Introduction to Islam

Introduction to Islam18%

Introduction to Islam Author:
Translator: Sayyid Akhtar Husain S.H. Rizvi
Publisher: Ansariyan Publications – Qum
Category: General Books
ISBN: 978-964-219-213-7

Introduction to Islam
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Introduction to Islam

Introduction to Islam

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 978-964-219-213-7
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


1

Ijtihad and Taqlid

Ijtihad literary means effort and its terminological meaning is: Making effort in deriving the laws of Shariah from the authorized reliable sources like Quran, traditions of the Prophet, traditions of the Holy Imams (a), reason, principles of practice and fundamental laws, whose finality of proof has been proved through legal reasoning.

On the basis of this, Ijtihad is not a part of sources of Shariah; on the contrary it is a means of deriving the laws from religious sources.

During the lifetime of the Messenger of Allah (s), Ijtihad did not exist in the present form and there was no need of it, because Muslims had direct access to the Prophet and through direct or indirect contact got the solutions of their problems. This period is known as the period of legislation.

From the tenure of Imamate of Imam Ali (a) till the time of the martyrdom of Imam Hasan Askari (a) also, there was not at all any need of Ijtihad, because people were having access to the Holy Imams (a) and the bearers of prophetic sciences. Followers of Ahle Bayt (a) directly or indirectly established contact with the Holy Imams (a) and inquired about the solutions of their problems. During this period, the Holy Imams (a) put in most efforts to propagate the fundamentals of belief and laws of religion. Their companions also tried their best to preserve and propagate the traditions. By the blessings of efforts of the Holy Imams (a) and through the endeavor of companions, Shia culture became popular and Shia became very self-sufficient from the aspect of beliefs and laws of religion. Hundreds of books were compiled on different subjects. In the period of Imam Muhammad Baqir and Imam Ja’far Sadiq (a), the holy city of Medina became a university of Islamic knowledge, where different kinds of religious sciences were taught and from there they were issued to the other centers of Shiaism. During this bountiful period, thousands of intellectuals were trained who made efforts in propagating the sciences of Ahle Bayt (a).

In the presence of these possibilities Shia did not have any need of Ijtihad at all, but at the same time there existed among the narrators of traditions, jurisprudents whom others referred to in secondary legal matters. These persons were owners of opinion and verdict and their views became known among the companions and writers; like Yunus bin Abdur Rahman and Zurarah etc.[152]

The Holy Imams (a) also encouraged and supported them in various ways. When a man from Syria said to Imam Ja’far Sadiq (a): I have come to debate with you about jurisprudence. Imam (a) said to Zurarah: Have a debate with this man about jurisprudence.[153] Imam Muhammad Baqir (a) said to Aban Taghlib: Sit in the Masjid of Medina and issue verdicts to public, because I like to see persons like you among Shia.[154]

Imam Ja’far Sadiq (a) says: It is our duty to explain the fundamentals to you and it is your duty to derive the secondary laws from them.[155] It is known that the Holy Imams (a) paid special attention to necessary requirements of jurisprudence. As a result of their concern and efforts of companions, a number of Islamic jurisprudents (Mujtahids) came into being, who wrote books on jurisprudence and answered queries of people. Some of their names and the books they have authored are mentioned in Fehrist Ibne Nadeem.[156]

Even though during the period of Imamate, among the companions of the Holy Imams (a), there existed jurisprudents who had reached to the level of Ijtihad, however referring to the Imams and directly referring to them had priority.

But in the period of the minor occultation, the circumstances of Shia Imamiyah changed, because on one hand the number of Shia had increased in cities and towns of the country, on the other hand the general circumstances of people had undergone a change and new religious problems had appeared which needed solutions. But regrettably, the Twelfth Imam had disappeared and there was no possibility for Shia to contact him directly, except through the four deputies of the Imam, who were appointed to this post one after another throughout this period of Imamate. These contacts also didn’t reach to such a level that they should be sufficient to fulfill the extensive and different needs of Shia.

In this period, there was need of scholars and great jurisprudents who through their knowledge and Ijtihad may fill the void during the occultation of the Imam and derive and convey to them the needed solutions of widespread problems from the sources of jurisprudence through the process of Ijtihad, and that they serve as points of reference and defend the existence of Shiaism. Existence of such intellectuals for the sake of providing a point of reference in the matter of faith for the Shia youth was very much needed and which gradually developed by the grace of God.

A great scholar of that period was Ali bin Husain bin Musa bin Babawayh Qummi. This great jurisprudent was born in the beginning period of the Minor Occultation. He lived during the tenure of three special deputies of the Imam Zamana (a). He met Husain bin Ruh, the third deputy of Imam Zamana (a) in 328 A.H. and passed away in 329 A.H. in Qom, and his grave is situated at the same place. At that time, he was the point of reference and a prominent face of Shiaism. He wrote numerous books on different sciences; like for example: Sharai, a book on jurisprudence. This scholar rendered valuable services to the Shia.[157]

After him, his son, Muhammad bin Ali bin Husain bin Babawayh, alias Saduq was a jurisprudent and authoritative Shia scholar. He also wrote books on various subjects, including jurisprudence; like for example: Muqna, Man Laa Yahzaharul Faqih etc. This great jurisprudent also lived in Qom. He spent a period in Baghdad as well, in pursuit of knowledge. In his final years, he resided in the city of Rayy and passed away in the year 381 A.H. and his grave is situated there.[158]

These two important jurisprudents mostly based their legal judgments on traditions.

Another jurisprudent, who lived at the end of the period of the Minor Occultation and the beginning period of the Major Occultation was Hasan bin Ali bin Abi Aqeel Omani. He was a great jurisprudential scholar, who was a Shia point of reference during his lifetime and he disseminated the sciences of Ahle Bayt (a) through his speeches and writings. This great and important scholar wrote a large number of books on different sciences, like jurisprudence; the most important of them being: Al Mustamsik bi Habli Aali Rasool.[159]

Muhammad bin Ahmad bin Junaid Iskafi also lived during the early period of the Major Occultation. It seems that this great jurist also lived for sometime during the period of the Minor Occultation. He is a scholar and jurisprudent of the fourth century. He has written numerous books on different subjects and one of his works on jurisprudence is: Tahdhibu Shia Li Ahkamul Shariah.[160]

Ibne Junaid followed the style of Omani in deriving the laws of Shariah. These two great jurisprudents were the true founders of Ijtihad. They also employed reason in deriving the laws of Shariah; and they have contributed to all the sources and dimensions of subjects and problems.[161]

It was this style of Ijtihad, which was followed and perfected by Shaykh Mufeed (336-381 A.H.) one of the prominent disciples of Ibne Junaid. One of the jurisprudential writings of Shaykh Mufeed is Kitab Muqna, which has fortunately survived the upheavals of time and which is useful for those who are interested.

After Mufeed, Sayyid Murtaza (died 436 A.H.) wrote Intisar and Nasiryaat and Salar bin Abdul Aziz (died 463 A.H.) wrote Kitab Marasim on the method of Ijtihad.

Most important of all, Shaykhut Taifah, Muhammad bin Hasan Tusi (385-460 A.H.) made efforts and displayed initiative in the reformation and perfection of the method of Ijtihad. He studied under Shaykh Mufeed and Sayyid Murtaza for 23 years in Baghdad and after them succeeded to the post of final point of reference (Maraja) and leadership of Shia. After the tragical events of Baghdad, he moved to Najaf and laid the foundation of the religious university of Najaf. He is the author of books like, Khilaf, Tadkira and Mabsut on the subject of jurisprudence. Shaykh Tusi was the first of those who designed the Shia reasoning of jurisprudence in an extensive form and derived laws from fundamental principles.

