Alhassanain(p) Network for Heritage and Islamic Thought

APPENDIX

The Fourteen Infallible (ma‘soom) Personages

The twelve Imams, and Fatima al-Zahra’, peace be upon her - the chief of the women of the worlds (Sayyidato-Nisa’ al-‘Alamin) - the daughter of the Prophet, are all like the grand Prophet Muhammad as regards to knowledge and wisdom, virtue and morals, purity and inerrancy, and all other virtues and perfections; all except the station of prophethood which is particular to Prophet Muhammad, peace be upon him and his holy family.“They are all one light” [137] and“whoever adheres to them will be saved and whoever lags behind them will drown and perish” .[138] Sayyidah Fatima al-Zahra’ is the wife of the Imam, mother of the purified imams, but she is not an Imam.

On instructions from the Almighty, the Prophet of Islam, Muhammad, peace be upon him and his holy family, appointed twelve imams (or leaders) to succeed him, and said:“The successors (khulafa’) after me will be twelve.” [139] The hadith to this effect are reported frequently and found in abundance in various sources and references.

The Prophet named them one by one, of whom three were alive at the time; namely Imam Ali, Imam Hasan and Imam Husayn, peace be upon them all.

[To show the critical nature of imamate to the Muslims] Prophet Muhammad, peace be upon him and his holy family, used to say:

“Whoever dies without knowing the Imam (leader) of his time has died the death of the age of ignorance.” [140]

There are numerous hadith that report that these twelve successors and imams were named by the messenger of Allah.[141]

The last of the twelve successors of these pure personages is the Imam who is al-Muntadar (the Awaited) al-Mahdi (the Guided) who is alive in this world, but hidden from sight, and who will reappear when Allah Almighty grants him permission; so that he can fill the earth with justice and equity after it having been filled with wrongdoing and oppression. At that time the servants of Allah will unite under his banner in a single Islamic government which will flourish by the will of Allah.

There are widespread and abundant traditions and narrations about Imam Mahdi, may Allah hasten his reappearance, reported from the Prophet Muhammad, peace be upon him and his holy family.[142]

One of the final but concise teachings of the Prophetic heritage to humanity was particularly emphasised upon by the prophet. This was to ensure that people are left in no doubt as to which path to follow and which guidance to adopt. By adhering to this hadith alone would ensure that people are on the right course, and they are guaranteed they are following the teachings of Allah’s final messenger to mankind.

In the last days of his blessed life in this world, Allah’s Messenger, peace be upon him and his holy family, used to say:

“I am leaving behind with you the two weighty entities (thaqalayn) - the book of Allah and my family; the people of my house (Ahl al-Bayt) - as long as you adhere to these two you will never go astray after me ever.” [143]

Months of the Islamic Calendar

The Islamic calendar is based on the occasion Prophet Muhammad, peace be upon him and his holy family, emigrated from Mecca to Medina. The Prophetic emigration took place on the 3rd of Rabee‘ I - thirteen years after the start of the holy prophetic mission.

It is reported that after his arrival in Medina, the Prophet, peace be upon him and his holy family, ordered that the date system [to be based on the hegira.][144]

Furthermore, al-Tabari also reports that when the second ruler Omar wanted to order the date system, he asked,“From which day should we start the calendar?” Imam Ali, peace be upon him, who was the most knowledgeable about the Prophetic teachings said to him,“[we should start the calendar] From the day Allah’s Messenger, peace be upon him and his holy family, emigrated, and left the land of polytheism.” [145]

Of course, according to the teachings of Ahl al-Bayt, peace be upon them, it was none other than Archangel Gabriel - on instruction from the Almighty - who cited the beginning of the Islamic hegira calendar as the day the Prophet emigrated from Mecca to Medina. This is given in a hadith from Imam Sadiq, peace be upon him.[146]

In this way, as can be seen from the above, the first month of Islamic calendar should be Rabee‘ I.

However, the rulers who had strayed from Ahl al-Bayt, peace be upon them, acted against the teachings of the Prophet and his Ahl al-Bayt, peace be upon them, and, in this case, set the first month of the Islamic calendar as Muharram - two months earlier than the emigration month of Rabee‘ I.

And the die was cast.

Therefore the order of the months according to this calendar is as follows:

1. Muharram

2. Safar

3. Rabee‘ I

4. Rabee‘ II

5. Jumadi I

6. Jumadi II

7. Rajab

8. Sha‘ban

9. Ramadan

10. Shawwal

11. Dhil-Qa‘dah

12. Dhil-Hajjah

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Transliteration

In the Arabic language, there are a number of letters that do not have a corresponding equivalent in the English language. As a result the sound or pronunciation of those letters would be unfamiliar to the English reader who has not come across them before. Some of them may easily be pronounced by the English reader, whereas s/he would find others difficult to pronounce, unless he has already been exposed to the sounds of the Arabic alphabet.

