The followers of Imam Ali (a.s)

Shi'ism began with a reference made for the first time to the partisans of Ali (shi'ah-i ' Ali), the first leader of the Household of the Prophet, during the lifetime of the Prophet himself. The course of the first manifestation and the later growth of Islam during the twenty-three years of prophecy brought about many conditions which necessitated the appearance of a group such as the Shi'ites among the companions of the Prophet.

The Holy Prophet during the first days of his prophecy, when according to the text of the Quran he was commanded to invite his closer relatives to come to his religion, told them clearly that whoever would be the first to accept his invitation would become his successor and inheritor. Ali was the first to step forth and embrace Islam. The Prophet accepted Ali's submission to the faith and thus fulfilled his promise.

From the Shi'ite point of view it appears as unlikely that the leader of a movement, during the first days of his activity, should introduce to strangers one of his associates as his successor and deputy but not introduce him to his completely loyal and devout aides and friends. Nor does it appear likely that such a leader should accept someone as his deputy and successor and introduce him to others as such, but then throughout his life and religious call deprive his deputy of his duties as deputy, disregard the respect due to his position as successor, and refuse to make any distinctions between him and others.

The Prophet, according to many unquestioned and completely authenticated hadiths, both Sunni and Shi'ite, clearly asserted that Ali was preserved from error and sin in his actions and sayings. Whatever he said and did was in perfect conformity with the teachings of religion and he was the most knowledgeable of men in matters pertaining to the Islamic sciences and injunctions.

During the period of prophecy Ali performed valuable services and made remarkable sacrifices. When the infidels of Mecca decided to kill the Prophet and surrounded his house, the Holy Prophet decided to emigrate to Medina. He said to Ali, "Will you sleep in my bed at night so that they will think that I am asleep and I will be secure from being pursued by them?" Ali accepted this dangerous assignment with open arms. This has been recounted in different histories and collections of hadith. (The emigration from Mecca to Medina marks the date of origin of the Islamic calendar, known as the hijrah.) Ali also served by fighting in the battles of Badr, Uhud, Khaybar, Khandaq, and Hunayn in which the victories achieved with his aid were such that if Ali had not been present the enemy would most likely have uprooted Islam and the Muslims, as is recounted in the usual histories, lives of the Prophet, and collections of hadith.

For Shi'ites, the central evidence of Ali's legitimacy as successor to the Prophet is the event of Ghadir Khumm when the Prophet chose Ali to the "general guardianship" (walayat-i 'ammah) of the people and made Ali, like himself, their "guardian" (wali).

It is obvious that because of such distinctive services and recognition, because of Ali's special virtues which were acclaimed by all, and because of the great love the Prophet showed for him, some of the companions of the Prophet who knew Ali well, and who were champions of virtue and truth, came to love him. They assembled around Ali and followed him to such an extent that many others began to consider their love for him excessive and a few perhaps also became jealous of him. Besides all these elements, we see in many sayings of the Prophet reference to the "shi'ah of Ali" and the "shi'ah of the Household of the Prophet."

The Cause of the Separation of the

Shi'ite Minority from the Sunni Majority

The friends and followers of Ali believed that after death of the Prophet the caliphate and religious authority (marja'iyat-i 'ilmi) belonged to Ali. This belief came from their consideration of Ali's position and station in relation to the Prophet, his relation to the chosen among the companions, as well as his relation to Muslims in general. It was only the events that occurred during the few days of the Prophet's final illness that indicated that there was opposition to their view. Contrary to their expectation, at the very moment when the Prophet died and his body lay still unburied, while his household and a few companions were occupied with providing for his burial and funeral service, the friends and followers of Ali received news of the activity of another group who had gone to the mosque where the community was gathered faced with this sudden loss of their leader. This group, which was later to form the majority, set forth in great haste to select a caliph for the Muslims with the aim of ensuring the welfare of the community and solving its immediate problems. They did this without consulting the Household of the Prophet, his relatives or many of his friends, who were busy with the funeral, and without providing them with the least information. Thus Ali and his companions were presented with a fait accompli.

Ali and his friends - such as 'Abbas, Zubayr, Salman, Abu Dharr, Miqdad and 'Ammar - after finishing with the burial of the body of the Prophet became aware of the proceedings by which the caliph had been selected. They protested against the act of choosing the caliph by consultation or election, and also against those who were responsible for carrying it out. They even presented their own proofs and arguments, but the answer they received was that the welfare of the Muslims was at stake and the solution lay in what had been done.

It was this protest and criticism which separated from the majority the minority that were following Ali and made his followers known to society as the "partisans" or "shi'ah" of Ali. The caliphate of the time was anxious to guard against this appellation being given to the Shi'ite minority and thus to have Muslim society divided into sections comprised of a majority and a minority. The supporters of the caliph considered the caliphate to be a matter of the consensus of the community (ijma') and called those who objected the "opponents of allegiance." They claimed that the Shi'ah stood, therefore, opposed to Muslim society. Sometimes the Shi'ah were given other pejorative and degrading names.

Shi'ism was condemned from the first moment because of the political situation of the time and thus it could not accomplish anything through mere political protest. Ali, in order to safeguard the well-being of Islam and of the Muslims, and also because of lack of sufficient political and military power, did not endeavor to begin an uprising against the existing political order, which would have been of a bloody nature. Yet those who protested against the established caliphate refused to surrender to the majority in certain questions of faith and continued to hold that the succession to the Prophet and religious authority belonged by right to Ali. They believed that all spiritual and religious matters should be referred to him and invited people to become his followers.

The Two Problems of Succession and

Authority in Religious Sciences

In accordance with the Islamic teachings which form its basis, Shi'ism believed that the most important question facing Islamic society was the elucidation and clarification of Islamic teachings and the tenets of the religious sciences. Only after such clarifications were made could the application of these teachings to the social order be considered. In other words, Shi'ism believed that, before all else, members of society should be able to gain a true vision of the world and of men based on the real nature of things. Only then could they know and perform their duties as human beings - in which lay their real welfare - even if the performance of these religious duties were to be against their desires. After carrying out this first step a religious government should preserve and execute real Islamic order in society in such a way that man would worship none other than God, would possess personal and social freedom to the extent possible, and would benefit from true personal and social justice.

These two ends could be accomplished only by a person who was inerrant and protected by God from having faults. Otherwise people could become rulers or religious authorities who would not be free from the possibility of distortion of thought or the committing of treachery in the duties placed upon their shoulders. Were this to happen, the just and freedom-giving rule of Islam could gradually be converted to dictatorial rule and a completely autocratic government. Moreover, the pure religious teachings could become, as can be seen in the case of certain other religions, the victims of change and distortion in the hands of selfish scholars given to the satisfaction of their carnal desires. As confirmed by the Holy Prophet, Ali followed perfectly and completely the Book of God and the tradition of the Prophet in both words and deeds. As Shi'ism sees it, if, as the majority say, only the Quraysh opposed the rightful caliphate of Ali, then that majority should have answered the Quraysh by asserting what was right. They should have quelled all opposition to the right cause in the same way that they fought against the group who refused to pay the religious tax (zakat). The majority should not have remained indifferent to what was right for fear of the opposition of the Quraysh.

What prevented the Shi'ah from accepting the elective method of choosing the caliphate by the people was the fear of the unwholesome consequences that might result from it: fear of possible corruption in Islamic government and of the destruction of the solid basis for the sublime religious sciences. As it happened, later events in Islamic history confirmed this fear (or prediction), with the result that the Shi'ites became ever firmer in their belief. During the earliest years, however, because of the small number of its followers, Shi'ism appeared outwardly to have been absorbed into the majority, although privately it continued to insist on acquiring the Islamic sciences from the Household of the Prophet and to invite people to its cause. At the same time, in order to preserve the power of Islam and safeguard its progress, Shi'ism did not display any open opposition to the rest of Islamic society. Members of the Shi'ite community even fought hand in hand with the Sunni majority in holy wars (jihad)and participated in public affairs. Ali himself guided the Sunni majority in the interest of the whole Islam whenever such action was necessary.

Outstanding Intellectual Figures of Shi'ism

Thiqat al-islam Muhammad ibn Ya'qub Kulayni (d. 329/940) is the first person in Shi'ism to have separated the Shi'ite hadiths from the books calledPrinciples (usul) and to have arranged and organized them according the headings of jurisprudence and articles of faith. (Each one of the Shi'ite scholars of hadith had assembled sayings he had collected from the Imams in a book called Asl, or Principles.) The book of Kulayni known asKafi is divided into three parts: Principles, Branches, and Miscellaneous Articles, and contains 16,199 hadiths. It is the most trustworthy and celebrated work of hadith known in the Shi'ite world.

Three other works which complement the Kafi are the book of the jurist Shaykh-i Saduq Muhammad ibn Babuyah Qumi(d. 381/991), and Kitab al-tahdhib and Kitab al-istibsar, both by Shaykh Muhammad Tusi (d. 460/1068).

Abu'l-Qasim Ja'far ibn Hasan ibn Yahya Hilli (d. 676/1277), known as Muhaqqiq, was an outstanding genius in the science of jurisprudence and is considered to be the foremost Shi'ite jurist. Among his masterpieces are Kitab-i mukhtasar-i nafi' and Kitab-i sharayi', which have been passed from hand to hand for seven hundred years among Shi'ite jurists and have always been regarded with a sense of awe and wonder.

Following Muhaqqiq, we must cite Shahid-i Awwal (the First Martyr) Shams al-Din Muhammad ibn Makki, who was killed in Damascus in 786/1384 on the accusation of being Shi'ite. Among his juridical masterpieces is his Lum'ah-i dimashqiyah which he wrote in prison in a period of seven days. Also we must cite Shaykh Ja'far Kashif al-Ghita' Najafi (d. 1327/1909) among whose outstanding juridical works is Kitab kashf al-ghita'.

Khwajah Nasir al-Din Tusi (d. 672/1274) is the first to have made kalam a thorough and complete science. Among his masterpieces in this domain is his Tajrid al-iteqed which has preserved its authority among masters of this discipline for more than seven centuries. Numerous commentaries have been written on it by Shi'ites and Sunnis alike. Over and above his genius in the science of kalam, he was one of the outstanding figures of his day in philosophy and mathematics as witnessed by the valuable contributions he made to the intellectual sciences. Moreover, the Maraghah observatory owed its existence to him.

Sadr al-Din Shirazi (d. 1050/1640), known as Mulla Sadra and Sadr al-Muta'allihin, was the philosopher who, after centuries of philosophical development in Islam, brought complete order and harmony into the discussion of philosophical problems for the first time. He organized and systematized them like mathematical problems and at the same time wed philosophy and gnosis, thereby bringing about several important developments. He gave to philosophy new ways to discuss and solve hundreds of problems that could not be solved through Peripatetic philosophy. He made possible the analysis and solution of a series of mystical questions which to that day had been considered as belonging to a domain above that of reason and beyond comprehension through rational thought. He clarified and elucidated the meaning of many treasuries of wisdom, contained in the exoteric sources of religion in the profound metaphysical utterances of the Imams of the Household of the Prophet, that for centuries had been considered as insoluble riddles and usually believed to be of an allegorical or even unclear nature. In this way gnosis, philosophy and the exoteric aspect of religion were completely harmonized and began to follow a single course.

By following the methods he had developed, Mulla Sadra succeeded in proving "transubstantial motion" (harakat-i jawhariyah), and in discovering the intimate relation of time to the three spatial dimensions in a manner that is similar to the meaning given in modern physics to the "fourth dimension" and which resembles the general principles of the theory of relativity (relativity of course in the corporeal world outside the mind, not in the mind), and many other noteworthy principles. He wrote nearly fifty books and treatises. Among his greatest masterpieces is the four-volumeAsfar.

It should be noted here that before Mulla Sadra certain sages like Suhrawardi, the 6th/12th century philosopher and author of Hikmat al-ishraq, and Shams al-Din Turkah, a philosopher of the 8th/14th century, had taken steps toward harmonizing gnosis, philosophy and exoteric religion, but credit for complete success in this undertaking belongs to Mulla Sadra.

Shaykh Murtada Ansari Shustari (d. 1281/1864) reorganized the science of the principles of jurisprudence upon a new foundation and formulated the practical principles of this science. For over a century his school has been followed diligently by Shi'ite scholars.

Shi'ism and the Transmitted Sciences

The Islamic sciences, which owe their existence to the ulama of Islam who organized and formulated them, are divided into the two categories of intellectual ('alqi) and transmitted (naqli). The intellectual sciences include such sciences as philosophy and mathematics. The transmitted sciences are those which depend upon transmission from some source, such as the sciences of language, hadith, or history. Without doubt the major cause for the appearance of the transmitted sciences in Islam is the Holy Quran. With the exception of a few disciplines such as history, genealogy, and prosody, the other transmitted sciences have all come into being under the influence of the Holy Book. Guided by religious discussions and research, Muslims began to cultivate these sciences, of which the most important are Arabic literature (grammar, rhetoric, and the science of metaphors) and the sciences pertaining to the external form of religion (recitation of the Quran, Quranic commentary (tafsir), hadith, biography of learned men, the chain of transmission of hadith, and the principles of jurisprudence).

Shi'ites played an essential role in the foundation and establishment of these sciences. In fact, the founders and creators of many of these sciences were Shi'ites. Arabic grammar was put into a systematic form by Abu'l-Aswad al-Du'ali, one of the companions of the Holy Prophet, and by Ali. Ali dictated an outline for the organization of the science of Arabic grammar. One of the founders of the science of eloquence (rhetoric and the science of metaphors) was Sahib ibn 'Abbad, a Shi'ite, who was a vizier of the Buyids. The first Arabic dictionary is the Kitab al-'ayn composed by the famous scholar, Khalil ibn Ahmad al-Basri, the Shi'ite who founded the science of prosody. He was also the teacher of the great master of grammar, Sibuwayh.

The Quranic recitation of 'Asim goes back to Ali through one intermediary, and 'Abdallah ibn 'Abbas, who in hadith was the foremost among the companions, was a student of Ali. The contributions of the Household of the Prophet and their associates in hadith and jurisprudence are well known. The founders of the four Sunni schools of law are known to have associated with the fifth and sixth Shi'ite Imams. In the principles of jurisprudence the remarkable advances accomplished by the Shi'ite scholar Wahid Binbahani and followed by Shaykh Murtada Ansari have never been matched in Sunni jurisprudence according to existing evidence.

SECOND METHOD:

THE WAY OF INTELLECTION AND

INTELLECTUAL REASONING

Philosophical and Theological Thought in Shi'ism

It has been mentioned before that Islam has legitimized and approved rational thought, which it considers a part of religious thought. Rational thought in its Islamic sense, after confirming the prophecy of the Prophet, provides intellectual demonstrations of the validity of the external aspect of the Quran, which is a divine revelation, as well as of the definitely established sayings of the Prophet and his noble Household.

Intellectual proofs, which aid man in finding solutions for these problems through his God-given nature, are of two kinds : demonstration (burhan) and dialectic (jadal). Demonstration is a proof whose premises are true (accord with reality) even if they be not observable or evident. In other words, it is a proposition which man comprehends and confirms by necessity through his God-given intelligence, as for example when he knows that "the number three is less than four." This type of thought is called rational thought; and in case it concerns universal problems of existence, such as the origin and end of the world and of man, it becomes known as philosophical thought.

Dialectic is a proof all or some of whose premises are based on observable and certain data, as for example the case of believers in a religion for whom the common practice is to prove their religious views within that religion by appealing to its certain and evident principles.

The Holy Quran has employed both these methods and there are many verses in the Holy Book attesting to each type of proof. First of all, the Quran commands free investigation and meditation upon the universal principles of the world of existence and the general principles of cosmic order, as well as upon more particular orders such as that of the heavens, the stars, day and night, the earth, the plants, animals, men, etc. It praises in the most eloquent language intellectual investigation of these matters.

Secondly, the Quran has commanded man to apply dialectical thought, which is usually called theological (kalami) discussion, provided it is accomplished in the best manner possible, that is, with the aim of manifesting the truth without contention and by men who possess the necessary moral virtues. It is said in the Quran, "Call unto the way of thy Lord with wisdom and fair exhortation, and reason ["jadil," from jadal] with them in the better way" (Quran, XVI, 125).

Shi'ite Initiative in Islamic Philosophy and Kalam

As for theology, kalam, it is clear that from the beginning when the Shi'ites separated from the Sunni majority they began to debate with their opponents concerning their own particular point of view. It is true that a debate has two sides and that both the opponents share in it. However, the Shi'ites were continuously on the offensive, taking the initiative, while the other side played the defensive role. In the gradual growth of kalam, which reached its height in 2nd/8th and 3rd/9th centuries with the spread of the Mu'tazilite school, Shi'ite scholars and learned men, who were students of the school of the Household of the Prophet, became among the foremost masters of kalam. Furthermore, the chain of theologians of the Sunni world, whether it be the Ash'arites, Mu'tazilites or others, goes back to the first Imam of the Shi'ites, Ali.

As for philosophy, those who are acquainted with sayings and works of the companions of the Prophet (of which the names of 12,000 have been recorded and 120,000 are known to exist) know that there is little in them containing an appreciable discussion of philosophical questions. It is only Ali whose compelling metaphysical utterances contain the deepest philosophical thought.

