Alhassanain(p) Network for Heritage and Islamic Thought

Joining Prayers and Other related Issues

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

One of the issues, among many others, that the Sunnis quarrel with the Shi’a about is the form, method, and time of the Prayer (Salat) prescribed on every male and female believer. Indeed, they make a mockery of the Shi’I prayer!

The Shi’a acknowledge five daily prayers. However, they are allowed to pray them in three distinct times, not five; the five prayers are: Fajr (Morning), Zuhr (Noon), `Asr (Afternoon), Maghrib (Sunset), and Isha (Night).

The Fajr (morning) is prayed at the same time as the Sunnis do; however, the Shi’a usually wait 10 minutes before they consider it to be time for Fajr.

We are allowed to pray noon and afternoon prayer one after another (without a lot of delay between the two). Similarly we are allowed to pray sunset prayer and night prayer one after another.

Actually it is better to pray in their own specific time (close to what Sunnis do), but it is not necessary. Thus instead of five separate times, we can pray all the five daily prayers only in three separate times.

(Note: The prayers in all cases are distinct (separate), it’s not that they (the Shi’a) pray eight Raka’t (for Zuhr and `Asr) straight, or seven Raka’t (for Maghrib and Isha) straight, as part of one prayer. It is the SAME regular form of prayer, but combined into one time, not one prayer.)

It should also be noted that the Sunnis agree to the combining of prayers in the case of Rain, Travel, Fear, or other emergencies. Two forms are allowed: Jam’a Taqdeem (Early Combination) or Jam’a Ta-ikheer (Late Combination). An example of Early combination is the combining of Zuhr and `Asr to be prayed in the time of Zuhr. An example of Late Combination is the combining of the Zuhr and `Asr to be prayed in the time of `Asr. The exception among the Sunni schools are the Hanifites (Followers of Abu Hanifa): They contend that you cannot combine the prayers at any time, not even if you’re traveling.

This clearly violated the other Sunni schools of thought, but it was and still is tolerated. The Maliki’s, Shafeei’s, and Hanbali’s all agree to the combining of prayers when one is traveling, but are in conflict on other times. The Shi’a said that one can combine the prayers anytime without any cause of fear, rain, or whatever. Nonetheless, the Shi’a also contend that if you want to pray them separately, it is acceptable as well.

Now, let’s question why the Shi’a perform the Prayers as described above, and who is more accurate in their Prayer, the Sunnis or the Shi’a? Here is what Allah (SWT) says in the Holy Qur’an:

"Establish regular prayers at the Sun’s decline till the darkness of the night, and the recital of the Qur’an in the morning prayer; for the recital of the dawn is Witnessed. (Qur’an 17:78)"

How many prayer times are mentioned? Three, not five. Count them: the "Sun’s Decline, Darkness of the Night, and the Morning Prayer.”That’s three, not five.

Now, what did the Prophet (S) do? Here’s what Ibn Abbas, one of the most famous narrators, says according to the Musnad of Ibn Hanbal (One of the books of tradition):

"The Prophet (S) prayed in Madina, while residing there, not travelling, seven and eight (this is an indication to the seven Raka’t of Maghrib and Isha combined, and the eight Raka’t of Zuhr and

`Asr combined)."

Musnad al-Imam Ibn Hanbal, vol. 1, page 221.

Also, in the Muwatta’ of Malik (Imam of Maliki sect), vol. 1, page 161, Ibn Abbas says:

"The Prophet (S) prayed Zuhr and `Asr in combination and Maghrib and Isha in combination without a reason for fear or travel."

As for Sahih Muslim, see the following under the chapter of "Combination of prayers, when one is resident":

Ibn Abbas reported: The messenger of Allah(may peace be upon him) observed the noon and the afternoon prayers together, and the sunset and Isha prayers together without being in a state of fear or in a state of journey

Sahih Muslim, English version, Chapter 250, Tradition #1515

Ibn Abbas reported that the messenger of Allah(may peace be upon him) combined the noon prayer with the afternoon prayer and the sunset prayer with the Isha prayer in Medina without being in a state of danger or rainfall. And in the hadith transmitted by Waki(the words are): "I said to Ibn Abbas: What prompted him to do that? He said: So that his(prophet’s)Ummah should not be put to (unnecessary) hardship."

Sahih Muslim, English version, Chapter 250, Tradition #1520

Abdullah b. Shaqiq reported: Ibn Abbas one day addressed us in the afternoon(after the afternoon prayer) till the sun disappeared, and the stars appeared, and the people began to say: Prayer, prayer. A person from Banu Tamim came there. He neither slackened nor turned away, but (continued crying): Prayer, prayer. Ibn Abbas said: May you be deprived of your mother, do you teach me sunnah? And then he said:

I saw the messenger of Allah(may peace be upon him) combining the noon and afternoon prayers and the sunset and Isha prayers. Abdullah b. Shaqiq said: Some doubt was created in my mind about it. So I came to Abu Huraira and asked him(about it) and he testified his assertion.

Sahih Muslim, English version, Chapter 250, Tradition #1523

Abdullah b. Shaqiq al-Uqaili reported: A person said to Ibn Abbas(as he delayed the prayer): Prayer. He kept silent. He again said: Prayer.

He again kept silent, and he cried: Prayer. He again kept silent and said: May you be deprived of your mother, do you teach us about prayer? We used to combine two prayers during the lifetime of the messenger of Allah(may peace be upon him).

Sahih Muslim, English version, Chapter 250, Tradition #1524

Ibn Abbas reported: The messenger of Allah(may peace be upon him) observed the noon and afternoon prayers together in Medina without being in a state of fear or in a state of journey. Abu Zubair said: I asked Sa’id(one of the narrators) why he did that. He said: I asked

Ibn Abbas as you have asked me, and he replied that he(the Holy prophet) wanted that no one among his Ummah should be put to (unnecessary) hardship.

Sahih Muslim, English version, Chapter 250, Tradition #1516

Ibn Abbas reported that the Messenger of Allah(may peace be upon him) observed in Medina seven (rakahs) and eight(rakahs), i.e., (he combined) the noon and afternoon prayers(eight rakahs) and the sunset and Isha prayers(seven Rakahs).

Sahih Muslim, English version, Chapter 250, Tradition #1522

Now, who is it that follows the customs and tradition of the Prophet (S)??? The Shi’a who follow it to the letter, or the Sunnis who don’t even acknowledge the traditions in their own books? This is a SIGN for those who reflect!

Furthermore, Allah (SWT) continually reminds us in the Qur’an that Islam was revealed to make your life easier, not more difficult. How then, can one work, eat, sleep, study, etc... with five prayers a day in five different times? You pray Maghrib, and an hour later, you pray Isha. Is this

convenient, say for doctors in a surgery room? Believe me, if the Sunnis followed what the Prophet (S) did (five prayers in three times a day), many people would be praying today.

I witnessed this myself in this holy month of Ramadan. My Sunni friends pray Zuhr, then sleep. They then wake up about 30 minutes before Iftar (the time to break the fast), and pray `Asr. Many also miss the prayer! Is this really convenient???

Question and ask for the truth, and if you are honest and sincere, Allah (SWT) will guide you.

There is another aspect which the Sunnis make a mockery of when they see a Shii praying: The Shi’a will only pray on natural rock (not cement), the ground (if it is not planted something that is either edible and/or something of which clothe can be made to be worn by humans), rugs made of Palm tree leaves, or rugs made of dry grasslike material (the same stuff as that used in building huts). The Shi’a will not pray on regular carpet.

That’s why, if you see a Shii praying, you will notice that he is praying on a peace of mud that is about the size of matchbox. The Sunnis mock the Shi’a and say that the Shi’a worship the rock!

It should also be noted that the piece of mud that the Shi’a pray on is from he mud of Karbala, the place in Iraq where al-Imam al-Hussein (as) was slaughtered by Yazid’s army. Nonetheless, this is not a mandatory requirement; the mud can be from any place on Earth as long as it is clean

and, as I mentioned earlier, is not planted edible foods or materials which can be made into clothe that humans can wear.

Now, let’s question why the Shi’a pray on the above materials only, and, again, who is wrong or right?

First, carpets are not allowed, nor is cement because the ingredients that they are made up of are not known. They may contain materials which are Haram (Islamically illegal) to prostrate one’s head on (make sujud).

Second, the prostration on the ground is more humble and modest when one is between the Hands of Allah (SWT). It is a form of eliminating pride, arrogance, and flamboyance.

Third, the Shi’a pray on the rock, not for the rock. We do not worship rocks.

Note: The Sunnis allow the prostration on anything that is clean, but they do favor rugs made from Palm tree leaves.

But what did the Prophet (S) do?

Sahih Muslim, v1, p168, under the chapter of "A Menstruating Woman’s

Eligibility to Wash Her Husband’s Head”narrates that the Prophet (S) had a special rug made of Palm tree leaves that he (SAAS) used to pray on.

Sahih al-Bukhari, v2, p256, under the chapter of "Retreating to

Prayer in the last ten days (of Ramadan)”narrates at the end of a long tradition that when the Prophet (S) raised his (SAAS) head from prayer, the companions saw the marks of mud and water on his (SAAS) forehead. This indicates that he (SAAS) prayed on the ground.

Sahih al-Bukhari, v1, p86, under the chapter of "Tayamum”narrates that the Prophet (S) said: "The GROUND has been cleansed and made a masjid for me."

Do I need to comment? Who, now, is it that follows the custom of the Prophet (S)?

Some of the other differences between the Shi’a and Sunnis are: The Shi’a pray with their hands hanging down the sides (like the Sunni Malikis), not clasped above their navel. Also, the Shi’a don’t say "Ameen”after the recitation of the first Surah (chapter) in prayer is completed. The reason is that there is no proof to support the notion that this kind of behavior was performed by the Prophet (S).

Again, there is a difference in the Azan (Call to Prayer) among the Shi’a and the Sunnis. The Shi’a add one line to the Azan, which they consider to be a mandatory component of the Azan. This line, repeated twice, is: "Haya `ala Khair al-’amal -- Rise Up For The Best of Works.”It comes right after the line: "Haya `ala al-Falah -- Rise Up For Salvation.”Another addition by the Shi’a, which is NOT a mandatory part of the Azan, is the affirmation: "Ash-hadoo Ana ‘Ali-yan Walayo Allah -- I witness that ‘Ali is the Vicegerent of Allah.”This line is repeated twice and follows the line:

"Ash-hadoo Ana Muhamadan Rasool Allah -- I witness that Muhamad is the Messenger of Allah.”As I mentioned, the latter line is not considered mandatory, and any Shii individual that argues otherwise, has invalidated the Azan. The origin of this assertion and addition goes back to the days of the Ummayads and the political environment during those days. The Ummayads attempted wholeheartedly to eliminate the memory of al-Imam ‘Ali (as) from among his (as) followers.

This effort reached astronomical proportions, that during and after the days of Muawiyah’s ruling, it became customary to curse al-Imam ‘Ali (as) whenever his (as) name was mentioned (May Allah (SWT) forgive us).

As such, the followers of al-Imam ‘Ali (as) chose to oppose the corrupt Ummayad government, and assert that ‘Ali (as) was truly the Vicegerent of Allah (SWT). That served as both an annoyment to the authorities, and a reminder to the posterity that al- Imam ‘Ali (as) was indeed the Agent and Vicegerent of Allah (SWT).

In conclusion, I simply appeal to all believing individuals to engage in a serious soul-searching effort to find the truth for themselves. May Allah (SWT) forgive us our sins, and guide us to that which pleases Him (SWT).

Prayer (Salat): According to Five Islamic Schools of Law Part 1

By: ‘Allamah Muhammad Jawad Maghniyyah

Translated from the Arabic by Mujahid Husayn

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Salat (prayer) is either obligatory (wajib) or supererogatory (mandub). The most important of prayers are the obligatory prayers performed daily five times, and there is consensus among Muslims that a person who denies or doubts their wujub is not a Muslim, even if he recites the shahadah, for these prayers are among the ‘pillars’ (arkan) of Islam. They are the established necessity of the faith (al-Din) that doesn’t need any ijtihad or study, taqlid.

The Daily Supererogatory Prayers (Rawatib)

Supererogatory prayers are of various kinds, and among them are those which are performed along with the obligatory daily prayers (fara’id). The schools differ regarding the number of their rak’ahs. The Shafi’is consider them to be eleven rak’ahs: two before the morning (subh) prayer, two before the noon (zuhr) prayer and two after it, two after the sunset (maghrib) prayer, two after the night (‘isha’) prayer and a single rak’ah called ‘al-watirah’

The Hanbalis consider them to be ten rak’ahs; two rak’ahs before and after the noon prayer, two after the sunset and The night prayer, and two rak’ahs before The morning prayer.