The Arabic consonant characters are given below along with their equivalent English characters or sounds.

This presentation is an effort to describe the sounds of these letters, and endeavour to explain how their sounds are generated, so that the reader may obtain some idea about these particular characters, when they appear in some Arabic terms used in this work.

To distinguish these letters, either a combination of two letters is used or, in the case of the majority of the difficult letters, a normal Latin letter is used in association with a diacritic - dot or a line above or below the letter as shown in the table above. Furthermore there are also a couple of letters in the Arabic alphabet which are represented using the symbols: ’ and c.

Beginning with the easy ones, there is the letter that is symbolized as:

th, which sounds like the ‘th’ in the word ‘three’. The other letter is:

dh, which sounds like the ‘th’ in the word ‘there’.

As for the more difficult ones, they are as follows:

Gh or gh, the nearest sound for this is that of the French ‘r’.

H or h

The sound of this letter resembles the sound of ‘strong, breathy’ H. The sound for h is generated from the proximity of the throat that the normal h is, but from an area slightly further up the throat, with more tension in the local throat muscle, with the back end of the tongue closing in against the roof of the throat immediately before the uvula.

Kh or kh

The sound for this is perhaps somewhere between that of ‘h’ and ‘k’, as far as the location of mouth where it is generated is concerned. It is generated at the back of the mouth, by pressing the back end of the tongue against the soft palate whilst forcing the air through in the outward direction, causing the uvula to vibrate.

The example of the sound of ‘kh’ found in English or that the English reader may be familiar with is Loch, the Scottish for lake, where the ‘ch’ in loch is pronounced as the designated ‘kh’ in Arabic.

S or s

The sound of this letter resembles the sound of ‘strong’ S. It is generated by involving the main trunk of the tongue, by slightly curving the centre of the front half of the tongue in the downward direction. In aid of pronouncing the sound of the ‘strong’ S, it would be helpful if you consider saying the normal letter ‘S’, when the front upper and lower teeth are brought closer together reducing the airflow, thus producing the sound of the letter ‘S’. The opposite process is used to generate the sound of the ‘strong’ S, i.e. the sound is produced when slightly moving apart the upper and lower teeth, thus pronouncing the ‘strong’ S.

D or d

The sound of this letter is somewhere near the sound of the normal D. Whereas the sound of a normal D is generated by placing the front end of the tongue at the front end of the hard palate or the roof of the mouth adjoining the top teeth, the sound of d is generated by touching, to the same location, more of the front trunk of the tongue while caving in the middle part of the tongue.

D or d

The best description of this sound is that it could be the strong version of the sound of ‘dh’ as in the word ‘there’. Whereas ‘dh’ is generated by placing the tip of the tongue between the upper and lower front teeth, whilst pressing against the upper front teeth, the sound for d is generated by pressing more of the front end of the tongue between the upper and lower front teeth, whilst pressing against the upper front teeth, and the centre of the tongue is curved downwards.

T or t

The sound of this letter resembles a ‘strong’ T. Whereas a normal T is generated by involving the front end of the tongue; the ‘strong’ T is generated by pressing the front end of the trunk of the tongue against the front end of the hard palate or the roof of the mouth. Also when the normal T is pronounced, the lower jaw does not move, whereas in the case of pronouncing the strong T, or T, the lower jaw moves outwards.

Q or q

The sound for this letter is a short and sharp version of the letter ‘gh’ or the French R. Whereas in the process of generating the sound of ‘gh’ the back end of the tongue is pressed slightly against the uvula, allowing some air to flow, in the case of the sound of the Arabic alphabet represented by Q, the same process takes place with the difference that the passage is completely blocked, and the sound is actually generated by the sudden release of the passage.

’ or the hamzah; which is the character representing the glottal stop.

‘

This symbol is used to characterize an Arabic alphabet that represents the sound of a strong ‘throaty’ A. Just as the sound for A is generated at the back of the throat, in the same proximity, the sound for c or ‘ is also generated with the difference that the entire throat back is engaged in the process by a stroke of contraction in the muscle there. In this process more of the throat is blocked, which also involves the back end of the tongue, than when pronouncing the normal A. Just in the case of the normal A, the sound is actually generated at the time of the release of the contraction of the muscles involved.

