the 26th of Jamadi Al-Awal in 1418 A.H.,
which applies to the 29th of august 1997 A.D. and all praise
is due to Allah who guided us to this; and we would not have
found the way had it not been that Allah had guided us.
1
I bid page 1372.
2
(Wafa’a Al-Wafa’a) volume 3, page 1331, Al-Samhoodi.
240
The Islamic Republic of Iran-
HOLY QUM
SADOQUE AL-SA’ADY
Index of References
******************
1- The Holy Qur’an
2- Nahj Al- Balaghah
3- Al- Ilahiat Jaffar Subhani
4- Mefaheem Al- Qur’an Jaffar Subhani
5- Al- Milal wa Al- Nihal Jaffar Subhani
6- Beest Pasukh (in Persian) Dar Rah Haque pub. Hous
7- Khuda Wa Emam (in Dar Rah Haque pub. Hous
Persian)
8- Pursishhai Peeramoon Dar Rah Haque pub. Hous
Nibuwat (in Persian)
241
9- Droos fe Usool Al- Den Dar Rah Haque pub. Hous
10- Pursishha wa Pasukhha Jaffar Subhani Makarim
(in Persian) Sherazi
11. Khuda Chegonah Makarim Sherazi
Beshnaseem
12- Bahth Hawl Al- Welaiah Martyr Saeed Al- Sadr
13- Our Philosophy Martyr Saeed Al- Sadr
14- Bahth Hawl Al- Mehdi Martyr Saeed Al- Sadr
15- Al- Madrasah Al- Martyr Saeed Al- Sadr
Islamiah
16- Al- Mursal, Al- Rasool, Martyr Saeed Al- Sadr
Al- Resalah
17- Usool Al- Aquaid fe Al- M. A. Al- Larry
Islam
18- Aquaid Al- Imamiah Muhammad R. Al-
Mudhaffar
19- Al- Barzakh Al- Baquiri
20- Tacamul Ijtemmai’ Ensan Muttahari (in Persian)
21- Droos fe Al- Qur’an Muhsin Quiraati
22- Bedayet Al- Ilahiah Muhsin
23- Mafateeh Al- Jenan Abbass Al- Qummi
24- Resa`il Islamiah
25- Sharel Albad Alhadiashar Al- Fadhil Al- Mequdad
26- Moojez Uloom Al- Qur’an Dr. Dawod Al- Attar
27- The Social Contract Jean Jacques Rousseu
28- Sharh Aqaid Al- Sadooqu Al- Shaikh Al- MUfeed
29- Ali Mena Al- Mahd Ila M. K. Al- Quazweeni
Allahd
30- Usool Al- Deen Absul Husain Sharaf Al-
Deen
31- Al- Muraja`at Absul Husain Sharaf Al-
Deen
32- Al- Ghadeer Al- Ameeni
33- Wasa`el Al- Shiite Al- Hur Al- Aameli
34- Behar Al- Anwar Al- Mejlesi
35- Al- Kaffi Al- Kulaini
242
36- Saffenat Al- Behar Abbass Al- Qummi
37- Al- Lumaa` Abu Al- Hasan Al- Ash`ari
38- Al- Ibanah Abu Al- Hasan Al- Ash`ari
39- Ithbat Al- Hudat M. Alhur Al- Ameli
40- Ghayat Al- Maram (Hashim Al- Huaini Al-
Bahrani)
41- Yanabee`u Al- Muadah S. I. Al- Quandoozi
42- Al- Manaquib Ibn Shehr Ashoob.
43- Al- Imamah wa Al- Siasah Ibn Qutaibah
44- Al- Mustadrak Al- Hakim Al- Neisaboori
45- Musnad Ahmed Ben Ahmed Ben Hanbel
Hanbel
46- Saheeh Al- Bukhari M. I. Al- Bukhari
47- Saheeh Moslim M. H. Al- Qushairi
48- Thawab Al- Amal Al- Shikh Al- Sadooque
49- Sunan Al- Termithi Al- Termithi
50- Sunan Al- Nesa`i Al- Nesa`i
51- Da`irat Maa`if Al- Quarn Fareed Wajdee
Al- Eshreen
52- Tareekh Al- Tabbari M. J. Al- Tabbari
53- Tareekh Al- Khamees H. M. Al- Diyarbakri
54- Al- Seerah Al- Naboyah Ibn Husham
55- Al- Munjed Dar. Al- Mashrequ Beirut
56- Al- Munjed Al- Abjadi Dar. Al- Mashrequ Beirut
57- Maquaees Al- Lughah Ibn Faris
58- Lisan Al- Arab Ibn Mandhoor Al-
Afreequi
59- Al- Mufradaat Al- Ragheb Al- Assfahani
60- Wafaa` Al- Waffaa` Al- Samhoodi
61- Tafseer Nemoonah Mikarem Sheerazi
62- Duroos fe Al- Aquidah Al- Mesbah Al- Yazdi
Islamiah
63- Maa`rif Al- Qur'an Mesbah Al- Yazdi
64- Al- Idiologyah Al- Mesbah Al- Yazdi
Muquaranah
65- Tafseer Al- Meezan Al- Tabatabai
243
66- Al- Tawheed Al- Sheikh Al- Sadooque
67- Al- Amal Al- Sheikh Al- Sadooque
68- Ilal Al- Sharaia` Al- Sheikh Al- Sadooque
69- Kemal Al- Deen wa Al- Sheikh Al- Sadooque
Itmam
70- Tafseer Mujamaa` Al- Al- Tebbrissi
Bayan
71- Tafseer Noor Al- Al- Hwaizawi
Thaquaiain
72- Tafseer Al- Menar M. K. Redha
73- Al- Tafseer Al- Kabeer Al- Fakher Al- Razi.
* * *
Translator’s Reference
*******************
1- The Holy Qur’an (in English) Transtated by M. H. Shakir,
Ansariyan Publications Islamic Republic of Iran.
2- Al- Mawrid. Muneer Al- Balabakki.
CONTENTS
**********
Page
Dedication
5
6 Prelude
9 Introduction of the author
10 Translator’s introduction
14 Chapter I (Unithiesm)
79 Chapter II (Justice)
119 Chapter III (Prophethood)
170 Chapter IV (Imamhood)
217 Chapter V (Resurrection)
244
254 Index of references.
245
Allahummaar-hamni bil-Qur'anil-adheem; waj'alhu li
imaman wa rahmatan.
246
، َ ابْنُ أَمَ ِتك، َ ابْنُ عَبْ ِدك، َاللّهُمّ إنّي عَبْ ُدك
ّ عَ ْدلٌ فِي، َ مَاضِ فِيّ حُكْ ُمك، َنَاصِيَتِي بِ َي ِدك
ِ سَمّ ْيتَ ِبه، َسمٍ هُوَ َلك ْ سَأُلكَ بِ ُكلّ اْ َ أ، ََقضَا ُؤك
علّمْتَهُ َأحَدًا
َ ْ أَو، َ أَوْ أنْ َزلْتَهُ فِي كِ َتاَ ِبك، َسك َ َن ْف
ِعلْمِ الْغَ ْيب
ِ س َتأْثَرْتَ ِبهِ فِيْ أَوِ ا، َخ ْل ِقك
َ ِْمن
َ وَ نُور، أنْ َتجْ َعلَ الْقُرْآنَ رَبِيعَ َقلْبِي، َعِنْ َدك
وَ ذَهَابَ هَمّي، وَ جَلءَ حُزْنِي، صَدْرِي
248
answered
The best among you are those who learn the Qur'an
249
and teach it.
[Sahih al-Bukhari]
250