Jurists after the Shaykh also in improving and compiling of jurisprudence and science of principles, which are the sources of deriving the laws of Shariah, made efforts for years so that Ijtihad may take an extensive and detailed form.

Requirements of Ijtihad

Science of jurisprudence and its principles developed gradually till it assumed the present shape. Therefore, Ijtihad and deriving the laws is a cumbersome job having great responsibilities, which requires much preparation and specialization. Following are the necessary requirements for being an Islamic jurist (Mujtahid):

1. Specialization in sciences related to the deriving of the laws; like Arabic language and grammar, knowledge of traditions, identification of narrators of traditions, science of Quranic commentary, complete and perfect command on traditions of the Prophet and the Holy Imams (a); specialization in science of the principles of jurisprudence and having clear sources of principles.

2. Intelligence, liberal mindedness and valor in expression of truth.

3. Awareness of progress of sciences and technology and their effect on circumstances and on individual and social, political and economic conditions of the Muslim Ummah.

4. Attention to the demands of time, place and modern problems.

5. Complete and perfect awareness of all chapters and books of jurisprudence and even knowledge of the four schools of jurisprudence of Ahle Sunnat.

One who spends years in attending lectures and debates in the religious colleges is able to reach to the position of Ijtihad and deriving the laws of Shariah. Such a person has the capability to derive the laws of Shariah from its reliable sources.

Mujtahid, is the real knower of Islam, having full awareness of the events that have taken place in the world, which have influenced individual, social, ethical, cultural, political and economic conditions of the Muslim Ummah and who solves the problems of jurisprudence through a broad point of view and guides the Muslim Ummah for success in the world and the hereafter.

The true jurist, through his profound insight, is able to bear the responsibility of fulfilling the needs of people in every time and place. Moreover, he keeps away from deviation, harshness, wrong interpretations and innovations of the deviated. He derives legal and suitable ways and entrusts it to the government and Islamic society and through this, practically proves the perpetuality of Islam.

In traditions, such a Mujtahid is described as inheritor of prophets and outpost of defense of Islam.

Imam Ja’far Sadiq (a) said: Confusion does not frustrate one who possesses the know-how of his time.[162]

Ali bin Abi Hamza says: ‘When a true believer dies, the angels and the parts of earth where he worshipped Allah, weep because of his death. Also the doors of the heavens through which his good deeds had been taken up weep and it causes an irreparable damage in the Islamic system. It is because the true believing Fuqaha[163] , people of proper understanding in religion and its laws are the strongholds of the Islamic system just as the fortress around a city is a stronghold for it.’”[164]

Taqlid

Taqlid implies following a jurist and taking laws of Shariah from him. A fully qualified Mujtahid is a person who has specialized in deriving the laws of Shariah. Persons who do not have this specialization have no option, except to refer to the jurist in learning their duties and laws of religion, because referring of the ignorant persons to experts is logical; like a patient consulting a doctor, a student to a teacher, farmer to the agricultural engineer etc.

Part VI: Branches of Religion (Furu Deen)

Prayer

Fasting

Hajj

Holy Struggle (Jihad)

Enjoining Good and Forbidding Evil

Zakat

Khums

Prayer

Prayer is the pillar of religion and the best of its worship acts. A number of times every day, Muslims leave aside worldly engagements and focus their attention to the Merciful Lord. They perform ablution and with perfect sincerity, stand before the Creator of the universe and become engrossed in ritual prayer. They have confidential conversation with their God and speak to Him directly. They connect their heart to Almighty Allah and through His remembrance, they illuminate their hearts.

This worship act is having a special importance and it is highly emphasized in verses of Quran and traditions of Prophet.

The Holy Quran says:

وَأَقِيمُواْ الصَّلَو ةَ وَءَاتُواْ الزَّكَو ةَ وَارْكَعُواْ مَعَ الرَّ كِعِينَ‏

“And keep up prayer and pay the poor-rate and bow down with those who bow down.” (2:43)

يَأَيُّهَا الَّذِينَ ءَامَنُواْ اسْتَعِينُوا بِالْصَّبْرِ والصَّلَو ةِ إِنَّ اللَّهَ مَعَ الْصَّبِرِينَ‏

“O you who believe! seek assistance through patience and prayer; surely Allah is with the patient.” (2:153)

قُل لِّعِبَادِىَ الَّذِينَ ءَامَنُواْ يُقِيمُواْ الصَّلَوةَ وَيُنفِقُواْ مِمَّا رَزَقْنَهُمْ سِرّاً وَعَلَانِيَةً مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَ لَا خِلَلٌ

“Say to My servants who believe that they should keep up prayer and spend out of what We have given them secretly and openly before the coming of the day in which there shall be no bartering nor mutual befriending.” (14:31)

اُتْلُ مَآ أُوْحِىَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى‏ عَنِ الْفَحْشَآءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

“Recite that which has been revealed to you of the Book and keep up prayer; surely prayer keeps (one) away from indecency and evil, and certainly the remembrance of Allah is the greatest, and Allah knows what you do.” (29:45)

Zaid says: I heard Imam Ja’far Sadiq (a) say: The best deed in the view of Almighty Allah is Prayer and it is also the last advice of the prophets. How nice it is that man performs the ritual bath (Ghusl) or ablution (Wudhu) and after that he stands up to pray: bowing and prostrating, while no one is looking at him. When a person prolongs his prostration, Shaitan wails: O woe, this person has obeyed God, while I disobeyed Him. He is prostrating and I refused to perform it.[165]

The Messenger of Allah (s) said: When a believer servant stands up for prayer, Almighty Allah looks at him till he concludes the prayer, divine mercy surrounds him from above his head to the heavens. Angels surround him from around him to the heavens. Allah appoints an angel on him, who says: O worshipper, if you knew who looks upon you and with whom you talk in secret, you would never finish the prayer and would not move from your place.[166]

The Messenger of Allah said: On Judgment Day, people shall be called for accounting. The first point one would be questioned about is prayer. Thus, if he had fulfilled this duty with sincerity and in proper manner, he would get salvation and if not, he would be thrown into Hellfire.[167]

In the same way, he said: One who considers Prayers unimportant is not from me. By Allah, he would not meet me at the Pool of Kauthar. And one who drinks wine is not from me. By Allah, he would not meet me at the Pool of Kauthar.[168]

Islam has not only emphasized the offering of Prayer, it has asked Muslims to establish Prayer; that is they should consider Prayer as an important duty and try for its establishment. They should be attentive to the times of Prayer. They should hasten to it at the earliest time. They should be present in Masjids and pray in congregation. They should accord priority to it over all other activities. The command of Prayer was so important in Islam that intentional omission of it, without any excuse is considered to be a greater sin even upto the extent of disbelief.

Imam Ja’far Sadiq (a) has narrated that a man came to the Messenger of Allah (s) and said: O Messenger of Allah (s), please dispense advice to me. He said: Do not omit Prayer intentionally as Muslim Ummah has declared immunity from one who omits it intentionally.[169]

Jabir has narrated that the Messenger of Allah (s) said: There is no gap between disbelief and faith, except the omitting of Prayer.[170]

Presence of mind during Prayers and attention to Almighty Allah is also very important. Recitations and recitals, bowings and prostrations, Tasha-hud[171] and Salam[172] form the structure of Prayer. But presence of mind is having the position of the soul of Prayer. Soul of the worshipper, who prays with the presence of mind, rises up towards God to reach the position of proximity. Although presence of mind is not a necessary condition of correctness of Prayer, but it is the criterion of its value and acceptance; that is why it is much emphasized.