‘Long’ a

There are also cases when there is a diacritic or a small horizontal line above the letter, like a: this is to represent ‘long’ a, an alternative to writing aa. The nearest example for the long a, or a, in English words is case of“far” as opposed to the word“fat” . In the case of“far” , the ‘a’ is elongated in the pronunciation, whereas in the case of“fat” , the ‘a’ is short.

‘Double’ consonant letters

In the Arabic language, there are many instances where a letter in a word has double pronunciations with a very slight pause between the two. The first pronunciation is always the sound of the letter itself, and the second is the sound of the letter together with that of the following letter. For correct pronunciation of the word, it is important that there is a very slight pause between the sounds of the double letters. Some examples are as follows:

Allah, where the presence of ‘ll’ indicates the requirement of the double pronunciation of the letter ‘l’. It may help if the word is considered as Al-lah, with the pause due to the hyphen being very slight. Another example is Muhammad.

N.B. Diacritics and other transliteration characters are avoided where it is assumed that the reader is familiar with the pronunciation of those words, and that such characters are only used for less common and unfamiliar words only. So for such words as Allah, Qur’an, Muhammad, and ayah no diacritics are used.

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The Author

A brief biography of the eminent Islamic authority Grand Ayatollah Sayyid Sadiq Shirazi:

He was born on the 20th Dhil-Hajjah 1360 H, circa January 1942 CE, in the holy city of Karbala, Iraq. He was raised and cultured in a family that was renowned for its history of learning, striving, sacrifice, and morals.

He received his specialist education of Islamic sciences at the hands of eminent scholars of the hawzah until he acquired a distinguished degree of ijtihad.

Through his relentless endeavours he developed in himself the quality of continually seeking knowledge along with unremitting observance of piety; tirelessly promoting the teachings of Ahl al-Bayt, peace be upon them, disseminating their culture, and defending their sacred laws and Sharia.

He has written numerous works in various fields and on different levels, ranging from politics, economics, history and ethics to specialist works for hawzah studies on such topics as Fiqh and Osool (jurisprudence) that total more than eighty.

Sayyid Sadiq has been teaching at the hawzah for more than 40 years.

He is distinguished for being accessible to the people; directly dealing and meeting with various sectors of members of society, listening to diverse views from different spectrum of the community.

Equally, he is distinguished for his humility; respecting the young and old, and also for his tolerance in responding to insult or evil with kindness and courteousness.

He is renowned for his independence and for his policy of boycotting despotic governments.

He over observes hundreds of organisations and institutions throughout the globe; for example those that address social issues such as marriage services and social reforms, those that address humanitarian matters such as clinics, orphanages, financial organisations giving interest-free loans (qard al-hasanah), intellectual institutions such as centres for research and studies, seminaries, hawzahs, libraries, as well as religious centres such as mosques and husayniyyahs.

* * * * *

Publications by fountain books

1. Fundamentals of Islam

In the first part of this brief discourse the author outlines and briefly discusses Osool al-Deen (the fundamental principles or beliefs of Islam), which are Tawheed (the indivisible Oneness of Allah), ‘Adl (the Divine Justice of Allah), Nobowwah (the belief in Prophethood), Imamah (leadership of mankind), and Mi‘ad (resurrection or belief in the hereafter). The author also addresses the subject of the Prophet’s eternal miracle - the glorious Qur’an.

In the second part of this publication author goes on to address Foroo‘ al-Deen (the essential principles and practices of Islam), which are not only the well-known ten acts of worship such as prayers, fasting and hajj but also other aspects of the teachings of Islam that are significantly relevant in modern times; issues such as the human community, social order, politics, the economy, the armed forces, the justice system, culture, media, education, health, and social freedoms. Through this discussion the author establishes that a government based on the teachings of Islam would provide the most favourable system of government for mankind.

In the third and final part of this work, the author discusses the third component that a Muslim is required to adhere to, namely the Islamic morals and etiquettes (akhlaq and adab). Here, the author briefly outlines and discusses the ‘four pillars’ of Islamic ethics and the ‘two pillars’ of its etiquettes. The author then lists conducts and behaviours that Islam prescribes as one of obligatory, forbidden, unethical, or the recommended moral conduct. This basic yet concise book serves as a good introduction to Islamic beliefs and principles.

2. Islamic Beliefs for All

In this book the author discusses the five fundamental principles of Islam in some details. These principles are Tawheed (the indivisible Oneness of Allah), ‘Adl (the Divine Justice of Allah), Nobowwah (the belief in Prophethood), Imamah (leadership of mankind), and Mi‘ad (Resurrection). The unique aspect of this book is the author’s subtle approach in addressing the issues concerned and the simple examples given to illustrate the discussion. This authoritative work is not only important to Muslims, but it would also be of interest to those non-Muslims who seek to explore Islam and its doctrine. The simplicity of this book makes it a valuable resource for Religious Education.