The companions and the scholars who followed them, and in fact the Arabs of that day in general, were not acquainted with free intellectual discussion. There is no example of philosophical thought in the works of the scholars of the first two centuries. Only the profound sayings of the Shi'ite Imams, particularly the first and eighth, contain an inexhaustible treasury of philosophical meditations in their Islamic context. It is they who acquainted some of their students with this form of thought.

The Arabs were not familiar with philosophical thought until they saw examples of it during the 2nd/8th century in the translation of certain philosophical works into Arabic. Later, during the 3rd/9th century, numerous philosophical writings were translated into Arabic from Greek, Syriac, and other languages and through them the method of philosophical thought became known to the general public. Nevertheless, most jurists and theologians did not look upon philosophy and other intellectual sciences, which were newly arrived guests, with favor. At the beginning, because of the support of the governmental authorities for these sciences, their opposition did not have much effect. But conditions soon changed through strict orders many philosophical works were destroyed. The Epistles of the Brethren of Purity, which is the work of a group of unknown authors, is a reminder of those days and attests to the unfavorable conditions of that epoch.

After this period of difficulty, philosophy was revived at the beginning of the 4th/10th century by the famous philosopher Abu Nasr al-Farabi. In the 5th/11th century, as a result of the works of the celebrated philosopher Ibn Sina (Avicenna), Peripatetic philosophy reached its full development. In the 6th/12th century Shaykh al-Ishraq Shihab al-Din Suhrawardi systematized the philosophy of illumination (ishraq) and because of this was executed by the order of Salah al-Din Ayyubi. Thereafter, philosophy ceased to exist among the Muslim majority in the Sunni world. There was no further outstanding philosopher in that part of the Muslim world except in Andalusia at the edge of the Islamic world where at the end of the 6th/12th century Ibn Rushd (Averroes) sought to revive the study of philosophy.

Shi'ite Contributions to Philosophy and the

Intellectual Sciences

In the same way that from the beginning Shi'ism played an effective role in the formation of Islamic philosophical thought, it was also a principal factor in the further development and propagation of philosophy and the Islamic sciences. Although after Ibn Rushd philosophy disappeared in the Sunni world, it continued to live in Shi'ism. After Ibn Rushd there appeared such celebrated philosophers as Khwajah Nasir al-Din Tusi, Mir Damad, and Sadr al-Din Shirazi, who studied, developed and expounded philosophical thought one after another. In the same manner, in the other intellectual sciences, there appeared many outstanding figures such as Nasir al-Din Tusi (who was both philosopher and mathematician) and Birjandi, who was also an outstanding mathematician.

All the sciences, particularly metaphysics or theosophy (falsafah-i ilahi or hikmat-i ilahi), made major advances thanks to the indefatigable endeavor of Shi'ite scholars. This fact can be seen if one compares the works of Nasir al-Din Tusi, Shams al-Din Turkah, Mir Damad, and Sadr al-Din Shirazi with the writings of those who came before them.

It is known that the element that was instrumental in the appearance of philosophical and metaphysical thought in Shi'ism and through Shi'ism in other Islamic circles was the treasury of knowledge left behind by the Imams. The persistence and continuity of this type of thought in Shi'ism is due to the existence of this same treasury of knowledge, which Shi'ism has continued to regard with a sense of reverence and respect.

In order to clarify this situation it is enough to compare the treasury of knowledge left by the Household of the Prophet with the philosophical works written over the course of the centuries. In this comparison one can see clearly how each day Islamic philosophy approached this source of knowledge ever more closely, until in the 11th/17th century Islamic philosophy and this inspired treasury of wisdom converged more or less completely. They were separated only by certain differences of interpretation of some of the principles of philosophy.

Shi'ism and the Transmitted Sciences

SECOND METHOD:

THE WAY OF INTELLECTION AND

INTELLECTUAL REASONING

Philosophical and Theological Thought in Shi'ism

Shi'ite Initiative in Islamic Philosophy and Kalam

Shi'ite Contributions to Philosophy and the

Intellectual Sciences

methods of rreligious thought

By "religious thought" we mean that form of thought which is concerned with any of the problems of a religious nature within a particular religion, in the same sense that mathematical thought is the form of thought which deals with mathematical questions and solves mathematical problems.

Needless to say religious thought, like other forms of thought, must have reliable sources from which the raw material of its thought originates and upon which it depends. Similarly, the process of reasoning necessary for the solution of mathematical problems must have a series of established mathematical facts and principles.

The single source upon which the divinely revealed religion of Islam depends and upon which it is based, inasmuch as it is based on a revelation of celestial origin, is none other than the Holy Quran. It is the Quran which is the definitive testament of the universal and ever-living prophethood of the Prophet and it is the content of the Quran that bears the substance of the Islamic call. Of course the fact that the Quran is alone the source of Islamic religious thought does not eliminate other sources and origins of correct thinking, as will be explained later.

There are three methods of religious thought in Islam. The Holy Quran in its teachings points to three paths for Muslims to follow in order to comprehend the purposes of religion and the Islamic sciences: (1) the path of the external and formal aspect of religion (the Shari'ah); (2) the path of intellectual understanding; and (3) the path of spiritual comprehension achieved through sincerity (ikhlas) in obeying God.

It can be seen that the Holy Quran in its formal aspect addresses all people without providing any demonstration or proof. Rather, depending on the unique sovereignty of God, it commands people to accept the principles of faith such as divine unity, prophethood, eschatology; it gives them practical injunctions such as the daily prayers, fasting, etc.; and at the same time it prohibits them from committing certain other actions. Yet if the Quran had not provided authority for these commands it would never have expected man to accept and obey them. It must, therefore, be said that such simple utterances of the Quran are a path toward the understanding of ultimate religious ends and the comprehension of the Islamic sciences. We call such verbal expressions as "Believe in God and His Prophet" and "Perform the prayers," the external or formal aspect of religion.

In addition to guidance in the external aspect of religion, we see that the Holy Quran in many verses guides man toward intellectual understanding. It invites man to meditate, contemplate and deliberate upon the signs of God in the macrocosm and the microcosm. It explains many verities through unfettered intellectual reasoning. It must be said in truth that no sacred book praises and recommends science and intellectual knowledge for man as much as does the Quran. In many of its words and utterances the Quran attests to the validity of intellectual proof and rational demonstration, that is, it does not claim that man should first accept the validity of the Islamic sciences and then through intellectual proofs justify these sciences. Rather, with complete confidence in the truth of its own position it proclaims that man should use his intellect to discover the truth of the Islamic sciences, and only then accept this truth. He should seek the affirmation of the words contained in the Islamic message in the world of creation which is itself a truthful witness. And finally man should find the affirmation of his faith in the results of rational demonstration ; he should not have to gain faith first and the, in obedience to it, seek proofs. Thus philosophical thought is also a way whose validity and efficacy is confirmed by the Holy Quran.

Also, in addition to guidance in the external and intellectual aspects of religion, we see that the Holy Quran in subtle terms explains that all true religious science originates and comes from Divine Unity (tawhid) and the knowledge of god and His Attributes . The perfection of the knowledge of God belongs to those whom He has drawn from all places and elevated solely to Himself. It is these men who have forgotten themselves and all things and as a result of sincerity in obedience to God have been able to concentrate all their powers and energies upon the transcendent world. Their eyes have become illuminated through the vision of the light of the Pure Creator. With the eye of discernment they have seen the reality of things in the kingdom of heaven and earth, for through sincerity of obedience they have reached the station of certainty (yaqin). As a result of this certainty the kingdoms of heaven and earth and the immortal life of the eternal world have become revealed to them.

Deliberation upon the following holy verses illuminates fully this claim: "And We sent no messenger before thee but We inspired him (saying): There is no God save Me (Allah), so worship Me" (Quran, XXI, 25); and, "Glorified be Allah from that which they attribute (unto Him), Save single-minded slaves of Allah" (Quran, XXXVII, 159-160); and, "Say, I am only a mortal like you. My Lord inspireth in me that your God is only One God. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord" (Quran, XVIII, 111); and, "And serve the Lord till the inevitable [al-yaqin] cometh unto thee" (Quran, XV, 99); and God says, "Thus did We show Abraham the Kingdom of the heavens and the earth that he might be of those possessing certainty" (Quran, VI, 76); and "Nay, but the record of the righteous is in 'Iliyin - Ah! what will convey unto thee what 'Iliyin is! - A written record, attested by those who are brought near (unto their Lord)" (Quran, LXXXIII, 18-21); and, "Nay, would that ye knew (now) with a sure knowledge ['ilm al-yaqin]! Ye will behold hellfire" (Quran, XII, 5-6).

Thus it may be said that one of the paths for the comprehension of religious verities and sciences is the purification of the carnal soul and sincerity in obedience to God.

From what has been said it becomes clear that the Holy Quran proposes three methods for the comprehension of religious truths: the external, or formal aspects of religion; intellectual reasoning; and sincerity in obedience leading to the intellectual intuition which results in the unveiling of the truth and its inward vision. Yet it must be understood that these three methods differ from each other in several ways. For instance, since the external forms of religion are verbal expressions in the simplest language, they are in the hands of all people, and everyone benefits from them according to his own capacity. On the other hand, the other two paths, which are appropriate to a particular group (the elite - khawass), are not common to all. The path of the external forms of religion leads to the understanding of the principles and the obligations of Islam and results in knowledge of the substance of the beliefs and practices of Islam, and of the principles of the Islamic sciences, ethics, and jurisprudence. This is in contrast to the other two paths. The intellectual path can discover the problems connected with faith, ethics, and the general principles governing practical questions, but the intellectual method cannot discover the specific religious injunctions given in the Quran and the Sunnah. The path of purification of the carnal soul, since it leads to the discovery of God-given spiritual truths, can have no limits nor measure of its results or of the truths revealed through this divine gift. Men who have reached this knowledge have cut themselves off from everything and forgotten everything but God and are under the direct guidance and dominion of God Himself - May His Name be Glorified. Whatever He wants and not what they want is revealed to them.

on the knowledge of god

The World Seen from the Point of View of

Being and Reality ; The Necessity of God

Consciousness and perception, which are intertwined with man's very being, make evident by their very nature the existence of God as well as the world. For, contrary to those who express doubt about their own existence and everything else and consider the world as illusion and fantasy, we know that a human being at the moment of his coming into existence, when he is already conscious and possesses perception, discovers himself and the world. That is to say, he has no doubt that "He exists and things other than he exist." As long as man is man this comprehension and knowledge exist in him and cannot be doubted, nor do they undergo any change.

The perception of this reality and existence which man affirms through his intelligence, in opposition to the views of the sophist and skeptic, is immutable and can never be proven false. That is to say, the claim of the sophist and the skeptic which negates reality can never be true, because of man's very existence. There is within the immense world of existence a permanent and abiding reality which pervades it and which reveals itself to the intelligence.

Yet each of the phenomena of this world which possesses the reality that we discover as conscious and perceiving human beings loses its reality sooner or later and becomes nonexistent. From this fact itself it is evident that the visible world and its parts are not the essence of reality (which can never be obliterated or destroyed). Rather, they rely upon a permanent Reality through which they gain reality and by means of which they enter into existence. As long as they are connected and attached to it they possess existence and as soon as they are cut off from it they become nonexistent. We call this Immutable Reality, which is imperishable (that is, the Necessary Being), God.

Another Point of View Concerning the

Relation Between Man and the Universe

The path chosen in the previous section to prove the existence of God is a very simple and evident one which man treads with his God-given nature and intelligence without any complication. Yet, for the majority of people, because of their continuous preoccupation with material things and their being drowned in the pleasures of the senses, it has become very difficult to return to their God-given, simple, primordial, and untainted nature. That is why Islam, which describes itself as universal, and which believes all people to be equal in religion, has made it possible for such people to find another way to prove the existence of God. It seeks to speak to them and to make God known to them by means of the very path through which they have turned away from their simple, primordial nature.

The Holy Quran instructs the multitude of men in the knowledge of God through different ways. Most of all, it draws their attention to the creation of the world and the order which reigns over it. It invites men to contemplate the "horizons" and "their own souls," for man in his few days of earthly life, no matter what path he chooses or what state he loses himself in, will never step outside the world of creation and the order which reigns over it. His intelligence and power of comprehension cannot overlook the marvelous scenes of heaven and earth which he observes.

This vast world of existence which stretches before our eyes is, as we know, in its parts and as a whole continuously in the process of change and transformation. At each moment it manifests itself in a new and unprecedented form. It becomes actualized under the influences of laws which know no exception. From the farthest galaxies to the smallest particles which form the parts of this world, each part of creation possesses an inward order and runs its course in a most amazing manner under laws which do not admit any exceptions. The world extends its domain of activity from the lowest to the most perfect state and reaches its own goal of perfection.

Above these particular orders stand more universal orders and finally the total cosmic order which brings together the countless parts of the universe and relates the more particular orders with each other, and which in its continuous course accepts no exceptions and permits no breaches.

The order of creation is such that if, for example, it places a man upon the earth, it constitutes him in such a way that he can live in harmony with his environment. It arranges the environment in such a way that it raises him like a loving nurse. The sun, the moon, the stars, water and earth, the night and the day, the seasons of the year, the clouds, wind and rain, the treasures beneath the earth and on its surface, in other words all the forces of nature, use their energy and resources in providing well-being and peace of mind for him. Such a relation and harmony can be discovered among all phenomena and also between man and his neighbors near and far, as well as within man's own habitat.

Such a continuity and harmony can also be observed within the internal structure of every phenomenon in the world. If creation has given man bread, it has also given him feet to seek it, hands to grasp it, a mouth to eat it, and teeth to chew it. It has related man through a series of means, which are connected with each other like the links of a chain, to the final goal envisaged for this creature, which is subsistence and perfection.

Many men of science have no doubt that the countless relations among things which they have discovered as a result of several thousand years of effort are but humble samples and a foretaste of the secrets of creation and their myriad ramifications. Each new discovery declares to man the existence of an endless number of unknown elements. Could anyone say that this vast world of existence, all of the parts of which either separately or in unity and interconnection bear witness to an infinite knowledge and power, need not have a creator and cold have come into being without reason and cause? Or could it be said of these particular and universal domains or order and equilibrium, and finally of this total cosmic order which through innumerable interrelations has made the world a single unit running its course according to laws which know no exceptions, that all this has occurred without plan and only through accident and chance? Or could anyone say that each of the phenomena and domains in the cosmos has chosen for itself, before coming into being? Or could anyone claim that this world, which is a single unit and which possesses complete unity, harmony and the interconnection of parts, could be the result of multiple and different commands issuing from different sources?

Obviously, an intelligent man, who relates every event and phenomenon to a cause, and who sometimes spends long periods in investigation and efforts to gain knowledge of a cause that is unknown to him, will never accept the possibility of a world existing without a Being as its cause. Such a person, who by observing a few bricks placed upon one another in an orderly manner considers them to be the effect of an agent possessing knowledge and power and who denies the possibility of chance and accident in the putting of the bricks together and therefore concludes that a plan and purpose must have existed beforehand, will not regard the cosmic order as being the result of an accident or the play of chance.

A deeper awareness of the order reigning in the world is enough to show that the world, along with the order reigning over it, is the creation of an omnipotent Creator who has brought it into being through His limitless knowledge and power and who directs it toward an end. All the partial causes which bring about individual events in the world ultimately end in Him. They are in every way under His dominance and are guided by His wisdom. Everything that exists is in need of Him, while He has need of nothing and does not depend on any causes or conditions.

God, the Exalted, says, "Lo! in the heavens and the earth are portents for believers. And in your creation, and all the beasts that He scattereth in the earth, are portents for a folk whose faith is sure. And the difference of night and day and the provision that Allah sendeth down from the sky and thereby quickeneth the earth after her death, and the ordering of the winds, are portents for a people who have sense. These are portents of Allah which we recite unto thee (Muhammad) with truth. Then in what fact, after Allah and His portents, will they believe?" (Quran, XLV, 3-6).

Every reality in this world which we can possibly imagine is a limited reality, that is, one whose actualization depends upon certain necessary causes and conditions. If these do not exist that reality cannot exist in the world. Every reality has a boundary beyond which it cannot extend its existence. Only God is such that He has no limit or boundary, for His reality is absolute and He exists in His Infinity no matter how we try to conceive of Him. His Being does not depend upon and is not in need of any causes or conditions. It is clear that in the case of something limitless we cannot conceive of multiplicity, for any supposedly second reality will be other than the first, as a result of which each would be limited and bound and would set a boundary to the reality of the other. For example, if we consider a limitless volume we cannot conceive another limitless volume alongside it. And if we do suppose another, it will be the same as the first. Therefore, God is one and has no partner.

We have already mentioned the Bedouin who approached Ali in the middle of the fighting during the Battle of the Camel and asked if he asserted that God was one. In answer Ali said, "To say that God is one has four meanings: Two of those meanings are false and two correct. As for the two incorrect meanings, one is that one should say 'God is one' and be thinking of number and counting. This meaning is false because that which has no second cannot enter into the category of number. Do you not see that those who said that God is the third of a trinity [i.e., the Christians] fell into infidelity? Another meaning is to say that so and so is one of this people, namely a species of this genus or a member of this species. This meaning is also not correct when applied to God, for it implies likening something to God and God is above all likeness.