The Holy Prophet (s) said: There is difference in acceptance of prayers; in some half, one third, one fourth, one fifth till one tenth of it is accepted. And some prayers, like an old dress is twisted and thrown at the face of the worshipper. Indeed your benefit from prayer is proportionate to your sincere attention to God.[173]

He also said: One who is attentive to anything other than Allah in Prayers, Allah says to him: O My servant, in whose pursuit are you and whom do you seek? Do you seek a lord other than Me? Or do you seek the attention of someone other than Me? Or do you desire the blessings of someone other than Me? Whereas I am the most merciful, generous and reward giver; in prayer, I give you a reward, which is unlimited. Pay attention to Me, because I and My angels have focused our attention to you. Thus, if the worshipper turns his attention to Almighty Allah, his sin of the past inattention is forgiven. If the second time also, he becomes attentive to someone other than God. The Almighty repeats the same statements; thus if he returns and again focuses his attention to God, the Almighty also overlooks his past carelessness. If the third time, again he becomes attentive to someone other than God, Almighty Allah also repeats the same words. Thus, if the worshipper turns his attention to Almighty Allah, the Almighty forgives his previous sin. But if the fourth time again he becomes inattentive from Allah, Almighty Allah and His angels turn away from him and Almighty Allah says: O servant, I leave you to that, which you like and which you seek.[174]

Types of Prayers

Prayers can be divided into two types: Obligatory and recommended. Five kinds of prayers are obligatory:

1. Daily obligatory prayers: that is Morning, Noon, Afternoon, Evening and Night.

2. Ayaat Prayer: This is a two-unit prayer recited on special occasions in a particular manner. Ayaat Prayer becomes obligatory when there is solar or lunar eclipse, or there is earthquake or a great natural disaster takes place, which generally terrifies people.

3. Funeral Prayer: This Prayer is prayed in a particular way over the dead body of a Muslim.

4. Prayer of circumambulating (Tawaf) of an Obligatory Hajj: This is a two unit prayer and it is performed after the Tawaf of Hajj and Umrah.

5. Lapsed Prayers of the father are obligatory on the eldest son.

Recommended Prayers are numerous and most of them consist of two units each; like the Nafila[175] of Daily Prayer, which is prayed along the Daily Prayers; Nafila of Noon Prayer is eight units and it is prayed before Noon Prayer and similarly Nafila of Afternoon Prayer is also eight units and it is also prayed before Afternoon Prayer. Nafila of Evening Prayer is four units after Evening Prayer and Nafila of Night Prayer is two units after Night Prayer if performed in the sitting position; and Nafila of Morning Prayer is two units and it is prayed before Morning Prayer.

Midnight Prayer is also an emphasized recommended Nafila Prayer, which is prayed just before dawn. It consists of eight units recited in units of two prayed with intention of Shab[176] prayer; then two units with intention of Shafa[177] Prayer and then one unit with intention of Witr[178] Prayer.

Other recommended prayers are also there, which are recited on particular occasions. Those who are interested may refer to books of supplications.

Fasting

Another important Islamic worship act is fasting. A person, who intents to fast, has to, from dawn to sunset (Maghrib), avoid all acts that invalidate fast. Fasting is a worship act and it is performed with intention of proximity of God; and any show off or ostentation invalidates it.

Numerous traditions are recorded with regard to the excellence of fasting:

The Messenger of Allah (s) said: Fasting is a shield against Hellfire.[179]

Imam Ja’far Sadiq (a) said: Almighty Allah says: Fasting is My property and I am the reward of fasting.[180]

In the same way, he said: Sleep of the person, who is fasting, is a worship act, his silence is glorification of God, his deed is accepted and his supplication is answered.[181]

The Messenger of Allah (s) said: Allah, the Mighty and Sublime says: All the good deeds are rewarded from ten to seven hundred times, except for patience, which is reserved for Me and I am its reward. Only Allah knows the reward of patience. Patience implies fasting.[182]

Imam Muhammad Baqir (a) said: Islam is based on five pillars: Prayer, Zakat, Hajj, Fasting and Wilayat.[183]

It is obligatory for every Muslim who has reached the age of maturity and who has no legal excuse, to fast in the month of Ramadhan. If he invalidates his fast without a legal excuse, he has committed a greater sin and in addition of making up for it later, he also has to pay the penalty (Kaffarah) of either (1) keeping another sixty fasts or (2) feeding sixty poor persons or (3) freeing a slave in the way of Allah.

Some people are exempt from fasting:

1. Fasting is not obligatory on a sick person for whom it is harmful.

2. A traveler whose return journey is eight or more Farsakhs.

3. A woman going through menses or post natal bleeding.

4. Fasting is not obligatory on a woman in advanced stage of pregnancy, for whom fasting is harmful or for the child she is carrying.

5. If a woman is suckling a child, whether she is the mother or a nurse, or suckles it free, and the quantity of her milk is small, and if fasting is harmful to her or to the child, it will not be obligatory on her to fast.

These five groups of people are exempt from fasting, but after the month of Ramadhan, they must make up for the missed fasts, but no penalty or sin is applicable to them.

Although old women and men who cannot fast or it is difficult for them, they are not bound to keep fast and they are also not required to make up for them later.[184]

That which was mentioned about the excellence of fasting and problems related to it, was according to the verdict of Islamic jurisprudence, but scholars of moral science consider obligatory-ness of abstemiousness during fast to be more extensive. They say: Although the fast may be right from the jurists’ point of view and it removes the responsibility, but for its acceptance, other matters should also be avoided, like avoiding all sins, They say: Fast of a person is perfect and it is accepted only if all the organs of his body have fasted; that is he has refrained his eyes, ears, tongue, hands and legs from sins. Such a fast is called as the fast of the special servants of Allah.

Higher than this fast is the fast of the special of the special servants of God; and it is that the keeper of fast in addition to abstaining from invalidating factors according to jurisprudence and committing of sins, should also restrain his mind from paying attention to anyone other than God; he should consider Almighty Allah to be really present and seeing.

Muhammad bin Ijlan says: I heard Imam Ja’far Sadiq (a) say: Fasting is not only refraining from eating and drinking; on the contrary when you fast, your ears and eyes, tongue and stomach and private parts should also be fasting. You should be mindful of your hands and private parts; you should be quiet, except for a good word and during the period of fasting, be moderate to your servant.[185]

Imam Ja’far Sadiq (a) said: When you are fasting, keep your ears and eyes aloof from prohibited and evil acts. Avoid useless arguments and torture of servants. Dignity of the fast should be obvious on you. The day you are fasting should not be like the day you are not.[186]

The Messenger of Allah (s) said: One who fasts in silence during the month of Ramadhan and protects his ears, eyes, tongue, private parts and limbs with intention of divine proximity, Almighty Allah makes him near to Himself, in such a way that his feet touch the footsteps of Ibrahim, the Friend of Allah (Khalilullah).[187]

One who is fasting is invited to the feast of Almighty Lord and he should observe the manners of social interaction and should not commit a misdemeanor. He should try to be a real keeper of fast so that he may benefit his balance of deeds with divine blessing and rewards, which are more exalted and more valuable than material rewards.