3. What is Islam? An introduction to principles and beliefs

To attempt to summarize the Islamic faith in a book of this size is a tremendous challenge. This was the aim of the late Grand Ayatollah Muhammad al-Shirazi, one of the most eminent Islamic authorities of modern times. Through the use of clear and concise language within a“question and answer” format, the author has sought to convey the richness and profound spirituality of the Islamic message in all its aspects to the widest possible audience. The late Sayyid Shirazi covers all the main aspects of Islam, from the fundamental beliefs such as the Oneness of God and His justice and Prophethood to topics such as ablutions, praying, fasting, and performing the Hajj pilgrimage. In addition, the text also discusses a selection of diverse subjects such as Islamic law, economics, politics, the Islamic view of society, the issue of freedom in Islam, and so forth. This work serves as a useful resource for Muslims who want to learn more about their religion, and also for non-Muslims who seek a concise introduction as to what Islam is all about.

4. The Family

In this book the author highlights the problems he observes primarily in Islamic societies and particularly in the West today from the phenomenon of unmarried young men and women through to birth control and contraception. He surveys the idea of marriage in various religions, cultures and schools of thought while also discussing the issue of polygamy from the Islamic perspective. In his endeavours to provide practical solutions to today’s social problems, the author calls for simplicity in the process of marriage and draws our attention to the Islamic teachings and laws in this pivotal aspect of life.

As well as being a call to the Muslim world to revert to the true teachings of the Qur’an and the Prophet Muhammad, peace be upon him and his family, this book also serves as a preamble to others who seek answers to the some of the social problems of today. Islam promises success in every area of human life from individual to social levels, the practicality of which has been historically proven.

5. The Qur’an: When was it compiled?

In this book the author addresses the issues concerning the timing of the compilation of the Holy Qur’an, on what and whose instructions and authority this task was carried out, and ultimately who accomplished its compilation in the form that it is available today. In this work the author presents undisputable evidence to address these crucial questions. Through historical, methodical and logical analyses, the author establishes how and when the compilation of the Holy Qur’an was achieved. In Part Two of the book the author presents Prophetic traditions (hadith) on the virtues of reciting and learning the Holy Qur’an.

6. War, Peace and Non-violence: An Islamic perspective

In this work the author addresses three significant issues, which have come to be associated with Islam. Through his extensive knowledge of the teachings of Islam, the author presents the Islamic stand on war, peace and non-violence, as found in the traditions and teachings of the Prophet of Islam, which could serve as exemplary models for mankind. Detailed accounts of the traditions of Prophet in his dealings with his foes during times of war or peace are presented in this book, giving the reader a clear insight into the way and basis upon which the Prophet of Islam conducted his socio-political affairs.

7. The Islamic System of Government

In this introductory book the author outlines the basic principles of government based on the teachings of Islam. The author begins with the aim and objectives of the government according to Islam and the extent of its authority in that framework. He then addresses, from the Islamic viewpoint, the significance and fundamental nature of issues such as the consultative system of government, judicial system, freedoms, party political pluralism, social justice, human rights and foreign policy. The author concludes by outlining the socio-political policies of a government such as education, welfare, health, and crime, as well as matters such as the government’s system of income distribution, and authority.

8. If Islam Were To Be Established

This book may serve as the Muslim’s guide to the Islamic government. If an Islamist opposition group has a plan for an Islamic government, this book would help to check various aspects of the plan. In the absence of such a plan, this book serves as a useful outline. To the non-Muslim, the book presents a glimpse of the typical Islamic system of government while also serving as a yardstick for all who wish to check the practices of any government that asserts to have implemented an Islamic system of government.

9. The Bible and Christianity: an Islamic view

Part one of this book presents some of the encounters there have been between Muslims and Christians. In the second part of this work the author presents some of his discussions with fellow Christian scholars in gatherings at his residence in Karbala, Iraq. The debates concerned their understanding of Islam and its doctrine as well as their own religious beliefs. In this presentation the author demonstrates how he invited non-Muslims to Islam through a calm yet rational and intellectual medium through the use of simple arguments.

Presented in part three of this book is the author’s brief research and analysis into the Bible. Through his findings he states his contention with various biblical stories, particularly those in relation to past Prophets. In his discussion, the author uses reason and sound evidence to validate his arguments. Part Four of this work presents some of the Qur’anic verses about Jesus Christ and his noble mother Mary, peace be upon them.