"As for the two meanings which are correct when applied to God, one is that it should be said that God is one in the sense that there is no likeness unto Him among things. God possesses such uniqueness. And one is to say that God is one in the sense that there is no multiplicity or division conceivable in Him, neither outwardly nor in the mind nor in the imagination. God possesses such a unity." (Bihar al-anwar, vol. II, p. 65)

Ali has also said, "To know God is to know His Oneness." (Bihar al-anwar, vol. II, p. 186) This means that the Being of God is unlimited and infinite suffices to prove His Oneness, for to conceive a second for the Infinite is impossible. There is therefore no need of any other proofs, although there exist many others.

Man from the Qur'anic point of view

The story of Adam as portrayed in the Qur'an shows that in the course of his material development and physiological changes,(1) man reached a stage where he obtained a new birth(2) with the infusion of the Divine spirit.(3) Then in the course of his normal development, he suddenly experienced a divine change as the result of which he was transformed into such a super being(4) that even the angels were asked to pay obeisance(5) and the world forces were made subservient to him.

The Forbidden Tree of Paradise is not that of knowledge which should not be approached, but it is a tree of lust which should be controlled. It is a means by which man tests his will-power and the power of self-control. Even man's disobedience is a symbol of the freedom granted to him by Allah.

To have access to 'knowledge' is not forbidden to him: In fact, it is a gift with which he has been especially blessed. Allah taught him that which none else knew.(6) Knowledge is one of the factors by which man gained superiority over the angels.(7)

Even Adam's expulsion from Paradise was a forerunner of a sort of self-sufficiency, the blooming of his talents and the beginning of his creative struggle.(8) It was a stage preliminary to his self-making. Though 'fall' came in the wake of disobedience, but it did not culminate in condemnation and permanent contempt. As the result of seeking forgiveness and attaining self-consciousness, it became a matter of blessing.(9)

Man's relation with Allah is not that of hostility or rivalry, for Allah is Self-sufficient and All-powerful. Even if all men disobey him, He is going to lose nothing.(10) He is far away from jealousy and any kind of anxiety. Therefore man cannot place any restraint on Him through his disobedience. Man's disobedience is only a manifestation of his free will and power of choice granted to him by Allah.

Allah appointed man as His vicegerent on the earth,(11) that is to say that He gave him authority and power. Not only that, whatever man could use and could control in the heavens, was also subdued to him.(12)

Allah is not apprehensive of man. He urges him to settle on the earth(13) and make use of all the forces hidden in its mountains and plains.(14)

Man's domination over land and sea and his control of them is one of the requirements of his dignity.(15)

According to the Qur'an man is neither a predestined being(16) nor has he been given a free reign to pass an aimless life.(17)

He has been endowed with many capabilities, dispositions and motives accompanied by a sort of inner direction(18) and innate guidance(19) which if nut corrupted, lead him to truth, knowledge,(20) and all stages of creative skills, including those of new discoveries based on previous experience, those of the invention of new tools and equipment for the expansion of. his control of nature and those of increasing his efficiency in overcoming any hurdles which he may have to face.

Besides that, man is also the bearer of the `Divine trust'(21) representing consciousness, will and power of choice, which are the symbol of his humanity and make him a responsible being. This Divine trust is that magnificent gift of Allah, which the heavens, the earth and the mountains were not competent enough to accept. Only man could bear the responsibility of having the power of conscious choice and free will.

RANGE OF MAN'S CHOICE AND WILL

In order to know the conditions, limits and the field of man's choice, to ascertain the effects of this power on him, and to find out what factors influence his way of thinking, we must take the following points into consideration:

(1) Innate nature of man and his disposition

Man has many motives and instincts which pull him towards themselves. Some of his instincts are derived from a material source, and some others from a Divine spirit. You may call these instincts propensity, disposition, natural urge, tendency or inclination. Some most important of these instincts are as under:

• Inclination towards and need of food, clothing and

shelter;

• The instinct of self-defence;

• Sexual urge;

• Aesthetic sense;

• The instinct of gaining position and respect;

• The instinct of seeking truth and liking it;

• Love of knowledge;

• Love of justice;

• Fellow-feeling;

• Love of perfection and a desire to seek it.

Such instincts and urges are interwoven with the innate nature of man,(22) and hence they are not transient and acquired. But still their existence does not mean that man is a captive of them. These instincts only bring about a sort of inclination and attraction. They work as a motive force, but they do not tie the hands of man. Man has the power to follow or not to follow them. It is within his power to satisfy his instinctive desires or to restrain them, to supervise and guide them or to change their direction.

These urges are actually controlled by man's will based on his way of thinking.

(2) Modification of Propensities

The modification of propensities and instincts is essential, though it is very difficult and requires a great deal of effort, awareness and hard work.

It may be easily understood that each of the abovementioned instincts is in itself a need of life.

Should there be no sexual urge, there shall exist no motive for procreation and formation of a family.

Should there be no inclination to food, man shall take no steps to meet his nutritional requirements and consequently he shall perish.

Should man have no desire to gain honour and social position, he shall succumb to disgrace and humiliation.

A desire to secure position and social respect can impell one to make fruitful efforts and to do social work etc. But if this very desire becomes too excessive, it may overcome all other motives and may turn into a lust for power and position. In that case man begins to worship the idol of power and becomes a tyrant. He may go to any extent and may adopt any means, including spending money, making flattery and taking any mean action. In some cases one may even bear hunger and any other hardships to gain one's selfish ends.

Even after gaining power in order to maintain and enhance it, such a person may commit any crime and resort to telling lies, and intimidating and slaughtering people.(23) In other words he may trample upon the high values of justice, realism and benevolence. (24)

We observe how one instinct can overpower a man if it is not properly checked and is allowed to exceed the proper bounds; but we must not forget that in this case the instinct becomes an idol which man creates for himself(25) by misusing his power of choice, and it is he himself who can break this idol and can promote his higher tendencies. He can check and reform those instincts which exceed the proper bounds, so that he may save himself from sinking into sin.

'As for him who repents, believes and does what is right, it is boped that be will prosper". (Surah al-Qasas, 28:67).

"But be who fears the position of his Lord and curbs his base desires, shall surely dwell in Paradise" . (Surah al-Nazi'at, 79:40-41).

"Those who are saved from their own greed sball surely be prosperous" . (Surah al-Hashr, 59:9).

There are many other verses which strongly censure imbalance in tendencies and declare that the problem should be solved by making positive efforts to promote higher tendencies.

The Qur'an considers man to be always responsible to make efforts to reform himself and to guide all his tendencies so that none of them may exceed its limits and shrivel the freshness of human nature.

(3) Role of natural and geographical environment

It is not possible that the natural and geographical environment of a man should have no effect on his spiritual and emotional life. just as the features and muscles power of all men cannot be the same, similarly the spirituality of a man who has grown up in the scorching heat of a desert amidst sand-dunes cannot be similar to that of another man who lives in a coastal region having humid climate and dense forests. There is no doubt that hot climate, salt water, or mountainous region cannot have the same effect on human tendencies as for instance, cold climate, sweet water or marshy land has. This is just as the physique of the people of all regions cannot be the same.

However these varied natural and physical conditions do not compel a man to go in a particular direction though they may provide him to some extent a conducive atmosphere to induce him to adopt a certain way of life. No region compels a man to maintain or lose his self-respect, to defend his freedom or succumb to subjugation, to be virtuous or wicked or to be laxy or industrious.

It is man himself, who in spite of all difficulties and unfavourable conditions, can find his way and use his will-power to strengthen his constructive spirituality.

(4) Role of historical, social and economic factors

The historical factors, social atmosphere, economic relations and social conditions also play a basic role in giving direction to man's tendencies, his motives, his outlook and his way of life. Some times they set iip hurdles in the way of man's freedom and his power of choice.

But we should not forget that the present conditions were brought about gradually by some people and other people can fight the existing evil factors under the banner of freedom and knowledge, can add to their intellectual matureness, and by using what remains of their will and decision-making power can fight corruption. This subject will be discussed further while dealing with the historical outlook of Islam.

(5) Role of the rules and regulations in the field of choice

We have come to know that man has certain tendencies

and instincts which must be guided and modified. As

natural factors and environmental conditions affect his

choice and his mode of life, he must take steps to improve

his surroundings and change them for the better. The

principles and rules on the basis of which this modification

and improvement should take place, are one of the most

important topics connected with the question of man's

choice and his will.

How should he mould his life and in what direction should he turn himself? What should he choose and on what basis? Should he allow others to impose certain principles on him and then of his own accord choose those very principles and go the way to which he is led in an invisible manner, as normally is the case in modern democracy?

Or should he allow himself to be involved in an ideological conflict on the basis of the theory of material compulsion and historical dialectic as advanced by certain schools of thought, and by bringing about further contradiction in this process, invigorate the movement and development of history?

Or should a man, as a principle, free himself from all principles already enunciated, get rid of his own preconceived ideas, and then with complete freedom make his choice and create leis own principles and rules, because there exists no principle other than that which one himself chooses? Or is there any other way out? If so, what is that?

From Islamic point of view, man has been created free from all such compulsions and no pre-concieved principle or view can be imposed on him to deprive him of his free will and power of choice.

Man should himself choose the rules and principles for moulding himself rightly and to serve his society in the light of his expanded knowledge. All the emphasis which the Qur'an lays on thinking, -understanding and reasonableness and that too on the thinking free from whims, myths and the wrong notions prevalant in the environment or inherited from forefathers, is aimed at paving the way for finding the truth.

(6) Divine revelation

One of the most important sources of knowledge and the domains of thinking is Divine revelation.

The world is not dark and void. In addition to those inner faculties with which Allah has provided man in order to help him find the truth. He has sent Prophets to guide him aright. This guidance does not mean forced imposition of Allah's will, nor does it mean the suppression of the creative will of man. It only means a sort of exhortation and Divine help. It shows kindness and graciousness of Allah. This guidance is a light which adds to the insight of man and does not restrict his will.

Man should get benefited by this guidance with his eyes wide open, and for that purpose, he should use his knowledge and insight. He should first think and evaluate, and only then make his choice. If even after identifying the truth, he persists in his disbelief, he shall stand condemned.

In support of these points, there is enough evidence "in the Qur'an. We have already quoted some verses.

(7) Man's own deeds make his destiny

Another question which gives direction to man's will and choice is his giving attention to the fact that his deeds make his destiny and that every action of his shall have a reaction sooner or later. Man's future actually depends on his own deeds.

The Qur'an says:

" Man gets only what be strives for". (Surah al-Najm, 53:39) "Corruption has become rife on land and sea because of the misdeeds of the people". (Surah al-Rum, 30:41).

It is the resistance of the people which prevents corruption.

"If Allah bad not repelled by the might of others, the earth would have been corrupted". (Surah al-Baqarah, 2:251).

Paradise and Hell are the outcome and the reflection of the deeds of the people. "Tbis is Paradise which you have inherited by your righteous deeds ". (Surah al-Zukhruf, 43:72). "In fact those who commit evil and are engrossed in their transgression, shall be consigned to the fire in which they shall abide". (Surah al-Baqarah, 2:81).

In fact the deeds of the people are preserved accurately and carefully. "Tbese shall have a share of what they have earned. No doubt Allah is swift at reckoning". (Surah al-Baqarah, 2:210).

As in this world everything is well-planned and well-managed and there is nothing futile and haphazard, all human deeds have a role and a constructive effect.

This view makes it very clear that a man has to be very careful while making his choice. He is not allowed to set his hand to anything haphazardly and carelessly.

It is also essential that he should choose only what is right. He must not take a decision light-heartedly. That is why he is anxious and apprehensive. Perhaps it is this fear of Allah that leads one to practical piety.(26)

(8) Aim of Man's efforts

Now let us see what should be the aim of man's efforts. We know that

Islam proposes certain goals and principles and calls man to adopt them. This in itself is a blessing of Allah. But it is man himself who should choose his way thoughtfully.

Prosperity and salvation

According to the Qur'an one of the aims of the efforts of man is to achieve falah which means salvation and prosperity.

Fallah means the cultivator, who cleaves the land, prepares it for cultivation and arranges for all the conditions necessary for the growth and development of seed, which under the favourable conditions of soil and water shoots forth from land and with the help of natural forces increases in height and size.

Similarly if man arranges the conditions conducive to his human growth the perfection in every sphere and all dimensions of his nature, he will become free from the shackles of selfishness and base desires. He will be able to take full advantage of his talents and potentialities and his higher instincts will take a firm root. Such a man is said to have achieved falab and to have `prospered'. The Qur'an declare that this prosperity depends on self-making(27) modification of natural urges,(28) good deeds,(29) constructive and positive efforts,(30) resistance against the evil, co-operation for the good, piety,(31) betterment of the environment, diffusion of virtues, prevention of corruption(32) and the like.

(9) Ideals and values

With one evolutionary jump man begins to hold an ideal for the sake of which he forgets himself, concentrating his attention on faith and the service of humanity. A stage comes when for the realization of ,his ideal he not only forsakes his pleasures and comforts, and his position and wealth, but even lays down his life.

A scientist makes sincere efforts to make a discovery, not to serve a tyrant or to get fame or secure a reward, but to add to knowledge and to serve humanity.

A sincere social worker makes efforts for the treatment of the sick for helping the afflicted and the hungry and for defending the oppressed, not for the sake of any reward or publicity and not in a just formal or a professional way, but for the sake of humanity and service.

An ideological worker faces all sorts of hardships and dangers and makes sacrifices for the deliverance of a nation. What name will you give to such a man and how will you interpret his working for an ideal?

There is no harm if you call him an idealist, for what he strives for, does not already exist as a reality, neither in nature nor in society. He only perceives it as an ideal in his mind and makes it a part of his life. This ideal becomes a driving force which moves him to continue his efforts till what was a mere idea, is realized and becomes a historical fact.

Every ideological school must have an ideal, which though does not already exist as a reality, but sacrifice should be made to achieve it. This is a thing which no theory of material compulsion can explain. It cannot be judged by any scientific standard, nor can it be interpreted by any material or natural law.

These very ideals are the high values to which one should dedicate himself and for the sake of which-one should make sacrifice. If you want to find a person who really possesses `human' qualities, you should look for one who is dedicated to these ideals and values, which are beyond

the scope of physiological and biological laws.

(10) Seeking Allah and Truth

Islam maintains that these values in their highest form are concentrated in Allah, and the man of Islam is enamoured of this absolute perfection. He is fit to yearn for and move towards and source of all virtues and values. A man having a perfect faith actually moves towards this goal. This absolute perfection is a pure reality and the essence of existence, which has created values and power. This truth cannot be perceived by material thinking, which cannot go beyond matter and energy and cannot think of reality and value or the source of power and motion.

As far as man is concerned, it is he himself who begins his move towards perfection, though he is invited and attracted towards it by Allah, but not to the extent of compulsion and imposition, for in that case his move will have no value. He himself is responsible to make the journey with untiring efforts to reach his goal. How encouraging this promise is!

"Man, strive hard to get closer to your Lord, and so you will certainly receive the recompense (of your deeds) ". (Surah al-Inshiqaq, 84:6).,

Notes:

(1) "We created you from clay, then from a living germ, then from a clot of blood and then from a lump of flesh". (Surah al-Hajj, 22:5)

(2) " . . . Then from et We produced a new being". (Surah al-Mo'minun, 23:14).

(3) "He completed him and breatbed His spirit into bfm". (Surah al-Sajdah, 32:9).

(4) "Indeed We bane bonoured the children of Adam and bane definitely given them superiority above many of Our creatures': (Surah al-Isra, 17:70).

(5) "When I bave completed him and breatbed My spirit into him, then fag prostrate before him": (Surah Sad, 38:72).

(6) "He taught man what be did not know": (Surah al-Alaq, 96:5).

(7) "He taught Adam all the names, then He presented those (things) to the angels . (Surab al-Baqarah, 2:31).

(8) 'The earth will provide you dwelling and sustenance for an appointed time". (Surah al-A'raf, 7:24).

(9) "Adam acted contrary to the counsel of bit Lord and tbus be erred. Tbereafter his Lord forgave him. He accepted his repentance and rightly guided him". (Surah Taha, 20:121 - 122).

(10) "If you aft those who are on the earth prove to be ungrateful, Allah does not at all need your thanks. He is Laudable". (Surah Ibrahim,14:8).

(11) "When your Lord said to the angels: I am appointing on earth a vicegerent' : (Surah al-Baqarah, 2:30).

(12) "Have you not seen that Allah bas put at your service wbateaer there is in the heavens and the earth ". (Surah Luqman, 31:20).

(13) "He produced you from the earth and settled you there". (Surah Hud, 11:61).

(14) "It is He who bas made the earth subservient to you. So walk about in its regions and eat what Allah bas produced". (Surah al-Mulk, 67:15).

(15) "Indeed We have bonoured the children of Adam. We carry them on the land and the sea ". (Surah al-lsra, 17:70).

(16) "Does man think that he will be left unchecked". (Surah al-Qiyamah, 75:36).

(17) "Did you think We have created you in vain and that you would never be returned to Us" (Surah al-Mo'minun, 23:115).

(18) "Indeed We have created man from the union of sperm and egg, to test him. We gave him the faculties of bearing and seeing". (Surah al-Dahr, 76:2).

(19) "By the soul and its Creator wbo inspired it as to what is

right and what is wrong for it". (Surah al-Shams, 91:7 - 8).

(20) "Follow the dictates of (true) human nature as created by Allah. Allah's creation is not to be changed. This is surely the upright religion". (Surah al-Rum, 30:30).