According to the Malikis there is no fixed number for the supererogatory (nawafil) prayers performed with the obligatory salat,

Though it is best to offer four rak’ahs before the zuhr and six after the maghrib prayer.

The Hanafis classify the nawafil performed along with the fara’id into ‘masnunah’ and ‘mandubah’.1 The ‘masnunah’ are five: two rak’ahs before the subh; four before the zuhr, and two after it, except on Friday; two after the maghrib and two after the ‘isha’ prayer.

The ‘mandubah’ are four: four -or two- rak’ahs before the ‘asr, six after the maghrib, and four before and after the ‘isha’ prayer.

The Imamis observe: The rawatib are 34 rak’ahs: eight before the zuhr, eight before the ‘asr, four after the maghrib, two after the ‘isha’ (recited while sitting and counted as a single rak’ah; it is called ‘al watirah’), eight rak’ahs of the midnight prayer (salat al-layl), two rak’ahs of al-shaf’, a single of al-watr,2 and two rak’ahs before the morning prayer, called ‘salat al-fajr’.

The Time Of Zuhr And ‘Asr Prayers

The fuqaha’ begin with salat al-zuhr, because it was the first salat to be declared obligatory, followed by the ‘asr, the maghrib, the ‘isha’ and the subh prayer, in that order. All the five prayers were made obligatory on the night of Prophet’s cosmic journey (al ‘Isra’), nine years after the beginning of his mission (bi’thah). Those who hold this opinion cite as proof verse 78 of the Surat al-’Isra’ which stipulates all the five prayers:

“Perform salat from the declining of the sun to the darkening of the night and the recital of the dawn; surely the recital of the dawn is witnessed.”(Qur’an 17:78)

The schools concur that salat is not valid if performed before its appointed time and that the time of the zuhr prayer sets in when the sun passes the meridian. They differ concerning its duration.

The Imamis say: The specific period of the zuhr prayer extends from the moment the sun crosses the meridian up to a period required to perform it, and the specific period of the ‘asr prayer is the duration required to perform it just before sunset. The time between these two specific periods is the common period for the two salats. This is the reason they consider it valid to perform both the prayers successively during their common period.3 But if the time remaining for the end of the day is sufficient only for performing the zuhr prayer, the ‘asr prayer will be offered first with the niyyah of ada’ and later the zuhr prayer will be performed as qada’.

The four Sunni schools observe: The time of the zuhr prayer begins when the sun crosses the meridian and continues till the shadow of an object becomes as long as its height; and when the length of the shadow exceeds the height of the object, the time for the zuhr prayer comes to an end. Here the Shafi’is and the Malikis add: These limits are for an unconstrained person (mukhtar), and for one who is constrained (mudarr), the time for zuhr prayer extends even after an object’s shadow equals its height. The Imamis consider the time when an object’s shadow equals its height as the end of the time of fadilah (honor) for the zuhr, and when it equals twice the height of the object as the time of fadilah for the ‘asr prayer.

The Hanafis and the Shafi’is state: The time of ‘asr prayer begins when the length of an object’s shadow exceeds its height and continues up to sunset.

The Malikis say: For the ‘asr prayer there are two times, the first for ordinary circumstances and the second for exigencies. The former begins with an object’s shadow exceeding its height and lasts until the sun turns pale. The latter begins from when the sun turns pale and continues until sunset.

The Hanbalis observe: One who delays offering the ‘asr prayer till after an object’s shadow exceeds twice its height, his salat will be considered ada’ if performed before sunset, though he will have sinned because it is haram to delay it until this time. They are alone in all the schools in holding this opinion.

The Time Of Maghrib And ‘Isha’ Prayers

The Shafi’i and the Hanbali schools (in accordance with the view of their respective Imams) state: The time for the maghrib prayer begins when the sun sets and ends when there radish after glow on the western horizon vanishes.

The Malikis say: The duration for the maghrib prayer is narrow and confined to the time required after sunset to perform the maghrib prayer along with its preliminaries of taharah and adhan, and it is not permissible to delay it voluntarily. But in an emergency, the time for the maghrib prayer extends until dawn. The Malikis are alone in considering it impermissible to delay the maghrib prayer beyond its initial time.

The Imamis observe: The period specific to the maghrib prayer extends from sunset4 for a duration required to perform it, and the specific period of the ‘isha’ prayer is the duration required to finish it before midnight. The time between these two specific periods is the common time for both maghrib and ‘isha’ prayers. Hence they allow the joint performance of these two salats during this common time.

That was with respect to someone who is in a position to act out of free choice (mukhtar), but as to a person constrained by sleep or forgetfulness, the time for these two salats extend until dawn, with the period specific for the ‘isha’ prayer becoming the time required to perform it just before dawn and the specific period for the maghrib prayer becoming the time required to perform it just after midnight.

The Time Of Subh Prayer

There is consensus among The schools, with the exception of the Maliki, that the time for the morning prayer begins at day-break (al fajr al-sadiq) and lasts until sunrise. The Malikis say: The subh prayer has two times: for one in a position to act out of free choice it begins with daybreak and lasts until there is enough twilight for faces to be recognized; for one in constrained circumstances it begins from the time when faces are recognizable and continues up to sunrise.

Ignorance Of The Qiblah (Direction)

It is wajib for a person ignorant of the qiblah to inquire and strive to determine its exact or approximate direction5, and in case neither of the two is possible, the four Sunni schools and a group from among the Imamis say: He may perform salat in any direction; his salat will be valid and it will not be wajib for him to repeat it except in the opinion of the Shafi’is.

Most Imamis observe: He will perform Salat in four directions to comply with the command for salat and to ascertain its proper performance. But if there isn’t sufficient time for performing salat four times or if one is incapable of performing it in four directions, he may perform, salat in the directions that he can.

A Subsidiary Issue

If a person prays not facing the qiblah and comes to know about his mistake, the Imamis state: If the error is known during the salat and the correct qiblah lies between his two hands, the part of the salat already performed will be valid and he will have to correct his direction for the remaining part of the salat. But if it is known that he has been praying facing the right or the left (90 degree off the direction) or his back towards the qiblah (180 degree off the direction), the salat will be invalid and he will perform it anew.

If the error is known after performing the salat, it should be performed again if its time is still there, not otherwise. Some Imamis say: The salat will not be repeated if there is only a little deviation from the qiblah, irrespective of whether its time is still there or not.

But if it has been performed facing the right or the left (90 degree off), it should be repeated if its time is there, not otherwise. If the salat is performed with one’s back to the qiblah (180 degree off), it should be repeated regardless of whether its time is still there or has passed

The Hanafis and the Hanbalis observe: If after inquiring and striving to find the qiblah one is unable to ascertain its approximate direction and performs salat in a direction which turns out to be wrong,

he must change his direction accordingly if the mistake is known during the salat, and if it is known afterwards his salat is valid and he has no further obligation.

The Shafi’is say: If it becomes certain that there has been a mistake in determining the qiblah, it is wajib to repeat the salat, but if there is only a likelihood of mistake, the salat is valid Irrespective of whether the probability arises during the salat or after it.

As to one who neither makes an inquiry nor an effort to determine the qiblah, but by chance performs the salat in the right direction, the Malikis and Hanbalis consider his salat to be invalid.

The opinion of the Imamis and the Hanafis is that his salat is valid provided he has no doubts while praying and was sure about the direction of the qiblah at the time of starting the salat, because, as pointed out by the Imamis, in such a situation it is correct for him to make the niyyah of acquiring nearness (qurbah) to God.

Wajib Covering During Salat

The schools concur that it is wajib (necessary) upon both men and women to cover those parts of their bodies during salat which should ordinarily be kept covered before ‘strangers’6. Beyond that their positions differ. Is it wajib for a woman to cover, fully or partly, her face and hands during salat, although she is not required to do so outside salat? Is it wajib for a man to cover other parts of his body during salat apart from the area between the navel and the knees, though it is not wajib to do so outside salat?

The Hanafis observe: It is wajib upon a woman to cover the back of her hands and the soles of her feet as well, and upon a man to cover his knees in addition to the area between the navel and the knees.

The Shafi’is and Malikis say: It is permissible for a woman to keep her face and both the palms and the back of her hands uncovered during salat.

The Hanbalis state: It is not permissible for her to expose any part except the face.

The Imamis observe: It is wajib for both men and women to cover only those parts of their body during salat which they are supposed to cover ordinarily in the presence of a ‘stranger’. Hence it is permissible for a woman to expose during salat that part of her face which is washed during wudhu’; her hands up to the wrists, and her feet up to the ankles both the back as well as the palms of hands and the soles of feet. For a man, it is wajib to cover the rear and the private parts, though better to cover the entire area between the navel and the knees.

The Material Used For Covering During Salat

The covering should meet the following requirements where the ability and freedom to meet them exist:

1. Taharah: The purity of The covering and the body are necessary for the validity of salat in the opinion of all the schools, although each of them concedes certain exceptions in accordance with the following details:

The Imamis state: Blood from wounds and sores, irrespective of its quantity, is considered excusable on The dress as well as the body if its removal entails difficulty and harm (mashaqqah and haraj). A blood spot smaller than the size of a dirham coin, regardless of its being due to one’s blood or that of someone else, is also excusable provided that: it is in a single place and not in different places; it is not the blood of hayd, nifas and istihadah; it is not the blood of anything intrinsically najis, such as dog and pig, or the blood of a dead body.

Also excusable is the impurity of anything that does not constitute part of essential dress during salat, e.g. a sash, cap, socks, shoes, ring, anklet and that which one carries with oneself, e.g. knife or currency. The impurity of the dress of a woman rearing a child, irrespective of whether she is the mother or someone else, is exempted on condition that it be difficult for her to change it and that she washes it once every day. In other words, in their opinion every najasah on dress or body is exempted in conditions of emergency (idtirar).

The Malikis observe: Cases of uncontrolled discharge of urine or excrement, as well as piles, are excusable; so is any impurity on the body or clothes of a woman suckling an infant that may be soiled by the infant’s urine or feces. So also are exempted the body and clothes of a butcher, surgeon and scavenger. Also exempted is: blood –even that of a pig- if it is less than the size of a dirham coin: the discharge from boils, the excrement of fleas, and other things which need not be mentioned because they occur rarely.

The Hanafis say: Najasah, blood or anything else, if less than the size of a dirham coin is exempted. Also exempted in emergencies is the urine and excrement of a cat and mouse. Tiny splashes- as small as the point of a needle- of urine, the blood that unavoidably stains a butcher, and the mud on roads- even if it is usually mixed with najasah and provided the najasah itself is not visible- are exempted. Consequently, they consider najasah in a small quantity as exempted, such as the urine of an animal eating which is halal, if it covers a fourth of the clothes and less than one-fourth of the body.

According to the Shafi’is, every najasah which is in such a small quantity that the eye cannot see it is exempted. So is the mud on roads which is mixed with a small quantity of najasah, worms present in fruits and cheese, najis liquids added in medicines and perfumes, excrements of birds, najis hair in small quantity if they do not belong to a dog or a pig, and other things as well which are mentioned in detailed works.

The Hanbalis say: Minute quantities of blood and pus are ex- empted, and so is the mud on roads whose najasah is certain, as well as the najasah that enters the eyes and washing which is harmful.

2. Wearing Silk: There is consensus among the schools that wearing silk and gold is haram for men both during and outside salat, while it is permissible for women. This is in accordance with this statement of the Prophet (S):

Wearing silk and gold is unlawful for the men of my ummah, while it is lawful for its women.

Accordingly, the Imamis observe: A man’s salat is not valid if he wears pure silk and any clothing embroidered with gold during it, regardless of whether it is a waistband, cap, socks, or even a gold ring. They allow wearing silk during salat in times of illness and during war.

The Shafi’is state: If a man performs salat while wearing silk or over something made of it, it will be considered a haram act, though his salat will be valid (al-Nawawi, Sharh al-Muhadhdhab, iii, 179). I have not found an express statement in the books of the remain- ing schools concerning the validity or invalidity of salat performed in silk, though the Hanafis as well as the Hanbalis (in accordance with one of two narrations) concur with the Shafi’is regarding the general rule that if there is any command prohibiting something which is not directly connected with salat such as the command prohibiting usurpa- tion- the salat will be valid if it is not observed and The person will be considered as having performed a wajib and a haram act together.

Accordingly the salat performed in a dress of silk is valid. The author of al-fiqh ‘ala al-madhahib al-’arba’ah reports a consensus for the Sunni schools that that it is valid for a man constrained to perform salat while wearing silk, and it is not wajib for him to repeat it.

3. Lawfulness of the Clothing: The Imamis consider it necessary that the clothing worn to be lawfully owned. Hence if a person performs salat in usurped clothes with the knowledge of their being so, his salat is invalid. This is also the opinion of Ibn Hanbal in one of the two statements narrated from him.