This book makes an interesting read, given the simple yet thought provoking arguments that are put forth at various stages.

10. The Rights of Prisoners according to Islamic teachings

In general, Islam considers imprisonment as a case of last resort. According to Islamic teachings there are only a few offences that would lead to imprisonment. Any chastisement prescribed by Islamic teachings may only be implemented if the relevant criteria and the preconditions are met. If the criteria are not met, then the prescribed punishment may not be executed.

In this book the author addresses issues such as the fundamental nature of freedom, the rights of a prisoner, and the harmful effects of imprisonment on the individual as well as on society in general. The book goes on to discuss the kind of offences that would lead to imprisonment under an Islamic system. The author also cites a few cases from Islamic History in order to demonstrate the attitude an Islamic ruler should take towards an offence, which may have been committed, and identify possibilities of waiving relevant punishments. This work also discusses the issue of torture and mental and physical ill treatment that is often carried out under the guise of interrogation or for the purpose of extracting confession from a detainee or a suspect.

This brief work presents the teachings of Islam with respect to the rights of those when imprisoned, and shows that the teachings of Islam are designed, by the designer and maker of mankind, for the benefit of mankind wherever he may be.

11. Husayn - The Sacrifice for mankind

This is a collection of articles about a unique individual who, through his remarkable sacrifices, managed to change the course of history and the direction that mankind was heading toward. He is none other than Husayn, the grandson of the Prophet of Islam, Muhammad, peace be upon him and his family. Imam Husayn stood up to tyranny and oppression and gave everything he had, including his life and the lives of his most beloved sons and brothers as well as those of his closest allies, in order to awaken the masses, reform society, and rectify the distortion that had been inflicted on Islam.

The articles in this work cover some aspects of the aims and objectives of Imam Husayn’s movement, the difference between his strategy and that of his brother Imam Hasan in facing tyranny and despotism, the examples he set, and the lessons that are learnt from the events that lead up to the tragedy of Karbala fourteen centuries ago. Above and beyond the benefits of his movement, the personality of Imam Husayn peace be upon him as reflected by the many narrations and teachings of Prophet Muhammad is also discussed. Included in this work are a number of questions and answers about the commemoration ceremonies observed by the Muslims around the world on the occasion of Ashura’.

12. The Guide to Hajj Rites

This handbook is a comprehensive but easy to use companion that guides the reader through all the stages of the Hajj pilgrimage. It addresses all aspects of the Hajj programme and the rites that must be observed during the pilgrimage. It is a must for anyone who intends to go to the Hajj pilgrimage.

13. Aspects of the Political Theory of Imam Shirazi

The author, Muhammad G. Ayyub is an Islamist political activist well-known within the Iraqi circle who has established a long history of political struggle over the past four decades. He was attracted by the views of the Imam Muhammad Shirazi in the fields of social and political science. Prompted by the endeavours and views of Imam Shirazi, the author chose to write this book in order to introduce the reader to views that have remained relatively unknown amongst Muslim activists and reformists. This work covers aspects of Imam Shirazi’s views on politics such as freedom of expression, party-political pluralism, social justice, peace and non-violence, human rights, the concept of consultative system of government, as well as the issue of the concordance of the various sects of the Muslim community.

14. The Qur’an Made Simple

The Noble Qur’an is the final and greatest of the books of Allah. It is not merely a compilation of chronicles of an ancient people, nor a group of Prophets. Nor is it solely a book of morals. It is certainly not a simply a book of science, and it is not solely a book of rules and laws. Rather, The Noble Qur’an it is a set of arguments in the Divine dialect setting out exactly why the reader should recognise Allah, glorified be He, submit to Him, and follow the Divine religion. These arguments are rational, addressed to the mind, and spiritual, addressed to the heart.

In the Divine words the Noble Qur’an is a book ‘of guidance’, guiding man from darkness to light, from evil to good, from ignorance to knowledge, from uncertainty about the origin and the end, and about man’s role in the world, to certainty and conviction.

This volume that has been published is the translation of the last three parts or juz’ of the Noble Qur’an, and the associated commentary by the late Imam Muhammad Shirazi, elucidating the Qur’anic text to produce a clear, succinct, and easy to follow explanation of the divine scripture.

15. The Prophet Muhammad, a mercy to the world

This book offers an easy introduction to the life and teachings of the Prophet Muhammad. It endeavours to convey a glimpse of those illuminating moments in the life of the Prophet that helped bring about one of the greatest transformations in the history of mankind. The book highlights what kind of person the Prophet was, and how his conduct with friends and foes, in peace and war, provided an impeccable example for generations to come.

