Type of marriag

MUT`AH: TEMPORARY MARRIAGE

It is a woman marrying a man according to an agreed upon dower and for a pre-determined period of time stated in a marriage contract which incorporates all the conditions of a marriage regarded by the Shari`ah as sound. Its format is that a woman says the following to the man after they both agree and accept the dower and the period of time: "I married you to myself on such-and-such a dower and for the known period of time" where this period is named exactly. The man's answer will be: "I accepted".

Representation in this contract is accepted just as it is in any other contract. According to the terms of the contract, the woman becomes the wife of the man, and the man becomes her husband until the end of the period specified in the contract. They may renew it to a different period of time or even forever if they wish. The wife has to observe the `iddah (waiting period) after the period terminates. The duration of the `iddah will be two months if she still goes through the menstrual period; otherwise, it is forty-five days. The child, male or female, born out of a mut`ah marriage belongs to his/her father.[1]

This type of marriage is used to scandalize the Shi`ah because the latter believe in its legality, but the questions here are:

· Where did the Shi'ahs come up with this sort of marriage?

· Is this sort of legality subject to what a mujtahid deems as permissible or prohibitive?

[1] Imam Sharaf ad-Din, Al-Fusul al-Muhimmah.

· And what are the proofs for its legality from the Glorious Book and the Purified Sunnah?

In order to answer all these questions, we say that all Muslims, in their various sects, are unanimous in their view that this sort of marriage was legislated in the dawn of Islam. Al-Bukhari, quoting [`Abdullah] Ibn `Abbas, cites the latter saying, "We used to participate in military campaigns with the Prophet (a.s.), and we did not have our women with us, so we said to him, 'Could we have eunuchs [for sex]?' But he prohibited us from doing that and later permitted any of us to marry a woman by giving her as simple [a dower] as a garment. Then he recited the following verse: 'O you who believe! Do not make unlawful the good things which Allah has made lawful for you...' (Qur'an, 5:90)."[1] The verse saying "... seeing that you derive benefit [mut`ah, enjoyment] from them, give them their prescribed dowers" (Qur'an, 4:24) had already been revealed about this type of marriage. Most Sunni scholars of exegesis have explained "enjoyment" in this verse as the mut`ah marriage. But Ibn `Abbas, Ubayy ibn Ka`b and Sa`id ibn Jubayr read this verse as though it says: "From whoever among them you derive a pleasure for a predetermined period, you must give them their dowers."[2]

Explaining this verse in his Tafsir, Ibn Kathir said the following: "It is far-fetched that these should believe in the distortion of the Qur'an; therefore, it must be intended for interpretation rather than recitation..."[3] But Islamic sects differed about the continuity of permitting this sort of marriage, and the problem became: Was the mut`ah marriage prohibited or did it remain as is? The following hadith proves beyond any doubt that the Messenger of Allah (a.s.) passed away without having prohibited the mut`ah marriage:

[1] Al-Bukhari, Sahih, Vol. 6, p. 110 in the book of exegesis in a chapter about the verse saying, "O you who believe! Do not make unlawful the good things which Allah has made lawful for you" (Qur'an, 5:90).

[2] Ibn Kathir, Tafsir; Muslim, Sahih (as explained by al-Nawawi), Vol. 3, p. 552 (Dar al-Sha`b edition).

[3]Ibn Kathir, Tafsir.

`Imran is quoted as having said, "The verse of mut`ah was revealed in the Book of Allah (a.s.), so we acted upon it in the company of the Messenger of Allah (a.s.), and no verse was ever revealed prohibiting it, nor did he (a.s.) ban it until his death. A man [apparently referring to `Umar ibn al-Khattab] said according to his own personal view whatever he wanted to say."[1]

It is stated in Sharh al-Bari `ala Sahih al-Bukhari that the man referred to in the hadith cited above is caliph `Umar ibn al-Khattab.[2] This supports what Muslim narrates in his Sahih relying on the authority of Abu Nadrah who has said, "I was with Jabir ibn `Abdullah [al-Ansari] when someone came to him and said, '[`Abdullah] Ibn `Abbas and [`Abdullah] ibn al-Zubayr differed with each other about both types of mut`ah.' Jabir said, 'We did them both in the company of the Messenger of Allah (a.s.), then `Umar prohibited us from doing them; so, we did not return to doing them."[3] Also in Muslim's Sahih, with isnad traced back to `Ata' who has said, "Jabir ibn `Abdullah came to perform the `umrah. We, therefore, went to his house. People asked him about things, then they mentioned mut`ah. He said, 'Yes, we did perform the mut`ah during the time of the Messenger of Allah (a.s.) and during that of Abu Bakr and of `Umar.'"[4] Muslim, relying on the isnad of Jabir ibn `Abdullah, also narrated in his Sahih that the latter had said, "We used to contract mut`ah for a handful of dates and flour for a few days during the time of the Messenger of Allah (a.s.) and that of Abu Bakr until `Umar banned it with regard to `Amr ibn Huraith.."[5]

[1] Al-Bukhari, Sahih, Vol. 2, p. 375 in the book of Hajj.

[2] Sharh al-Bari `ala Sahih Al-Bukhari, vol. 4, p. 177; Sharh al-Nawawi `ala Sahih Al-Bukhari, Vol. 3, p. 364 (Dar al-Sha`b edition).

[3] Muslim, Sahih, Vol. 3, p. 556 in the book of nikah in a chapter about mut`ah (Dar al-Sha`b edition) as explained by al-Nawawi.

[4] Ibid., Vol. 3, p. 555 in the book of nikah in a chapter about mut`ah (Dar al-Sha`b edition) as explained by al-Nawawi.