(21) "We offered the trust to the heavens, the earth and the mountains, but they declined to bear it and were afraid of it. And man undertook to bear it ... ". (Surah al-Ahzab, 33:72).

(22) "Follow the dictates of (true) buman nature as created by

Allah". (Surah al-Rum, 30:30). "Surely man was created restless". (Surah al-Ma'arij, 70:19).

" Alluring for people is the love of the joys that come from women, sons, boarded beaps of gold and silver, borses of mark, cattle and plantations ": (Surah Ale 1mran 3:14).

"He is passionate in his love for wealth ". (Surah al-Adiyat, 100:8).

(23) "Look! indeed man rebels, wben be considers bimself to be independent and self-sufficient". (Suurah al-Alaq, 96:5-6).

(24) 'Judge rightly between people and do not follow your own caprices, which will deviate you from the path of Allah ". (Surah Sad, 38:26).

(25) "If we give him a taste of affluence after adversity that bad befallen, be says: My bad days are over, and becomes proud and insolent; except those who are steadfast and do good deeds ". (Surah Hud, 11:10).

(26) "This is the punishment of which Allah warns His slaves.

Therefore, my slaves! Have fear of Me". (Surah al-Zumar, 39:16).

(27) "The prosperous is he who purified himself". (Surah al-Ala. 87:14).

(28) "Those who are saved from their own greed, shall surely be

prosperous". (Surah al-Hashr, 59:9).

(29) "Worship Allah, and do good so that you may prosper". (Surah al-Hajj, 22:77).

(30) "Prosperous. indeed are the believers, who are humble in their

prayers, who keep themselves aloof from what is absurd . . ."

(Surah Mo'minun, 23:1-11).

(31) "Believers, have patience, help each other with patience, establish good relations with one another and have fear of Allah so that you may prosper". (Surah Ale Imran, 3:200).

(32) " . . . .They call to virtue, exhort to what is good and restrain from evil. It is such people who shall prosper".(Surah Ale Imran,3:104).

Eiman

Eiman is an Arabic word which has been naturalized in many Muslim lands, where it is commonly understood. All those whose mother tongue is Persian, Turkish, Swahili or Urdu are mote or less familiar with it. Though in English the words, like faith, belief and trust are also used in the same sense, neither of them is fully synonymous with eiman which is commonly used and generally understood. To make its sense clear, we cite here a few examples:

When we have full trust in the integrity of a person and unhesitatingly rely on him, we say that we have eiman in him. Similarly when we believe fully in the veracity of a statement, we say that we have eiman in it. If we have a firmly founded faith in an intellectual system or `ideology' and feel such an ardent attachment and zeal therefore that we spontaneously make it the basis of our activities and life with perfect peace of mind, inclination and fervour and establish the programme of our activities and life on it, we say that we have eiman in that `ideology'.

These examples show that eiman means firm faith and complete trust in a subject, an idea, a doctrine etc.

The antonyms of eiman are doubt, reluctance and indecision. The doubt may be in respect of a person, a point or a doctrine. It may be fifty per cent either way. It is also possible that it may be accompanied by a shortlived optimism or pessimism. However, in any case, its natural result is distrust. Even when doubt is accompanied by optimism it is not possible to attach oneself to and believe in a person or an ideology, especially in cases where it is necessary, in pursuance of such an attachment, that one should make a practical stand in the face of real or potential dangers and should show perseverance.

Now let us look minutely at the life of man in order to find out what is the role of eiman in our modern life, let alone the olden times.

But from which point should we start our study? Should we do so from the exciting scenes of the heroic struggle of the under-privileged but faithful people who fight for acquiring their human rights or from a comparatively tranquil area, for example from the warm atmosphere of the life of a family or a school? In our view it would be better to study the question at several stages, so that we may reach the depth of the matter.

Role of eiman in the life of a child

Eiman is the foremost psychological factor in the life of a child even in this age of advanced technology and mastery over space. Eiman is the axis round which the life of a child mostly revolves. It is eiman in those associated with him, e.g. his parents, brothers, sisters, teachers etc., in the matter of things which he does in imitation of them or according to their instructions and eiman in his own efforts and discernment in the matter of things which he does on his own account. The children trust their parents, their brothers, their sisters and their teachers. 'they have faith in the correctness of what their elders teach them and in what they do independently on their own account.

If as a test case this vital trust is taken away for a few days from the children of a family even in one of the technologically and industrially most advanced countries and is replaced by doubt and suspicion, you will see how those poor children are doomed. No amount of scientific or technical aid will be able to bring back their lost zeal and self-confidence unless and until that trust or eiman is restored.

The sound and balanced growth of a child and his future happiness largely depend upon the eiman of his parents, teachers and all those who are responsible for his upbringing. Only those who have eiman in their vital task can acquit themselves well in this respect. There is no doubt that a mother who fosters and brings up her child with a sense of devotion and responsibility, a father or a teacher who carries out his responsibility wholeheartedly, all have a role in ensuring the happy life of their ward.

A family atmosphere which lacks devotion, the mutual trust of the parents and the children, and their reciprocal respect for the rights of each other is one of the most important factors causing misery to the children. In such an insipid and dark family atmosphere the child does not feel peace of mind and confidence. Gradually he loses faith in everything including himself and is deprived of the most valuable factors of progress and evolution viz. eiman in himself and in the environments of his life.

In priciple the eiman of a child is largely a reflexion of the love and trust which his parents show to him and to each other. Similarly, the eiman of a teacher has a profound and constructive effect on his pupils, especially during the early years of their education.

Undoubtedly a part of your best memories must have been related to the days when you enjoyed the guidance of a sincere and dedicated teacher in your school.

Subdual by doubt

With the approach of adolescence the eiman of the childhood is subjected to incredibility and reluctance. Even during his childhood one is faced occasionally with the events which violently shake his confidence in a person or a thing. However, during this period another eiman fills the place of the first eiman (viz. eiman in the opposite direction of the first eiman), without the child being faced with a prolonged doubt. But during this period he does not suffer from a feeling of uncertainty and usually develops confidence in the opposite direction. That is why a child often changes his views.rapidly and in quick succession. For example, at one moment., he is not on speaking terms with his play-mate, but the next moment he again becomes chummy with him. Often during a single spell of play this drama is staged several times.

Gradually this period passes away and adolescence commences. During that period a number of physical and mental developments take place.

One of these changes is this that one loses faith in the correctness of many ideas in which he believed previously during his childhood. One is subjected to incredibility and reluctance, the scope of which varies from individual to individual. Some persons lose faith in almost -everything and become sceptical.

Constructive doubt

Adolescent incredulity is a very effective factor in the human development, provided it is accompanied by a sort of earnestness and faith in investigation and search. Only this sort of incredulity may be called constructive doubt. Although the function of doubt is to destroy all that we already believe and construction is connected with the search and investigation which we undertake after this destruction, but as we do not undertake investigation and research unless the unstable beliefs of childhood are destroyed we consider doubt also to be a participant in this construction and call it the "constructive doubt".

Role of eiman again

Adolescent incredulity usually impels man to inquire and investigate. It may be said that at this stage man wishes to discard what he was taught during the preadolescent period and in this field also, like many other fields, he wants to stand on his own legs. He wants to be independent and to show that he is no more a child. This doubt is, therefore, accompanied by a sort of eiman - eiman in himself; eiman in this that he should stand on his own legs and should see what he can understand himself. With the adolescent incredulity we find ourselves face to face with a new world - a boundless world of unknown things. At that time a desire to know is roused and we set out to inquire and investigate with abundant hope and usually with eiman in this that now we can acquire purer and more dependable information about these unknown things by relying on our own power of recognition, investigation and research.

If adolescent incredulity is not followed by a positive desire to discover and an earnestness in inquiry, it cannot be called constructive. In that case it will shake our confidence in everything and will bring about only boring reluctance. Thus eiman, in rediscovery, has a positive role during the marvellous period of adolescence.

Scientific and industrial progress is normally the outcome of the extensive efforts of those who carry out incessant research and to make one discovery undertake hundreds of tests and trials. Sometimes to ascertain the validity or otherwise of a new scientific or industrial idea which comes to their mind they repeat the same test so many times. You might have observed some scientists from close quarters and might have noticed with what dedication and zeal they follow their job and what a glitter of eiman in their work and in scientific research sparkles from their face. It is possible that you yourself may also have experienced the enjoyment of this delight, exultation and eiman.

Constructive eiman

We are talking about the role of that eiman which is constructive and which effectively leads to action, and not of that which only keeps the hope alive during a period of distress without giving a definite direction to life.

While the latter kind of eiman also has some value in human life, its bad effects cannot be over looked. We leave the consideration of the pros and cons of this sort of eiman to some other occasion. Here suffice it to say that the Qur'an does not regard this eiman enough for the prosperity of mankind even in respect of faith in Allah. Tens of the verses of the Qur'an expressly say that human salvation depends on the eimanaccompanied by such action as is proper and commensurate to the goal. The verses 82 and 277 of the Surah al-Baqarah may be cited in this connection.

The Surah Yunus, verse 22, the Surah al-Ankabut, verse 65 and the Surah Luqman verse 32 severely censure those who do not pay much attention to Allah in their ordinary life and indulge in all sorts of perversions; and only recollect Him in the moments of distress and misery. The Qur'an at several places describes the deeds as the touch-stone of eiman. Referring to those who make tall claims, but at critical moments evade making a sacrifice, it says: " Do men imagine that they will be left at ease on saying - we believe - and will not be tested with affliction?" (Surah al Ankabut, 29:2).

Unbridled liberty is not compatible with belief in an ideology

Constructive and positive eiman naturally creates certain obligations and limitations. In human society every ideology has its own rules to which those who believe in it, have to adhere. Even the nihilists who do not accept any system have to observe certain norms and rules. The groups which form clubs to oppose the conventional way of life, do not allow a person conforming to the normal standards, to attend them, because they consider such a thing to militate against their system. If a system of `no system" creates certain duties, how can it be expected that a constructive ideology should involve no moral and legal obligations. The liberal-minded section of our society should know that escape from responsibilities is neither in keeping with realism nor with true liberal-mindedness.

The eiman of childhood despite its purity and serenity is incomplete because it does not originate from consciousness accompanied by an analysis. It is mostly an involuntary response to the environment and is a sort of its echo. That is why it cannot stand its ground in the face of the doubts of adolescence, and as we said earlier, is shaken with the

onset of puberty.

The fact is that nothing more than such a simple and superficial eiman can be expected during the period of childhood. But during adolescence and the period following it we can have a conscious eiman, an eiman obtained as the result of calculation, study and deep analysis. The amount of success in obtaining conscious eiman varies from individual to individual. In the case of many people the doubt of adolescence is very simple and of limited effect. It little affects most of the questions in which they believed from their childhood.

The eiman of such people even in their mature age is more or less a follow-up of that which they had during their childhood. It only deepens with the passage of time. Anyhow, it cannot be called a conscious eiman. Such people are common even among the highly educated classes. Many an eminent scholar, though outstanding in his own field, has without any critical examination worthy of his learned position, followed the same doctrine or the same political or social policy as was provided to him by his environment. Islam does not approve of this attitude. The highest source of Islam, viz. the Qur'an repeatedly exhorts us to deliberation and logical analysis. It disapproves following a system or a doctrine blindly. It says: "They say: We found our ancestors following a certain belief and we are guided by their footsteps. Even so we sent not a Warner before you (O' Mubammad!) into any township but its luxurious ones said: We found our ancestors following a certain belief and we are following in their footsteps". (Surah al-Zukhruf, 43:22-23).

Again it says: "When it is said to them: Come to that which Allah has revealed and to the messenger, they say: Enough for us is that wherein we found our ansestors. What! Even though their fathers had no knowledge whatsoever and no guidance". (Surah al-Maidah, 5:104).

On the question of the adoption of a doctrine the Qor'an emphasizes that eiman should be based on know and satisfactory study. If it is not based on knowled has no value and search for truth should be continued.

After adducing certain logical arguments against idolworship, the Qur'an says: " Most of the unbelievers follow only conjecture in the matter of idol-worship. Surely conjecture by no means can take the place of truth. Surely, Allah is aware of what they do". (Surah Yunus, 10:36).

From Qur'anic point of view it is the duty of man irrespective of the ideas imparted to him by his pares acquired by him from his environment during his childhood, he should exercise his learning and knowing fact to look carefully at himself and the world surrounding and should continue to contemplate cooly till he arrives at a definite conclusion which may form the basis of his belief and personal and social behaviour in life.

Outlook on the world

The adoption of such a goal and direction of life direct connection with one's outlook on the worl man's role in it. As this outlook is the only sa and infra-structure of any ideology, one should be careful in selecting it and should refrain from being complacent or superficial in this respect.

Doctrine of Dissimulation (taqiyyah)

It is related from Imam Sadiq in an authenticated tradition:

Taqiyyah is my din and the din of my forefathers.

Whosoever has no taqiyyah has no din.

It was the motto of the Household of the Prophet, so as to protect themselves and their followers from harm and bloodshed, and to better the condition of the Muslims and to cause agreement among them, and restore them to order.

And this is still a sign by which the Shia are known, and which distinguishes them from other sects and other peoples. Everyone, when he feels that there is danger to himself or to his property through the preaching of his beliefs or through the practicing of his beliefs in public, should practice taqiyyah. And this is something which appears reasonable to our natural intelligence. It is known that the Shia and their Imams have suffered much and have been denied their freedom throughout history, and that no sect or people have suffered like them. Thus they have been forced on many occasions to practice taqiyyah in order to conceal themselves from those with other beliefs; to keep themselves and their practices hidden, as long as their religion and their survival was threatened. And this is their cause for being distinguished from others by their taqiyyah.

Taqiyyah has rules and observations which indicate whether it is obligatory (wajib) or not, and these are mentioned in the relevant

chapters of the books of those learned in jurispridence (fiqh). It is not obligatory at all times, but is sometimes optional; and sometimes it is obligatory not to do it, as when it is necessary to proclaim the truth publicly, to protect Islam and save it, or to fight in the cause of Islam. On these occasions, property is of no value, and individual souls are of no importance. Taqiyyah is forbidden (haram) when someone's life is in danger, or when falsehood is being propagated, or when anything is threatening Islam, or when Muslims are menaced, or injustice and iniquity are spreading among them. The purpose of taqiyyah, in the view of the Shia, is not to form a secret organisation dedicated to destruction and subversion, as some of their enemies, who are not able to see things in there true light, have imagined, for such people have made no effort to really understand what we say. The point is not to make Islam and its rules a secret which cannot be divulged to those who do not believe. No, the books of Shea and their writings in the fields of jurisprudence (fiqh), law (ahkam) and theological studies, as also their beliefs, are in great abundance in the world, more than any other sect that is sure of its way. Our belief in taqiyyah has been abused by those who want to denegrate the Shia, and they consider it to be one of their weak points, for it seems that they are not satisfied with the necks that fell to the sword in the attempt to finish them off in that age when it was enough to say that someone was a Shef to assure his death at the hands of the enemies of the Household of the Prophet, from the Umayyids and the `Abbasids up to the Ottomans.

If our attackers wish to say that there is no evidence for taqiyyah in Islam, we can refute this. Firstly we follow our Imams and are guided by their guidance, and they have ordered us to practice taqiyyah when it is necessary, and it is to them an integral part of Islam, as we saw from the saying of Imam Sadiq:

Whosoever has no taqiyyah has no din.

Secondly, it has been commanded in the Qur'an:

Not he who is compelled while his heart is at rest on account of his

faith. (16;106)

This verse was revealed about `Ammar ibn Yasir, who took shelter by proclaiming unbelief in order to protect himself from the enemies of Islam. Also Allah has said:

And a believing man of Pharoah's people who hid his faith . . .

IS HONOURING THE BIRTH ANDDEATH ANNIVERSARY OF DIVINE PERSONALITIES HERESY?

The Wahabis consider the honouring of birth and death anniversaries of Divine leaders to be forbidden and heresy. They are the staunch enemies of the divine and holy leaders and consider the gatherings on their birth and death anniversaries to be prohibited.

'Mohammad Hamed Fagih' the leader of assembly of Ansar-ul-Senna-Mohammadia in his footnotes Al-Fath-ul-Majeed writes:

(1) الذكريات التي ملات البلاد باشم الاولياء هي نوع من العبادة لهم و تعظيمهم

"Remembering and celebrating on the days of birth and death of divine leaders amounts to worshipping them and is one kind of bowing before them".

The root of all their mistakes is that because they have not determined any limit and margin for Shirk (polytheism), Tauheed and specially the meaning of Ibadat', they think that every kind of respect and honour is worship. As you must have noticed, he has brought the word of lbadat and homage close to each other and imagines that both give the same meaning.

In the future section we shall explain the meaning of Ibadat' and clearly prove that every honour and respect to the virtuous people with the intention that they are the slaves of Allah, does not result in their worship at all. Therefore, we shall examine this discussion from another angle (not polytheism in Ibadat).

Undoubtedly, Quran has repeatedly praised the Prophets and divine saints with eloquent and rhetorical words. About Hazrat Zakaria, Yahya and ... Quran says:

انهم كانوا يسارعون في الخيرات و يدعوننا رغبا و رهبا و كانو لنا خاشعين

"Surely they used to hasten, one with another, in deeds of goodness and to call upon Us, hoping and fearing, and they were humble before Us".'(Surah Anbiya: Ayat 90)

Now, if in a gathering which is held under their name, someone portrays them in a similar manner which has come down in the contents of this Ayat and by this way honours them, has he done anything other than obeying the Holy Quran?