16. The Shi’a and their beliefs

Shi’a Muslim beliefs and practices in various aspects of the Islamic doctrine and religion are presented in this work. The Shi’a Muslims’ primary concern is to be in total harmony with the teachings of both the holy Qur’an and the Prophet Muhammad peace be upon him and his pure progeny. It is therefore paramount that every aspect of their belief and practice is in line with those teachings.

In presenting and discussing the Shi’a belief and its origin, this work also shows the precise compatibility of every single aspect of the Shi’a belief and practice with the Book and the Sunnah. Extensive references are given citing major references such as the sihah and masanid. In this way it can be seen that none of the Shi’a beliefs deviate from any one of the teachings of the holy Qur’an or of the Prophet.

17. Ghadir Khumm

Seventy days before his demise, the Prophet Muhammad delivers an historic sermon at Ghadir Khumm. In his speech to the nation, the Prophet addresses the issue of his succession, and identifies as to who can succeed him and why. In the most defining action of his mission, and on specific instructions from the Almighty, the Prophet then goes on to formally appoint his successors and the leaders of the Muslim nation after him. The Prophet points out that his divinely-chosen successors are twelve in number. Prophet Muhammad stresses that only under the leadership of his divinely-appointed successors, mankind would attain happiness and prosperity in this life and in the hereafter, but without the guidance of the prophet and his appointed successors, mankind would not attain eternal salvation.

After the delivery of his momentous and unique sermon at the site of Ghadir Khumm, the Prophet Muhammad then goes on to seek Sharia-binding pledge of allegiance from those present for his first successor. Some 120,000 had gathered on that day by Lake Khumm.

The full text of the Prophet’s Ghadir Khumm sermon is presented in the original Arabic along with the English translation.

There were those, however, who had drawn up other plans for the Prophet’s succession and they had their own agenda. They swore to do anything possible to undo whatever the prophet has done.

An insight is presented into the circumstances that followed the momentous event of Ghadir Khumm.

18. Islamic Law

Islam is a complete way of life that addresses every aspect of the human life, ranging from personal and family matters to social, economic, political, and spiritual issues. The teachings of Islam are devised to aid mankind to attain prosperity in this life and in the Hereafter. To achieve this goal, an individual needs to conduct his or her affairs, behave and respond according to the teachings of Islam in all aspects of life.

An individual therefore should learn the teachings of Islam on those issues that he or she may come across in life. Some of these teachings may be readily available, and if not, he or she must endeavour to learn or seek the answers to one’s queries. Every conduct that a Muslim does according to the teachings of Islam constitutes an act of worship, no matter what aspect of life it may concern.

In a concise and informative manner, this work presents the teachings of Islam one may need to know and practice. It combines the essence of the traditional risalah together with the benefits of contemporary additions, which in turn makes it a practical and a must have book.

This work consists of books one and two. The rulings concerning ritual cleanliness, daily prayers, fasting, hajj, and zakah, are given in book one, while in book two the rulings for other domains such as culture, freedom, human rights, social and family, peace and non-violence, health and medical issues, food and drink, economics, immigration, morality and ethics are presented.

19. Politics - the very heart of Islam

This work presents an insight into the teachings of Islam on governance, and on managing the affairs of people and country. This work cites the practical implementations and manifestation of those teachings to reveal their relevance and impact on people’s lives and wellbeing. Some examples of the teachings and practices of the Prophet of Islam when he was the head of state in the city of Medina for a decade are presented. Also cited are the conduct and governance policies of Imam Ali, whom the Prophet appointed as his successor, when he came to rule the nation twenty-five years after the Prophet. The author cites the practices of Prophet Muhammad and Imam Ali because they are the embodiment and the essence of Islam and its teachings. As part of those teachings are practices such as forbearance, forgiveness, love, compassion, tolerance and fairness to friends and foes alike. Social justice and economic prosperity are amongst foremost in the policies of these two greatest Islamic leaders, ensuring the people’s freedom, dignity and welfare.

20. Inspirational Quotes

This work presents a concise collection of quotes and statements from those speeches and lectures, making it a source of guidance drawing on the teachings and experience of one of the most eminent authorities on Islam. These lectures and speeches cover a broad theme of topics, and thus these quotes address various issues and subjects.

This collection of inspirational quotes presents the cultural entity of the marje’ or Authority on Islam, and therefore offers an opportunity for education and reflection on the true teachings of Islam, on various aspects; at a time when abhorrent atrocities and crimes against humanity are committed with impunity in the name of Islam, jihad, and the two sacred mosques.