[5] Ibid., Vol. 3, p. 556 in the book of nikah in a chapter about mut`ah (Dar al-Sha`b edition) as explained by al-Nawawi.

The story of `Amr ibn Huraith is that a poor woman knocked at the man's door once pleading to him to give her something to satisfy her hunger, but the man refused to give her anything unless she let him have her way with her, claiming that it was the mut`ah marriage. The woman accepted this condition against her will. Caliph `Umar came to know about it, so he was very angry. This prompted him to ban it. Moreover, he decreed to stone anyone who practiced this type of marriage as is clear from a narrative recorded by Muslim in his Sahih the isnad of which is traced to Abu Nadrah. The latter said, "Ibn `Abbas used to enjoin the mut`ah, and Ibn al-Zubayr used to prohibit it, so I mentioned this to Jabir who said, 'We used to practice mut`ah when we were in the company of the Messenger of Allah (a.s.). When `Umar came [to power], he said, 'Allah makes lawful for His Messenger whatever He wills; so, complete the hajj and the `umrah and stay away from marrying these women. If a man is brought to me who had married a woman off to a man, I will stone him.'"[1]

And in al-Tirmidhi's Sahih, while quoting `Abdullah ibn `Umar who was asked by a Syrian about the mut`ah. He said, 'It is lawful.' The man said, 'Your father [`Umar ibn al-Khattab] banned it.' [`Abdullah] Ibn `Umar said, 'Do you see that my father banned it although the Messenger of Allah (a.s.) had permitted it, should you abandon the Sunnah [of the Messenger of Allah (a.s.)] and follow what my father says?!'"[2]

The nation's scholar (habr al-ummah), `Abdullah Ibn `Abbas, was famous with regard to his view that the verse relevant to mut`ah was never abrogated. Al-Zamakhshari says the same in his tafsir titled Al-Kashif where he cites Ibn `Abbas saying that the verse of the mut`ah is among the fixed ones. In al-Bukhari's Sahih, too, there is a testimony to this fact. Abu Jamrah says, "I heard Ibn `Abbas being asked about the mut`ah of women; he permitted it. Mawla said to

[1] Al-Bukhari, Sahih, Vol. 3, p. 331 in the book of Hajj in a chapter about the scholars' views regarding the legitimacy of one who performs the mut`ah while performing the `umrah (Dar al-Sha`b edition).

[2] Al-Tirmidhi, Sahih.

him, 'Such is done during a harsh circumstance and when there is a shortage of women,' or something like that, whereupon Ibn `Abbas said, 'Yes.'"[1]

Both al-±abarani and al-Tha`labi, each in his own tafsir book, rely on the authority of `Ali (a.s.) saying, "Had `Umar not banned the mut`ah, nobody would have committed adultery except a wretch,"[219] that is, only few would have committed it.

Despite the clarity of all these proofs that are as clear as the midday sun regarding the continuity of the mut`ah marriage being halal, most Sunnis nowadays see the opposite, claiming that the verse relevant to this type of marriage was abrogated. They also differed regarding what [or who] abrogated it. Some of them say it was abrogated by a Qur'anic verse, while others say that the revocation came from narratives in the Sunnah. We rebut both views with the above-cited traditions the authenticity of which is already fixed and which prove that the Messenger of Allah (a.s.) died without prohibiting the mut`ah.

As regarding those who say that it was abrogated by this verse: "... who guard their private parts, except with those joined to them in the marriage bond" (Qur'an, 23:5-6), this verse is Makkiyyah (revealed in Mecca) while the mut`ah verse is Madaniyyah (revealed in Medinah) [i.e. revealed after the Hijra]. The ruling for the legislation of the mut`ah marriage is Madaniyyah, and what precedes cannot abrogate what follows. As regarding those who say the abrogation came from the Sunnah which is narrated about the Messenger of Allah (a.s.), the "traditions" which they claim to be abrogating contradict each other. Some of them say it was abrogated in Khayber, another in Awtas, a third when Mecca was conquered, a forth in the Tabuk campaign, a fifth in the `umrah of qad?' and a sixth in Hijjatul-Wad?` (farewell pilgrimage)...! The inconsistency of these narratives and their contradiction is a clear proof of their inaccuracy. Add to this fact that such narratives are no more than

[1] Al-Bukhari, Sahih, Vol. 7, p. 36 in the book of nikah.

[2] Al-Tabarani, Tafsir. Al-Tha`labi, Tafsir.

transmissions each one of which was related by one single person and do not qualify to abrogate a ruling fixed in a Qur'anic verse and the legality of which is proven according to the consensus of the Muslims because abrogation cannot take place through one single person's narrative, and a Qur'anic verse cannot be abrogated except by another verse of the Qur'an by virtue of the verse saying "We neither abrogate any of Our revelations nor cause them to be forgotten without substituting [them with] something better or similar" (Qur'an, 2:106).

Besides the existence of all these clear texts which prove the legality of the mut`ah marriage and that the Prophet (a.s.) never banned it but stayed until caliph `Umar banned it during his reign, we cannot find a solution for this complex except that caliph `Umar followed his own ijtihad in order to achieve a [social] benefit which he, according to his own insight, saw the Muslims of his time and days required him to prohibit the mut`ah a civil prohibition, in order to serve a temporal interest, not a religious prohibition, since caliph `Umar is greater and is Islamically above prohibiting what Allah has permitted or incorporating in the religion what has nothing to do with the religion. He knew that what Muhammed (a.s.) deemed as halal remains permissible until the Day of Judgment, and what Muhammed (a.s.) deemed as haram remains prohibitive until the Day of Judgment. It has, therefore, to be a civil prohibition, not a religious one. His strict stand vis-à-vis the mut`ah marriage is not the first of its kind, for he is known to be tough and harsh in all his affairs and applies his personal ijtihad seeking the higher benefit, in his view, for Islam and the upholding of the Shari`ah.[1]

One example of `Umar applying his own ijtihad in some ruling and his strictness in their regard is when he ordered the Muslims to perform the nafl (supererogatory) prayers during the month of Ramadan (what is known as "salat al-tarawih") in a congregational manner after it had been performed during the time of the

[1] Excerpted and edited from the book titled Asl al-Shi`ah wa Usuluha [the origin and principles of Shi`ah] by `Allamah Muhammed al Kashif al-Ghita'.