The other schools regard salat in usurped clothes as valid on the grounds that the prohibition does not directly relate to salat so as to invalidate it.

The Imamiyyah are very strict concerning usurpation, and some of them even observe: If a person performs salat in clothes in which a single thread is usurped, or carries with him an usurped knife, dirham, or any other thing, his salat will not be valid. But they also say: If one performs salat in usurped clothes out of ignorance or forgetfulness, his salat is valid.

4. The Skin of Uneatable Animals: The Imamis are alone in holding that it is invalid to perform salat while wearing the skin (even if tanned) of an animal whose flesh is not allowed to be eaten, as well as anything consisting its hair, wool, fur or feathers. The same is true of clothes bearing any secretion from its body- eg. sweat and saliva- as long as it is wet.

Hence, even if a single hair of a cat or any such animal happens to be present on the dress of a person performing salat and if he performs it with the knowledge of its presence, his salat is invalid.

They exclude wax, honey, the blood of bugs; lice, fleas and other insects which have no flesh, as well as the hair, sweat and saliva of human beings.

They also consider salat invalid if any part of a dead animal (maytah) happens to be on the clothes irrespective of whether the animal is one used for food or not, whether its blood flows when cut or not, and its skin is tanned or not.

A Subsidiary Issue: If there is only a single clothing to cover the body and that too is najis to an extent that is not excusable, what should one do if he has no alternative other than either performing salat in the najis clothing or in the state of nature?

The Hanbalis say: He should perform salat in the najis clothing, but it is wajib upon him to repeat it later.

The Malikis and a large number of Imamis observe: He should perform salat in the najis clothing and its repetition is not wajib upon him.

The Hanafis and the Shafi’is state: He should perform salat naked and it is not valid for him to cover himself with the najis clothing.

The Place Of Salat

An Usurped Place: The Imamis consider salat performed in an usurped place and usurped clothing as invalid provided it is done voluntarily and with the knowledge of the usurpation. The other schools observe: The salat performed in an usurped place is valid, though the person performing it will have sinned, since the prohibition does not relate directly to salat; rather, it relates to dispensations (of property). Their position in this regard is the same as in the case of usurped clothing.

Furthermore in the opinion of the four schools the Salat of usurper himself is valid in usurped property.

The Imamis also consider as valid the salat of the true owner and anyone whom he permits, and regard as invalid the salat of the usurper and anyone whom the owner has not granted permission. The Imamis however permit salat in vast stretches of (owned) land which are either impossible or difficult for people to avoid, even if the permission of the owner has not been acquired.

Taharah (purity) of the Place: The four Sunni schools observe: The place should be free from both wet and dry najasah (impurity). The Shafi’is overdo by saing: The taharah of all that which touches and comes into contact with the body or clothes of the performer is wajib.

Therefore, if he rubs himself against a najis wall or cloth or holds a najis object or a rope laying over najasah, his salat will be invalid. The Hanafis require only the location of the feet and the forehead to be tahir. The Imamis restrict it to the loca- tion of the forehead, i.e. the place of sajdah. As to the najasah of other locations, the salat will not be invalid unless the najasah is transmitted to the body or clothing of the performer (the person performing salat).

Salat Performed on a Mount: The Hanafis and the Imamis require the place to be stationary; hence it is not valid in their opinion to perform salat while riding an animal or something that swings back and forth, except out of necessity, because one who has no choice will perform salat in accordance with his capacity.

The Shafi’is, Malikis and Hanbalis observe: Salat performed on a mount is valid even during times of peace and despite the ability to perform it on the ground, provided it is performed completely and meets all the requirements.

Salat Inside the Ka’bah: The Imamis, Shafi’is and Hanafis state: It is valid to perform salat, faridah or nafilah, inside the Ka’bah. The Malikis and the Hanbalis say: Only nafilah, not faridah, is valid therein.

A Woman’s Prayer Beside a Man: A group of Imami legists observe: If a man and a woman perform salat in a single place so that she is either in front of him or beside him, and there is neither any screen between them nor does the distance between the two exceed 10 cubits, the salat of the one who starts earlier will not be invalid, and if both star simultaneously, the salat of both will be invalid.

The Hanafis say: If the woman is in front or beside a man, the salat will be invalid if performed in a single place with no screen at least a cubit high between them, the woman has sex appeal, her shanks and ankles are adjacent to his, the salat is not a funeral prayer, and the salat is being jointly performed, i.e. either she is following him or both are following a single imam.

The Shafi’is, the Hanbalis and most Imamis are of the view that the salat is valid, though the manner of performance is makruh. The Locale of Sajdah: The schools concur that the place where the forehead is placed during prostration should be stationary and should not be inordinately higher than the location of the knees (during sajdah). They differ regarding that on which sajdah is valid.

The Imamis state: It is valid to perform sajdah only on earth and those things which grow on it which are not used for food or clothing. Therefore, a person cannot perform sajdah on wool, cotton, minerals and that which grows on the surface of water, for water is not earth.

They permit sajdah on paper because it is made of a material which grows on earth. They argue their position by pointing out that sajdah is an ‘ibadah (obedience) prescribed by the Shari’ah that depends for its particulars on textual evidence (nass). The legists of all the schools concur regarding the validity of sajdah on earth and that which grows on it, thus Imamis restrict it to that because there is certainty. They offer as further evidence these traditions of the Prophet (S):

The salat of any of you will not be valid unless he performs wudhu’ as instructed by God and then performs sajdah by placing his forehead on the earth. The earth has been created a masjid (a place for performing sajdah) and a purifier.

Khabbab says: "We complained to The Prophet (S) regarding the excessive heat of sun-baked ground on our foreheads, but he did not accept our complaint."7

Had it been valid to perform sajdah on carpets, why would they have complained?! However Imamis permit sajdah on cotton and linen in the case of emergency.

The four schools observe: It is valid to perform sajdah on anything, including even a part of one’s turban, provided it is tahir. Rather, the Hanafis permit sajdah on one’s palm even without an emergency, though it is considered as makruh.

Prostrating On Mud

For the Shi’a it is only acceptable to perform "Sujood”on a material that is not worn (used to make cloths) or eaten (i.e. foods for people) The best thing to make sujood on is earth (soil/clay) the second being Hasir (bamboo-nitted mat/rug). That’s what the prophet used to do based on even Sunni refernces such as Sahih Bukhari, volume 1, section on prayer on the "Khumrah”(a formed clay, referred to as "turbah”today):

Sahih al-Bukhari Hadith: 1.376

Narrates ‘Abdullah bin Shaddad:

Maimuna said, "Allah’s Apostle was praying while I was in my menses, sitting beside him and sometimes his clothes would touch me during his prostration.”Maimuna added, "He prayed on a Khumra (a small mat ufficient just for the forehead while prostrating during prayers).

Sahih al-Bukhari Hadith: 1.378

Narrated Maimuna:

Allah’s Apostle used to pray on Khumra.

Sahih al-Bukhari Hadith: 1.331

Narrated Jabir bin ‘Abdullah:

The Prophet said: "... The earth has been made for me (and for my followers) the place for prostrating and a mean to perform Tayammum, therefore anyone of my followers can pray wherever the time of a prayer is due."

Sahih al-Bukhari Hadith: 1.373

Narrated Abu Juhaifa:

I saw Allah’s Apostle in a red leather tent and I saw Bilal taking the remaining water with which the Prophet had performed ablution. I saw the people taking the utilized water impatiently and whoever got some of it rubbed it on his body and those who could not get any took the moisture from the others’ hands. Then I saw Bilal carrying an ‘Anza (a spear-headed stick) which he planted in the ground. The Prophet came out tucking up his red cloak, and led the people in prayer and offered two Rakat (facing the Ka’ba) taking ‘Anza as a Sutra for his prayer. I saw the people and animals passing in front of him beyond the ‘Anza.

Sahih al-Bukhari Hadith: 7.752

Narrated ‘Aisha:

The Prophet used to construct a loom with a Hasir (a wooden carpet) at night in order to pray therein, and during the day he used to spread it out and sit on it.

It is noteworthy that both Hasir (wooden carpet) and Khumra (formed clay) are natural made of earth, and are not eatable nor used for clothing. Thus they can be used for the place of Sajdah. Regural rugs (woollen or synthetic materials) are not natural made of earth.

1. The Hanafis use two terms ('fard' and 'wajib') for something whose performance is obligatory and whose omission is impermissible. Hence they divide obligation into two kinds: fard and wajib. 'Fard 'is a duty for which there is definite proof, such as Qur'anic text, mutawatir sunnah, and ijma' (consensus). 'Wajib' is a duty for which there is a Dhanni (non-definite) proof, such as qiyas (analogy) and khabar al-wahid (isolated tradition). That whose performance is preferable to its omission is also of two kinds: 'masnun' and 'mandub'. 'Masnun' is an act which the Prophet (S) and the 'Rashidun' caliphs performed regularly, and 'mandub' is an act ordered by the Prophet (S) though not performed regularly by him (S). That which it is wajib to avoid and whose performance is not permissible is 'muharram' if it is established by a definite proof. If based on a Dhanni proof, it is 'makruh', whose performance is forbidden.

2. According to the Hanafis, the salat al-watr consists of three rak'ahs with a single salam. Its time extends from the disappearance of twilight after sunset to dawn. The Hanbalis and Shafi'is say: At minimum it is one rak'ah and at maximum eleven rak'ahs, and its time is after the 'isha' prayer. The Malikis observe: It has only one rak'ah.

3. There are among 'ulama' of the Sunni schools those who agree with the Imamis on performing the two salats together even when one is not travelling. al-Shaykh Ahmad al-Siddiq al-Ghumari has written a book on this topic, Izalat al khatar 'amman jama'a bayn al-salatayn fi al-hadar.

4. There is no difference regarding the definition of sunset between the Imamis and the other four schools. But the Imamis say that the setting of the sun is not ascertained simply by the vanishing of the sun from sight, but on the vanishing of the reddish afterglow from the eastern horizon, for the east overlooks the west and the eastern afterglow, which is a reflection of sun's light, pales away as the sun recedes.

That which is rumored regarding Shi'is that they do not break their fast during Ramadan until the stars become visible, has no basis. In fact they denounce this opinion in their books on fiqh with the argument that the stars may be visible before sunset, at the time of sunset or after it, and declare that "one who delays the maghrib prayer till the stars appear is an accursed man (mal'un ibn mal'un).”

They have said this in condemnation of the Khattabiyyah (an extrimist sect which deviated from Shi’a), the followers of Abu al-Khattab, who held this belief. Thanks to God that they are now one of the extinct sects. lmam al-Sadiq a.s. was told that the people of Iraq delay the maghrib prayer until the stars become visible. He answered, "That is on account of Abu al-Khattab, enemy of Allah."

5. The command to face Masjid al-Haram has come in verse 144 of Surat al-Baqarah (...So turn your face towards Masjid al-Haram), and the leave to turn in any direction in verse 115: (To God belong the East and the West; where ever you turn there is the Face of God). Some scholars have held that the former verse abrogates the latter.

Others disagree and point out that there is no abrogation involved here, nor is it a case of one being particular and the other general. The way to reconcile the two verses, they point out, is that the former verse applies to those who know the direction of the qiblah and commands them to turn towards it. The latter verse specifically applies to one who is at a loss regarding its direction and orders him to perform salat in any direction he wants. This opinion seems to be more credible.

6. Verse 31 of Surat al-Nur mentions those before whom women can expose their adornment, and among them are Muslim women. Thus the verse prohibits a Muslim woman from exposing herself before a non-Muslim woman. The Shafi'is Malikis and Hanafis construe this prohibition as implying tahrim.

Most Imamis and the Hanbalis say: There is no difference between Muslim and non-Muslim women. But according to the Imamis it is makruh for a Muslim woman to expose herself before a non-Muslim woman, because she may describe what she observes from that muslim woman to non-muslim man.

7. al-Jawahir, at the beginning of bab al-zawaj.

Section 7: Ministry of Lot

Surah Hud - Verse 69

وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَاهِيَم بِالْبُشْرَي قَالُوا سَلاَماً قَالَ سَلاَمٌ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ

69. “And certainly Our messengers (the angels) came to Abraham with glad tidings. They said ‘Peace!’ He answered ‘Peace!’ and he did not delay to bring a roasted calf.”

Now is time to focus on one of the highlights of the life of Abraham, the iconoclastic champion. Of course, only that part of his story, which deals with the story of the people of Lot and punishment of this unruly people is being discussed here.

The Qur’an says that Allah’s messengers (angels) came to Abraham, bearing good tidings, though they had come to deliver a message to Abraham (as) before.

The verse says:

“And certainly Our messengers (the angels) came to Abraham with glad tidings...”

There are two hypotheses incompatible with each other, as to what message those angels were carrying:

First; the message relates to tidings regarding the birth of Ismail and Isaac which were great good tidings for him.