About the household of the Prophet, Allah Ta'ala says:

و يطعمون الطعام على حبه مسكينا و يتيما و اسيرا

"And they give food out of love for Him to the poor and the orphan and the captive". (Surah Dahr: 8)

Now if the followers of Ali come together on the birthday of Ameerul-Momineen and say that Ali is one who used to give his own food to the poor, orphan and the captive, have they by this act worshipped him?

If on the birthday of the Holy Prophet we translate the Ayat which praises the Prophet into a non-Arabic language or write a poem on a tablet and recite it in a gathering, have we committed a forbidden action!?

They are having enmity with the matter of honouring the Holy Prophet and divine leaders that they wish to stop this under the pretext of fight against heresy.

At this stage a question is brought up to which the loud-speakers amongst the Wahabis lay great emphasis and it is this: Since these assemblies and gatherings are held under the name of religion and are labeled as Islamic, they should be approved specifically and generally by the Islamic rules.

Otherwise it would be heresy and forbidden.

The reply to this question is clear because the Ayat of Quran, which draws our attention to the necessisty of honouring the Prophet, is sufficient on this case and these kinds of gatherings are not held for any reason other than respecting the divine leaders. That thing is considered to be 'heresy' which is not approved specifically or generally by Quran or the Sunnat of the Holy Prophet.

The purpose of these honourings, which is common amongst all the nations of the world, is nothing but paying respect and homage and this practice is common among all the Muslims of the world except for these dry Najdis'. If it was heresy and something new and not confirming with the general Islamic principles it was impossible that the Islamic Ulema` would celebrate on the birthday of the Holy Prophet and make grand the gatherings by reciting sweet monographs and poems.

Here are some reasoning's from Quran permitting such respect and honourings:

FIRST PROOF

The Holy Quran praises that group of people who honour the Holy Prophet:

فالذين آمنوا به و عزروه و نصروه و اتبعوا النور الذي انزل معه اولئك هم المفلحون

"So (as for) those who believe him and honour him and help him, and follow the light which has been sent down with him, these it is that are the successful". '(A'raf: 157)

The words which have appeared in this Ayat comprises of:

(2) آمنو به عزروه نصروه و ابتعوا النور···

Is it possible for one to think that the words آمنو به , نصروه and , و اتبعوا النور are confined to the period of the Holy Prophet? Certainly not. If such a probability cannot be given about these three words the word of عزروه which gives the meaning of honour and respect1 cannot be assigned to the period of the Holy Prophet and this sublime leader should be respected and hououred at all times.

Is it not that arranging memorial gatherings on the day of Besath and birth of the Holy Prophet and delivering speeches and poems on such occasions a clear evidence to عزروه ??

Surprisingly, the Wahabis pay homage and respect their leaders and rulers and honour even one ordinary person such that observing one hundredth of that with regard to the Holy Prophet, his pulpit and alter is considered to be heresy and anti-Islamic by them.

As a result they introduce Islam to the world as one dry religion lacking any sentiments and affections and think that the Shariat which is in fact simple and easy, matching with the human nature and feeling and generous enough to attract the people is a dry shariat' which does not consider the respect of divine leaders to be of any significance and does not possess the ability to attract the people of the world.

SECOND PROOF

What do the Wahabis who oppose any kind of mourning ceremonies for the martyrs in the way of Allah have to say about the story of Hazrat Yaqoob? If today, this great Prophet was living amongst these Najdis and the followers of Mohammad - bin - Abdul Wahab how would have they judged him?

Day and night he was weeping for his separation from Yusuf and all the time he was asking the people about the whereabouts of his beloved son. He was so much inflamed by the separation of his son that he lost his eye - sight. (3)

Sickness and loss of eye - sight did not deter Yusuf from forgetting his son. Instead, as the promise of re-union was drawing closer the flames of love towards his son increased manifold and he could smell Yusuf miles away. (4)

And instead of the star (Yusuf) pursuing the sun (Yaqoob) it was vice - versa.

Why expression of such affection during the life of the loved one (i.e. Yusuf) is correct and confirms to Tauheed but after his death when the heart becomes more prone to pain and suffering it amounts to polytheism and becomes forbidden.

Now if the Yaqoobs of our time gather together every year on the death anniversary of their Yusufs and speak about the value of his moral qualities due to which they start crying, will such an act amount to worshipping of their sons. (5)

THIRD PROOF

Undoubtedly, love towards kinship is one of the Islamic obligations that Quran explicitly commends us towards it. Now, after fourteen centuries if someone wishes to act upon the religious obligations then what should we do? Is it not that he should rejoice on their joyous days and become sorrowful on the days of their grief and sorrow?

Now, for expressing one's own pleasure, if someone holds a gathering wherein he reveals their historical life and sacrifices and describes their innocence and their deprivation from their rightful claims then, has he done anything other than expressing his affection and manifesting Mawaddat-zil-Qurba'? (مودت ذوي القربى)

If, for showing more affection, such a person visits their progeny and comes near their graves and holds such gatherings near their graves then, has he in the eyes of the wise and intelligent people, done anything other than manifesting his love and affection!?

Except that the Wahabis may say: Such love and affection should be kept secret and confined to the heart and no one has the right to manifest and express them (openly).

During the time of the Holy Prophet and the period after him which was the period of change of thoughts and beliefs, different tribes and nations with different culture and customs were turning towards Islam and by reciting the Shahadatain' (creed) their Islam was accepted. The position of Prophet and the leaders was never to censor and thaw (by establishing the section for scrutinizing of beliefs') the entire rites and customs of the nations and tribes and bring them out in another form different from the previous ones.

Respect of leaders, establishing memorial ceremonies, attending the graves and expressing love for their signs and traces was and is the custom of all nations and tribes. At present too, the people of East and West stand for hours in que waiting to pay visit to the mummified bodies and graves of ancient leaders in order to express their love and shed tears in their grief. They consider this to be one way for expressing respect and honour.

It was never seen that the Holy Prophet would accept the Islam of people only after investigating their beliefs- and examining their practices and customs in life. Instead expressing the Shahadatain' was enough for him. If these practices and customs were forbidden and or amounted to worship then, it was necessary to accept the Islam of nations and tribes (only) after taking allegiance and promise from them a bout their exoneration while such was not the case.

FOURTH PROOF:

We see Hazrat Isa (a.s) asking for table (with food) from the Almighty Allah and introduce the day of its descension as the day of celebration and says:

ربنا انزل علينا مائدة من السماء تكون لنا عيدا لاولنا و آخرنا و آية منك و ارزقنا و انت خير الرازقين·

"O Allah, our lord! send down to us food from heaven which should be to us an ever - recurring happiness, to the first of us and the last of us, and a sign from Thee, and grant us means of subsistence, and Thou art the best of the Providers". (Surah Ma'ada Ayat 114.)

Is the value of the Holy Prophet's existence lesser than one heavenly table which Hazrat Isa(A.sJ declares the day of its descension to be the day of 'Eid'. If such a day is declared to be the day of Eid' because of the table being a divine sign, then is not the Holy Prophet the greatest divine sign!?

Woe to those who are ready to celebrate the day of descension of one heavenly table which feeds the stomachs but ignore and consider as heresy the celebration of the day of descension of Quran and the day of appointment of Prophets which has fed the minds of the people.

FIFTH PROOF:

Quran says:

و رفعنا لك ذكرك·

"And exalted for you your esteem". (Surah Inshiraah Ayat 4.)

Is it that arranging gatherings for celebrating the days of birth of the Holy Prophet having any purpose other than elevating his name and fame I Why in this case we should not follow the Quran? Is not Quran an example and a model for us?

TAVASSUL (RECOURSE) TO THE DIVINE LEADERS

"Tavassul" to the beloved ones of Allah is a matter that is known amongst the Muslims of the world and from the day the Islamic Shariat was conveyed through the Holy Prophet its legality was also declared by way of Islamic traditions.

It was only in the 8th century A.H. that Tavassul' was rejected by lbn - Taimiyya and two centuries later Mohammad - ibn - Abdul Wahab intensified this objection. Tavassul was introduced to be unlawful and heresy and occasionally was labeled as worshipping the divine leaders. And it is needless to mention that worshipping other than God amounts to polytheism and is forbidden.

We shall later on have a separate discussion regarding the meaning of worship (Eba'dat) and we shall remind you that "tavassul to the divine leaders on the one hand will be counted as worship' and polytheism and on the other hand will be considered as desirable and "Mustahab having no sign of worship. However we shall not discuss them here. What is important to know is that tavassul to the divine leaders is done in two ways:

1 - Tavassul to themselves. For example we say:

اللهم اني توسل اليك بنبيك محمد صلي الله عليه و آله و سلم ان تقضي حاجتي·

"O lord I take recourse to your Messenger Mohammad (s.a.w) in order that you fulfill my wish".

2- Tavassul to their position and reverence before Allah and their rights, like we say:

اللهم اني اتوسل اليك بجاه محمد صلي الله عليه وآله و سلم و حرمته و حقه ان تقضي حاجتي·

"O lord I take their position and their respect which they have before Thee as the means for my need to be fulfilled by Thee".

From the view - point of the Wahabis, both these types are declared to be forbidden whereas the Islamic traditions and the practice of the Muslims bear witness contrary to the views of the Wahabis and recommend tavassul of both these types.

At first, we shall reflect the Islamic traditions one by one and then mention the practice of the Muslims.

By paying attention to both these reasoning's the matter of heresy and unlawfulness will automatically cease to exist.

But, whether "tavassul to divine leaders amounts to their worship or not will be discussed in the section of "meaning' of 'worship' and that section will be the most sensitive part of our discussion.

SECTION OF TRADITIONS:

There are many traditions mentioned in the traditional and historical books which bear testimony to the correctness and verity of the matter of "tavassul to the divine leaders themselves and their position. Here, we mention a part of those traditions:

FIRST TRADITION - TRADITION OF OSMAN - IBN - HUNAIF.

ان رجلا ضريرا اتى الى النبي صلي الله عليه و آله فقال ادع الله ان يعافيني فقال ان شئت دعوت و ان شئت صبرت و هو خير قال فادعه فامره ان يتوضا فيحسن وضوء و يصلي ركعتين و يدعو بهذا لدعاء: اللهم اتى اسالك و اتوجه اليك بنبيك محمد نبي الرحمة يا محمد اني اتوجه بك الى ربي في حاجتي لتقضي اللهم شفعه في· قال ابن حنيف فوالله ما تفرقنا و طال بنا الحديث حتى دخل علينا كان لم يكن به ضر·

A blind person approached the Holy Prophet and said: "Request Allah to cure me". The Holy Prophet replied: "If you wish so I will pray for you but be patient for that is much better. The blind man asked the Holy Prophet to pray for him. The Holy Prophet ordered him to take proper Wuzu and then recite two Raka't (units) of salat and this Dua: "O 'Lordl I request from Thee; I pay attention to Thee through (the channel) of your Prophet Mohammad, Your blessed Prophet. O Mohammad, I turn to my Lord for the fulfillment of my need through you so that my need is answered. O Lord, accept his intercession for me..."

A WORD ABOUT THE REFERENCE OF THIS TRADITION:

There is no nothing to be said about the correctness and verity of the reference of this tradition. Even the leader of the Wahabis i.e. Ibn Taimiyya has declared its reference to be correct and has said that by Abu Jafar whose name has come in the reference of tradition is meant Abu Jafar khutmi and he is a reliable man. (1)

Rafa'ee, a contemporary writer to Wahabi who strives to cast down the credibility of the traditions of Tavassul says with regard to this tradition as such:

(2) لا شك ان هذا الحديث صحيح و مشهور و قد ثبت فيه بلاشك·

Undoubtedly this tradition is correct and well - lcnownt

In the book of "At-Tavassul", Rafa'ee says: "This tradition has been mentioned by Nesa'ee, Beihaqi, Tabarani, Tirmizi and Hakem in their own Mustadrak and two recent writers have inserted the sentence

(3) اللهم شفيعني فيه

instead of

شفعه فى

Zainee Dahlan writes in Iihulasa - tul - Iialam that:

"This tradition has been narrated by Bukhari in his Tarikh, Ibn Maajah and HaRem in their Mustadrak with correct documents and Jalaluddin Suyuti in his Jaamae.

"The writer narrates this tradition from the following references:

1- Sunan-ibn-Maajah Vol 1 page 441 from the publications of Dar-Ehyal- Iiutubul-Arabia-Esal- BabilHalabi-wa-Shurakaa, research by Mohammad fava'ad Abdul Baqi tradition No. 1585.

Ibn Maajah narrates from Abul Ishaq

هذا حديث صحيح

Thereafter he adds:

Tirmizi has narrated this tradition in the book of Abwaab-ul-Adeeya and said

هذا حديث حق صحيح غريب

2- Musnad Ahmad-ibn-Hanbal Vol.4 page 158. He has narrated this tradition in three ways from the Musnad of Osman-ibn-Hunaif printed from Al-Maktabul- Islamia, institute of Darus-Sader, Beirut

3- Mustadrak of HaRem Vol.1. page 315 printed from Hyderabad. After narrating the tradition he says:

هذا حديث صحيح على شرط الشخين و لم يخرجاه

"This tradition is correct according to the criteria set by the Shaikhains and they have not narrated it'.

4- Al-Jaama-us-Sagheer written by Suyuti narrated from Tirmizi and Mustadrak HaRem page 59.

5- Talkhees Mustadrak written by Zahabi (died in 748) which is printed below Mustadrak.

6- At-Taaj Vol.1. page 286. This book is the collection of the traditions of the five books of Sihah except Ibn-Maa'Jah.

Therefore it is needless to speak and discuss about the reference of this tradition.

You hand over this tradition to someone who is acquainted with Arabic language and a person whose mind is completely free from the controversies of the Wahabis in the matter of Tavassul' and ask him what the Holy Prophet has commanded him in the Dua` which he taught the blind man and how he guided him as to how one's Duas are easily answered! He will immediately reply: The Holy Prophet has taught him to consider the blessed Prophet as a channel and to seek Tavassul from him and ask God to fulfill his wish. This matter can easily be understood from the following sentences:

اللهم اني اسالك و اتوجه اليك بنبيك·

O lord, I ask Thee and turn towards Thee through the channel of your Prophet.

The word

نبيك

is pertaining to the previous two words

اسالك

and

اتوجه اليك

In clearer terms, he asks from God through the channel of Nabi and also turns to God through him. Moreover by Nabi is meant Nabi himself and not the Dua' of Nabi; To imagine that it means the Dua of Nabi is deficient of any reason.

Anyone who predetermines the word of Dua` has no reason other than pre-judgment since, the one who commends such a word and does not think Tavassul to people to be correct forcibly strives to predetermine the word of Dua` so that nobody opposes his idea and eventually he may say: it means Tavassul to the Dua` of the Prophet and not the Prophet himself and Tavassul to the "Dua` of someone is proper.

محمد نبي الرحمة

In order to clarify that asking God for the sake of the Prophet and paying attention to Him through His channel is the correct purport, the word of

نبيك

is mentioned

along with the sentence

محمد نبي الرحمة

which clarifies the fact much better and makes the meaning more apparent

يا محمد اني اتوجه الى ربي

shows that he (i.e. the blind man) is referring to Hazrat Mohammad himself and not his Dua.

(D) The sentence

و شفعه في

means 0, God make him as my intercessor and accept his intercession towards me.

In all of these sentences what is said and explained is the very personality of the Holy Prophet and his great position and there is no talk of the Dua` of the Holy Prophet.

With this explanation all the five objections which the Wahabi writer Rafa'ee has mentioned in the book "At-Tavassul-lla-Haqeeqatul-Tavassul' is done away with and we have brought the details of the objections and its reply in the book of Tavassul. Interested readers can refer to them on pages 147 to 155.

SECOND TRADITION: TAVASSUL TO THE (RIGHT) OF QUESTIONER

Atia Aofi narrates from Abu Saeed Khudri that the Holy Prophet (s.a.w) said:

Anyone who leaves his house for salat and recites in this state the following Dua`, he will meet the mercy of Allah and one thousand angels will seek forgiveness for him. (4)

اللهم اني اسالك بحق السائلين عليك و اسالك بحق ممشاى هذا فانى لم اخرج اشرا و لا بطرا و لا ريا و لا سمعة و خرجت اتقائ سخطك و ابتغاء مرضاتك فاسئلك ان تعيذنى من النار و ان تغفر لي انه لا يغفر الذنوب الا انت···

`O God I ask Thee by the right of the questioners and by the honour of the steps which I take in Thy direction, I have not left the house for the purpose of disobedience or recreation or hypocrisy. I have left for keeping away from Thy anger and achieving Thy satisfaction. I ask Thee to keep me away from the Fire and forgive my sins for nobody forgives the sins except Thee.

This tradition clearly bears testimony to the fact that man, while asking God for his need to be fulfilled can take the position and status of a pious person as his channel and the reasoning of this tradition brings to light our objective. (5)

THIRD TRADITION: TAVASSUL TO THE RIGHT OF HOLY PROPHET:

After disobedience of Allah, Hazrat Adam (a.s), in the light of the words which were manifested from God, repented as Quran says:

(6)فتلقى آدم من ربه كلمات فتاب عليه انه هو التواب الرحيم

Regarding the interpretation of words which has come down in this Ayat, a group of commentators and traditionists, by relying on the following tradition are having a view, which by paying attention to its text will become clear for us.