Messenger of Allah (a.s.) and that of Abu Bakr individually. Relying on the authority of Abu Hurayrah, al-Bukhari states the following: "The Messenger of Allah (a.s.) said, 'One who stands in prayers during the month of Ramadan out of a firm belief and a sincere desire for rewards, his past sins shall be forgiven.' Ibn Shihab said, 'The Messenger of Allah (a.s.) passed away and people were thus doing [praying during the month of Ramadan the nafl prayers singly], and it remained so during the caliphate of Abu Bakr and the dawn of the caliphate of `Umar. I went out with `Umar ibn al-Khattab in a night during the month of Ramadan to the Mosque and saw the people scattered, each praying on his own, each man praying by himself. A man would pray on his own, while others see a man pray so they pray like him. `Umar said, 'I am of the view that if I gather these to pray behind one qari, it would be better.' He gathered them all to pray behind Ubayy ibn Ka`b. I went out with him in another night and I saw the people following the prayer of their qari. `Umar said, 'How good this bid`ah (invention in the creed) is! And the one after which they sleep is better than the one after which they stand,' meaning the one performed at the end of the night is better, and people used to stand for the prayers at the beginning of the night."[1]

Even with regard to this same nafl prayer ritual, he [`Umar] followed his personal ijtihad, increasing the number of its prostrations to twenty. `A'ishah has said, "The Messenger of Allah (a.s.) never increased the number of prostrations over eleven neither during the month of Ramadan nor in any other month."[2] But some of those who were contemporary to caliph `Umar, in addition to some naive traditionists after him, when the latter were unmindful of the reason why the caliph banned the mut`ah marriage, found it quite serious that he should ban what Allah had permitted, so they were forced to find a justification for it. They could not find anything other than the claim that the Prophet (a.s.) abrogated it

[1] Al-Bukhari, Sahih, Vol. 3, p. 126 in the book of the tarawih prayer in a chapter about the merit of one who stands for prayers during the month of Ramadan.

[2] Ibid., Vol. 2, p. 137 in the book of tahajjud.

after permitting it, thus falling into confusion, and their statements contradicted each other so much.

Look into the following narrative so you may see the extent of such confusion and contradiction about which we are talking. More calamitous is that those who fabricated the following narrative attributed their fabrication to `Ali (a.s.):

Al-Bukhari, in his Sahih, has stated the following: "Someone said the following to `Ali, may Allah be pleased with him, 'Ibn `Abbas finds no fault with the mut`ah of women.' `Ali (a.s.) said, 'The Messenger of Allah (a.s.) banned it in the Battle of Khayber and banned eating the meat of domiciled donkeys.' Some people said, 'If one applies trickery until he has mut`ah, his marriage is invalid.' Some other people said, 'The marriage is permissible, but the condition is nil.'"[1]

Had these folks understood the reason why the caliph [`Umar] had banned it, they would not have had to resort to such an effort and such confusion. Mut`ah has been looked into above from both its theological and historical aspect. As regarding looking into it from the ethical and social standpoint, its legislation came as a mercy to people and to provide an ease to many, especially to those who travel seeking knowledge, or trade, or jihad, or guard a border..., situations in which a permanent marriage is not possible because of its consequences and requirements which do not agree with the conditions of travelers especially while they are young and the desire in them is fiery. They face one of two options: They may either remain patient and declare a jihad against their own self, something which brings about a great deal of hardship which may lead to malignant ailments and lethal psychological ills and other harms with which people are familiar, or they may fall into adultery which has filled the world with corruption and harm.

These reasons are the same that prompted one of the Gulf preachers

[1] Al-Bukhari, Sahih, Vol. 9, p. 76 in the book of ikrah (doing something forced by extreme necessity) in a chapter abut the legality of a marriage.

named Sheikh Ahmed al-Qattan to issue a fatwa to Arab students in the Philippines to practice temporary marriage under a different name which he called "marriage with the intention to divorce." The condition in this marriage is that the husband intends to divorce his wife without anyone knowing about this intention, that is, that his marriage is in his mind temporary, while according to the knowledge and intention of the wife, it is permanent. The husband divorces his wife at the end of the period which he had in mind.

Although those who invented this sort of marriage admit that it contains lying to the wife and cheating her, and although there is no evidence for it in the Qur'an or in the Prophetic Sunnah, they justify it in their own legislation by saying that its harm, at any rate, remains much less than the harms of adultery! Our Sheikh named above issued such a fatwa when he was asked about the mut`ah marriage and about Ibn `Abbas legalizing it. He answered by saying that this kind of marriage is prohibitive and that Ibn `Abbas was wrong in his verdict. He added commenting thus: "Had we followed the scholars' slips, we would have turned apostates!"

Thus became the bid`ah of a "marriage with the intention to divorce", according to the view of al-Qattan, a substitute for the mut`ah marriage which was brought in the Book of Allah and in the Sunnah: "Will you exchange what is better for what is worse?!" (Qur'an, 2:61); so, there is no power nor might except in Allah.