Teachings of Islam

www.ImamShirazi.com

A site dedicated to the cause of Islam, Muslims and Mankind

Islam aims to bring about prosperity to all mankind. One of the leading authorities on Islam today, Imam Shirazi, calls upon all Muslims to adhere to the teachings of Islam in all domains in order to regain their former glory and the salvation of mankind. These teachings include:

· PEACE in every aspect.

· NON-VIOLENCE in all conducts.

· FREEDOM of expression, belief, etc.

· PLURALISM of political parties.

· CONSULTATIVE System of Leadership.

· The RE-CREATION of the single Muslim nation - without geographical borders, etc. between them, as stated by Allah:

“This, your community is a single community and I am your Lord; so worship Me.”

· The REVIVAL of Islamic brotherhood throughout this nation:

“The believers are brothers.”

· FREEDOM from all the man-made laws, and restrictions as the Qur'an states:

“... and (Prophet Muhammad) releases them from their heavy burdens and from the shackles that were upon them.”

Politics and Governance

Introduction

Under secular systems the framework of political parties is the country, whereas the framework under the Islamic system is belief. In the so-called democratic countries, nationals from other countries are not allowed to form political parties and assume power in the country. Under the Islamic system, however, the framework is much wider than that of the secular system in that individuals are not judged by where they happened to be born or what“nationality papers” they are bound to carry, but the only criteria is their faith and belief. As opposed to only nationals of a particular country may assume power in that country, Muslims, of any country or nationality, may assume power under the Islamic system. From M Shirazi,“al-Fiqh series” , vol. 106,“Politics” , pp 98-212. Editors.

422: Democracy means majority’s rule; if one gets 51% of the vote, one would be authorised to rule the country, and this is one of democracy’s biggest blunder.

423: The system of governance in Islam is neither republic nor monarchy as per today’s Western world definitions of the two terms. Rather, it is consultative, and therefore it is valid to be called this, given that consultative is equivalent to collective or communal. The system of governance in Islam is not hereditary.

424: Implementing Islam in an incomplete way gives a distorted image of Islam. This is the case with some of the Islamic governments today, which claim implementing Islam, but all they do is to apply the penal code of lashing the adulterer and cutting the thief’s hand. This is not what Islam is about.

425: When you review the Islamic jurisprudence, you will find there are fifty sections, with section fifty being on penal code; so it is one of fifty, and it is the last section, but why is it depicted that it is all Islam is about?

426: The non-Islamic government is the government that does not rule by Islam, i.e. it does not implement the rulings and teachings of Islam, even if it called itself Islamic; so label is not important, but it is the practice and implementation that matters.

427: Any ruling that is not in line with Allah’s law is non-Islamic even if it is issued by a government called Islamic, because the essence is the reality and not appearance. If a human form is made out of cardboard, will it be a human being, even though it has no soul, does not see, speak, or think?

428: It is not sufficient for the ruler to say; I am an Islamic ruler. He must base his rule on the holy Qur’an and the teachings of the Prophet. If it is not supported by the holy Qur’an, the teachings of the holy Prophet, and the ma‘soom Imams, peace be upon them, it would in reality be non-Islamic even if it is labelled Islamic.

429: We should not march behind labels and slogans, but behind truth and reality.

430: The reason that we see so much troubles and deficiencies in Islamic countries today is because they are Islamic by name and slogan only, and nothing more than that.

431: The rulings issued by a ruler who is not appointed by the Almighty, or are not based on Sharia, are themselves not binding, rather they should not be obeyed, except in the context of necessity or fear of death or danger only.

432: There is no doubt that Islam has its own particular system of governance and management of social affairs. Furthermore, this particular Islamic system was - to some extent - implemented for the duration of thirteen centuries until the fall of the Islamic government a century ago.[73]

433: The Islamic ruler’s qualifications are that he should be a believing man, fully qualified jurist or Islamic scholar, who is learned about worldly affairs, adorned with full justice and piety. Thus whoever meets these credentials and that the majority of the people accept him, he would be the ruler. If he loses one of these qualities he would be dismissed from his position with immediate effect. Furthermore, if the nation does not want him as a leader [at any point or for any reason], they have the right to replace him with another one who is fully qualified and meets all the criteria.

434: There is no deficiency in the Islamic rulings of any sort that would make us require legislating for anything. We have in the hadith that Islam has given the rulings for everything including the compensation of a scratch.

435: Those who resort to making laws contrary to Allah’s laws, will have an impoverished livelihood, just as livelihood is wretched in the Islamic countries today, and they will have shame and fire in the hereafter.

436: The Creator best knows mankind’s interest, and the law that Almighty Allah has laid down for mankind in the holy Qur’an and in the teachings of Prophet Muhammad and his holy family, peace be upon them, is best for mankind in all aspects of life.