Secondly, Abraham, who was tired of the unruliness and corruption of the people of Lot, became happy on hearing of the mission of the angels to destroy them.

When the messengers arrived they gave him the greetings of ‘Peace’ and he answered them likewise. Before long he had brought them a roasted calf.

The verse says:

“…They said ‘Peace!’ He answered ‘Peace!’ and he did not delay to bring a roasted calf.”

The inference drawn from the sentence is that one of the rules of hosting a guest is that a meal should be prepared for him at the earliest possible time, after his arrival, for he can be both tired and hungry, especially when he is a traveler.

Surah Hud - Verse 70

فَلَمَّا رَءَآ أَيْدِيَهُمْ لاَ تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لا تَخَفْ إِنَّآ اُرْسِلْنَآ إِلَي قَوْمِ لُوطٍ

70. “But when he saw their hands extended not towards it, he mistrusted them, and conceived a fear of them. They said: ‘Fear not; we have been sent against the people of Lot’.”

Abraham’s (as) fear is different from the kind of fear and weakness found in ordinary men when facing problematic situations, for he was the archetypical iconoclast in history who was never afraid of anything. Nevertheless focusing one’s attention on possible dangers and on being a possible target is another matter.

The verse says:

“But when he saw their hands extended not towards it, he mistrusted them, and conceived a fear of them. They said: ‘Fear not; we have been sent against the people of Lot’.”

At any rate, since Lot (as) and his tribe was one of the groups under Abraham’s command, he had to be briefed before their annihilation.

Surah Hud - Verse 71

وَامْرَأَتُهُ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بإِسْحَاقَ وَمِن وَرَآءِ إِسْحَاقَ يَعْقُوبَ

71. “And his wife was standing (by) and she laughed when We gave her the glad tidings (of the birth) of Isaac, and after Isaac, of Jacob.”

There are several possibilities mentioned as to the reasons for the standing by of Abraham’s wife; when the verse says:

“And his wife was standing (by) and she laughed when We gave her the glad tidings (of the birth) of Isaac, and after Isaac, of Jacob.”

a- for worshipping

b- for serving the guests

c- for witnessing the comings and goings of individuals and the discussions.

Her laughter was either because she understood that their abstinence from eating was not a sign of danger for Abraham, or, as has been pointed out in some commentaries, Sarah, Abraham’s wife, was an elderly woman who had long passed her child bearing days when she suddenly heard this unbelievable news.

However, while in this mood, she realized that the Divine Will was that she would have a child.

However, each group of the Divine angels were commissioned to accomplish a particular affair. These group of angels followed two objectives. One of which was the extermination of the corrupt people of Lot, and the other was to give the good tidings of a child to be bestowed upon Abraham (as) and Sarah.

Surah Hud - Verse 72

قَالَتْ يَا وَيْلَتَي ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَذَا بَعْلِي شَيْخاً إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ

72. “She said: ‘Voe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? Verily this is a wonderful thing!’”

Sarah, who had given up hope of having children, with a tone of tremendous wonder, exclaimed implying that alas for her. Might she give birth to a child despite her old age and despite the fact that her husband too was old? That was a truly amazing matter.

The verse itself says:

“She said: ‘Voe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? Verily this is a wonderful thing!’”

That same Allah Who had made the fire cold for Abraham (as) and had made him win over the idol-worshippers, is definitely able to make an infertile old woman fertile and an old man sire a child.

Surah Hud - Verse 73

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ

73. “They said: “Do you wonder at Allah’s decree? The grace of Allah and His blessings on you, O people of the House! Verily He is Praise worthy, Glorious. ”

One day, Amir-ul-Mu’mineen Ali (as) gave greetings to a group of people which returned his greetings, saying:

“Our greetings to you and may Allah’s favor and blessings be with you, the Ahl-ul-Bayt, and may His forgiveness and His paradise also be upon you as well.”

Ali (as) said:

“Do not add anything to what the angels said to Abraham (as), therefore, the phrase ‘And may Allah’s favour and blessings be with you’ would suffice.”

The verse says:

“They said: “Do you wonder at Allah’s decree? The grace of Allah and His blessings on you, O people of the House! Verily He is Praise worthy, Glorious. ”

Question: Considering the fact that in the above verse, the angels addressed Abraham’s wife using the phrase Ahl-ul-Bayt, and since, naturally, everyone’s wife is considered as part of one’s household, why is it then that in the verse of Tathir in the Surah Al Ahzab, No. 33, verse 33,1 the wives of the Prophet Muhammad (S) are not included in his household?

Answer: Regarding only the literal meaning of the word, it would be natural for the word Ahl-ul-Bayt to include reference to one’s wife.

However, we have firm grounds regarding the fact that someone can be excluded from this denotation even when normally they would be included in its purview, like in the verse saying: “Verily he is not of your household”2 where Noah’s son is not counted as a member in Noah’s household.

Sometimes it also happens that there could be a reason to include someone who would normally not be considered as a member of the household, as has been said of Salman:

“Salman belongs to our household (Ahl-ul-Bayt)”

There are numerous narrations concerning the verse of Tathir which say that the blessed Prophet (S) had taken certain people under his cloak calling them his Ahl-ul-Bayt, while he did not allow his wife, the pious Umm-us-Salamah, to enter.

This Divine favor and blessings were not confined to that time and place. It has continued in this family, too. What Divine blessing can be superior to that bestowed upon the Prophet (S) and the Immaculate Imams (as) who have emerged from this household?

Surah Hud - Verse 74

فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَآءَتْهُ الْبُشْرَي يُجَادِلُنَا فِي قَوْمِ لُوطٍ

74. “So when fear had passed from Abraham and the glad tidings reached him, he began disputing with Us concerning the people of Lot.”

Perhaps Abraham’s (as) plea is the same one mentioned in Surah ‘Ankabut, No. 29, verse 31, where, in addressing the angels, he asked how they would overturn the land when Lot (as) still remained among them.

They answered that they were well aware of their status, so they would save Lot and his followers. The verse says:

“So when fear had passed from Abraham and the glad tidings reached him, he began disputing with Us concerning the people of Lot.”

The angels removed his anxiety and in directly addressing Sarah they reinforced the good tidings of them being graced with progeny. Concern and anxiety in the face of possible danger are safety-orientated issues while having children has an emotional dimension. Safety issues relate to society as a whole and children are related to the household.

Surah Hud - Verses 75 - 76

إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ

يَآ إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَآ إِنَّهُ قَدْ جَآءَ أَمْرُ رَبّكَ وَإِنَّهُمْ ءَاتِيِهمْ عَذَابٌ غَيْرُ مَرْدُودٍ

75. “Verily Abraham was indeed for bearing, tender-hearted, penitent.”

76. “O Abraham! Forsake this! Indeed the decree of your Lord has come to pass and surely there is coming (upon) them an irreversible chastisement.”

Patience is a highly praised characteristic that enables someone to forbear any infliction in times of crisis and not try to avenge it. This is why Abraham wished to haply remove the punishment from the people of Lot.

This good quality is very prominent in prophets, godly benevolent authorities, and knowledgeable people, for were it not to exist, they would not be able to tolerate the difficulties and troubles of their people, and therefore, they would not be able to achieve their objectives which would include guidance.

The Qur’anic term /’awwah/ means supplication and humility before Allah, along with crying and weeping.

The verse says:

“Verily Abraham was indeed for bearing, tender-hearted, penitent.”

Here, Abraham shows compassion for the people of Lot, who are rather inextricably entangled with having to suffer this awesome penalty.

The Qur’anic term /munib/, mentioned in the first verse, denotes repentance and returning, and at the same time concentrating on Allah, for Abraham appealed to Him to forgive and not to condemn the people of Lot.

However, Allah, the Blissful and Glorious, is so perfectly patient, forgiving, indulgent and compassionate that His servants can not even remotely conceive its extent. The crucial determining factor in all this, however, is that it all depends upon the suitability of the servant in point, which, when lacking in suitability sparing them is of no avail.

Once the limits are exceeded, the mercy changes to rigor and this must be so of necessity, for mercy from the point of view of the sharp teeth that Allah gave to a panther is the other side of oppression from the point of view of the sheep in its jaws.

The people of Lot had no more potential to be guided, and if they were left to continue, their evil acts would have permeated other spheres as well, just like a corrupt organ which, if not excised, would affect other organs, thus spreading the infection further. Therefore, in response, the angels said:

“O Abraham! Forsake this! Indeed the decree of your Lord has come to pass and surely there is coming (upon) them an irreversible chastisement.”

At that point Abraham realized that there was no more room for mercy, he gave up pleading for them and the angels of death went forth to do their work executing the Divine order and exterminating the people of Lot.

Surah Hud - Verse 77

وَلَمَّا جَآءَتْ رُسُلُنَا لُوطاً سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعاً وَقَالَ هَذَا يَوْمٌ عَصِيبٌ

77. “And when Our messengers (the angels) came to Lot, he was grieved for them and felt straitened to protect them. He said: ‘This is a distressful day’.”

When the angels came, Lot was engaged in farming outside the town. He noticed some handsome, well-dressed young men arrived. He became afraid that his people might take to them when they entered the town.

He thought that it would be best to invite them to his house, which he did, and his invitation was accepted. As he was taking them home, he was worried that his people might pass by and notice them. He wanted them to go back where they came from, saying:

“You should know that you are going to a despicable and evil people”.

At this point, Gabriel said:

“That’s one”.

The reason why Gabriel said this was that Allah had told the angels that they should not hasten to destroy the people of Lot until Lot himself had testified to their evil three times. As they kept on going, for the second time Lot told them:

“Really, you are going towards an evil people.”

Gabriel this time said:

“That’s the second time”.

As Lot arrived at the gate of the town, he said for the third time:

“You are going among an evil people from among Allah’s creatures.”

Gabriel said:

“That’s the third time”.

Lot entered the town followed by his guests. One by one they entered the house, and when Lot’s wife noticed their handsomeness she wanted to call the people and tell them about it. She climbed up on the roof of the house and lit a fire. When the evil people of the town came, she told them that there were some very handsome young men in the house.

Lot was at his wits end trying to find a way to get rid of these people, to save his guests from being the objects of their evil intentions and to protect his honor. He was having a hard time, because he was in a quandary as to what he should do. He murmured:

“This is a very difficult day.”

On the one hand, how could he protect his guests from the wretchedness and evil of those people? On the other hand, how could he eradicate the evil that they had caused? And finally, what should he do about the spy on the inside, his wife, who was willing to reveal anything secret in his house to the enemy outside?

As the Qur’an says:

“Allah sets forth an example to the Unbelievers, the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they acted treacherously towards them so they availed them nothing before Allah on their account, but were told: ‘Enter you both the Fire along with (others) that enter!’”3

Surah Hud - Verse 78

وَجَآءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا يَعْمَلُونَ السَّيّئاتِ قَالَ يَاقَوْمِ هَؤُلآءِ بَنَاتي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَلاتُخْزُونِ فِي ضَيْفِي أَلَيْسَ مِنكُمْ رَجُلٌ رَشِيدٌ

78. “And his people came rushing towards him, And aforetime they had been practicing abominations. He said: ‘O my people, here are my daughters they are purer for you. So fear Allah, and do no degrade me with my guests! Is there not among you one upright man?’”

The Arabic term /yuhra‘un/ derived from /’ihra’/ means intensive driving. That is, the uninhibited passion of this rebellious people goaded them on towards Lot’s (as) guests.

The meaning of the term /at-har/, in this verse, is not that sodomy has something pure about it but that marriage is purer. It means that for the sinner who is pursuing the gratification his sexual instincts, it is preferable to get married than to commit sin.

It is worthy to note that one’s potentialities can flourish when caught in the midst of anxieties and difficulties. If the Divine angels would have introduced themselves to Lot (as) on their arrival, there would have been no need for moaning, sighing, crying for help and appealing to the emotions of the public, nor would there have been any need to offer a marriage proposal.

The verse says:

“And his people came rushing towards him, And aforetime they had been practicing abominations. He said: ‘O my people, here are my daughters they are purer for you. So fear Allah, and do no degrade me with my guests! Is there not among you one upright man?’”

Question: Why would a prophet propose his daughter for marriage to an unbelieving idol worshipper?

Answer: Perhaps he might suggest that conversion be a condition for the marriage so that the marriage could facilitate and strengthen the belief in Allah.

Maybe the meaning of the term /banati’/ is ‘people’s daughters’ as the prophet is considered the father of the nation and is speaking on their behalf. Or maybe, at that time, such marriages were common for the sake of convenience and expediency.

Explanations

1-Sometimes the norms of human society degenerate to such an extent that people hasten towards committing sins being seduced by their unruly lower selves.

2- To prevent people from doing what is forbidden, we must at first open up and show the true path to them so that they do not seek pleasure by committing sins.