Mut`ah Of The Hajj

As for the mut`ah of the hajj, it was practiced by the Messenger of Allah (a.s.) who enjoined it in accordance with the verse saying: "If anyone wishes to continue the `Umrah on to the hajj, he must make an offering, such as he can afford; he should fast three days during the hajj and seven days on his return, making ten days in all. This is for those whose home is not in (the precincts of) the Sacred Mosque" (Qur'an, 2:196). It is described as "enjoyment during the time of hajj" due to the pleasure of permitting what the ihram prohibits during the period from both ihrams (the ihram for the `Umrah and the ihram for the Hajj)[1], and this, too, was detested by

[1] Imam Sharafud-Din, Al-Fusul al-Muhimmah.

caliph `Umar and which he banned despite the fact that the Messenger of Allah (a.s.) died without having banned it. Al-Bukhari, relying on the authority of Sa`id ibn al-Musayyab, has stated the following: "`Ali (a.s.) and `Uthman differed with regard to their views about the mut`ah. `Ali (a.s.) said, 'You only want to prohibit something which the Prophet (a.s.) had personally done.' When `Ali (a.s.) saw that, he permitted both."[1]

And look into the following hadith which al-Bukhari records in his Sahih and which clearly shows that there were those who followed their own ijtihad with regard to clear statements made by the Prophet (a.s.):

Al-Hakam has said, "I saw both `Uthman and `Ali. `Uthman used to ban the mut`ah and ban one from combining both. `Ali (a.s.) permitted both saying, 'Labbayk for an `umrah and hajj!' He said, 'I shall never abandon the Sunnah of the Prophet (a.s.) simply because someone said something.'"[2]

The "someone" to whom `Ali (a.s.) referred in his statement above is `Umar ibn al-Khattab as we clarified in previous places. As for the excuse of `Uthman with regard to his view, when allegiance was secured for him as the caliph, `Abd al-Rahman ibn `Awf, as ordered by caliph `Umar before the latter's death, preconditioned on him to act upon the Book of Allah (a.s.) and the Sunnah of His Prophet (a.s.) and the way of both sheikhs [Abu Bakr and `Umar]. Banning both types of mut`ah was considered as part of the way of both sheikhs and to which `Uthman could not apply his own ijtihad; otherwise, he would not have become caliph if he refused to accept that condition. It is consecutively reported about caliph `Umar that he has said, "Two types of mut`ah used to be in effect during the time of the Messenger of Allah (a.s.) and I now ban,"[3] meaning the mut`ah of women and of hajj. This statement by caliph `Umar shows that dealing with their own rulings came only from him, not from anyone else. He admits that both types of mut`ah were in existence during the time of the Prophet (a.s.), and he does not indicate at all that the Prophet (a.s.) had banned them; rather, he here

[1] Al-Bukhari, Sahih, Vol. 2, p. 374 in the book of Hajj.

[2] Ibid., Vol. 2, p. 371 in the book of Hajj.

[3] Al-Razi, Al-Tafsir al-Kabir, Vol. 5, p. 153 (Dar Ihya' al-Turath al-`Arabi). Al-±abarani.

is admitting banning them himself saying, "... and I now ban."

May Allah have mercy on one who said the following about the previous statement by `Umar: "We accepted his testimony [that the Prophet (a.s.) never banned these mut`ahs] and did not accept his prohibition thereof."

The fact is that anyone who reviews our Islamic history subjectively and away from fanaticism will find many other rulings (besides those relevant to both mut`ahs and to the tarawih) which came to exist out of the ijtihad of caliph `Umar and despite the existence of fixed statements by the Prophet (a.s.) which oppose them. But the Sunnis accepted these ijtihad rulings across the centuries thinking they came from the Prophet (a.s.)...!!!

THE AWAITED MAHDI AND DISSENSIONS

All Islamic groups agree on a man who appears at the end of time to fill the world with justice and equity and establish the government of righteousness over all parts of the earth as a testimony to this verse:

"Before this We wrote in the Psalms, after the message (had been given to Moses): My servants, the righteous, shall inherit the earth" (Qur'an, 21:105), and also this verse: "And We wished to be gracious to those who were being oppressed in the land, to make them leaders (in faith) and to make them the heirs." (Qur'an, 28:5)

And also this verse:

"They would fain extinguish Allah's light with their mouths, but Allah will not allow but that His light should be perfected, even though the unbelievers may detest (it). It is He who has sent His Prophet with guidance and the religion of truth to proclaim it over all religions, even though the pagans may detest (it)" (Qur'an, 9:32-33).

The Chosen One (a.s.) clarified that this awaited man is from among his own family; he (a.s.) said,

"The world will not come to an end before the Arabs are ruled by a man from among my own family whose name is similar to mine..., etc."[1]

Abu Sa`id al-Khudri is quoted as having said that the Messenger of Allah (a.s.) said,

"The Hour shall not come until the earth is filled with oppression, suppression and animosity, then will come out of my family one who will fill it with equity and justice after being filled with oppression and transgression."[2]

Abu Hurayrah is quoted as having cited the Messenger of Allah (a.s.)

[1] Al-Tirmidhi, Sahih, Vol. 9, p. 74. Abu Dawud, Vol. 2, p. 7. Ahmed, Musnad, Vol. 1, p. 376.

[2] Mustadrak al-Sahihayn, Vol. 4, p. 557. Ahmed, Musnad, Vol. 3, p. 36.

as saying,

"If only one day remained of the life in this world, Allah, the most Exalted One, the most Great, would have prolonged it until a man from among my Ahl al-Bayt (a.s.) rules the Daylam Mountain and Constantinople."[1]

Umm Salamah is quoted as having cited the Messenger of Allah (a.s.) saying,

"Al-Mahdi is from among my offspring, from the offspring of Fatimah (a.s.)."