Imam Ja’far Sadiq (a) said: The keeper of fast roams in the gardens of Paradise and enjoys them. Angels pray for him till he ends the fast (Iftar).[188]

Amirul Momineen (a) has narrated from the Holy Prophet (s) that he asked the Almighty Allah on the Night of Ascension (Meraj): My Lord, which is the foremost worship act? He replied: Fasting. He asked: What is the reward of fasting? He replied: Fasting is followed by wisdom and wisdom causes divine recognition and recognition causes certainty. When a person becomes a person of certainty, it does not make any difference whether he is in hardship or ease.[189]

Hasan bin Sadaqah has narrated from Imam Musa bin Ja’far (a) that he said: Sleep for half the day, because Almighty Allah feeds a keeper of fast with food and water when he is sleeping.[190]

Amirul Momineen (a) said: One day the Messenger of Allah (s) delivered a sermon to us and said: O people, the month of Allah is coming to you with blessings and forgiveness. It is the best month in the view of God. Its days are the best days and its nights are the best of nights; and its hours are the best hours. In this best month, you are the guest of Almighty Allah and are recipients of His blessings and kindness. Your breathing is having the reward of divine glorification. Your sleep is considered as worship; your deeds are accepted and your supplications are fulfilled.[191]

Philosophy of Fasting

Fasting is one of the best ways of purification and discipline of the self and wayfaring on way to Allah. If it is performed according divine commands, it removes the rust of carelessness and sins from the heart and makes it clean and illuminated. It removes the satans from the abode of the heart and prepares it for the arrival of angels and brilliance of light, wisdom and certainty. Such fasting is acceptance of invitation of God Almighty and makes one eligible to obtain divine rewards. Without any doubt he would also get favors of the merciful Lord.

The second philosophy of fasting is that rich people who keep fasts experience the hunger usually experienced by the poor and become concerned about those who are mostly facing food shortages and motivate them to render help to them.

Hisham bin Hakam asked Imam Ja’far Sadiq (a) about the philosophy of fasting. Imam (a) said: Allah has deemed fasting as obligatory so that the rich and poor become equal, because the wealthy do not at all experience hunger, except in Ramadhan, so that they might be considerate to the poor and Allah desired that they should taste the bitterness of hunger during days of fasting and be considerate to the hungry.[192]

Imam Ali Reza (a) wrote in reply to the question to Muhammad bin Sinan: The reason why fasting is obligatory is that the keeper of fast may experience hunger and thirst, till he faces hardship and indigence and becomes rewarded and patient and that it be a testimony of the hardships of the hereafter, and it be means of suppression of selfish desires, a kind of moral lesson and guidance of the hereafter, so that he may understand the meaning of poverty and depravity of the world and the hereafter.[193]

With the help of the above philosophy of fasting, it is possible to help in solving the problem of hunger in the world to some extent. That is, since the keepers of fasts who live in the world abstain from food on the prescribed days, they save the amount of food and at the end of the month they give that accumulated quantity to the needy persons of their society or country; it would be substantial help of poor. Now if the taxes and charities, which are recommended and emphasized, are added up, it would reach a considerable figure for the poor and hungry. Although it is subject to the condition that it should be in accordance to a proper plan of collection and should be spent in the right way.

The third and the most important philosophy of fasting is discipline of self and inculcating in oneself the habit of avoiding sins and gaining piety. During the month of Ramadhan, the sincere keepers of fasts keep away from sins with absolute determination. On the contrary, they even avoid lawful pleasures like eating and drinking etc. Or with the intention of proximity they continue this physical and spiritual discipline for a month. Such persons develop such strength and determination that even after this month they can remain on piety. The Holy Quran has also hinted this point when it says:

يَأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيْكُمْ الْصِّيَامُ كَمَا كُتِبَ عَلَى‏ الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ‏

“O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).” (2:183)

Ethical Practices

In moral science, topics like the following are discussed: Good and evil behavior of man, pleasing and hateful qualities, good and bad deeds, good and bad behavior… to propagate ethical matters, scholars of ethics have used the following practices:

1- Practice of the Prophets

The Prophet of Islam and other divine prophets, in calling people to ethics used encouragement and kind motivation, because their aim was control of selves and to prepare them for actions. Therefore they considered the practice of encouragement as effective.

Ethical topics and problems in the Holy Quran and sayings of the Holy Prophet (s) are mentioned in a scattered way in different contexts and members of audience are also encouraged in different ways.

The practice of Infallible Imams (a) in inviting to ethics was of this same type; that is they have mentioned different ethical topics and problems in widespread and repetitive manner.

2- Academic Practice

Some intellectuals have investigated and compiled ethical topics and problems in a scientific manner. The topic of discussion in the science of ethics is good and bad behavior of man, which affects his success or misfortune in the life of the world and hereafter. In the science of ethics, living a better lifestyle is introduced to man.

Science of ethics is having special topics, whose branches and different problems studied in a proper arranged manner, and its good or bad effect is explained.

Implications of bad ethics are also studied and the bad effects and consequence of each of them is hinted. Ways of avoiding them and purification of the self is also placed in charge of those who are interested. Although to prove a point, rational argument and textual evidences, and sometimes even gnostic and skilled means are employed.

Science of ethics is among the ancient instances of contributions of scholars and philosophers. Socrates, Plato (born 427 B.C.) and Aristotle (born 384 B.C.) were the first Greek philosophers that founded ethics in the form of a science and a part of wisdom (practical wisdom) perfected through other philosophers of Greece.

Western intellectuals and philosophers also, by the contribution of Greek philosophers, have continued discussion of ethics. Books have been written regarding this and schools have come into existence. This has gathered momentum in the past century.

Since morals were a part of the principles of Prophet Musa and Isa (a), Christian and Jew intellectuals are more attentive with regard to sources of morals. By the contribution of Greek philosophy and texts of their own religion the started discussions and research into the topic of ethics and compiled books on them.

In Islam also, in continuation of ethical propagation of the Holy Prophet in this subject two important acts took place:

A: Collection of verses and traditions regarding ethics and their arrangement and interpretation.

B: Giving ethical discussions an academic form.

During the period of the Holy Imams (a), companions of the Prophet started to compile verses and traditions regarding ethics; for example, it is mentioned in the account of Muhammad bin Hasan (born 258 A.H.), a companion of Imam Musa Ibne Ja’far (a): He wrote a book entitled Al-Sunan wal Adaab wa Makarimul Akhlaq.[43] Muhammad bin Sulaiman bin Hasan bin Jaham (237-301 A.H.) also has a book to his credit entitled Al Adaab wal Mawaiz.[44] Such types of titles can be found in the list of writings of some narrators of traditions. Regrettably the mentioned books are lost and we don’t know how they were written, but most probably it was classification of traditions about morals.

The first and most comprehensive book, which has compiled and arranged traditions and which has survived to this day, is Al-Kafi. This book was written by Muhammad bin Yaqub Kulaini (died 328 A.H.) and it took him twenty years to complete. The Late Kulaini lived during the period of the Minor Occultation (Ghaibat Sughra) and also met the special deputies of Imam Zamana (a) (Nawwab Khas). This book is one of the most reliable and self sufficient sources of Islamic sciences, which in an extremely beautiful style, has classified different Shia traditions and one of its sections deals especially with traditions of ethics.

Afterwards, other books were also compiled on the same style on the topic of ethics like Sawabul Aamaal wa Iqaabul Aamaal by Late Shaykh Saduq (died 381 A.H.) etc.

In recent times most comprehensive and detailed books have been compiled like: Biharul Anwar, Miratul Uqool dar Sharh Kafi,[45] Wasailush Shia,[46] Mustadrakul Wasail,[47] Wafi[48] and Jami Ahadith Shia, which was written on the directions and under supervision of Ayatullah Sayyid Muhammad Husain Tabatabai Burujardi (1292-1380).