3- The meaning of the term ‘chastity’ is not isolation. On the contrary, it means purity in normal social intercourse.

4- Marriage is the sole and only correct context for sexual gratification, other methods are unclean and sinful.

5- Considering sin as a commonplace matter does not exempt man from his responsibility in dissuading others from performing forbidden acts.

6- Showing hospitality is such an important matter that the noblest of men have tolerated a tremendous degree of suffering for its sake.

7- Homosexuality has been forbidden, considered abominable, and has been rejected in previous religions and is incompatible with one’s manliness, development and chastity.

Surah Hud - Verses 79 - 80

قَالُوا لَقَدْ عَلِمْتَ مَالَنَا فِي بَنَاتِكَ مِنْ حَقّ‌ٍ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ

قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ ءَاوِي إِلَي رُكْنٍ شَدِيدٍ

79. “They said: ‘You know we have no right to your daughters, and verily you know well what we desire’.”

80. “He said: ‘Would that I had the power against you or I might take refuge in a strong support’.”

One’s deviation from the right path leads man to the point where he considers the forbidden act of sodomy as a correct and virtuous act and the religiously acceptable act of marriage as a vice and as wrong conduct.

In other words, man is transformed as a consequence of sin, where the most natural way for him may seem to be the ugliest and the most vicious way becomes the most attractive.

The verse, concerning the people of Lot, says:

“They said: ‘You know we have no right to your daughters, and verily you know well what we desire’.”

In our holy religion, homosexuality is considered as one of the capital sins that require religious punishment. It consists of lashes, execution or both commensurate with the act, and is to be applied upon those who have committed the act according to the testimony of just witnesses.

Muslim leaders and those in positions of responsibility must prevent it by all means. This is why Lot (as) says that if he had faithful companions, he would have fought against those mean people, to defend his guests, or at least he would have taken them to a safe place to shelter them.

The verse says:

“He said: ‘Would that I had the power against you or I might take refuge in a strong support’.”

The Sin of Sodomy in the Qur’an and Traditions

There are many accounts in the Glorious Qur’an about the vicious and detestable act of this deviant people, all of which exhibit the magnitude and intensity of the sin.4

The Islamic literature highlights the grievous consequences for such behavior revealing how serious a sin it is in the religion of Islam. For example, it is said that if an adolescent commits or is the object of the act of sodomy, Allah’s heavens start trembling and He will not speak to those involved on the Day of Resurrection.

Imam Sadiq (as) has said that if someone can to be stoned to death twice, that person would be he who had committed the act of sodomy. We can also find in another Islamic from Imam Sadiq (as) quoting the Prophet (S) who said:

“He who performs a sexual act with an adolescent, will enter the Day of Judgment in a state of uncleanness, Allah will be outraged, the perpetrator will be deprived of His favor and He will prepare a place in Hell for such a person and what an awful place it is!”

Again he said:

“If a male is involved in sex with another male, Allah’s heavens will tremble.”5

Numerous narrations severely denounce transvestites, i.e. men and women who make themselves up to look like the opposite sex which predisposes them to the act of sodomy.

Surah Hud - Verse 81

قَالُوا يَا لُوطُ إِنَّا رُسُلُ رَبّكَ لَن يَصِلُوا إِلَيْكَ فَاَسْرِ بِاَهْلِكَ بِقِطْعٍ مِنَ الَّيْلِ وَلا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلاَّ امْرَأَتَكَ إِنَّهُ مُصِيبُهَا مَآ أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ

81. “They (the guests) said: ‘O Lot! Verily we are messengers of your Lord! Never shall they reach you! So travel with your family in a part of the night, and let none of you look back, but your wife. Surely she shall be smitten by that which smites them. Verily their appointed time is the morning: Is not the morning nigh?’”

The Arabic term /’asri/ is derived from /’isra’/ which means ‘movement by night’.

The phrase /’illamra’ataka/ (but your wife) has been exceptioned, either is derived from /ahlika/ which means: ‘Do move your whole family by night except your wife,’ or it has been exceptioned from /la yaltafit/ meaning that none of them should look behind or pay attention to what was going on behind them except his wife, who, while leaving with him was worried about those corrupt people and would end up lingering behind and, consequently, became a victim of the Divine punishment.

When the divine angels noticed Lot’s anxiety under the tormenting conditions he was in, they unveiled the secret telling him that they were messengers from Allah, that he should stop worrying and know that those people would not be able to bother him any more.

The verse says:

“They (the guests) said: ‘O Lot! Verily we are messengers of your Lord! Never shall they reach you !...”

Becoming aware as to who his guests were and what their mission was, provided him with the utmost comfort and ease of mind, he then realized that his time of troubles was about to be over and he would be free from association with the depravity of this vicious and scandalous tribe, the time for rejoicing was at hand.

The guests ordered Lot to take his family that night and leave that land immediately, for good. However, they were told to be careful not to look back. The only person who violated this order was Lot’s wife, who, guilty of inclination towards the corrupt ones disregarded the order and was dealt the same punishment as the Sodomites.

The verse says:

“…So travel with your family in a part of the night, and let none of you look back, but your wife. Surely she shall be smitten by that which smites them...”

The angels last words to him were that the time for imposing the penalty will be in the morning. As the last hours of the night approached, they told them to get up and depart from the town as soon as they can, because the morning time was near.

The verse says:

“…Verily their appointed time is the morning: Is not the morning nigh?’”

Surah Hud - Verses 82-83

فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِن سِجّيلٍ مَنْضُود

مُسَوَّمَةً عِندَ رَبّكَ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

82. “When Our command came, We turned it (their township) upside down, and rained on it stones of baked clay, layer on layer.”

83. “Marked with your Lord, and it is not far off from the unjust ones.”

The Arabic term /sijjil/ means a piece of baked clay which is neither as soft as clay nor as hard as stone.

The Arabic word /mandud/ means one on top of the other in succession. The objective of stones being marked either is that every piece of stone was meant for a particular person, or it means that those stones were different from the ones on the earth.

This holy verse explains the end result of the people of Lot.

The people of Lot used to live during the time of Abraham (a.s), and Lot (as), their prophet, was sent among them to propagate and disseminate the same religion of monotheism. Accompanying Abraham (as) he went to Palestine then to a land called ‘Mu‘tafikat’, where the people used to worship idols and openly sodomize.

Lot (as) started struggling against this corruption and social pathology. The more he struggled, the less he met with success until he was threatened with expulsion if he did not stop preaching.6 Thereafter the angels of Divine punishment and death came down and after informing Abraham and Lot (as), completed their mission turning the land of this corrupt tribe upside down.

According to verse 13 of the Surah Al-Hijr, a blast occurred and overwhelmed the people of Lot.

Perhaps, it was this horrible blast which turned the region upside down, stones were thrown out from within the earth and fell upon their heads similar to volcanic eruptions and the subsequent explosions which occur.7

Explanations

1. The punishment of those who go against human nature is the overturning of their cities and environment.

The verse says:

“When Our command came, We turned it (their township) upside down...”

2. Oppressive people cannot escape Divine punishment as Allah’s anger can turn rain into stones and pelt them to death.

The verse says:

“…and rained on it stones of baked clay, layer on layer.”

Those nations who have a permissive attitude towards homosexuality such as is found in the West, must expect Allah’s punishment and the upturning of the region where this corruption takes place.

The verse says:

“Marked with your Lord, and it is not far off from the unjust ones.”

Notes

1. It says: “…Verily Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.”

2. Surah Hud No. 11, verse 46

3. Surah At-Tahrim, No. 66, verse 10

4. Refer to Surah Al-A‘raf, verses 79-80-83, Surah Hud verse 82, Surah Al-’Anbiya verse 74, Surah An-Naml verse 54.

5. Refer to Usul-i-Kafi, Wasa’il-ush-Shi‘ah, Bihar ul ’Anwar, Nahj ul Balaqah

6. Surah Ash-Shu‘ara, No. 26, verse 167

7. Al-Mizan, the

Section 7: Ministry of Lot

Surah Hud - Verse 69

وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَاهِيَم بِالْبُشْرَي قَالُوا سَلاَماً قَالَ سَلاَمٌ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ

69. “And certainly Our messengers (the angels) came to Abraham with glad tidings. They said ‘Peace!’ He answered ‘Peace!’ and he did not delay to bring a roasted calf.”

Now is time to focus on one of the highlights of the life of Abraham, the iconoclastic champion. Of course, only that part of his story, which deals with the story of the people of Lot and punishment of this unruly people is being discussed here.

The Qur’an says that Allah’s messengers (angels) came to Abraham, bearing good tidings, though they had come to deliver a message to Abraham (as) before.

The verse says:

“And certainly Our messengers (the angels) came to Abraham with glad tidings...”

There are two hypotheses incompatible with each other, as to what message those angels were carrying:

First; the message relates to tidings regarding the birth of Ismail and Isaac which were great good tidings for him.

Secondly, Abraham, who was tired of the unruliness and corruption of the people of Lot, became happy on hearing of the mission of the angels to destroy them.

When the messengers arrived they gave him the greetings of ‘Peace’ and he answered them likewise. Before long he had brought them a roasted calf.

The verse says:

“…They said ‘Peace!’ He answered ‘Peace!’ and he did not delay to bring a roasted calf.”

The inference drawn from the sentence is that one of the rules of hosting a guest is that a meal should be prepared for him at the earliest possible time, after his arrival, for he can be both tired and hungry, especially when he is a traveler.

Surah Hud - Verse 70

فَلَمَّا رَءَآ أَيْدِيَهُمْ لاَ تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لا تَخَفْ إِنَّآ اُرْسِلْنَآ إِلَي قَوْمِ لُوطٍ

70. “But when he saw their hands extended not towards it, he mistrusted them, and conceived a fear of them. They said: ‘Fear not; we have been sent against the people of Lot’.”

Abraham’s (as) fear is different from the kind of fear and weakness found in ordinary men when facing problematic situations, for he was the archetypical iconoclast in history who was never afraid of anything. Nevertheless focusing one’s attention on possible dangers and on being a possible target is another matter.

The verse says:

“But when he saw their hands extended not towards it, he mistrusted them, and conceived a fear of them. They said: ‘Fear not; we have been sent against the people of Lot’.”

At any rate, since Lot (as) and his tribe was one of the groups under Abraham’s command, he had to be briefed before their annihilation.

Surah Hud - Verse 71

وَامْرَأَتُهُ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بإِسْحَاقَ وَمِن وَرَآءِ إِسْحَاقَ يَعْقُوبَ

71. “And his wife was standing (by) and she laughed when We gave her the glad tidings (of the birth) of Isaac, and after Isaac, of Jacob.”

There are several possibilities mentioned as to the reasons for the standing by of Abraham’s wife; when the verse says:

“And his wife was standing (by) and she laughed when We gave her the glad tidings (of the birth) of Isaac, and after Isaac, of Jacob.”

a- for worshipping

b- for serving the guests

c- for witnessing the comings and goings of individuals and the discussions.

Her laughter was either because she understood that their abstinence from eating was not a sign of danger for Abraham, or, as has been pointed out in some commentaries, Sarah, Abraham’s wife, was an elderly woman who had long passed her child bearing days when she suddenly heard this unbelievable news.

However, while in this mood, she realized that the Divine Will was that she would have a child.

However, each group of the Divine angels were commissioned to accomplish a particular affair. These group of angels followed two objectives. One of which was the extermination of the corrupt people of Lot, and the other was to give the good tidings of a child to be bestowed upon Abraham (as) and Sarah.

Surah Hud - Verse 72

قَالَتْ يَا وَيْلَتَي ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَذَا بَعْلِي شَيْخاً إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ

72. “She said: ‘Voe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? Verily this is a wonderful thing!’”

Sarah, who had given up hope of having children, with a tone of tremendous wonder, exclaimed implying that alas for her. Might she give birth to a child despite her old age and despite the fact that her husband too was old? That was a truly amazing matter.

The verse itself says:

“She said: ‘Voe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? Verily this is a wonderful thing!’”

That same Allah Who had made the fire cold for Abraham (as) and had made him win over the idol-worshippers, is definitely able to make an infertile old woman fertile and an old man sire a child.

Surah Hud - Verse 73

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ

73. “They said: “Do you wonder at Allah’s decree? The grace of Allah and His blessings on you, O people of the House! Verily He is Praise worthy, Glorious. ”

One day, Amir-ul-Mu’mineen Ali (as) gave greetings to a group of people which returned his greetings, saying:

“Our greetings to you and may Allah’s favor and blessings be with you, the Ahl-ul-Bayt, and may His forgiveness and His paradise also be upon you as well.”

Ali (as) said:

“Do not add anything to what the angels said to Abraham (as), therefore, the phrase ‘And may Allah’s favour and blessings be with you’ would suffice.”