The Messenger of Allah (a.s.) said that Jesus (a.s.) would appear at the end of time and would pray behind Al-Mahdi. Abu Hurayrah quotes the Messenger of Allah (a.s.) as saying,

"How will you be if the son of Maryam (Mary) descends among you and your own Imam is your king?!"[2]

Al-Hafi¨, in Sharh Sahih al-Bukhari, has said, "Narratives are consecutively reported that Al-Mahdi is from this nation, and that Jesus son of Mary will descend and pray behind him."[3] The Fiqh Assembly of the Muslim World League (Rabitat al-Aalam al-Islami) issued the following fatwa (verdict) dated May 31, 1976 about the Awaited Al-Mahdi: "Al-Mahdi (a.s.) is Muhammed ibn `Abdullah al-Hasani al-`Alawi al-Fatimi Al-Mahdi, the Awaited One. The time of his appearance is at the end of time, and it [appearance] is one of the signs of the Great Hour. He shall come out from the west, and he will receive the oath of allegiance in Hijaz, in Venerable Mecca, between the Rukn and Maqam [of Ibrahim], between the Honored Ka`bah and the fixed Black Stone. He will appear when there is a great deal of corruption, when disbelief spreads and when people oppress, and he will fill the earth with justice and equity just as it was filled with injustice and oppression. He shall rule the entire world and everyone will be his subject, once through conviction and

[1] Ibn Majah, Sahih, in a chapter about ijtihad.

[2] Muslim, Sahih, Vol. 1, p. 373 in a chapter about Jesus son of Mary descending (Dar al-Sha`b edition).

[3] Fath al-Bari, Vol. 5, p. 362.

once through war. He shall rule the earth for seven years, and Jesus (a.s.) will descend after him and kill the Dajjal [anti-Christ] or descends with him and helps him kill him at the Ludd Gate on the land of Palestine. And he is the last of the twelve righteous caliphs about whom the Prophet (a.s.) spoke as recorded in the Sahih books... The belief in the appearance of Al-Mahdi is obligatory, and it is one of the tenets of the followers of Sunnah and Jama`ah and is not denied except by one who is ignorant of the Sunnah and one who brings an innovation into the creed."[1]

Hence, Sunnis agree with the Shi'ahs that Imam Al-Mahdi (a.s.) is the last of the Twelve Caliphs about whom the Messenger of Allah (a.s.) gave the glad tidings, and both parties agree on most other points relevant to the Awaited Imam. As regarding their differences in his regard, these are:

First: Most Sunnis believe Imam Al-Mahdi (a.s.) will be born at the end of time, while the Shi'ahs believe he was born in 255 A.H. (869 A.D.) to his father Imam al-Hasan al-`Askari (a.s.), the twelfth among the Imams from among the Ahl al-Bayt (a.s.), but Allah Almighty veiled him from the eyes for a wisdom which He decreed, and he remains alive and will come out at the end of the time.

Second:<.b> Sunnis, as in the above-quoted fatwa, believe Al-Mahdi (a.s.) is a descendant of al-Hasan (a.s.) and the name of his father is `Abdullah based on a narrative recorded by them: "... His name shall be similar to mine, and the name of his father similar to my father's," whereas Shi'ahs believe Al-Mahdi (a.s.) descends from Imam al-Husain (a.s.) and was born to his father al-Hasan al-`Askari. (a.s.). The latest narrative they report as follows: "... His name shall be similar to mine, and his father's name similar to my son's", a reference to the Prophet's grandson al-Hasan (a.s.). Some Sunni writers tried to criticize and charge the Shi'ahs for their belief in the birth of the Awaited Imam and in his holding the reigns of Imamate at the age of five. This criticism is mostly rendered to fanaticism

[1] Mu'amarat al-Mutajirin bid-Din [Plots of those who trade in religion], p. 29.

due to their own conviction. Anything contrary to their conviction or to what they have been accustomed to or have inherited, they immediately pass their judgment on it as "invalid" without looking into the arguments of others. Our response to this is:

First: There are many Sunni scholars who believe Al-Mahdi (a.s.) is Muhammed ibn al-Hasan al-`Askari (a.s.), and that he is still alive [and in occultation] until Allah permits him to come out. They, thus, are in agreement with what the Imamite Twelver Shi'ahs say. Among these scholars are:

1. Muhyi ad-Din ibn al-`Arabi in Futuhat Makkah.

2. Sibt ibn al-Jawzi in his book Tadhkirat al-Khawass.

3. `Abd al-Wahhab al-Sha`rani in his book Aqa'id al-Akabir.

4. Ibn al-Khashshab in his book Tawarikh Mawalid al-A'immah wa Wafiyyatihim.

5. Muhammed al-Bukhari al-Hanafi in his book Fasl al-Khitab.

6. Ahmed ibn Ibrahim al-Baladhiri in his book Al-hadith al-Mutasalsil.

7. Ibn al-Sabbagh al-Maliki in his book Al-Fusul al-Muhimmah.

8. The man of knowledge `Abd al-Rahman in his book Mir'at al-Asrar.

9. Kamal ad-Din ibn ±alhah in his book Matalib al-Sa'ul fi Manaqib al-Rasul.

10. Al-Qanduzi al-Hanafi in his book Yanabi` al-Mawaddah.

And there are others, too.[1]

Second: There is no evidence from the Shari`ah proving the opposite. The occultation of the Awaited Imam has many similar miracles about which the Holy Qur'an informs us. Noah (a.s.)