The above books are some collections of traditional reports in which all types of traditions are collected.

In the second part, that is compilation of science of ethics also many efforts are made. Perhaps the first book in this regard is Tahdhibul Akhlaq wa Tatheerul Araaq written by Ahmad bin Muhammad bin Yaqub Miskuya (died 421 A.H.). He has based and compiled Islamic ethics as a science through the verses of Quran, traditions of infallibles and ethical beliefs of Greek philosophers, like Plato and Aristotle.

After him Khwaja Nasiruddin Tusi (597-672 A.H.) wrote Akhlaq Nasiri and Akhlaq Mohtashimi according to the above sources.

Muhammad Ghazzali (450 A.H. to 505 A.H.) is also from the scholars of moral science. He has also on the basis of verses of Quran, traditions of the Prophet, wise sayings of philosophers and Islamic common parlance wrote Ahyaul Uloom in Arabic and Kimiya Saadat in Persian. Ahyaul Uloom is one of the valuable books of ethics, but regrettably it contains some weak points; that is why Mulla Mohsin Faiz Kashani (1007-1091 A.H.) took up the task of its correction and completion and in this way compiled the book entitled Muhajjatul Baidha fee Ahyaul Ahya, which is a very valuable work.

Muhammad Mahdi Naraqi (died 1209 A.H.) also wrote an important book, Jamius Saadaat. Other books as well are written on the subject of ethics, but we must admit that regretfully as much work as is needed has not been done. In spite of the emphasis that Islam lays on ethics, it expects Muslim scholars that in step with progress of science and changes that have come in the individual and social life of man and appearance of different schools of ethics, they should endeavor to widen the scope and systemize the science of Islamic ethics and should be more earnest in this regard.

Philosophy of Morals

Philosophy of morals is almost a new science. In Philosophy of morals, implications of good and bad ethics of man are not discussed; on the contrary it is a process of moral judgments about good and bad matters, righteousness and evil, merits and demerits and beauty and ugliness. For example whether goodness is a factual quality and has external implication or it is a supposed matter? Whether moral judgments are indicative or creative? How and from where have the ethical ‘should be’ and ‘should not be’ been derived? How is it possible to derive a creative result from an indicative situation? What is the meaning of felicity and wickedness? Do they really exist or it is just notional? And…so on.

Philosophy of morals in western countries and academic institutions of the world is the customary and living science. Numerous intellectuals have specialized in this science and have written hundreds of books on this topic and schools have come into existence in this sphere. But regrettably among Muslim intellectuals, it is not having any attraction; neither have we had many specialists in this field nor have contemporary books been written on this subject.

Here, we cannot discuss knowledge and philosophy of morals and research and criticize different moral schools and explain the view of Islam on this subject, but for the introduction of readers, it is necessary to present brief discussions in this regard:

Ethics in the view of Islam

Of the different schools of ethics that have appeared, most display a broad minded world view and thinking of the followers of those schools; school of Islamic ethics is also a consequence of its particular world view.

In Islamic world view, there is existence of a divine being; who has created them and is controlling them. Man is a being that everlasting and ever living; that is not destroyed by death, on the contrary, he is transferred from this world to the abode of the hereafter so that he may receive the rewards of his good deeds and be punished for his evil acts.

It considers man to be a being, who is responsible and having a free will; who is not created without an aim, on the contrary he is created for gaining of human perfection and rising up towards Almighty Allah and finally for a beautiful, happy and illuminated life of the hereafter. Man is a being having two dimensions:

On one side he is a beast having animal desires and physical needs, which are related to animal life and which have to be fulfilled in any way.

On the other side he is having an ethereal soul, having superiority over other animals. That is why he became the vicegerent of Allah and gained precedence on angels. The spiritual and internal life of man is also having felicity or wretchedness; in case man reached his aimed perfection in such a way that he develops his ethereal and human aspects and moderates animal desires to the limit of need.

It is at this point that the position of ethical values becomes clear; the same spiritual perfections, which are related to the ethereal soul of man and which have compatibility and which illuminate and comfort the soul of man.

However, bad morals and being immersed in animal lusts, is contrary to the ethereal soul and noble essence of man and weakens, degrades and lowers the aspects of humanity.

Although Islam considers moral values to be compatible to the pure nature of man, but does not consider this much sufficient in enjoining good morals and refraining from bad behavior and does not accept natural morals and non-religious morals, therefore in order to develop faith in God and resurrection and glad tidings of the hereafter and threats of the chastisements of Hell, it calls people to good morals and behavior.

Morals in Islam are based on faith in God and resurrection and hope for rewards of the hereafter and fear of punishment, which are the best guarantees of it effectiveness. As a result of faith in God and gaining His satisfaction, one can in a better way dominate selfishness and animal desires and it revives human values like loyalty, sacrifice, defense of oppressed, confrontation with tyranny, seeking justice, Jihad, trustworthiness, honesty and doing a good turn to others.

In Islam basically the value of every act depends on faith and intention of divine proximity. So much so that moral values lead to perfection and rectitude of man only if they are accompanied with faith and intention of divine proximity and if not, they have no real value; even though they might be regarded as values in public opinion.

Types of ethical problems

Ethical topics and problems can be divided into two groups:

First group: Individual ethics like: attention to God, love for God, reliance on God, being satisfied with the satisfaction of God, sincerity, hopefulness, patience, spiritual needlessness, valor, steadfastness, self contentment, absoluteness in act etc., which are good qualities.

In the same way, show off, self conceit, jealousy, anger, anxiety, despair, haste and impatience, materialism and love of position, fear, greed, feeling insecurity, faithlessness, not being satisfied with God’s will, indetermination etc., which are from the bad moral traits.

Second group: Social ethics like truthfulness, nice behavior, humility, respect for others, well wishing, doing good to others, trustworthiness, forgiveness, goodness to parents, good relations with relatives, fulfilling the rights of others, arranging the affairs of Muslims, cognition of duties etc., which are from the manners of life and social good morals.

In the same way, bad nature and behavior, arrogance, disrespect for others, insulting people, betraying trust, lying, breaking of oath, exposing the secrets of others, ill behavior with others, non-fulfillment of the rights of others, carelessness of the matters of Muslims, creating mischief, helping the oppressors, wasteful expenditure and miserliness, which are from the social evil morals.

These and similar points are mentioned in Quran and books of ethics and are explained and expounded therein. Those who are interested can refer to them.

Supplication (Dua)

The dictionary meaning of Dua is to request someone for something. Dua is fulfilled when the one who is addressed is intelligent and aware and has the capability to fulfill that request. On the basis of this, plants and animals are never asked for anything. In the same way, no request is made to the helpless man, except those whom they consider as having power. A servant who raises his hands to Almighty Allah to supplicate, it is so because he considers Him as present, witnessing, kind, needless and absolutely powerful.

To supplicate is a natural need for man, because he is needful and whatever he has is from Almighty Allah and without His bestowals, he does not survive even for a moment. He is connected to God in his being, qualities and acts. In solving his problems and fulfillment of his needs, this weak being is having no choice, except to stretch hands of needs to the needless Lord and to request Him for the same. Dua is among the signs of servitude; it is a cure for internal pains and it gives hope to man. If man during hardships, had no satisfactory refuge, how he could have continued his life? If in removing problems, he does not seek the refuge of powerful and kind God, whose refuge he would seek?