Tabarani in Al-Muajam-us-Sagheer,Hakem Naishabouri in Mustadrak Sihah, Abu Naem Isfahani and Beihaqi in the book of Dala'el-un-NabuWWa, lbn - Asalcer Shaami in his Tarikh, Suyuti in Durrul-Mansoor and Aaloosi in Ruh-ul-Maani' (7) have narrated from Omar - ibn -Khattab that the Holy Frophet(s.a.w) has said:

لما اذنب آدم الذي اذنبه رفع رأسه الي السماء فقال اسألك بحق محمد الا غفرت لي فاوحى الله اليه و من محمد؟ فقال تبارك اسمك لما خلقت رفعت رأسى الى عرشك فاذا فيه مكتوب لا اله الا الله و محمد رسول الله فقلت انه ليس احد اعظم عندك قدرا: ممن جعلت اسمه مع اسمك فاوحى اليه انه اخر النبيين من ذريتك و لولا هو لما خلقتك·

(8)

When Adam committed the sin he raised his head towards the sky and said (0 God) I ask Thee by the right of Mohammad that You forgive me. God revealed to him: Who is Mohammad? Adam replied: When You created me, I raised my head towards the Arsh (Throne) and I saw that on it was written There is no God except Allah and Mohammad is the Messenger of Allah. I said to myself that Mohammad must be His greatest creature that Allah has kept His name besides his own name. At this moment, it was revealed to him that Mohammad was the last of the Prophets from his progeny and if it was not for Muhammad, God would have not created him.

OUR VIEW ABOUT THIS TRADITION:

1- In the Holy Quran the word of 'kalimaat' (words) is applied to personalities contrary to what is common amongst us. For example:

ان الله يبشرك بيحيى مصدقا بكلمة من الله

"That Allah gives you the good news of Yahya verifying a Word from Allah." Surah Aal-Imran, Ayat 39.

يا مريم ان الله يبشرك بكلمة منه اسمه المسيح عيسى بن مريم·

"O Marium, surely Allah gives you good news with a Word from him (of one) whose name is the Messiah, Isa son of Marium". Surah Aal-Imran Ayat 45.

انما المسيح عيسى بن مريم رسول الله و كملته

"The Messiah, Isa son of Marium is only an Apostle of Allah and His Word". Surah Nisa` Ayat 171.

قل لو كان البحر مدادا كلمات ربي لنفد البحر

"Say: If the sea were ink for the words of my Lord..." Surah Ka'ahf, Ayat 109.

و البحر يمده من بعده سبعة ابحر ما نفدت كلمات الله

"With seven more seas to increase it, the words of Allahwould not come to an end". Surah Luqman Ayat 27.

Considering that the word of 'kalimaat' has come in the Ayat under our discussion, we can say that by 'kalimaat' is meant the same noble personalities to whom Tavassul is sought and in the aforesaid tradition, only the name of Mohammad is mentioned from amongst the names of those personalities. Therefore, in Shi'a traditions, this reality is narrated in two ways. Sometimes 'kalimaat' is interpreted as names of these holy personalities and sometimes it refers to their sparkling light. Here is both the interpretations:

ان آدم راى مكتوبا على العرش اسماء معظمة مكرمة فسال عنها· فقيل له هذه اسماء اجل الخلق منزلة عند الله تعالى و الاسماء محمد و علي و فاطمة و الحسن و الحسين فتوسل آدم عليه السلام الى ربه في قبول توبته و رفع منزلته·

"Adam saw the names which were written in Arsh (throne) and did Tavassul to them. It was told to him that these names were the most honourable creatures of Allah and they were Mohammad, Ali, Fatemah, Hassan and Hussain.Adam repented by doing Tavassul' to them. (9)

Another Shia tradition mentions that Adam saw the sparkling light of these five personalities. For knowing this tradition, please refer to Tafseer-e-Burhan.

2- By referring to the historical and traditional books it becomes clear thatTavassul of Hazrat Adam to the Holy Prophet was one famous and well - known matter. As, Imam Malik told Mansoor Dawanaqi in the shrine of the Holy Prophet as such:

هو وسيلتك و وسيلة ابيك آدم

"The Holy Frophet is your clannel and your father, lrlazrat Adam's channel." (10)

The Islamic poets have put this reality into a form of verse

به قد اجاب الله آدم اذا دعا

و نجى في بطن اسفينة نوح

قوم بهم غفرت خطيئة آدم

و هم الوسيلة و النجوم الطلع

"On account of him, Allah accepted the Dua' of Adam and saved Noah inside the ship. They are such people through whom Adams s sin was pardoned and they are those who are the channels to Allah and the sparkling stars". (11)

FOURTH TRADITION: TAVASSUL OF A PROPHET TO THE RIGHTS OF A PROPHET AND THE RIGHTS OF THE PREVIOUS PROPHETS:

لما ماتت فاطمه بنت اسد دخل عليها رسول الله صلي الله عليه وآله و سلم فجلس عند راسها، فقال رحمك الله يا امي بعد امي ثم دعا رسول الله صلي الله عليه و آله اسامة بن زيد و ابا ايوب الانصارى و عمر بن الخطاب و غلاما اسود يحفرون قبرها فلما بلغو اللحد حفر رسول الله بيده و اخرج ترابه فلما فرغ دخل رسول الله صلي الله عليه و آله و سلم فاضطجع فيه ثم قال: الله الذي يحيي و يميت و هو حي لا يموت اغفر لامي فاطمة بنت اسد و وسع عليها مدخلها بحق نبيك و الانبياء الذين من قبلى·

When Fatemah, daughter of Asad passed away and the Holy Prophet was informed about her death he came and sat besides her and said:

O my mother after my mother, may God have mercy upon you. Then he asked Asama, Abu Ayyub, Omar - ibn-Khattab and a black slave to prepare one grave. When the grave was ready the Holy Prophet made a niche in the side of the grave and buried her with his own hands and then recited this Dua': "O Allah the One who gives Life and Death: the One who is All - Living and never dies, Have mercy on Fatemah daughter of Mad and make her abode vast by the right of your Prophet and the Prophets which were before me".

The writer of Khulasatul-Kalam says:

(12) واه الطبرانى في الكبير و الاوسط و ابن حبان و الحاكم و صححوه·

"This tradition is narrated by Tabarani (in his Muajam), Ibn Habban and Hakem and they have confirmed its authenticity".

Sayed Ahmad Zaini Dehlan writes in the book Durrar-us-Sania-fi-Raddo-alal-Wahabia as such:

روى ابن ابي شبية عن جابر مثل ذلك و كذا روى مثله ابن عبدالبر عن ابن عباس و رواه ابو نعيم في حلية الاولياء عن انس ذكر ذلك كله (13) الحافظ جلال الدين السيوطي في الجامع الكبير·

The famous traditionist lbn-Abi-Shaiba has narrated this tradition from Jaber. Ibn Abdul Berr and Abu Na'eem too have narrated this tradition from Abbas and Anas respectively.

Jalaluddin Suyuti has brought all these matters in Jaama'e Kabir. The writer narrates this tradition in afore-mentioned form from two books which some of them contains the supplication related to our discussion while others do not.

1 - Halia-i-Aulia (Abu Na'eem Esfahani)Vol.3 pagel2l.

2- Wafa-ul-Wafa (Samhoodi) Vol.5. page 899.

FIFTH TRADITION: TAVASSULTO PROPHET HIMSELF

Some of the Islamic traditionists have narrated that an Arab accompanied with some villagers approached the Holy Prophet and said:

(15) لقد اتيناك و مالنا بعيريئك (14) لنا و الاصبى يغط 2

"We have come to you while we are neither having camel with us to groan nor a child to sleep".

Thereafter he recited these poems:

اتيناك و العذراء يدمي لبانها

و قد شغلت ام الصبى عن الطفل

و لاشييء مما ياكل الناس عندنا

سوي الحنظل العامي و العلهر الفسل

و ليس لنا الا اليك فرارنا

واين فرار الناس الا الى الرسل

"We have come to you while blood drops from the bossom of the horses; the mother has been restrained from her baby. We are not having anything with ourselves for people to eat except for bitter leaves which they eat in the year of famine and some bad food from wool and blood. We are having no alternative but to seek shelter in you, and in whom can people seek shelter except the Prophets".

Then,

فقام رسول الله يجر ردائه حتى صعد المنبر فرفع يديه: اللهم اسقنا غيثا مغيثا ··· فما رد النبي يديه حتى القت السماء ··· ثم قال الله در ابي طالب لو كان حيا فقرت عيناه من ينشدنا قوله؟ فقام علي بن ابي طالب و قال و كانت تريد يا رسول الله قوله:

و ابيظ يستسقي الغمام بروجهه

ثمال اليتامى عصمة اللارامل

يطوف به الهلاك من آل هاشم

فهم عند في نعمة و فواضل

The Holy Prophet (s.a.w) said:

اجل: بلى فانشد على ابياتا من القصيدة و الرسول يستغفر لابي طالب على المنبر ثم قام رجل من كنانة و انشد لك الحمد و الحمد ممن شكر سقينا بوجه النبي المطر·

"Yes, my objective was the same as you have recited". Then Ali (a.s) read a portion of his elegy and the Holy Prophet asked blessings for Abu Talib on top of the pulpit. After this a man from the tribe of Bani Kanane stood up and recited some lines where the first line meant as follows: "All the praise is for You, 0 Allah; praise from Your worthy slaves. By resorting to the Holy Prophet, we have become satiated by the rainfall".

Numerous references have been narrated for this portion but the writer has narrated from the following documents:

a - Umdatul-Qar -fi-Shar-lrladees-Bukharl Vol.7. page 51 written by Badruddin Mahmood bin Ahmad Aain died in the year 855 printed by Edara Tabaa'tul - Muniria.

b - Sharh-e-lbn-Abil Hadeed of Nahjul-Balagha Vol.14 page 80.

c - Seera Halabi Vol.3. page 265.

d - Al Hujjah-ala-Zaaheb-lila-Takfeet, Abi-Talib; written by Shamsuddin Abi Ali Fakhar bin Maa'd died in the year 650. Print of Najaf, Alawi press page 79.

e - Seera Zaini Dehlan in the margin of Seera Halabi Vol. 1, page8l.

SIXTH TRADITION: TAVASSUL TO THE SELF OF PROPHET

ان سواد بن قارب رضي الله انشد لرسول الله قصيدته التي فيها التوسل و يقول:

و اشهد ان الله لارب غيره

و انك مأمون علي كل غائب

و انك ادنى المرسلين و سيلة

الى الله يا ابن الاكرمين الاطائب

فمرنا بما يأتيك يا خير مرسل

و ان كان فيها فيه شيب الذوائب

و كن ليشفيعا يوم لا ذو شفاعة

بمغن فتيلا عن سواد بن قارب

"I bear witness that there is no God except Allah. You (0 Prophet) are trustworthy upon every hidden thing from the senses. From amongst the Prophets you are the most nearest channel towards Allah. 0 the son of the honourable and noble I you command us whatever you receive. 0, the most righteous Apostle! Although acting upon your commands causes the hair on the head to turn white, you be my intercessor on the Day when the intercession of the intercessors will be useless for Sawad-bin-Qaa'reb even to the extent of string of dates". (16)

Till here we were able to mention some of the traditions of Tavassul which have come in the historical and traditional books of Ahl-e-Sunnat.

However in the traditions of Shiite leaders, the matter of Tavassul' to holy personalities is so clear and obvious that it can be witnessed in most of their Dua`s (supplications).

Should we learn the Islamic instructions from Ibn-Taimiyya and Mohammad-ibn-Abdul Wahab or acquire them from the Household of the Messengership and the progeny of the Holy Prophet who by the order of Hadith-e-Saqalain, are an (The Lesser Weight) and/the Judge to Quran. Amongst the numerous Dua's which have come in Sahifa Alawia'i (17) or in Dua-e-Arafa of Hazrat Hussain bin Ali (a.s) or in Sahifa Sajjadia' we shall content our self with only one of them which is most suitable in connection with the previous tradition.

SEVENTH TRADITION:

The Leader of the martyrs says in Dua`-e-Arafa

(18) اللهم انا نتوجه اليك في هذه العشية التي فرضتها و عظمتها بمحمد نبيك و رسولك و خير تك من خلقك

"O lord at such a moment which Thou have made it obligatory and honourable upon me I turn towards Thee and (I swear) by Mohammad thy Prophet, Thy Messenger and Thy best sent one".

PRACTISE OF THE MUSLIMS REGARDING TAVASSUL

The practice of the Muslims during the time of the Holy Prophet and also after him was that they were always seeking 'Tabarrruk' to the divine personalities themselves as well as to their position and status. Now we shall mention some of them here:

(1)- Ibn Athir Ezzudin bin-Mohammad bin Abdul Karim in the book Asad-ul-Ghaba-fi-Ma'rifa-Sahaba as such:

و استسقى عمر بن الخطاب بالعباس عاغم الرمادة لما اشتد القحط فسقاهم الله تعالى به و اخصبت الارض فقال عمر هذا: و الله الوسيلة الى الله و المكان منه و قال حسان:

سال الامام و قد تتابع جذبنا

فسقى الغمام بغرة العباس

عم النبي و صنو والده الذي

ورث النبي بذالك دون الناس

احيا الاله به البلاد فاصبحت

مخضرة الجناب بعد الياس

(19) و لماسقي الناس طفقوا يتمسحون بالعباس و يقولون هنيئالك ساقي الحرمين

"In the year when famine reached its peak, Omar requested for rain through the channel of Abbass. God satiated them through him and every place became green. Thereafter Omar faced the people and said: "I swear by Allah that Abbass is our channel towards Allah and he is having a high station before Allah. Hassaan-ibn-Thabit recited a poem in his honour and said:

When famine had severely engulfed the entire area, the Leader requested for rain. Thereafter the clouds in the sky, through the brightness of Abbass satiated the people. Abbass who is the Uncle of the Prophet and alike the father of the Prophet has inherited such a position and status from him.Almighty Allah enlivened the places through him and every spot began to be filled with greenery after despair and disappointment. When it rained, people everywhere started seeking Tabarruk' by touching the body of Abbas and they said: Bravo 0 Saqi (cupbearer) of the two shrines".

Observing this part of history, a portion of which has also come in Sahih Bukhari, shows one of the means of Tavassul to the honourable personalities

(2)- Qastalani Ahmad bin Mohammad bin Abi Bakr contemporary to Jalaluddin Suyuti (died in the year 925) writes in the book Al-Mawahabul-Ladina-bil-an-Mohammadia-Fis-Siraatun Nabavia which has been printed in Egypt that:

ان عمر لما استسقىبالعباس قال يا ايها الناس ان رسول الله صلي الله عليه و اله وسلم كان يري العباس ما يري الولد للوالدفافتدوا به في عمه و اتخذوه وسيلة الى الله تعالى قفيه التصريح بالتوسل و بهذا يبطل قول من منع التوسل مطلقا بالاحياء و الاموات و قول من منع ذلك بغير النبي·

"When Omar requested for rain through Abbass he said: "O people I The Holy Prophet was looking at Abbass from a father's angle. You follow him and take him as your channel towards Allah".

This action nullifies the thought and idea of those who have prohibited Tavassul' to holy Prophet. (20)

(3)- When Mansoor asked the grand Mufti of Medina-Malik - that whether he should face the Qibla and recite Dua` or face the Holy Prophet (s.a.w), the latter replied:

لمتصرف وجهك عنه وهو وسيلتك و وسيلة ابيك آدم عليه السلام الى الله يوم القيامة بل استقبلة و استشفع به فيشفعك الله (21) تعالى قال الله تعالى و لو انهم اذا ظلمو انفسهم

"Why do you turn your face away from him? He is your means and your father, Hazrat Adam's channel on the Day of Judgment. You resort to him and take him as your intercessor (for) Almighty Allah accepts his intercession. Allah declares that if those who do injustice upon themselves...

(4)- Ibn Hajar Haisami in the book of 'Assawaaq-ul-Moharraqa'' (which Qazi Nurullah has criticized it under the title of Assawarem-ul- Moharraqa) has narrated the following two poems:

آل النبي نريعتى

هم اليه وسيلتي

ارجوا بهم اعطى غدا

(22) بيدي اليمين صحيفتي

"The Household of the Holy Prophet is my channel towards Allah and it is through their means that I have hope that my book of deeds will be given in my right hand.

By taking into consideration these words, one can claim that the Holy outstanding personalities are one kind Quran has ordered for that:

(23) يا ايها الذين آمنوا اتقوا الله و ابتغوا اليه الوسيلة

"0 you who believe! be careful of (your duty to) Allah and seek means of nearness to Him".

Waseelah (Channel) is not confined to observance of the Wajib' (obligatOry) and Haraam' (prohibited) acts. Instead, even the Mustahab' (recommended) acts such as Tavassul to Prophets is a Waseelah (channel) too. Can we find fault with so many Ulema's and scholars in understanding the meaning of Waseehah while they are the authorities in (passing) judgment and the protectors of traditions and are reckoned to be the Islamic scholars! Those who do not give importance to these kind of specifications and testimonies and think of their justification and interpretation are ante -judges who because of their pre - judgment do not reap the benefits of these testimonies and evidences. For presenting an example of their prejudice and pre -judgments, we bring here a matter which Bukharai has narrated about this historical event and hence realize how the curtain of prejudice has brought about deviation and an uproar in this matter. We have replied to them in the book of Tavassul page 155 to 140.