[1] I took these references from the book titled Li Akuna Ma`a al-Sadiqin (So I May be with the Truthful) by `Allamah Dr. Muhammed al-Smawi al-Tijani, p. 196.

remained in his people for nine hundred fifty (950) years calling them to the way of Allah: "... and he stayed among them a thousand years less fifty" (Qur'an, 29:14). He, of course, lived longer than that. The Fellows of the Cave ( ashab al-kahf; the Seven Sleepers of Ephesus) remained asleep for 309 years. Allah Almighty raised Jesus (a.s.) to Him, saved him from being killed and will send him back to this world at the end of time. Al-Khedir, too (a.s.) remains alive veiled from our eyes.

As regarding the tender age of Al-Mahdi (a.s.) when he received the reigns of Imamate following the death of his father, al-Hasan al-`Askari (a.s.), the eleventh in the series of the Imams from among the Ahl al-Bayt (a.s.), there are similar and even greater miracles than that. Allah made Jesus son of Mary (a.s.) a prophet even as he was a suckling infant in the cradle: "But she pointed to the babe. They said, 'How can we talk to one who is a child in the cradle?!' He said, 'I am, indeed, a servant of Allah: He has given me Revelation and made me a prophet...'" (Qur'an, 19:29-30). And Allah granted authority to Yahy? (John the Baptist) while still a child: "'O Yahy?! Take hold of the Book firmly.' And We granted him wisdom even as a youth" (Qur'an, 19:12).

If anyone says that these miracles were for the prophets, we say that there is no evidence from the Shari`ah pointing to miracles coming to a halt after the demise of the greatest Prophet (a.s.). Miracles are not only for prophets. The Fellows of the Cave were not prophets. Even the master of devils, Iblis, Allah extended his lifespan until the day of appointed time. On the other hand, those who object to the belief in the occultation of the Awaited Imam, their objection is rendered to their ignorance of his status and the truth about him. Al-Mahdi (a.s.) will be the Imam of Jesus (a.s.) whom Allah made a prophet even while a suckling baby in the cradle. Thus, had the Sunnis come to know and realize that Allah Almighty is the One Who chose the Twelve Imams from among the Ahl al-Bayt (a.s.) to be the successors of the Prophet (a.s.) and the custodians of Muhammed's Message, their astonishment about the care with which Allah surrounded the seal of these Imams-until He brings

him back and completes His victory for the clear righteousness and make his creed dominate all other creeds-will surely disappear and will have no excuse. Most Sunnis are not surprised about what they have accepted through their own venues, or from anything with which their sect agrees; rather, they accept it and take it for granted whether it be about these miracles mentioned in the Holy Qur'an and about which nobody of course can raise any doubt, but this consideration includes what they have taken from the narratives in the Sahih books of both al-Bukhari and Muslim.

As they narrate, for example, Allah descends to the lower earth at the end of the night; He uncovers His leg; He puts His foot in Hell on the Judgment Day (we seek refuge with Allah against such beliefs), or the possibility of the Prophet (a.s.) forgetting or falling under the influence of wizardry or his forgetting the text of the Qur'an, or Moses (a.s.) gouging the eyes of the Angel of Death, or the iman of Abu Bakr weighting greater than that of the entire nation..., or the vision of `Umar piercing through thousands of miles in what is known as the incident of Sariyah which is famous among the Sunnis, or their statement that "Had there been a prophet after me, he would have been `Umar," or their saying that the angels are shy of `Uthman..., in addition to many, many such tales most of which are accepted as they are and despite the existence of many faults in them. As regarding what others believe, they reject it altogether, denying it without even looking into it or researching it.

I am sure had the belief in the occultation of the Awaited Imam been incorporated in their doctrine, the Sunnis would not have surrounded it with any doubt, nor would they have questioned it! In this regard, I recall many interesting incidents which I encountered as I talked with some brothers. One of them, while denying the legitimacy of the mut`ah marriage, which the Shi'ahs believe as legitimate, he did not know that Islam did not ban slavery, so he was attacking it because it [slavery] did not agree with his mentality. And when I explained to him that all the Sunnis believe in its being halal, he immediately expressed his agreement with them. As for the mut`ah marriage, and although he never saw

anything supporting banning it in al-Bukhari's Sahih, he insisted that he was not convinced of it for no reason except that all the Sunnis believe it is haram! What is more funny than this, I used to tell others during my defense of the guidance which I received and the following of the Straight Path of the Ahl al-Bayt (a.s.) that the Shi'ahs believe the Prophet (a.s.) forgot some verses of the Qur'an or that a Jew was able to bewitch him or the story of the encounter between Moses and the angel of death, etc., they strongly rejected all of that and ridiculed such beliefs! And When I explained to them that these are the same beliefs because of which the Shi'ahs criticize the Sunnis and which are fixed in the most "authentic" Sunni books of hadith, such as al-Bukhari's Sahih, for example, some of them used to turn to defend them and to find a justification for them, insisting on upholding them, and this is nothing but what is called a blind sectarian fanaticism. Nothing will avail in confronting it when one comes face-to-face with the truth because closing the eye about them does not mean their nonexistence. The similitude of such people is, as you know, that of the ostrich.

Contrary to what some people imagine, the Awaited Imam (a.s.), despite the belief of all Islamic sects of his appearance at the end of time, they will differ about him when he does appear, and this will be the subject of a great test for all the Muslims, even for all those who follow heavenly creeds, for the Jews and the Christians, too, believe in the coming of a Promised Savior. Narratives have told the Muslims that they will be tested with regard to the Dajjal who will fight Al-Mahdi (a.s.), so much so that many of them will fight on the side of this Dajjal whom some narratives describe as the one-eyed Dajjal.