The verse says:

“They said: “Do you wonder at Allah’s decree? The grace of Allah and His blessings on you, O people of the House! Verily He is Praise worthy, Glorious. ”

Question: Considering the fact that in the above verse, the angels addressed Abraham’s wife using the phrase Ahl-ul-Bayt, and since, naturally, everyone’s wife is considered as part of one’s household, why is it then that in the verse of Tathir in the Surah Al Ahzab, No. 33, verse 33,1 the wives of the Prophet Muhammad (S) are not included in his household?

Answer: Regarding only the literal meaning of the word, it would be natural for the word Ahl-ul-Bayt to include reference to one’s wife.

However, we have firm grounds regarding the fact that someone can be excluded from this denotation even when normally they would be included in its purview, like in the verse saying: “Verily he is not of your household”2 where Noah’s son is not counted as a member in Noah’s household.

Sometimes it also happens that there could be a reason to include someone who would normally not be considered as a member of the household, as has been said of Salman:

“Salman belongs to our household (Ahl-ul-Bayt)”

There are numerous narrations concerning the verse of Tathir which say that the blessed Prophet (S) had taken certain people under his cloak calling them his Ahl-ul-Bayt, while he did not allow his wife, the pious Umm-us-Salamah, to enter.

This Divine favor and blessings were not confined to that time and place. It has continued in this family, too. What Divine blessing can be superior to that bestowed upon the Prophet (S) and the Immaculate Imams (as) who have emerged from this household?

Surah Hud - Verse 74

فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَآءَتْهُ الْبُشْرَي يُجَادِلُنَا فِي قَوْمِ لُوطٍ

74. “So when fear had passed from Abraham and the glad tidings reached him, he began disputing with Us concerning the people of Lot.”

Perhaps Abraham’s (as) plea is the same one mentioned in Surah ‘Ankabut, No. 29, verse 31, where, in addressing the angels, he asked how they would overturn the land when Lot (as) still remained among them.

They answered that they were well aware of their status, so they would save Lot and his followers. The verse says:

“So when fear had passed from Abraham and the glad tidings reached him, he began disputing with Us concerning the people of Lot.”

The angels removed his anxiety and in directly addressing Sarah they reinforced the good tidings of them being graced with progeny. Concern and anxiety in the face of possible danger are safety-orientated issues while having children has an emotional dimension. Safety issues relate to society as a whole and children are related to the household.

Surah Hud - Verses 75 - 76

إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ

يَآ إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَآ إِنَّهُ قَدْ جَآءَ أَمْرُ رَبّكَ وَإِنَّهُمْ ءَاتِيِهمْ عَذَابٌ غَيْرُ مَرْدُودٍ

75. “Verily Abraham was indeed for bearing, tender-hearted, penitent.”

76. “O Abraham! Forsake this! Indeed the decree of your Lord has come to pass and surely there is coming (upon) them an irreversible chastisement.”

Patience is a highly praised characteristic that enables someone to forbear any infliction in times of crisis and not try to avenge it. This is why Abraham wished to haply remove the punishment from the people of Lot.

This good quality is very prominent in prophets, godly benevolent authorities, and knowledgeable people, for were it not to exist, they would not be able to tolerate the difficulties and troubles of their people, and therefore, they would not be able to achieve their objectives which would include guidance.

The Qur’anic term /’awwah/ means supplication and humility before Allah, along with crying and weeping.

The verse says:

“Verily Abraham was indeed for bearing, tender-hearted, penitent.”

Here, Abraham shows compassion for the people of Lot, who are rather inextricably entangled with having to suffer this awesome penalty.

The Qur’anic term /munib/, mentioned in the first verse, denotes repentance and returning, and at the same time concentrating on Allah, for Abraham appealed to Him to forgive and not to condemn the people of Lot.

However, Allah, the Blissful and Glorious, is so perfectly patient, forgiving, indulgent and compassionate that His servants can not even remotely conceive its extent. The crucial determining factor in all this, however, is that it all depends upon the suitability of the servant in point, which, when lacking in suitability sparing them is of no avail.

Once the limits are exceeded, the mercy changes to rigor and this must be so of necessity, for mercy from the point of view of the sharp teeth that Allah gave to a panther is the other side of oppression from the point of view of the sheep in its jaws.

The people of Lot had no more potential to be guided, and if they were left to continue, their evil acts would have permeated other spheres as well, just like a corrupt organ which, if not excised, would affect other organs, thus spreading the infection further. Therefore, in response, the angels said:

“O Abraham! Forsake this! Indeed the decree of your Lord has come to pass and surely there is coming (upon) them an irreversible chastisement.”

At that point Abraham realized that there was no more room for mercy, he gave up pleading for them and the angels of death went forth to do their work executing the Divine order and exterminating the people of Lot.

Surah Hud - Verse 77

وَلَمَّا جَآءَتْ رُسُلُنَا لُوطاً سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعاً وَقَالَ هَذَا يَوْمٌ عَصِيبٌ

77. “And when Our messengers (the angels) came to Lot, he was grieved for them and felt straitened to protect them. He said: ‘This is a distressful day’.”

When the angels came, Lot was engaged in farming outside the town. He noticed some handsome, well-dressed young men arrived. He became afraid that his people might take to them when they entered the town.

He thought that it would be best to invite them to his house, which he did, and his invitation was accepted. As he was taking them home, he was worried that his people might pass by and notice them. He wanted them to go back where they came from, saying:

“You should know that you are going to a despicable and evil people”.

At this point, Gabriel said:

“That’s one”.

The reason why Gabriel said this was that Allah had told the angels that they should not hasten to destroy the people of Lot until Lot himself had testified to their evil three times. As they kept on going, for the second time Lot told them:

“Really, you are going towards an evil people.”

Gabriel this time said:

“That’s the second time”.

As Lot arrived at the gate of the town, he said for the third time:

“You are going among an evil people from among Allah’s creatures.”

Gabriel said:

“That’s the third time”.

Lot entered the town followed by his guests. One by one they entered the house, and when Lot’s wife noticed their handsomeness she wanted to call the people and tell them about it. She climbed up on the roof of the house and lit a fire. When the evil people of the town came, she told them that there were some very handsome young men in the house.

Lot was at his wits end trying to find a way to get rid of these people, to save his guests from being the objects of their evil intentions and to protect his honor. He was having a hard time, because he was in a quandary as to what he should do. He murmured:

“This is a very difficult day.”

On the one hand, how could he protect his guests from the wretchedness and evil of those people? On the other hand, how could he eradicate the evil that they had caused? And finally, what should he do about the spy on the inside, his wife, who was willing to reveal anything secret in his house to the enemy outside?

As the Qur’an says:

“Allah sets forth an example to the Unbelievers, the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they acted treacherously towards them so they availed them nothing before Allah on their account, but were told: ‘Enter you both the Fire along with (others) that enter!’”3

Surah Hud - Verse 78

وَجَآءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا يَعْمَلُونَ السَّيّئاتِ قَالَ يَاقَوْمِ هَؤُلآءِ بَنَاتي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَلاتُخْزُونِ فِي ضَيْفِي أَلَيْسَ مِنكُمْ رَجُلٌ رَشِيدٌ

78. “And his people came rushing towards him, And aforetime they had been practicing abominations. He said: ‘O my people, here are my daughters they are purer for you. So fear Allah, and do no degrade me with my guests! Is there not among you one upright man?’”

The Arabic term /yuhra‘un/ derived from /’ihra’/ means intensive driving. That is, the uninhibited passion of this rebellious people goaded them on towards Lot’s (as) guests.

The meaning of the term /at-har/, in this verse, is not that sodomy has something pure about it but that marriage is purer. It means that for the sinner who is pursuing the gratification his sexual instincts, it is preferable to get married than to commit sin.

It is worthy to note that one’s potentialities can flourish when caught in the midst of anxieties and difficulties. If the Divine angels would have introduced themselves to Lot (as) on their arrival, there would have been no need for moaning, sighing, crying for help and appealing to the emotions of the public, nor would there have been any need to offer a marriage proposal.

The verse says:

“And his people came rushing towards him, And aforetime they had been practicing abominations. He said: ‘O my people, here are my daughters they are purer for you. So fear Allah, and do no degrade me with my guests! Is there not among you one upright man?’”

Question: Why would a prophet propose his daughter for marriage to an unbelieving idol worshipper?

Answer: Perhaps he might suggest that conversion be a condition for the marriage so that the marriage could facilitate and strengthen the belief in Allah.

Maybe the meaning of the term /banati’/ is ‘people’s daughters’ as the prophet is considered the father of the nation and is speaking on their behalf. Or maybe, at that time, such marriages were common for the sake of convenience and expediency.

Explanations

1-Sometimes the norms of human society degenerate to such an extent that people hasten towards committing sins being seduced by their unruly lower selves.

2- To prevent people from doing what is forbidden, we must at first open up and show the true path to them so that they do not seek pleasure by committing sins.

3- The meaning of the term ‘chastity’ is not isolation. On the contrary, it means purity in normal social intercourse.

4- Marriage is the sole and only correct context for sexual gratification, other methods are unclean and sinful.

5- Considering sin as a commonplace matter does not exempt man from his responsibility in dissuading others from performing forbidden acts.

6- Showing hospitality is such an important matter that the noblest of men have tolerated a tremendous degree of suffering for its sake.

7- Homosexuality has been forbidden, considered abominable, and has been rejected in previous religions and is incompatible with one’s manliness, development and chastity.

Surah Hud - Verses 79 - 80

قَالُوا لَقَدْ عَلِمْتَ مَالَنَا فِي بَنَاتِكَ مِنْ حَقّ‌ٍ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ

قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ ءَاوِي إِلَي رُكْنٍ شَدِيدٍ

79. “They said: ‘You know we have no right to your daughters, and verily you know well what we desire’.”

80. “He said: ‘Would that I had the power against you or I might take refuge in a strong support’.”

One’s deviation from the right path leads man to the point where he considers the forbidden act of sodomy as a correct and virtuous act and the religiously acceptable act of marriage as a vice and as wrong conduct.

In other words, man is transformed as a consequence of sin, where the most natural way for him may seem to be the ugliest and the most vicious way becomes the most attractive.

The verse, concerning the people of Lot, says:

“They said: ‘You know we have no right to your daughters, and verily you know well what we desire’.”

In our holy religion, homosexuality is considered as one of the capital sins that require religious punishment. It consists of lashes, execution or both commensurate with the act, and is to be applied upon those who have committed the act according to the testimony of just witnesses.

Muslim leaders and those in positions of responsibility must prevent it by all means. This is why Lot (as) says that if he had faithful companions, he would have fought against those mean people, to defend his guests, or at least he would have taken them to a safe place to shelter them.

The verse says:

“He said: ‘Would that I had the power against you or I might take refuge in a strong support’.”

The Sin of Sodomy in the Qur’an and Traditions

There are many accounts in the Glorious Qur’an about the vicious and detestable act of this deviant people, all of which exhibit the magnitude and intensity of the sin.4

The Islamic literature highlights the grievous consequences for such behavior revealing how serious a sin it is in the religion of Islam. For example, it is said that if an adolescent commits or is the object of the act of sodomy, Allah’s heavens start trembling and He will not speak to those involved on the Day of Resurrection.

Imam Sadiq (as) has said that if someone can to be stoned to death twice, that person would be he who had committed the act of sodomy. We can also find in another Islamic from Imam Sadiq (as) quoting the Prophet (S) who said:

“He who performs a sexual act with an adolescent, will enter the Day of Judgment in a state of uncleanness, Allah will be outraged, the perpetrator will be deprived of His favor and He will prepare a place in Hell for such a person and what an awful place it is!”

Again he said:

“If a male is involved in sex with another male, Allah’s heavens will tremble.”5

Numerous narrations severely denounce transvestites, i.e. men and women who make themselves up to look like the opposite sex which predisposes them to the act of sodomy.

Surah Hud - Verse 81

قَالُوا يَا لُوطُ إِنَّا رُسُلُ رَبّكَ لَن يَصِلُوا إِلَيْكَ فَاَسْرِ بِاَهْلِكَ بِقِطْعٍ مِنَ الَّيْلِ وَلا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلاَّ امْرَأَتَكَ إِنَّهُ مُصِيبُهَا مَآ أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ

81. “They (the guests) said: ‘O Lot! Verily we are messengers of your Lord! Never shall they reach you! So travel with your family in a part of the night, and let none of you look back, but your wife. Surely she shall be smitten by that which smites them. Verily their appointed time is the morning: Is not the morning nigh?’”

The Arabic term /’asri/ is derived from /’isra’/ which means ‘movement by night’.