(5)- Bukhari narrates in his Sihah as such:

ان عمر بن الخطاب كان اذفحطوا استسقى بالعباس بن عبدالمطلب رضي الله عنه و قال اللهم كنا نتوسل اليك بنبينا فتسقينا و انا (24) نتوسل اليك بعم نبينا فاستقنا قال فيسقون·

During the period of famine, Omar bin Iihattab would take resort to Abbass - bin - Abdul Muttalib and say: "O God previously we were taking resort to Thy Prophet and Thou were sending Thy mercy on us; Now we take resort to Thy Prophet's send Thy mercy on us. At this moment it started to rain and everything got satiated".

There is nothing to be said about the authenticity and consensus regarding this tradition. Even Refa'ee who rejects under various pretexts, the reliable traditions on Tavassul has admitted the authenticity of this tradition and says:

ان هذا الحديث صحيح (25) فان صح هذا الجواز شرعا فنحن من اسبق الناس الى الخذ به و العمل بمقتضاه

Certainly this tradition is correct... If the purport of the tradition is a proof upon the correctness of Tavassul to people then we are the first people to take the step to accept its purport and act upon it.'

By paying attention to the sentences of the Caliph himself which he narrates to Abbass about Tavassul and especially when he swears by Allah

(26) هذا و الله الوسيلة الى الله و المكان منه·

it becomes clear that the reality of Tavassul in this case is Tavassul to the self or to the position and status of Abbass before God.

Shamsuddin Abu Abdulla Mohammad bin Noaman Maalaki (died in the year 683) narrates in his book "Mesbah-uz-Zalaam-fi-Mustaqeeseen-be-Kairul -Anam' the manner of Tavassul of Omar to Ibn Abbass as such:

اللهم انا نستقيك بعم نبيك صلي الله عليه و آله و سلم و نستشفع اليك بشيته فسقوا و في ذلك يقول عباس بن عتبة بن ابي لهب·

بعمي سقي الله الحجز و اهله

(27) عشيه يستسقى بشيبته عمر

"O God we ask for rain through the channel of thy Prophet's uncle and we take his authority and previous record in Islam as our intercessor. At this moment, The mercy of Allah showered upon everyone. Abbass - ibn - Utba recited a poem in this regard and said: By the blessings of my Uncle, the land of Hejaz and its inhabitants got satiated. And at sunset, Omar did Tavassul to his authority.

In the same way, Hassan-bin-Thabit too recited a poem regarding this matter:

فسقى الغمام بغرة العباس·

"The cloud satiated (everything) due to the sparkling face of Abbass".

Ibn Hajar Asqalani says in the book of Fath - ul - Baari -Fi-sharhe-Hadith-e-Bukhari: Abbass in his Dua said:

(28) و قد توجه القوم بي اليك لمكاني من نبيك

"The people resorted to me because of the bond of relationship which I have with The Prophet". As the respected readers have observed, the e is no place of doubt that the object was Tavassul to the position and status of Abbass and we are aware that from ancient times there is a saying that:

تعليق الحكم بالوصف مشعر بالعلية

Anytime, a judgment is derived from a topic its content will be a testimony against the topic (and) a testimony upon the proof of judgment. That is to say, if the Holy Quran says:

و على المولود له رزقهن·

(Securing the necessities of life for the women is a matter concerning those whose wives bear children for them) [Surah Baqarah: Ayat 233.]

it is a judgment due to expression of the reason of judgment and since women bring children for the men, their expenses in daily life should naturally be met by the men.

If it is said that a learned man and a scholar should be respected, it is because of his knowledge and wisdom. Therefore if Omar says:

انا نتوسل اليك بعم نبيك

he wishes to indicate the reason for doing Tavassul to Abbass. In other words, from among so many people, why should we do Tavassul to him? As Abbass himself said:

لمكاني من نبيك

Taking into consideration these reasoning's, we can decisively say that Muslims in the beginning of Islam were doing Tavassul' to the righteous and virtuous personalities.

(6)- Poem of Safia' in grief of the Holy Prophet: Safia, daughter of Adbul Muttalib and aunt of the Holy Prophet recited a poem in grief of the Holy Prophet. Two of its lines are:

الا يا رسول الله انت رجاونا

و كنت بنابر اولم تك جافيا

و كنت بنابرا رئوفا نبينا

(29) لبيك عليك القوم من كان باكيا

"O Holy Prophet you are our hope. You were a righteous person and never did you oppress anyone. You were good and kind to us; O our Prophet, amongst your nation whosoever (claims to be) in grief should shed tears for you".

This part of the poem which was presented in the presence of the companions of the Holy Prophet and which has been narrated by the historians informs us of the following points:

Firstly, conversation with the soul or so to speak, the address to the Holy Prophet after his demise was an action which was permitted and in vogue. As against the views of the Wahabis, these kinds of conversation is neither polytheism nor useless. As she said:

الا يا رسول الله

Secondly, by decree of the sentence 'Anta' Holy Prophet was the hope of the Islamic society in all the conditions. Even after his demise, his relation with us is not disconnected.

Here we shall mention some of the valuable writings of the great Sunni authors regarding Tavassul towards the Holy Prophet. Referring to these books will clarify for the Islamic scholars the position of this matter and will manifest the fad that the matter of Tavassul, contrary to the views of the Wahabis, was a practice in vogue amongst the Muslims.

(1)- Ibn Jauzi (died in 597) has written a book by the name of Al-Wafa-Fi-Fazael-Mustapha' and has earmarked one chapter for Tavassul to the Holy Prophet' and another chapter for 'Seeking Shifa from his grave'.

(2)- Shamsuddin Mohammad bin No'aman Maliki (died in the year 675) has written a book by the name Mesbah-Enthalam-Fi-Mustaqiseen-be-Khairal-Anam' and Sayed Nuruddin Samhoodi has narrated a lot from him in his book Wafa-ul-Wafa in the chapter of Tavassul to the Holy Prophet'.

(3)- Ibn Dawood Maliki Shaazali has brought in his book Al - Bayan - wal - Ekhtesar the Tavassul of Ulema` and pious people to the Holy Prophet in difficulties and hardships.

(4)- Taqi'uddin Sabaki (died in the year 756) has analyzed this matter in his book "Shifa-us-Seqam' 120 to 155.

(5)- Sayed Nuraddin Samhoodi (died in the year 911) has discussed this matter and brought testimonies to it in his book Wafa-ul-Wafa Alkbar-Darul-Mustapha Vol.2 pages 415 to 419.

(6)- Abul Abbass Qastalani (died in the year 952) in his book "Al - Mawahib-ul-Ladania'

(7)- Abu Abdulla Zarqani Mesri Maliki (died in the year 1122) in his book Shaarel - Mawaheb-ul-Ladania' Vol.8 page 517.

(8)- Khaledi Baghdadi (died in the year 1299) author of Solh-Ekhwan'. Apart from this, he has written a Risale' (treatise) in reply to Sayed Mahmood Wasi Baghdadi about Tavassul to the Holy Prophet and has been printed in the year 1506.

(9)- Adavi Hamzaavi (died in the year 1505) has discussed about Tavassul' in the book of kanzuI-Matalil page 198.

(10)- Azami Shafa'ee Qaza'ee author, of Furqaanul-Quran'. This book has been printed along with the book Asmaa-us-Safa'ar of Beihaqi in 140 pages.

By referring to these books some of which have presented the facts and most prominent amongst them being Solh-Ikhwan' and F'urqaan-ul-Quran; One can know what was the practice of the Muslims in every period concerning Tavassul' to the Holy Prophet and will reveal the exaggeration of Ibn - Taimmiyya and his follower.

In the end, we shall once more remind you of what Quran says:

يا ايها الذين آمنوا اتقوا الله و ابتغوا اليه الوسيله و جاهدوا في سبيله لعلكم تفلحون

"O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful". (Mae'dah: 55)

This Ayat in general orders to seek Tavassul' but what exactly is Tavassul is not mentioned in this very Ayat. There is no doubt that performing the religious duties is 'Waseelah' (channel) but it is not confined to this meaning only. Instead by paying attention to the short history of Tavassul' to the divine leaders it will become clear that this action itself is one of the 'Waseelah' (channel) .Moreover, this matter will fully become clear by referring to the conversation of lmam Malik with Mansoor and also the incident of the second Caliph requesting for rain by doing Tavassul to Abbass, the Uncle of the Prophet.

Notes:

1 - In Musnad of Ahmad, "Abujafar has come with the word of Khutmi although in Sahih of Ibn-Maajah Abu Jafar has come independently.

2- At - Tavassul - lla Haqiqatut Tavassul Page 158.

3 - Same reference.

4 - Sahih of "Hafez Mohammad - bin - Abi - Abdullah bin - Maa'Iah Qazvini which is one of the six Sihahs. Vol. 1 page 261 - 262 chapter of "Mosques Egyptian edition, and refer to Musnad Imam Ahmad Hanbal vol.3 Hadith No 21.

5. The command which has come in the Ayat of 35 of Surah Baqarah is not a authoritative command. Instead, it is an order in the guided sense or so to say an advisory aspect and opposition to such acommand will not result in punishment and chastisement. Its consequence will be that the person will only be faced with the effect of the state of the action itself. If a doctor commands his patient who is suffering from cold not to eat sour things and muskmelon, opposing his command will have no result other than intensification of his cold. In the Holy Quran many Ayats testify that the divine prohibition was of a guided nature resulting in nothing but expulsion from heaven which is reckoned to be the effect of state of the action itself. Please refer to Ayats 118 and 119 of Sun Taha and the book of "Correct Tafseer of difficult Ayats of Quran the tenth matter from pages 73 to 82.

6 - Sun Baqarah Ayat 37.

7- Mustadrak Hakem Vol.2 page 615, Ruh - ul - Ma'ani Vol.1. page 217, Durrul - Mansoor Vol.1 page 59, narrated from Tabarani, Abu Na'eem Isfahani and Beihaqi.

8- The text of the Hadith is taken from Durrul - Mansoor and differs slightly with the ten of Hakem in his Mustadrak although both are same in their contents.

9 - (14)- Majma'ul - Bayan Vol.1 page 89, Tafseer - e - Burhan Vol. 1 page 86-88; Ahadith No .2, 5, 11, 12, 14 and 27.

10- Sayed Ahinad Zaini Dehlan writes in the both 13, 15 and 16. "Durarus-Sania page 10 that Qazi Aiyaaz has narrated this incident with correct reference. Imam Sabaki in his book 'Shifa - us Saqem', Sayed Samhoodi in "Khulasatul - Wafa, Allamah Qastalani in "Al - Mawaheb - ul - Ladania and Ibn Hajar in "Al - Jauhar - ul - Munazzam have narrated this incident with correct references. Allamah Zlwqaani writes in "Sharh - e - Mawaheb that Ibn Fahd has narrated this with proper reference and Qazi Aiyeaz has narrated with correct reference. The text of the conversation of Mansoor with Imam Maalik will be discussed in the near future.

11- Kashf - ul - Irtiyaab pages 307, 308.

12- Kashf - ul - Irtiya'ab page 312 narrated from Khulasatul - Kalaam.

13 - Durus -Sania page 8.

14 -'Ya`it' is derived from 'Atit' which means the noise of a camel.

15 -'Yaghit' is derived from 'Ghatit' which means the noise of a child while sleeping.

16 - Durarus-Sania page 29 written by Zaini Dehlan and "At-Tavassul-Ha-Haqeeqatut-Tavassul page 300.

17 - Sahifa Alawia- Duas of Ameer - Abdallah Samaheeji has collected.

18 - Mafaati-ul-Jenen-Dua-e-Arafa.

19 - Osd-ul-Ghaba Vol, 3. page 111. Egyptian edition.

20 - Al - Mawaheb Vol.3. page 380 Egyptian edition and in "Fath - ul - Ban - fi - Sharhu - Bukhari Vol.2, page 413 Lebanon print. It has also come from Ibn Hajar Asqalani and Sharhul - Mawaheb Mohammad bin - Abdul - Baqi Maalaki Zarqaani (1055 - 1122)

21 - Wafa - ul - Wafa Vol.2. page 1376.

22 - Sawa'eq -ul- Moharreqa page 178 Cairo print.

23 - Sura ma'eda Ayat 35

24 - Sahih Bukhari chapter of Namaz-e-Istesqaa print of Mohammad Ali Sabeeh.

25 - Although, it was worthy to say that 'this hadith is right' because technically, tradition is that which must be narrated from the Holy Prophet and our discussion too is about historical events arid we reminded you previously of the traditions of Tavassul'

26 - Osd - ul - Ghaba Vol.3. page 111.

27 - Wafa - ul - Wafa Vol.3 page 375 narrated from Mesbah - uz - Zalaain.

28 - Fath - ul - Baari Vol.2. page 413 print of Daarul-Ma'arefa Lebanon.

29 - Zakha'er-ul-Oqba-fi-Manaqeb zul-Qurba page 252 written by Hafez Mohiyuddin Ahmad-bin-Abdulla Tabari, born in 615 and died in 694 print of Maktab-ul-Quds, Cairo and Majmauz - Zava'ed Vol.9 page 36, 2nd edition written by Hafez Nuruddin Ali - bin Abi Bakr Haisami. Let it not be unsaid that the sentence of 'kuntu rajawina' in the first line has come as 'kuntu wajawina' in the afore-mentioned book.

Doctrine of the Return (rqj'ah)

In this question the Shi'a follow what has been said by the Household of the Prophet: that Allah will cause people to return to this world in the same form as they were before; that He will distinguish between the righteous and the wrong-doers, and between the oppressed and the oppressors; and that this will take place during the time of the Mahdi. Allah will not cause anyone to return unless he has attained a high degree of faith or has sunk deep into corruption. After this they will die again, and on the Day of Resurrection they shall be raised again to be rewarded or punished, for Allah has mentioned in the Qur'?n the desire of these people who have come twice into this world to come yet a third time in order to repent of their sins.

They shall say: "Our Lord! Thou hast caused us to die two deaths, and Thou hast given us twice to live; now we confess our sins. Is there any way to go forth? (40; 11)

Truly the Qur'?n came to proclaim raj'ah in this world, as did many traditions from the house of Infallibility, and all the Imamites believe this, except a few who have interpreted the pronouncement on raj'ah as meaning that the government will return to the Household of the Prophet together with the power to forbid and command, and that this will be when the Awaited One reappears, without involving the return of people or the giving of life to the dead.
Belief in raj'ah is considered among the Sunni to be repugnant, and they deem it a heretical belief. Their collectors of ahadith considered one who had transmitted ahadith about raj'ah to be discredited, and caste aspersions on the characters of such people so as to undermine the value of their transmission. Moreover, they considered one who believed in raj'ah to have descended to the ranks of unbelief (kufr) or polytheism (shirk), or worse. This belief was therefore one of the biggest causes for the despising of the Shi'a by the Sunni, and their slandering of them.
Undoubtedly, this was all part of the sabre-rattling engaged in by some Islamic sects in the past to damage each other and cause dissention. In fact, there is no evidence to substantiate their accusations, because belief in raj'ah cannot cause any blemish on belief in tawhid or nubuwwah; it only emphasizes the correctness of the two, because raj'ah testifies to the supreme ability of Allah to resurrect and raise from the dead, and is one of the supernatural events that will testify as a miracle for Muhammad (S.A.) and his Household. It is similar to the miracle of the raising from the dead performed by Isa, only more important, as it involves raising those bodies that have rotted away.

Says he (man): "Who will give life to the bones when they are rotten?

Say: "He will give life to them Who brought them into existence at first, and He is cognisant of all Creation. (36; 78-9)

One who denegrates raj'ah as being a kind of transmigration of the soul, which we know to be incorrect, has not differentiated between transmigration and bodily resurrection, because the meaning of transmigration is that the soul moves into another body, and this is not the same as bodily resurrection. The meaning of this latter is that the soul returns to the same body with all its individual characteristics; and raj'ah is the same as this. If raj'ah were a kind of transmigration, the restoring to life by Isa must also be transmigration, and the Resurrection (ma'ad) would be as well.

Now there remain two points to discuss concerning raj'ah: firstly, that it is impossible that it should take place; secondly, that the traditions relating to raj'ah are not true. Now, if it is worth discussing these two subjects, raj'ah cannot be as despicable a subject as the enemies of the Shi'a have suggested. How many beliefs of other sects of Islam which are either extremely improbable or else entirely unsubstantiated by religious texts have led to these sects being accused of being unbelievers or of being beyond the pale of Islam? And for this there are many examples: the belief that the Prophet was liable to forget or to disobey Allah's Will; the belief that the Qur'an is eternal; the belief that when Allah said He will punish, he is obliged to do so (aI-wa'id); the belief that the Prophet did not appoint a khalifah after him.

As for our two points of discussion, and for there being no basis in truth for raj'ah due to its being impossible, we hold that it is a kind of bodily resurrection, differing only in that it takes place in this world. Therefore the same evidence that proves the possibility of resurrection will also prove the possibility of raj'ah. There is no reason for amazement, except in that it is unusual for us and we are not accustomed to such things in the life of this world. But we know of no cause or impossibility that would bring us near to an understanding or refutation of raj'ah, only that human imagination does not find it easy to accept what is out of the ordinary. So there is no more reason to refute it than there is to refute resurrection.