Dua is one of the best worship acts, because worship is in the meaning of extreme humility and expression of servitude and this same meaning is actualized in Dua. In Quran and traditions also, Dua is considered as a worship act; the Holy Quran says:

وَقَالَ رَبُّكُمُ ادْعُونِى أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ‏

“And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.” (40:60)

In this verse, omission of Dua is considered arrogance and selfishness.

Hannan bin Sudair has narrated from his father that he said: I asked Imam Muhammad Baqir (a): Which are the best worship deeds? He replied: Nothing is better in the view of Allah than that He should be begged from and nothing is more hateful than that arrogance should be shown in His worship and that nothing is asked from Him.[49]

Saif says: I heard Imam Ja’far Sadiq (a) say: Supplicate, because nothing takes you closer to Almighty Allah as Dua. In secondary matters also, take the refuge of God, because the minor matters are in the hand of one who has major affairs under His control.[50]

Hammad says: I heard Imam Ja’far Sadiq (a) say: Supplicate and don’t say that everything is over; because Dua is a worship act. Almighty Allah says in the Holy Quran: surely those who are too proud for My service shall soon enter hell abased. And He says: Call upon Me, I will answer you.[51]

On the basis of this, Dua is a worship act, which is performed with intention of seeking proximity to Almighty Allah and it brings the person close to Him and also makes him eligible for heavenly rewards. A servant must, at all times, and on all occasions, keep his hands stretched before the powerful and kind Lord and seek his needs from Him. Dua can be made in any words and in any language; but the best are supplications that we have received from the Holy Prophet (s) and the Holy Imams (a), because they are more cognizant than us about our true needs.

Question: Since Almighty Allah has promised fulfillment of Dua, why in so many instances supplication is not answered?

The Holy Quran says:

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنّى قَرِيبٌ أُجِيبُ دَعْوَةَ الْدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِى وَ لْيُؤمِنُوا بِى لَعَلَّهُمْ يَرْشُدُونَ‏

“And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” (2:186)

Answer: Almighty Allah in this same verse has made acceptance of Dua conditional by the phrase of ‘when he calls on Me’; that is he should call only Me; and this is a very important point. It can be concluded from the verse that Dua is answered only when a person calls Almighty Allah with a sincere heart and does not pay attention to anyone or anything other than Him. Thus aloofness from anyone or anything other than God and stretching ones hands to God is one of the conditions of acceptance of Dua. Whenever this condition is fulfilled, it would be accepted. But most supplications are not as such; on the contrary they are issued in form of texts, which are accompanied by mental notions, but the inner part of the being are related more to natural causes and reasons and since true supplications are not recited, they are not accepted.

The same point can be concluded from some traditions:

Sulaiman bin Umar says: I heard Imam Ja’far Sadiq (a) say: Allah the Mighty and Sublime does not fulfill the supplication of a person who supplicates without attention and without presence of mind. When you address the Almighty Allah, you should make your heart attentive to Him and you should have certainty that it’d be fulfilled.[52]

Amirul Momineen (a) said: Allah, the Mighty and Sublime does not accept the supplication, which is recited in an absent minded manner.[53]

Imam Musa Ibne Ja’far (a) said: Some companions of Imam Ja’far Sadiq (a) said to him: How is that when we supplicate, our supplications are not answered? He replied: Because you call one whom you don’t recognize.[54]

Imam Musa Ibne Ja’far (a) has narrated from his father, Imam Ja’far bin Muhammad (a) and he has narrated from his ancestors from the Messenger of Allah (s) that he said: Allah says: I cut off the paths to the heavens and the earth for one who seeks the mediation of creatures, except Me; thus if he asks Me, I don’t give and if he calls Me, I don’t reply. Every servant who focuses his attention on Me and not to My servants, heavens and earth guarantee his sustenance. Thus if they call Me, I reply and if he asks me, I give and if he seeks My forgiveness, I forgive him.[55]

Also, sometimes the reason for non-acceptance of supplication is that Almighty Allah does not regard it to be in the interest of man if his Dua is answered. Therefore He gives precedence to his interests over that of accepting his Dua. It is known that every intelligent human being is in fact desirous of his well being; in such way that if he knew that it is not in his interest, he would never request it from Almighty Allah. It is in this instance that Almighty Allah does not fulfill his recited supplication.

Sometimes the Almighty Allah, who is kind and merciful, gives precedence to the well being of man in the hereafter over that of the fulfillment of his worldly prayers. He does not respond to the supplication of one He loves too much, so that he may always continue to beseech Him and whisper to Him in secret and through this may become eligible for lofty rewards in the hereafter.

The same point is mentioned in traditions:

Ishaq bin Ammar has narrated from Imam Ja’far Sadiq (a) that he said: A believer servant supplicates Almighty Allah for something; thus Allah, the Mighty and Sublime says: I delay the acceptance of the Dua of My servant, because I like to hear his voice and his supplication. On Judgment Day, Almighty Allah says: My servant, You called Me, but I delayed the acceptance of your prayer and your reward is such and such. You also supplicated me for so and so thing and I delayed its acceptance, and your reward is such and such. At that moment, the believer servant wishes that alas if none of his supplications were accepted so that he would have been rewarded with a better reward in the hereafter.[56]

On the basis of this, no supplication is without effect and people should not be careless of this important worship act.

Question: It is possible that someone might say that Dua is useless, because that which a person asks from Allah or that which is divinely ordained whose natural cause has appeared in such a way that it would occur without Dua, or that it is not a part of divine will and its natural cause has not appeared, in this case Dua will also not be effective in its fulfillment, because Allah, the Mighty and the High brings everything into existence through natural causes: Allah has left the matters to take their natural course.

Answer: Islam also does not deny the effect of natural causes, but in case of Dua it can be said that it becomes a part cause of the thing and by its accomplishment, the perfect cause is accomplished and the effect comes into being. On the basis of this, the desire of the supplicant in the instance that it is accepted will not be fulfilled without existence of its complete cause; on the contrary, it would be fulfilled following the completion of cause as Dua is also a part of it. But if Dua is not fulfilled, such cause would also not appear, on the basis of this, it is possible to change destiny through Dua.

Imam Ja’far Sadiq (a) said: Dua cancels divine decree that descends from the heavens and which has been confirmed.[57]

Umar bin Yazid says: I heard Imam Musa Ibne Ja’far (a) say: Dua cancels that which is ordained or not ordained. The narrators asked: I understand that which is ordained; but what is the meaning of that which is not ordained? He replied: Till the time it comes into existence.[58]

Abdullah bin Sinan says: I heard Imam Ja’far Sadiq (a) say: Dua cancels the destiny, which has been decided, Supplicate more, because Dua is key to mercy and a channel of fulfillment of one desires. You cannot reach that which is with Almighty Allah without Dua. It is hoped that the door, which is knocked too much would be opened at last.[59]

Abu Wallad has narrated that Imam Musa Ibne Ja’far (a) said: It is necessary for you to supplicate, because Dua is for Almighty Allah and to ask from Him. Dua wards off calamities that are ordained and decreed; and which do not remain, except with the authority of God. Thus when Allah, the Mighty and Sublime is called, He withdraws the calamity.[60]

Worship in Islam

The dictionary meaning of worship is submission, obedience and expression of humility. Raghib says: Servitude is in the meaning of humility, but worship is higher than that; because it is in the meaning of extreme expression of humility. From this aspect, no one other than Allah is worthy of worship.[61]

The word of ‘servant’ (a’bd) is also derived from the same root and it is in the meaning of a slave. Slaves are those who submit to the authority of the master and the latter has the right to intervene in all their affairs.