The phrase /’illamra’ataka/ (but your wife) has been exceptioned, either is derived from /ahlika/ which means: ‘Do move your whole family by night except your wife,’ or it has been exceptioned from /la yaltafit/ meaning that none of them should look behind or pay attention to what was going on behind them except his wife, who, while leaving with him was worried about those corrupt people and would end up lingering behind and, consequently, became a victim of the Divine punishment.

When the divine angels noticed Lot’s anxiety under the tormenting conditions he was in, they unveiled the secret telling him that they were messengers from Allah, that he should stop worrying and know that those people would not be able to bother him any more.

The verse says:

“They (the guests) said: ‘O Lot! Verily we are messengers of your Lord! Never shall they reach you !...”

Becoming aware as to who his guests were and what their mission was, provided him with the utmost comfort and ease of mind, he then realized that his time of troubles was about to be over and he would be free from association with the depravity of this vicious and scandalous tribe, the time for rejoicing was at hand.

The guests ordered Lot to take his family that night and leave that land immediately, for good. However, they were told to be careful not to look back. The only person who violated this order was Lot’s wife, who, guilty of inclination towards the corrupt ones disregarded the order and was dealt the same punishment as the Sodomites.

The verse says:

“…So travel with your family in a part of the night, and let none of you look back, but your wife. Surely she shall be smitten by that which smites them...”

The angels last words to him were that the time for imposing the penalty will be in the morning. As the last hours of the night approached, they told them to get up and depart from the town as soon as they can, because the morning time was near.

The verse says:

“…Verily their appointed time is the morning: Is not the morning nigh?’”

Surah Hud - Verses 82-83

فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِن سِجّيلٍ مَنْضُود

مُسَوَّمَةً عِندَ رَبّكَ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

82. “When Our command came, We turned it (their township) upside down, and rained on it stones of baked clay, layer on layer.”

83. “Marked with your Lord, and it is not far off from the unjust ones.”

The Arabic term /sijjil/ means a piece of baked clay which is neither as soft as clay nor as hard as stone.

The Arabic word /mandud/ means one on top of the other in succession. The objective of stones being marked either is that every piece of stone was meant for a particular person, or it means that those stones were different from the ones on the earth.

This holy verse explains the end result of the people of Lot.

The people of Lot used to live during the time of Abraham (a.s), and Lot (as), their prophet, was sent among them to propagate and disseminate the same religion of monotheism. Accompanying Abraham (as) he went to Palestine then to a land called ‘Mu‘tafikat’, where the people used to worship idols and openly sodomize.

Lot (as) started struggling against this corruption and social pathology. The more he struggled, the less he met with success until he was threatened with expulsion if he did not stop preaching.6 Thereafter the angels of Divine punishment and death came down and after informing Abraham and Lot (as), completed their mission turning the land of this corrupt tribe upside down.

According to verse 13 of the Surah Al-Hijr, a blast occurred and overwhelmed the people of Lot.

Perhaps, it was this horrible blast which turned the region upside down, stones were thrown out from within the earth and fell upon their heads similar to volcanic eruptions and the subsequent explosions which occur.7

Explanations

1. The punishment of those who go against human nature is the overturning of their cities and environment.

The verse says:

“When Our command came, We turned it (their township) upside down...”

2. Oppressive people cannot escape Divine punishment as Allah’s anger can turn rain into stones and pelt them to death.

The verse says:

“…and rained on it stones of baked clay, layer on layer.”

Those nations who have a permissive attitude towards homosexuality such as is found in the West, must expect Allah’s punishment and the upturning of the region where this corruption takes place.

The verse says:

“Marked with your Lord, and it is not far off from the unjust ones.”

Notes

1. It says: “…Verily Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.”

2. Surah Hud No. 11, verse 46

3. Surah At-Tahrim, No. 66, verse 10

4. Refer to Surah Al-A‘raf, verses 79-80-83, Surah Hud verse 82, Surah Al-’Anbiya verse 74, Surah An-Naml verse 54.

5. Refer to Usul-i-Kafi, Wasa’il-ush-Shi‘ah, Bihar ul ’Anwar, Nahj ul Balaqah

6. Surah Ash-Shu‘ara, No. 26, verse 167

7. Al-Mizan, the

Section 7: Ministry of Lot

Surah Hud - Verse 69

وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَاهِيَم بِالْبُشْرَي قَالُوا سَلاَماً قَالَ سَلاَمٌ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ

69. “And certainly Our messengers (the angels) came to Abraham with glad tidings. They said ‘Peace!’ He answered ‘Peace!’ and he did not delay to bring a roasted calf.”

Now is time to focus on one of the highlights of the life of Abraham, the iconoclastic champion. Of course, only that part of his story, which deals with the story of the people of Lot and punishment of this unruly people is being discussed here.

The Qur’an says that Allah’s messengers (angels) came to Abraham, bearing good tidings, though they had come to deliver a message to Abraham (as) before.

The verse says:

“And certainly Our messengers (the angels) came to Abraham with glad tidings...”

There are two hypotheses incompatible with each other, as to what message those angels were carrying:

First; the message relates to tidings regarding the birth of Ismail and Isaac which were great good tidings for him.

Secondly, Abraham, who was tired of the unruliness and corruption of the people of Lot, became happy on hearing of the mission of the angels to destroy them.

When the messengers arrived they gave him the greetings of ‘Peace’ and he answered them likewise. Before long he had brought them a roasted calf.

The verse says:

“…They said ‘Peace!’ He answered ‘Peace!’ and he did not delay to bring a roasted calf.”

The inference drawn from the sentence is that one of the rules of hosting a guest is that a meal should be prepared for him at the earliest possible time, after his arrival, for he can be both tired and hungry, especially when he is a traveler.

Surah Hud - Verse 70

فَلَمَّا رَءَآ أَيْدِيَهُمْ لاَ تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لا تَخَفْ إِنَّآ اُرْسِلْنَآ إِلَي قَوْمِ لُوطٍ

70. “But when he saw their hands extended not towards it, he mistrusted them, and conceived a fear of them. They said: ‘Fear not; we have been sent against the people of Lot’.”

Abraham’s (as) fear is different from the kind of fear and weakness found in ordinary men when facing problematic situations, for he was the archetypical iconoclast in history who was never afraid of anything. Nevertheless focusing one’s attention on possible dangers and on being a possible target is another matter.

The verse says:

“But when he saw their hands extended not towards it, he mistrusted them, and conceived a fear of them. They said: ‘Fear not; we have been sent against the people of Lot’.”

At any rate, since Lot (as) and his tribe was one of the groups under Abraham’s command, he had to be briefed before their annihilation.

Surah Hud - Verse 71

وَامْرَأَتُهُ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بإِسْحَاقَ وَمِن وَرَآءِ إِسْحَاقَ يَعْقُوبَ

71. “And his wife was standing (by) and she laughed when We gave her the glad tidings (of the birth) of Isaac, and after Isaac, of Jacob.”

There are several possibilities mentioned as to the reasons for the standing by of Abraham’s wife; when the verse says:

“And his wife was standing (by) and she laughed when We gave her the glad tidings (of the birth) of Isaac, and after Isaac, of Jacob.”

a- for worshipping

b- for serving the guests

c- for witnessing the comings and goings of individuals and the discussions.

Her laughter was either because she understood that their abstinence from eating was not a sign of danger for Abraham, or, as has been pointed out in some commentaries, Sarah, Abraham’s wife, was an elderly woman who had long passed her child bearing days when she suddenly heard this unbelievable news.

However, while in this mood, she realized that the Divine Will was that she would have a child.

However, each group of the Divine angels were commissioned to accomplish a particular affair. These group of angels followed two objectives. One of which was the extermination of the corrupt people of Lot, and the other was to give the good tidings of a child to be bestowed upon Abraham (as) and Sarah.

Surah Hud - Verse 72

قَالَتْ يَا وَيْلَتَي ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَذَا بَعْلِي شَيْخاً إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ

72. “She said: ‘Voe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? Verily this is a wonderful thing!’”

Sarah, who had given up hope of having children, with a tone of tremendous wonder, exclaimed implying that alas for her. Might she give birth to a child despite her old age and despite the fact that her husband too was old? That was a truly amazing matter.

The verse itself says:

“She said: ‘Voe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? Verily this is a wonderful thing!’”

That same Allah Who had made the fire cold for Abraham (as) and had made him win over the idol-worshippers, is definitely able to make an infertile old woman fertile and an old man sire a child.

Surah Hud - Verse 73

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ

73. “They said: “Do you wonder at Allah’s decree? The grace of Allah and His blessings on you, O people of the House! Verily He is Praise worthy, Glorious. ”

One day, Amir-ul-Mu’mineen Ali (as) gave greetings to a group of people which returned his greetings, saying:

“Our greetings to you and may Allah’s favor and blessings be with you, the Ahl-ul-Bayt, and may His forgiveness and His paradise also be upon you as well.”

Ali (as) said:

“Do not add anything to what the angels said to Abraham (as), therefore, the phrase ‘And may Allah’s favour and blessings be with you’ would suffice.”

The verse says:

“They said: “Do you wonder at Allah’s decree? The grace of Allah and His blessings on you, O people of the House! Verily He is Praise worthy, Glorious. ”

Question: Considering the fact that in the above verse, the angels addressed Abraham’s wife using the phrase Ahl-ul-Bayt, and since, naturally, everyone’s wife is considered as part of one’s household, why is it then that in the verse of Tathir in the Surah Al Ahzab, No. 33, verse 33,1 the wives of the Prophet Muhammad (S) are not included in his household?

Answer: Regarding only the literal meaning of the word, it would be natural for the word Ahl-ul-Bayt to include reference to one’s wife.

However, we have firm grounds regarding the fact that someone can be excluded from this denotation even when normally they would be included in its purview, like in the verse saying: “Verily he is not of your household”2 where Noah’s son is not counted as a member in Noah’s household.

Sometimes it also happens that there could be a reason to include someone who would normally not be considered as a member of the household, as has been said of Salman:

“Salman belongs to our household (Ahl-ul-Bayt)”

There are numerous narrations concerning the verse of Tathir which say that the blessed Prophet (S) had taken certain people under his cloak calling them his Ahl-ul-Bayt, while he did not allow his wife, the pious Umm-us-Salamah, to enter.

This Divine favor and blessings were not confined to that time and place. It has continued in this family, too. What Divine blessing can be superior to that bestowed upon the Prophet (S) and the Immaculate Imams (as) who have emerged from this household?

Surah Hud - Verse 74

فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَآءَتْهُ الْبُشْرَي يُجَادِلُنَا فِي قَوْمِ لُوطٍ

74. “So when fear had passed from Abraham and the glad tidings reached him, he began disputing with Us concerning the people of Lot.”

Perhaps Abraham’s (as) plea is the same one mentioned in Surah ‘Ankabut, No. 29, verse 31, where, in addressing the angels, he asked how they would overturn the land when Lot (as) still remained among them.

They answered that they were well aware of their status, so they would save Lot and his followers. The verse says:

“So when fear had passed from Abraham and the glad tidings reached him, he began disputing with Us concerning the people of Lot.”

The angels removed his anxiety and in directly addressing Sarah they reinforced the good tidings of them being graced with progeny. Concern and anxiety in the face of possible danger are safety-orientated issues while having children has an emotional dimension. Safety issues relate to society as a whole and children are related to the household.

Surah Hud - Verses 75 - 76

إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ

يَآ إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَآ إِنَّهُ قَدْ جَآءَ أَمْرُ رَبّكَ وَإِنَّهُمْ ءَاتِيِهمْ عَذَابٌ غَيْرُ مَرْدُودٍ

75. “Verily Abraham was indeed for bearing, tender-hearted, penitent.”

76. “O Abraham! Forsake this! Indeed the decree of your Lord has come to pass and surely there is coming (upon) them an irreversible chastisement.”

Patience is a highly praised characteristic that enables someone to forbear any infliction in times of crisis and not try to avenge it. This is why Abraham wished to haply remove the punishment from the people of Lot.

This good quality is very prominent in prophets, godly benevolent authorities, and knowledgeable people, for were it not to exist, they would not be able to tolerate the difficulties and troubles of their people, and therefore, they would not be able to achieve their objectives which would include guidance.

The Qur’anic term /’awwah/ means supplication and humility before Allah, along with crying and weeping.

The verse says:

“Verily Abraham was indeed for bearing, tender-hearted, penitent.”

Here, Abraham shows compassion for the people of Lot, who are rather inextricably entangled with having to suffer this awesome penalty.

The Qur’anic term /munib/, mentioned in the first verse, denotes repentance and returning, and at the same time concentrating on Allah, for Abraham appealed to Him to forgive and not to condemn the people of Lot.

However, Allah, the Blissful and Glorious, is so perfectly patient, forgiving, indulgent and compassionate that His servants can not even remotely conceive its extent. The crucial determining factor in all this, however, is that it all depends upon the suitability of the servant in point, which, when lacking in suitability sparing them is of no avail.