Who will revive these bones when they have rotted away. (36; 78) Say: "He will revive them Who brought them into existence at first, and He is Cognizant of all Creation. (36; 79)

In such a situation, where there is no intellectual evidence either to deny or to prove raj'ah, or even if it is just our imagination that says that there is no evidence, we must have recourse to the Islamic texts which are from the source of Divine inspiration. For there is proof in the Q ur'an to substantiate the occurrence of raj'ah in this world for some of the dead, as there is also for the miracle of Isa in restoring the dead to life.

And I heal the blind and the leprous and bring the dead to life with Allah's permission. (3; 49)

And Allah said:

When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. (2; 259)

And also in the verse we have seen before:

They shall say: "Our Lord! Thou hast caused us to die two deaths... "(40; 11)

And the meaning of the verse will not be fulfilled unless there is a return to this world after death, although some commentators of the Qur'an have tried to give an exigesis (ta'wil) which cannot, however, satisfy us or reveal the true meaning of the verse.

Concerning the second point of discussion, which claims that the traditions referring to raj'ah are not authentic, this has no foundation in truth, because raj'ah is a necessary belief according to the Household of the Prophet, and this has been narrated by many transmitters.
After this, it is rather surprising that a famous writer, Ahmad Amin, who claims to be knowledgeable, says in his book' The Dawn of Islam' (Fajr al-Islam): "Judaism makes its appearance in Shi'ism in the belief in raj'ah. We would say to him: Judaism also makes its appearance in the Qur'an through raj'ah, as it has been mentioned in those verses of the Book which have been quoted above.
And we would also tell him: there is no way in which Judaism and Christianity cannot appear in Islam, because the Prophet came to confirm what existed of the Divine sharaye' even though he abrogated some of their laws, So the appearance of Judaism and Christianity is not a disgrace in Islam, even if, as the writer claims, raj'ah is one of the beliefs of the Jews. Anyway, raj'ah is not one of the fundamentals of Islam, belief in which is compulsory; but our belief stems from the authenticated traditions of the Household of the Prophet, whom we know to be infallible. For it is one of the unseen things which they relate, and there is nothing which suggests that it cannot take place.

Adopting the sahabah's justice contradicts the sunnah

When going through the Prophet's acts and sayings in regard of the Sahabah, it is realized that he has given every one his proper position, as he used to be angered for God's sake and be pleased for His pleasure. He has also proclaimed freedom from obligation toward anyone opposing God's commandment, as he did in regard of Khalid ibn al-Walid, when he massacred Banu Judhaymah, and became angry with Usamah who asked his intercession for the honourable woman who has robbed, uttering his dictum: "Woe to you, do you seek intercession in respect of one of the limits imposed by Allah? By God, if Fatimah bint Muhammad steals, I shall cut her hand. That which caused those before you to perish lies in that they used to pardon the thief if being from a noble class, while punishing the burglar if being from a low class.

Sometimes he would bless, and be pleased with some of his sincere Companions, praying and seeking forgiveness for them, but would curse those disobeying and neglecting his orders, like his saying: "May God's damnation be upon anyone staying behind Usamah's army, when they refuted his leadership, refusing to join his army with the plea of his being too young. Other times he would explain to people all facts, preventing their being proud of some false Companions.

Al-Mawardi reports that the Prophet (s.a.w) felt thirsty during the Battle of Tabuk, whereat the hypocrites said:

Muhammad has the knowledge of Heaven, but is unaware of the place of water. Thereat, Jabriel descended upon him, apprising him of their names, and he (s.a.w) disclosed them to Sa'd ibn Ubadah, who said to the Prophet: If you permit I will smite their necks. The Prophet (s.a.w) said: "No, lest people should say that Muhammad slays his Companions, but we befriend them as long as they are with us? (1)

He (s.a.w) has accompanied them as indicated by the Qur'an in their regard, being pleased with the truthful, and angered with the hypocrites, apostates and covenant-breachers among them, cursing them through many muhkam verses. This subject was fully covered in the book Fas'alu Ahl al-Dhikr, chapter of: "Holy Qur'an Discloses Realities of Some Companions".

We suffice with citing one example of the acts of some hypocrite Sahabah, revealed by God, exposing their doers, who were twelve companions. They have used remoteness of distance as a medium, for not being able to join the Prophet (at prayer), building a mosque then for performing prayers in their due times. Are they truly sincere in their claim and aim? But Allah, from Whom nothing in the earth or in the heavens is hidden, and Who knows the traitor of the eyes, and that which the bosoms hide, has been aware of their hidden intention, revealing to His Messenger their truth, disclosing for him their hypocrisy by His saying:

"And as for those who chose a place of worship out of opposition and disbelief and in order to cause dissent among the believers, and as an outpost for those who warred against Allah and His Messenger aforetime, they will surely swear We purposed naught save good. Allah beareth witness that they verily are liars". (9:107)

As Allah never disdains from Truth, so is His Messenger who used to disclose expressly to his Companions about their struggle over the world (dunya), following the sunan of the Jews and Christians completely, and about their turning back and apostasy, and entering Hell-fire on Doomsday with only very few of them being saved, and so on.

How do Ahl al-Sunnah try then to convince us, that all the Sahabah being just and all going to Paradise, their rules being binding, their opinions and heresies being obligatory, and that finding fault with any of them being renegading from religion that entails death??!

It is a claim rejected by the insane, not only the sane, and be no more than a false lie uttered by emirs and monarchs, and their followers among the hireling ulama'. How can we accept such nonsense while having intellects, since it being a refutation against Allah and His Messenger, an act whose perpetrator is an apostate, due to its opposition to reason and inner consciousness?

We never force Ahl al-Sunnah to disregard or reject it, as they are free in their beliefs, and it is them who shoulder the responsibility of its evil consequences.

But they should not charge with disbelief, that who adheres to the Qur'an and Sunnah in regard of the justice of Sahabah, saying to the benevolent of them: Well-done! and to the evil-doer: You have erred and done bad, the one who befriends Allah and His Messenger, and proclaims freedom from obligation against the enemies of Allah and His Messenger.

Thus it is exposed for us, that Ahl al-Sunnah have contradicted the very Qur'an and the very Sunnah, adhering to the dictates of the Umayyad and Abbasid authorities, discarding all the legal and rational criteria.

Adopting Reliability of All the Sahabah

While the Jumhur believe in reliability of all the Companions, refusing any jarh and ta'dil regarding them with accepting that for other narrators, considering them (Sahabah) all infallible against error, inadvertence and forgetfulness, there being many researchers not believing in this (absolute) reliability for all the Sahabah. But they hold the same view held by al-Allamah al-Muqbili that it includes the majority not all, and that they are liable to error, forgetfulness, inadvertence and even caprice, as they are human beings doing what others do, that which belongs to the human nature. Besides, their master (s.a.w) who was chosen by' Allah, Who knows better where to place His Message, said: "I am only a human being, that may be right or mistaken", supporting their judgment with those (companions) who were during the lifetime of the Prophet (s.a.w) among the hypocrites and liars, and many of whom apostatized after his demise. Truly they have instigated wars and seditions that consumed everything, with their bad consequences still sensed nowadays and will continue in future. It seems that the Messenger (s.a.w) could discern with his penetrating insight what will his Companions do after his passing away, as a result of which he said in the Farewell Pilgrimage (Hijjat al-Wada'): "Do not return after me disbelievers beheading and killing each other." (1)

Al-Bukhari reported from Ibn Abbas, that the Prophet (s.a.w) said: "Verily you will be resurrected bare-footed and naked, and a group of my Companions will be driven to the left (Fire). I would say, (God!) Aren't they my Companions! He (God) would say: They were still apostatizing and renegading since the time you departed them. I would say as the righteous bondman (al-Abd al-Salih) said: "I was a witness of them while I dwelt among them". Muslim reported the same hadith thus: "A group of my Companions will be brought to me at the Pond (of al-Kawthar), and as soon as I recognize them they shall be dragged away. I would say, (God! Aren't they) my Companions! He (God) would say: You don't know what they did after you".

A1-Bukhari reported from Abu Hurayrah as the Prophet saying: "When I was standing, a group of people came toward me. As soon as I recognized them a man emerged between mc and them saying: Come on! I said: Where to? He said: Toward the Fire, by God. I said: What did they do?' He said: They retraced their steps backwards after you.' Then another group appeared, and as soon as I recognized them, a man came out in between me and them, saying: Let's go, I said: whereto? He said: Toward the Fire, by God. I said: What did they do? He said: They retreated backwards. And I never think any of them will be delivered but as few as the ignored cattle". (2)

In another version of the hadith, the Prophet (s.a.w) said: "On the Day of Resurrection, a group of my Companions wil1 come toward me, and will be dragged away from the Pond (Hawd). I would say: 0 God, (aren't they) my Companions. He (God) would say: You have no knowledge of what they did after you... they have retreated backwards".

Sahl ibn Sa'd reported that the Prophet said: "A group of people will be brought to me (on the Doomsday), whom I know and they know me. Then something will intervene between me and them. Abu Hazim said: Al-Nu'man ibn Abi Ayyash heard me and said: Did you hear it in this way from SahI? I said: Yes. He said: I give evidence against Abu Sa'id al-Khudri that I heard him - adding to it - and I (the Prophet) would say': But they are from me. It would be said to him: You don't know what they did after you. I would say: Remote be everyone who changed after me".

Al-Bukhari, under 'bab Ghazw'at al-Hudaybiyyah', reported from alAla'ibn al-Musayyab, from his father, as saying: "I met with al-Bara' ibn Azib when 1 said to him: Blessed be you, you kept company with the Prophet (s.a.w) and swore allegiance to him under the tree. He said: 0 my nephew, you don't know what we did after him"!

He also reported from Abd Allah, that the Prophet (s.a.w) said: "I will precede you on the Pond., and some men from among you will be brought to me, and will be dragged away from me. I would say: 0 God, (aren't they) my Companions! It would be said: You don't know what they did after you". Al-Bukhari said: He was followed by Asim who reported from Wa'il. Husayn said: It is reported from Abu Wa'ii, from Hudhayfah, from the Prophet (may God's peace and benediction be upon him and his Progeny).

And he reported from Asma' bint Abi Bakr as saying: "The Prophet said: I will be at the Pond waiting to see who from among you will come toward me. And a group of people will be dragged away from me, when I would say: 0 my Lord (aren't they) from me and from among my Ummah? It would be said: Did you realize what they did after you? By God, they kept on retreating and falling backwards".

A1-Bukhari said: Ibn Abi Mulaykah used to say: 0 God, we seek Your protection against retreating backwards and being seduced away from our Din.

Those were some traditions I quoted from al-Bukhari and Muslim, which contained so many (odd) things I disdained from citing for sake of brevity.

Hypocrites Among Sahabah and Surat al-Tawbah:

Al-Baghawi and others reported from Ibn Abbas as saying: The Messenger of Allah was not aware of the hypocrites till the revelation of Surat Bara`ah (al-Tawbah). Before it he could recognize some of their distinguishing qualities, sayings and deeds, out of what is revealed in their regard in several surahs before Surat al-Tawbah, like al-Munafiqun, al-Ahzab, al-Nisa, al-Anfal, al-Qital and al-Hashr.

Surat Bara`ah has in fact disgraced them and divulged all sorts of their outward and inward hypocrisy, the reason for which it was called also al-Fadhihah, al-Muba'thirah, al-Musharridah, al-Mukhziyah, al-Muthirah, al-Hafirah, al-Munakkilah, al-Mudamdimah and Surat al-Adhab!

Herewith exposition of some facts about them in the Battle of Tabuk and its limit, with their acts and signs of their hypocrisy, and scandals, and their punishment, arranged according to the course of the verses of Surat al-Tawbah, not according to the letters. (3)

1. Their asking permission to remain behind, which can never be done by a believer, as none asks permission to abandon jihad but only that who believes neither in Allah nor in the Hereafter (467).

2. Had they intended really to go out they would have made ready for it (174).

3. Allah was averse to their resurgence, so He hindered them (471).

4. Had they risen out among the believers, they would have only increased in their perplexity, with wishing for their disgrace (473).

5. They have adopted the course of sedition before Battle of Tabuk, during Battle of Uhud, when they instigated discord among Muslims, discouraging some of them (474).

6. They reversed the facts for the Prophet in the outset till truth was revealed to make him victorious and manifesting of Allah's decree, while they being averse to this (475).

7. Some of them took leave from the Prophet to stay behind (in battles), with the excuse of fearing from being infatuated by prettiness of the Roman women but they were afflicted with the fascination of disobeying Allah and His Messenger by practice (477).

8. Every good befalls the Prophet would bother them, and every disaster strikes him would delight them, thinking themselves to be decisive in remaining behind (478).

9.The believers await for the hypocrites to be afflicted with a doom from Allah directly or at their hands (479).

10. Their almsgiving would not be accepted due to their debauchery, impiety, performing prayers while being idlers, and paying their contribution only unwillingly (481).

11. Punishing them with their wealth and children in this world, and passing away of their souls while being disbelievers (485-574).

12. Their swearing for the believers that they be in truth of them, with describing their failure and being afraid of them (485).

13. Pointing of some of them at the Messenger in the alms, and if they be given from them they would be pleased, otherwise they would be enraged (487).

14. Their vexing the Prophet (s.a.w) by saying: He is only a hearer (516).

15. Their swearing for the believers to please them without pleasing Allah and His Messenger (522).

16. Their fearing from revelation of a surah proclaiming what be in their hearts, and threatening them (by God) for their scoffing with disclosing what they fear (525).

17. Their apologizing for their scoffing by saying that they were only prating and jesting, which being the same as infidelity, with threatening to punish a party of them because of their insistence on their guilt, and possibility of forgiving another party (528-532).

18. Manifesting the conditions of the hypocrites and their general qualities, males and females, and throwing them together with the disbelievers into Hellfire and cursing them (533).

19. Resembling them to the hypocrites of the ancient peoples in having nothing to do but to enjoy what they stated when prating in falsehood and perishing of their works in the world and the Hereafter like them (527), with reminding them with the fate of the hypocrites folks who were before them (539).

20. The hypocrites are verily the transgressors (the verse 67).

21. Connecting them (hypocrites) to the disbelievers in respect of obligation of striving against them, with being harsh in treating them and threatening them (549).

22. Their swearing (by Allah) on denying what they said of the word of disbelief, and God's proving what they denied, (and He inspired them that which they could not attain), which being the attempt to assassinate the Prophet (55 1-555).

23. Making some of them a covenant with Allah to give alms when being straitened, but breaching their covenant and lying after attaining richness and affluence, with (Allah's) making the consequence of this to be hypocrisy accompanying them until the day of meeting God. And their unawareness that Allah knows both their secret and what they announce (558).

24. Their pointing at and carping the believers in giving the alms, and deriding them (563).

25. Depriving them from asking forgiveness by the Messenger due to their disbelief in Allah and His Messenger, with no hope to be guided (by Allah) through abandoning their rudeness. (666).

26. Rejoicing of those who were left behind at sitting still behind the Messenger of Allah, and their recommendation not to go forth in the heat with reminding them with the fire of hell (569).

27. It's being more proper for them to be sad, laugh a little and weep much (572).

28. The Prophet's forbidding from praying for the dead of them, giving the reason to be their disbelief and dying while being disbelievers. (573).

29. Asking leave by men of wealth among them to stay behind of jihad whenever a surah is revealed commanding to gather between faith and jihad (581).

30. The state of the wandering Arabs and asking permission by some of them to sit and be exempted from jihad, and sitting of the liars without an excuse, with threatening that a painful doom will fall on those who disbelieve (583).

I suffice with citing these qualities of the hypocrites in the Battle of Tabuk, as stated in Surat al-Tawbah, Whoever seeking more information or desiring to recognize all the acts done by the hypocrites, he can refer to the Surahs of al-Munafiqun, al-A hzab, al-Nisa', al-A nfal, al-Qital and al-Hashr.

In the two Sahihs, in hadith al-Ifk, it is reported that Asid ibn al-Khudayr said to Sa'd ibn Ubadah: You are a hypocrite, and you dispute on behalf of the hypocrites. Then there was a heated wrangling between them till the Prophet reconciled between them. These were the Badrites among whom someone said to the other: you are hypocrites, but the Prophet never charged with impiety anyone of them.

There are so many reports in this regard, and anyone desiring to know the names of the hypocrites among the Khazraj and Aws (Tribes), he can refer to the first volume of Ansab al-Ashraf in which their names filled ten pages from p.274 up to p.283.

Preferring Trade and Pastime to Prayers:

It seems proper to state here what was done by the Sahabah toward the Messenger of Allah, and how they broke away from him toward merchandise and pastime, preferring this to prayers, leaving him standing performing the Jumu'ah (congregation) prayer, alone. That was after the commandment of Allah the Glorified to them to haste unto remembrance of Allah and leave the trading, as that is better for them, if they but knew. Nevertheless, they disobeyed Allah's order and dispersed toward their merchandise and pastime, leaving the Messenger of Allah!

The following verse can divulge the truth about them: "And when they see merchandise or pastime, they break away unto it, and leave thee standing. Say thou (0 Our Apostle Muhammad!) What is with God is better than pastime and (better) than merchandise, and God is the Best of sustainers". (61:11).

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