On the basis of this, every human being can be called as a slave and a servant, because they are all subjects of Allah. But the ownership of Allah, the Mighty and the High with regard to people as compared to the ownership of people with regard to slaves is having a fundamental difference, because the ownership of human beings is suppositional, but the ownership of Allah, the Mighty and Sublime is real and original. Beings depend on God for their existence and survival and are at His discretion and disposal. Poverty and needfulness is a part of their being and none of it belongs to God.

يَآ أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَآءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِىُّ الْحَمِيدُ

“O men! you are they who stand in need of Allah, and Allah is He Who is the Self-sufficient, the Praised One.” (35:15)

From this it became clear that all human beings and existing beings of the world are truly servants and subjects of Almighty Allah, because they submit to the laws of the ruler over the world and will of the powerful God and they cannot oppose it.

The Holy Quran says:

إِن كُلُّ مَن فِى السَّمَوَاتِ وَالْأَرْضِ إِلَّا آتِى الرَّحْمَنِ عَبْداً

“There is no one in the heavens and the earth but will come to the Beneficent God as a servant.” (19:93)

That which was mentioned was in the literal meaning of worship and natural worship. But worship in legal terminology is: Expression of servitude and extreme humility and submission before divine commands; it consists of some special rituals, which are called worship acts. His followers perform those acts as an expression of servitude and seek the proximity of their deity.

In Islam also, such rituals are legislated, like prayers, fast and Hajj.

All the beings of the world are in need of Almighty Allah and except for Almighty Allah no one can fulfill those needs. On the basis of this, except for Allah no one is able to become a deity. Man is duty bound to worship Allah alone.

Prophets called human beings to the worship of one God and warned them against worship of anything or anyone other than Him.

The Messenger of Allah also called people to belief in the unity of Godhead and to negate polytheism. He prohibited them from the worship of anything or anyone other than Him and this was the greatest aim of His Eminence.

Quran is also a book of monotheism and it calls people to the worship of One God:

الر كِتَبٌ أُحْكِمَتْ ءَايَتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ * أَلَّا تَعْبُدُواْ إِلَّا اللَّهَ إِنَّنِى لَكُمْ مِنْهُ نَذِيرٌ وَبَشِيرٌ

“(This is) a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware: That you shall not serve (any) but Allah; surely I am a warner for you from Him and a giver of good news.” (11:1-2)

On the basis of this, every act, which is performed with intention of worship, divine rewards and proximity, should be only for Almighty Allah; otherwise it would be counted as polytheism.

One of the conditions of acceptance of worship is sincerity and intention of proximity.

On the basis of this, if one performs a worship act for show off, his act is invalid and not only would it not earn rewards, it also debases the soul of man and makes him eligible for divine chastisement. That is why show off has been condemned and is considered to be a type of polytheism. Imam Ja’far Sadiq (a) said:

Every kind of show off is polytheism, one who does something to show off to people should take its rewards from the people and one who performs an act for Almighty Allah, He gives it reward.[62]

Ali bin Saalim says: I heard Imam Ja’far Sadiq (a) say: Allah, the Mighty and Sublime says: I am the best partner; one who makes someone other than Me as a partner in his act, I don’t accept that deed.[63]

On the basis of this, man should make efforts to make his worship sincere and solely for the sake of Almighty Allah and His proximity and he should at ant cost avoid show off and flamboyance. As much a deed is sincere as much divine reward is there for it.

However, it should be only through rituals of worship and devotions commanded by Allah, and specified by the Prophet and the Holy Imams (a) and not anyone else. No one has the right to invent a worship act on his own, without supporting reliable legal evidence. Evidences of worship acts, whether obligatory or recommended require reliable legal proof. Acts, which are ordered to be performed in Quran and authentic and correct traditions, can be performed as worship acts with intention of proximity. Muslims must be obedient to laws of Shariah.

Innovation in religion is one of the divinely prohibited acts and it is obligatory on scholars of religion to confront it.

Imam Ja’far Sadiq (a) has narrated that the Messenger of Allah (s) said: Innovation is deviation and deviation is the cause of entry into Hell.[64]

Yunus bin Abdur Rahman says: I asked Imam Musa bin Ja’far (a): How can I become a monotheist? He replied: O Yunus do not be an innovator in religion. One, who acts according to his personal opinion, is destroyed. One, who abandons the Ahle Bayt of the Prophet, becomes misguided and one who deserts the Quran and sayings of the Prophet, becomes a disbeliever.[65]

Zurarah says: I asked Imam Ja’far Sadiq (a) about the lawful and the prohibited in Islam. He replied: The lawful of Muhammad would remain lawful till Judgment Day and his unlawful would be unlawful till Judgment Day. There is nothing else and neither would it come into being. He also said: Imam Ali (a) said: No one creates an innovation in religion, except one who leaves a practice of the Prophet.[66]

The Messenger of Allah (s) said: When an innovation appears in my Ummah it is obligatory for the scholar to express his knowledge and to confront that heresy. If he does not do this, the curse of Allah would be on him.[67]

Worship in Islam is of two kinds: Obligatory and recommended: Obligatory worship acts are deeds, which the legislator of the holy religion of Islam (Allah) has made obligatory on human beings to be performed with intention of proximity and in the right manner and if he leaves them without a valid excuse, he would be liable for punishment in the hereafter like in case of obligatory prayers, obligatory fasts and obligatory Hajj, etc.

Recommended worship acts are deeds, which the duty bound are supposed to perform with intention of proximity. If they perform them, they would be rewarded for it, but if they leave it, they would not become eligible for any punishment; like recommended prayers, Ziyarats, recitation of Quran, supplications etc. However, except in case of existence of reliable legal proof, its validity and reward is dependant on intention of proximity and any kind of show off invalidates it.

Part III: Islam and Faith

Islam

Faith

Disbelief

Hypocrisy

Unity of Islamic Ummah

Mutual duties and rights of Muslims

Some special qualities and responsibilities of The Ummah

Islam

The literary meaning of Islam is obedience and submission and terminologically it means acceptance of the religion of Islam. Prophet Muhammad (s) propagated the religion of Islam and his followers are called as Muslims, because they have surrendered themselves to Allah and His heavenly laws.

The Holy Quran says:

وَمَنْ أَحْسَنُ دِيناً مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيْمَ حَنِيفاً وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلاً

“And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allah took Ibrahim as a friend.” (4:125)

In Quran, it is clearly mentioned that the religion of Ibrahim (a) was also in the meaning of Islam. He was a Muslim and requested Allah for his descendants and community to be Muslim. In the same way, it is mentioned in Quran:

مَا كَانَ إِبْرَهِيمُ يَهُودِيّاً وَلَا نَصْرَانِيّاً وَلَكِنْ كَانَ حَنِيفاً مُّسْلِماً وَ مَا كَانَ مِنَ الْمُشْرِكِينَ‏

“Ibrahim was not a Jew or a Christian but he was (an) upright (man), a Muslim, and he was not one of the polytheists.” (3:67)

And He says:

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ‏

“Our Lord, and make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and show us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful.” (2:128)

In the same way, He says:

وَ جَهِدُواْ فِى اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَكُمْ وَ مَا جَعَلَ عَلَيْكُم فِى الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ اءِبْرَاهِيمَ هُوَ سَمَّكُمُ الْمُسْلِمِينَ مِن قَبْلُ

“And strive hard in (the way of) Allah, (such) a striving as is due to Him; He has chosen you and has not laid upon you any hardship in religion; the faith of your father Ibrahim; He named you Muslims before…” (22:78)

And also, He says:

إِنَّ الْدِّينَ عِنْدَ اللَّهِ الْإِسْلَمُ وَمَا اخْتَلَفَ الَّذِينَ أُوتُواْ الْكِتَبَ إِلَّا مِنْ بَعْدِ مَا جَآءَهُمْ الْعِلْمُ بَغْيَاً بَيْنَهُمْ وَمَنْ يَكْفُرْ بَِايَتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ‏

“Surely the (true) religion with Allah is Islam, and those to whom the Book had been given did not show opposition, but after knowledge had come to them, out of envy among themselves; and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.” (3:19)

In another place, He says:

وَمَن يَبْتَغِ غَيْرَ الْإِسْلمِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِى الْأَخِرَةِ مِنَ الْخَسِرِينَ‏

“And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.” (3:85)

One who confesses to the three fundamentals would be considered a Muslim: Monotheism, resurrection and prophethood of Prophet Muhammad (s). Acceptance of these three fundamentals makes him eligible for legacies of Islam like purification, justification of marriage with Muslims, inheritance and security of life and property.