Once the limits are exceeded, the mercy changes to rigor and this must be so of necessity, for mercy from the point of view of the sharp teeth that Allah gave to a panther is the other side of oppression from the point of view of the sheep in its jaws.

The people of Lot had no more potential to be guided, and if they were left to continue, their evil acts would have permeated other spheres as well, just like a corrupt organ which, if not excised, would affect other organs, thus spreading the infection further. Therefore, in response, the angels said:

“O Abraham! Forsake this! Indeed the decree of your Lord has come to pass and surely there is coming (upon) them an irreversible chastisement.”

At that point Abraham realized that there was no more room for mercy, he gave up pleading for them and the angels of death went forth to do their work executing the Divine order and exterminating the people of Lot.

Surah Hud - Verse 77

وَلَمَّا جَآءَتْ رُسُلُنَا لُوطاً سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعاً وَقَالَ هَذَا يَوْمٌ عَصِيبٌ

77. “And when Our messengers (the angels) came to Lot, he was grieved for them and felt straitened to protect them. He said: ‘This is a distressful day’.”

When the angels came, Lot was engaged in farming outside the town. He noticed some handsome, well-dressed young men arrived. He became afraid that his people might take to them when they entered the town.

He thought that it would be best to invite them to his house, which he did, and his invitation was accepted. As he was taking them home, he was worried that his people might pass by and notice them. He wanted them to go back where they came from, saying:

“You should know that you are going to a despicable and evil people”.

At this point, Gabriel said:

“That’s one”.

The reason why Gabriel said this was that Allah had told the angels that they should not hasten to destroy the people of Lot until Lot himself had testified to their evil three times. As they kept on going, for the second time Lot told them:

“Really, you are going towards an evil people.”

Gabriel this time said:

“That’s the second time”.

As Lot arrived at the gate of the town, he said for the third time:

“You are going among an evil people from among Allah’s creatures.”

Gabriel said:

“That’s the third time”.

Lot entered the town followed by his guests. One by one they entered the house, and when Lot’s wife noticed their handsomeness she wanted to call the people and tell them about it. She climbed up on the roof of the house and lit a fire. When the evil people of the town came, she told them that there were some very handsome young men in the house.

Lot was at his wits end trying to find a way to get rid of these people, to save his guests from being the objects of their evil intentions and to protect his honor. He was having a hard time, because he was in a quandary as to what he should do. He murmured:

“This is a very difficult day.”

On the one hand, how could he protect his guests from the wretchedness and evil of those people? On the other hand, how could he eradicate the evil that they had caused? And finally, what should he do about the spy on the inside, his wife, who was willing to reveal anything secret in his house to the enemy outside?

As the Qur’an says:

“Allah sets forth an example to the Unbelievers, the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they acted treacherously towards them so they availed them nothing before Allah on their account, but were told: ‘Enter you both the Fire along with (others) that enter!’”3

Surah Hud - Verse 78

وَجَآءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا يَعْمَلُونَ السَّيّئاتِ قَالَ يَاقَوْمِ هَؤُلآءِ بَنَاتي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَلاتُخْزُونِ فِي ضَيْفِي أَلَيْسَ مِنكُمْ رَجُلٌ رَشِيدٌ

78. “And his people came rushing towards him, And aforetime they had been practicing abominations. He said: ‘O my people, here are my daughters they are purer for you. So fear Allah, and do no degrade me with my guests! Is there not among you one upright man?’”

The Arabic term /yuhra‘un/ derived from /’ihra’/ means intensive driving. That is, the uninhibited passion of this rebellious people goaded them on towards Lot’s (as) guests.

The meaning of the term /at-har/, in this verse, is not that sodomy has something pure about it but that marriage is purer. It means that for the sinner who is pursuing the gratification his sexual instincts, it is preferable to get married than to commit sin.

It is worthy to note that one’s potentialities can flourish when caught in the midst of anxieties and difficulties. If the Divine angels would have introduced themselves to Lot (as) on their arrival, there would have been no need for moaning, sighing, crying for help and appealing to the emotions of the public, nor would there have been any need to offer a marriage proposal.

The verse says:

“And his people came rushing towards him, And aforetime they had been practicing abominations. He said: ‘O my people, here are my daughters they are purer for you. So fear Allah, and do no degrade me with my guests! Is there not among you one upright man?’”

Question: Why would a prophet propose his daughter for marriage to an unbelieving idol worshipper?

Answer: Perhaps he might suggest that conversion be a condition for the marriage so that the marriage could facilitate and strengthen the belief in Allah.

Maybe the meaning of the term /banati’/ is ‘people’s daughters’ as the prophet is considered the father of the nation and is speaking on their behalf. Or maybe, at that time, such marriages were common for the sake of convenience and expediency.

Explanations

1-Sometimes the norms of human society degenerate to such an extent that people hasten towards committing sins being seduced by their unruly lower selves.

2- To prevent people from doing what is forbidden, we must at first open up and show the true path to them so that they do not seek pleasure by committing sins.

3- The meaning of the term ‘chastity’ is not isolation. On the contrary, it means purity in normal social intercourse.

4- Marriage is the sole and only correct context for sexual gratification, other methods are unclean and sinful.

5- Considering sin as a commonplace matter does not exempt man from his responsibility in dissuading others from performing forbidden acts.

6- Showing hospitality is such an important matter that the noblest of men have tolerated a tremendous degree of suffering for its sake.

7- Homosexuality has been forbidden, considered abominable, and has been rejected in previous religions and is incompatible with one’s manliness, development and chastity.

Surah Hud - Verses 79 - 80

قَالُوا لَقَدْ عَلِمْتَ مَالَنَا فِي بَنَاتِكَ مِنْ حَقّ‌ٍ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ

قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ ءَاوِي إِلَي رُكْنٍ شَدِيدٍ

79. “They said: ‘You know we have no right to your daughters, and verily you know well what we desire’.”

80. “He said: ‘Would that I had the power against you or I might take refuge in a strong support’.”

One’s deviation from the right path leads man to the point where he considers the forbidden act of sodomy as a correct and virtuous act and the religiously acceptable act of marriage as a vice and as wrong conduct.

In other words, man is transformed as a consequence of sin, where the most natural way for him may seem to be the ugliest and the most vicious way becomes the most attractive.

The verse, concerning the people of Lot, says:

“They said: ‘You know we have no right to your daughters, and verily you know well what we desire’.”

In our holy religion, homosexuality is considered as one of the capital sins that require religious punishment. It consists of lashes, execution or both commensurate with the act, and is to be applied upon those who have committed the act according to the testimony of just witnesses.

Muslim leaders and those in positions of responsibility must prevent it by all means. This is why Lot (as) says that if he had faithful companions, he would have fought against those mean people, to defend his guests, or at least he would have taken them to a safe place to shelter them.

The verse says:

“He said: ‘Would that I had the power against you or I might take refuge in a strong support’.”

The Sin of Sodomy in the Qur’an and Traditions

There are many accounts in the Glorious Qur’an about the vicious and detestable act of this deviant people, all of which exhibit the magnitude and intensity of the sin.4

The Islamic literature highlights the grievous consequences for such behavior revealing how serious a sin it is in the religion of Islam. For example, it is said that if an adolescent commits or is the object of the act of sodomy, Allah’s heavens start trembling and He will not speak to those involved on the Day of Resurrection.

Imam Sadiq (as) has said that if someone can to be stoned to death twice, that person would be he who had committed the act of sodomy. We can also find in another Islamic from Imam Sadiq (as) quoting the Prophet (S) who said:

“He who performs a sexual act with an adolescent, will enter the Day of Judgment in a state of uncleanness, Allah will be outraged, the perpetrator will be deprived of His favor and He will prepare a place in Hell for such a person and what an awful place it is!”

Again he said:

“If a male is involved in sex with another male, Allah’s heavens will tremble.”5

Numerous narrations severely denounce transvestites, i.e. men and women who make themselves up to look like the opposite sex which predisposes them to the act of sodomy.

Surah Hud - Verse 81

قَالُوا يَا لُوطُ إِنَّا رُسُلُ رَبّكَ لَن يَصِلُوا إِلَيْكَ فَاَسْرِ بِاَهْلِكَ بِقِطْعٍ مِنَ الَّيْلِ وَلا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلاَّ امْرَأَتَكَ إِنَّهُ مُصِيبُهَا مَآ أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ

81. “They (the guests) said: ‘O Lot! Verily we are messengers of your Lord! Never shall they reach you! So travel with your family in a part of the night, and let none of you look back, but your wife. Surely she shall be smitten by that which smites them. Verily their appointed time is the morning: Is not the morning nigh?’”

The Arabic term /’asri/ is derived from /’isra’/ which means ‘movement by night’.

The phrase /’illamra’ataka/ (but your wife) has been exceptioned, either is derived from /ahlika/ which means: ‘Do move your whole family by night except your wife,’ or it has been exceptioned from /la yaltafit/ meaning that none of them should look behind or pay attention to what was going on behind them except his wife, who, while leaving with him was worried about those corrupt people and would end up lingering behind and, consequently, became a victim of the Divine punishment.

When the divine angels noticed Lot’s anxiety under the tormenting conditions he was in, they unveiled the secret telling him that they were messengers from Allah, that he should stop worrying and know that those people would not be able to bother him any more.

The verse says:

“They (the guests) said: ‘O Lot! Verily we are messengers of your Lord! Never shall they reach you !...”

Becoming aware as to who his guests were and what their mission was, provided him with the utmost comfort and ease of mind, he then realized that his time of troubles was about to be over and he would be free from association with the depravity of this vicious and scandalous tribe, the time for rejoicing was at hand.

The guests ordered Lot to take his family that night and leave that land immediately, for good. However, they were told to be careful not to look back. The only person who violated this order was Lot’s wife, who, guilty of inclination towards the corrupt ones disregarded the order and was dealt the same punishment as the Sodomites.

The verse says:

“…So travel with your family in a part of the night, and let none of you look back, but your wife. Surely she shall be smitten by that which smites them...”

The angels last words to him were that the time for imposing the penalty will be in the morning. As the last hours of the night approached, they told them to get up and depart from the town as soon as they can, because the morning time was near.

The verse says:

“…Verily their appointed time is the morning: Is not the morning nigh?’”

Surah Hud - Verses 82-83

فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِن سِجّيلٍ مَنْضُود

مُسَوَّمَةً عِندَ رَبّكَ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

82. “When Our command came, We turned it (their township) upside down, and rained on it stones of baked clay, layer on layer.”

83. “Marked with your Lord, and it is not far off from the unjust ones.”

The Arabic term /sijjil/ means a piece of baked clay which is neither as soft as clay nor as hard as stone.

The Arabic word /mandud/ means one on top of the other in succession. The objective of stones being marked either is that every piece of stone was meant for a particular person, or it means that those stones were different from the ones on the earth.

This holy verse explains the end result of the people of Lot.

The people of Lot used to live during the time of Abraham (a.s), and Lot (as), their prophet, was sent among them to propagate and disseminate the same religion of monotheism. Accompanying Abraham (as) he went to Palestine then to a land called ‘Mu‘tafikat’, where the people used to worship idols and openly sodomize.

Lot (as) started struggling against this corruption and social pathology. The more he struggled, the less he met with success until he was threatened with expulsion if he did not stop preaching.6 Thereafter the angels of Divine punishment and death came down and after informing Abraham and Lot (as), completed their mission turning the land of this corrupt tribe upside down.

According to verse 13 of the Surah Al-Hijr, a blast occurred and overwhelmed the people of Lot.

Perhaps, it was this horrible blast which turned the region upside down, stones were thrown out from within the earth and fell upon their heads similar to volcanic eruptions and the subsequent explosions which occur.7

Explanations

1. The punishment of those who go against human nature is the overturning of their cities and environment.

The verse says:

“When Our command came, We turned it (their township) upside down...”

2. Oppressive people cannot escape Divine punishment as Allah’s anger can turn rain into stones and pelt them to death.

The verse says:

“…and rained on it stones of baked clay, layer on layer.”

Those nations who have a permissive attitude towards homosexuality such as is found in the West, must expect Allah’s punishment and the upturning of the region where this corruption takes place.

The verse says:

“Marked with your Lord, and it is not far off from the unjust ones.”

Notes

1. It says: “…Verily Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.”

2. Surah Hud No. 11, verse 46

3. Surah At-Tahrim, No. 66, verse 10

4. Refer to Surah Al-A‘raf, verses 79-80-83, Surah Hud verse 82, Surah Al-’Anbiya verse 74, Surah An-Naml verse 54.

5. Refer to Usul-i-Kafi, Wasa’il-ush-Shi‘ah, Bihar ul ’Anwar, Nahj ul Balaqah

6. Surah Ash-Shu‘ara, No. 26, verse 167

7. Al-Mizan, the