The truth, as I see it, is further than what some Sunnis believe, that is, that on the forehead of this Dajjal, the word "Kafir" [unbeliever] will be written. In such a case, it is highly unlikely that any Muslim will be tested in his regard so long as he can read this word which tells the truth about him. As for the claim of some of them that only a believer will be able to read that word on the Dajjal's forehead, this, too, is rejected because the result of the test will then have

been determined even before seeing that Dajjal. There is no sense in such a case in the dissension to which the narratives have referred. The same applies to their claim that he will be one-eyed. For this reason, I used to wonder in the past about: How can the Muslims not swear the oath of allegiance to Al-Mahdi (a.s.) when he appears, or how can they even fight him despite their waiting for his appearance and their conviction that Allah will grant him victory??!!

But I, after conducting my research in the issue of the difference between the Sunnis and the Shi'ahs, came to know that the strong tie this man enjoys according to the beliefs of the Shi'ahs, especially their belief that he is their Twelve Imam. This dissension became clearer than before. When the Awaited Imam appears according to the descriptions of the Shi'ahs, they will swear the oath of allegiance to him at the same time when the fanatics from among the Sunnis will immediately say that this Mahdi (a.s.) is Shi`ah and not the one for whom we have been waiting who undoubtedly should be Sunni! We can feel the effects of this same dissension in our contemporary life through the criticism and the charges launched by Sunni fanatics against the Islamic revolution in Iran and against the man who exploded it. In most cases, they winked at him for no reason whatsoever except his being a Shi`ah! They did so without their knowledge of those behind this dissension, those who fuel it from among our own people whom the enemies of this nation have employed for this contemptible purpose. This is so despite the fact that the Messenger of Allah (a.s.) had already given us glad tidings about such a blessed renaissance and those behind it in one hadith recorded by al-Bukhari in his Sahih where he relies on the authority of Abu Hurayrah who has said, "We were sitting with the Prophet (a.s.) when the Surat al-Jumu'ah (Friday) [Qur'anic Chapter] was revealed: '... As well as (to confer all these benefits upon) others who have not already joined them' (Qur'an, 62:3). I said, 'Who are these people, O Messenger of Allah?' He did not answer until we asked him about them three times, and Salman al-Farisi (the Persian) was present among us. The

Messenger of Allah (a.s.) put his hand on Salman then said, 'Had [the means to acquire] iman (conviction) been in Venus, it would have been acquired by men [or a man] from among these [Persians].'"[1] Allah Almighty has also referred in His Exalted Book to these folks when he said,

"Behold! You are those invited to spend in Allah's way, but some among you are stingy. Yet any who are stingy are so at the expense of their own souls. But Allah is free of all needs, and it is you who are needy. If you turn back (from the path), He will substitute another people in your place; then they will not be like you!" (Qur'an, 47:38).

Abu Hurayrah has said that when the Messenger of Allah (a.s.) recited this verse, he was asked, "O Messenger of Allah! Who are these people who, if we run away [from our religious obligations], they will replace us and will not be like usa" He (a.s.) patted Salman's thigh then said, "This man and his people. Had the creed been in Venus, men from among the Persians would have acquired it."[2]

The Messenger of Allah (a.s.) also drew attention to the group of people that will take upon themselves to create dissension among the Muslims in our time. Ibn `Umar has said, "The Prophet (a.s.) once said, 'O Allah! Bless our Syria! O Allah! Bless our Yemen!" They asked him, "What about our Najd?!" He (a.s.) said, 'O Allah! Bless our Syria! O Allah! Bless our Yemen!' They again asked him, 'O Messenger of Allah (a.s.)! What about our Najd?' I believe his third statement included the following: 'It is there that shall be earthquakes and dissensions, and it is from there that the horn of Satan shall come out.'" [3]

[1] Al-Bukhari, Sahih, Vol. 6, p. 390 in the book of Tafsir in a chapter about "... As well as (to confer all these benefits upon) others who have not already joined them".

[2] Refer to the books of Tafsir by Ibn Kathir, al-Qurtubi, al-±abari and Al-Durr al-Manthur.

[3] Al-Bukhari, Sahih, Vol. 9, p. 166 in the book of dissensions in a chapter about a dissension from the east.

I could not interpret the dissension referred to in this hadith except with Wahhabism whose inventor, Muhammed ibn `Abd al-Wahhab, was born in one of the villages of Najd called `Uyaynah. This group of people hid under the cover of Tawhid (monotheism) which they used as a forefront to hide the vile objectives behind charging other sects, especially the one that follow the Ahl al-Bayt (a.s.), with apostasy and shirk (polytheism). For example, they regard pleading to Allah through the medium of the prophets and righteous servants of His as a great innovation despite the presence of what contradicts this belief in al-Bukhari's Sahih and in what caliph `Umar had done.

Anas has said, "`Umar ibn al-Khattab used to seek help from al-`Abbas ibn `Abd al-Muttalib in praying for rain. He said, 'Lord! We used to plead to You in the name of our Prophet, so you would grant us water, and we now plead to You in the name of the uncle of our Prophet, so do let rain water descend upon us.' And they would thus get rain water."[1] As for the reason why Wahhabism has so much concentrated on this issue, it is because the followers of the Ahl al-Bayt (a.s.) were known more than others to uphold and to respect the sanctity of the person of the glorious Prophet (a.s.) and the infallible Imams after him because they realize their great status with Allah Almighty. They are the ones without whom mankind would not have been guided to the Straight Path of Allah, and mankind would have kept their ignorance and misguidance.

Suffices for an answer to Wahhabism and to its inventor what is recorded by al-Bukhari in his Sahih that the Messenger of Allah (a.s.) has said, "Some people will come out from the east and recite the Qur'an; it will not go beyond their throats. They abandon the creed as swiftly as an arrow abandons its bow, then they shall not return to it until the arrow returns to its bow." He was asked, "What is their mark?" He said, "Their mark is tahliq (shaving)," or he said "al-tasbid" (shaving the head)[2]. The meaning of "tasbid" is the

[1] Al-Bukhari, Sahih, Vol. 2, p. 66 in the book of praying for rain.