Qasim Sairafi says: Imam Ja’far Sadiq (a) said: By Islam, life of man remains sacred and secure, his trusts are restored and marriage becomes lawful with him, but the (divine) reward depends on faith.[68]

However, every Islam does not become eligible for success in the hereafter; on the contrary these effects are only related to the Islam, which springs from the inner conscience of man and which is accompanied with acting on the religious duties. From this aspect in traditions performance of obligatory acts is introduced as a pillar of Islam. Abu Hamza has narrated from Imam Muhammad Baqir (a) that he said: Islam is based on five pillars: Prayer, Zakat, Fast, Hajj and Wilayat. However nothing is emphasized as much as Wilayat.[69]

Faith

The literary meaning of Faith is confidence, peace of mind and absence of doubt and terminologically it means tranquility in the existence of the creator of the world and His oneness and certainty in the existence of resurrection and life after death and sincere testimony (acceptance) of prophethood of the Prophet of Islam.

Raghib has written in this regard: Faith means acceptance of truth and testifying to it and this matter is fulfilled when three factors come together: confession by the heart, acceptance by tongue and acting according to that.[70]

The root of Faith is the same belief and confidence of the mind, but fulfillment of religious duties is its necessary requirement. It is not possible for a person to have faith in something and to act in opposition to that. If his act is not in accordance to his claim, his Faith is not true.

The Holy Quran says:

لَا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَآدُّونَ مَنْ حَآدَّ اللَّهَ وَ رَسُولَهُ وَلَوْ كَانُواْ آبَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَ انَهُمْ أَوْ عَشِيرَتَهُمْ أُوْلَئِكَ كَتَبَ فِى قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِى مِن تَحْتِهَا الْأَنهَارُ خَالِدِينَ فِيهَا رَضِىَ اللَّهُ عَنْهُمْ وَ رَضُواْ عَنْهُ أُوْلَئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ‏

“You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Apostle, even though they were their (own) fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well-pleased with them and they are well-pleased with Him; these are Allah’s party: now surely the party of Allah are the successful ones.” (58:22)

Muhammad bin Muslim says: I asked Imam Ja’far Sadiq (a) about Faith and he said: Testifying to the oneness of God, and that Muhammad is the Messenger of Allah and that which he has brought is from Almighty Allah. Testimony to these matters from the depth of the heart constitutes faith. Muhammad bin Muslim asked: Is testimony not itself an act? He replied: Yes, there can be no faith without deeds. Deed is a part of faith. Without that faith is not proved.[71]

Three conditions are necessary for Faith:

1. Sincere confidence in the oneness of Allah, certainty on resurrection and life after death and confession to the rightfulness of the prophethood of the Prophet of Islam.

2. Verbal testimony of these same points:

3. Performance of the duties of religion, which is the necessary condition for faith and sincere certainty.

On the basis of this, Faith is superior to Islam, because Islam can be fulfilled by testimony to three points even if sincere certainty is not there. But in faith, in addition to verbal testimony, certainty and sincere confidence is also required. Thus, every believer is a Muslim, but every Muslim is not a believer.

Sama’a says: I asked Imam Ja’far Sadiq (a): Is there a difference between faith and Islam? He replied: Faith includes Islam, but Islam does not include faith. I asked: Then describe faith and Islam. He replied:

Islam means testifying to the oneness of God and prophethood of the Prophet of Islam. With these testimonies, a person becomes a Muslim, his life becomes secure and it makes him eligible to marry and inherit. Islam of Muslims is according to this outward form.

But faith is guidance, sincere certainty and action according to that. Faith is a rank above Islam; although it is included in Islam, its apparent form, but in it is not so in its inner part.[72]

Almighty Allah says in the Holy Quran:

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَكِن قُولُواْ أَسْلَمْنَا وَ لَمَّا يَدْخُلِ الْإِيمَانُ فِى قُلُوبِكُمْ

“The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts…” (49:14)

Jamil bin Darraj says: I asked Imam Ja’far Sadiq (a) about the interpretation of the verse: “The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts…” (49:14) He said: Do you not know that faith is other than Islam?[73]

Humran bin Ayyin has narrated that Imam Muhammad Baqir (a) said: Faith is something, which enters the heart and which propels him to God. Obedience and submission to the commands of Almighty Allah also testify true faith. But Islam is the same apparent word and deed and it is the same, which people follow. This Islam becomes makes ones life secure and is a justification for marriage and inheritance.

Muslims have consensus on prayer, Zakat, Fast and Hajj and in this way they have come out of disbelief and have been related to faith. Faith is not included in Islam, but Islam is common with faith. Faith and Islam have come together in words and deeds just as Kaaba is inside Masjidul Haraam, but the Masjid is not inside the Kaaba. In the same way, Islam is included in faith, but faith is not included with it. Almighty Allah says in Quran:

“The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts…” (49:14)[74]

Thus the statement of Almighty Allah is the truest of all.

However, it must be said that faith is having ranks and stages. All believers are not in the same stage from the aspect of confidence of the heart; on the contrary they have different ranks, because faith of individuals is capable of perfection and development.

Almighty Allah says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَتُهُ زَادَتْهُمْ إِيمَناً وَعَلَى‏ رَبِّهِمْ يَتَوَكَّلُونَ‏

“Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.” (8:2)

Abdul Aziz says: Imam Ja’far Sadiq (a) said to me: O Abdul Aziz, faith is having ten stages: like one climbs a ladder taking one step after another. Thus one who stands at the second rung should not tell the one who is on the first that you are worthless; in the same you must not humiliate those who stand below your level, otherwise the one who is above you would degrade you. When you find someone below your level, you must try to bring him upto your level in a congenial manner and do not make him carry that which he cannot lift; for in that case his faith would be ruined and one who ruins the faith of a believer is supposed to make amends for it.[75]

Allamah Majlisi (r.a.) writes in this regard: The fact is that faith is susceptible to increase and decrease, because we consider deeds to be a part of faith, or its condition or its effect, because as much strong the faith is, its effects are more on the limbs and physical parts. Thus, increase or decrease of deeds proves the intensity or weakness of faith. Every stage of faith is followed by its appropriate deeds; when the believer performs that deed, his faith also becomes stronger.

On the other hand, when the believer commits a greater sin, his faith is harmed to the limit that it is possible for him to lose the essence of faith. One, who has faith in Allah and resurrection; how is it possible for him to commit a sin, which would make him liable to be sent to Hell? Thus, committing of sins is not, but due to the weakness of certainty.[76]


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