[2] Ibid., Vol. 9, p. 489 in the book of Tawhid in a chapter about the recitation by a sinner and a hypocrite.

same as has been quoted in this sacred hadith: "Ibn `Abbas came and his head was musbad," that is, shaven[1]. This has become the "trade mark" of the Wahhabis as is known from their history.

Al-Mahdi (a.s.) will come to support the downtrodden on earth against all arrogant powers; so, what do you expect from his enemies? Will they not try to use the hypocrites from among the Muslims, the sultans' preachers and the Imams of misguidance to fight this new comer? Can you not see how in our own days, how the ruler of Iraq, who earned a reputation for his sins and apostasy, was able to deceive millions of Muslims who went out shouting his name when he pretended to have iman and to rely on Allah and announce jihad against the unbelievers and the polytheist people until many naive people thought this Dajjal became the Muslims' Imam in trutha! This suffices to point to what the conditions of the Muslims can be once they are exposed to greater and harder events. The Chosen One (a.s.) explained what the Muslims should do in order to guarantee their salvation from drowning in the swamp of these dissensions after his departure from this world: by upholding His Book and [at the same time] by following the Pure `itrah from among his Ahl al-Bayt (a.s.) as we explained in the first Chapter.

Huthayfah ibn al-Yaman has said, "People used to ask the Messenger of Allah (a.s.) about goodness, and I used to ask him about evil, fearing it might involve me. I said, 'O Messenger of Allah! We used to be in jahiliyyah and in evil, then Allah brought us all this goodness. Will there be evil after this goodness?' He (a.s.) said, 'Yes.' I said, 'And will there be after that evil goodness?' He (a.s.) said, 'Yes, and it will have smudge in it.' I asked him (a.s.), 'What is its smudge?' He (a.s.) said, 'People guide others without themselves being rightly guided. What you will know about them you will detest.' I said, 'Will there be after such goodness evil?' He (a.s.) said, 'Yes, callers at the gates of Hell; whoever responds to their call to it they hurl him into it.' I said, 'O Messenger of Allah!

[1] Sheikh Imam Muhammed ibn Abu Bakr al-Razi, Mukhtar al-Sihah, p. 282 (published by Dar al-Turath al-`Arabi for publication and distribution).

Describe them for us.' He (a.s.) said, "They are from our own folks and they speak our [Arabic] tongue.' I said, 'What do you order me to do should I live to see that?' He (a.s.) said, 'Uphold the Muslim masses and their imam.' I said, 'What if they have neither masses nor an imam?' He (a.s.) said, 'Then stay aloof from all these groups even if you have to bite on a tree's root until death comes to your rescue and you are in such a condition.'"[1]

This hadith clearly explains to us the obligation of upholding the Muslim masses and their imam, and that when there is confusion about the issue, and when one cannot know the truth, the Prophetic instruction directs us to remain silent. This hadith also makes it clear that the callers stand at the gates of Hell; whoever responds to their call, they hurl him into it, that they are not from among the non-Arabs but from among the Arabs, something which stresses what the previous aHadith have stated regarding the innovating group of people.

The fact is that this dissension in which we pass nowadays and against falling into its nets did the Messenger of Allah (a.s.) warn us, we are obliged to take extreme caution by selecting the path which safely helps us reach the Sunnah of the Chosen One (a.s.), especially when there are so many paths the number of which reaches seventy-three-according to some narratives-and each one of these paths (sects) claims it is on the right track. But the Messenger of Allah (a.s.) explained to us that only one of them will receive salvation; others will not.

Allah has promised to support the saved group. Says the Prophet (a.s.),

"A group from among my nation shall remain on the path of righteousness; they are not harmed by those who differ from them, until Allah's command comes."

A Muslim nowadays has become perplexed, feeling strange about

[1] Al-Bukhari, Sahih, Vol. 9, p. 159 in the book of dissensions in a chapter about "What if there is no Jama`aha"

all what takes place around him of this great fuss, of the grand dissension, seeing himself required to take a second look at his Islamic creed and likewise at many significant events in our Islamic history, something which is considered as a testimony to what the Messenger of Allah (a.s.) has already said:

"Islam started foreign and shall return foreign just as it started..."

Undoubtedly, anyone who takes a discerning look at our Islamic history and at our status quo, contemplating upon what the Ahl al-Bayt (a.s.) had to endure, especially the Imams from among them, at the calamities, trials and tribulations, at the persecution to which they were exposed, and if he thinks about the reason why the truth has become lost among the Sunnis..., he will realize the meaning of Islam returning foreign. It seems such a return has already taken place especially during the last few years. A part of the darkness which the oppressors spread on following this path, across centuries, and in testimony to what the Chosen One, the Guide (a.s.), has already articulated thus:

"We are members of a Household for whom Allah has chosen the Hereafter over the world. My Ahl al-Bayt (a.s.) shall face after me discrimination, hardship and exile in the land until some people rise from there-and he pointed with his hand towards the east-people who carry black flags; they will ask for what is right, but they will not be given it, so they will fight and achieve victory; they will be given whatever they want, and they will not accept it until they pass it on to a man from among my Ahl al-Bayt (a.s.) who will fill it with justice just as it was filled with oppression. Anyone who lives to see that taking place, he must go to them even if he has to crawl on ice."[1]

Lord! Do hasten his honorable ease and make us among those who march behind his flag. And the last of our supplication is: Praise be to Allah, Lord of the Worlds, and greetings and salutations be upon our master, Muhammed, and his good and pure Progeny.

[1] Ibn Majah, Sunan, Vol. 2, AHadith No. 4082 and 4087. Al-±abari, Tarikh.