437: The law which the Islamic government acts upon is that which is derived from the holy book, the Prophet’s teachings, consensus [between Muslim jurists and scholars], and reason.

438: It is permissible to have political parties that operate under the supervision of the maraje’ scholars, if this is a prelude to a national assembly that would implement [the Islamic law]. However, the political party that is a prelude to an assembly that would lay down [manmade] laws - this would not be permissible - as devising and laying down laws is particular to the Almighty.

439: It is permissible to have political parties that strive to develop the country, as long as it is not opposing the Sharia.

440: There is no capitalism, socialism, communism in Islam as per these notions’ definitions today.

441: In the Islamic system of government, the number of public workers and civil servants is very small; because many of the government departments [normally seen in today’s governments] are not required under this system, and that many of the tasks that are taken up the government departments today are taken up by the people or the private sector under the Islamic system of governance. Therefore, the government will be in charge of very few assignments, and it discharges them quickly and efficiently.

442: Islam does not shock the nation with its reforms, but rather it gradually introduces them at a pace that suits the nation. Islam facilitates the opportunities for those whose businesses are permissible, and supports them if necessary, so that those businesses flourish. Those who engaged in businesses that are inadmissible will see they have ample opportunities and support in order to lead honourable activities.

443: Islam eliminates wine bars, gambling shops, brothels, and suchlike, while at the same time cares about the means of living of those who used to lead vile jobs, by providing opportunities for them to engage in honourable jobs, enabling them to earn a decent living.

444: Islam encourages everything that leads to awareness and promotes human culture amongst the nation, while at the same time prohibits corruption and temptations in the media. Islam highly supports the media if they are free [from corruption and temptations].

445: The Islamic government is popular in the true meaning of the word. What would people want other than expressing their thought and vote, opulence, knowledge, freedom, security, health, and virtue, which Islam provides in the best manner?

446: Life flourishes in all its dimensions under the just Islamic government; land is developed, houses are built, farms are cultivated, the manufacturing industry advances and progresses, trades expand, wealth is accumulated, and people would settle in an environment in which there is no oppression or injustice, or violence, or terrorism, or burdens or restrictions, or torture, or poverty or difficulties, and suchlike. Therefore, during the time when Islam was implemented, development, progress, trust and respect was commonplace, such that the world does not find today even though the means are numerous.

447: Is there a country in the world today which is free from beggars? If you go to the richest country in the world you would find paupers and beggars… and of course there are countries with less beggars and there are those with more… nevertheless even in the most developed and advanced countries in the world, and with the most modern laws, you would still find beggars… whereas you wouldn’t find such a phenomenon in Islam. Imam Ali ibn Abi Talib, peace be upon him, was the ruler of the biggest country in the world, the territory of which spanned today’s fifty countries, yet there was not one beggar.[74]

448: Is there a country, even today, and in the richest countries of the world, where there is not even a single beggar?

449: In the Islamic country, when the correct Islamic rule governs, not even one pauper is found. The social welfare in Islam obligates the Muslim ruler to eradicate poverty completely.

450: In an Islamic country, even a disbeliever begging from the people is an anomalous phenomenon.

451: Why would there be poverty when the economy is sound, politics is fair, and society is virtuous?

452: Happiness in this world and in the hereafter depends on three aspects; sound economy, just and fair politics, and virtue.

453: On various occasions the wise Qur’an emphasised the necessity of sound economy, fair politics, and virtue; and Allah’s messenger and the Commander of the Faithful Imam Ali, peace be upon them and their holy families, have both pronounced them and practically exercised them throughout the entirety of their unique and ideal governments.

454: The new administration that will assume the government of Iraq should be inspired by the principles of Imam Ali’s administration and Imam Husayn’s management, so that it will be a just government, based on consultation, freedom, and pluralism, and built on the Islamic brotherhood and one Ummah, and that it would be elected by the majority, but the Sharia-based rights of the minorities are protected - completely without any shortfall - for if the government is improved and set right, the country and people would improve.

455: The reign of Allah’s Messenger and the Commander of the Faithful Imam Ali, peace be upon them and their families, proved clearly the authority and competence of the applied Islamic law, and its absolute superiority over any other law.

456: All the different groups of the nation must continue to emphasise the absolute necessity of all items of the constitution and its articles - permanent or temporary - to be compliant with Islam, and that Islam must be the sole source for legislation. This emphasise should be made via all means available; radio, television, books, newspapers, magazines, speeches, seminars, and suchlike. This is because the sovereignty and supremacy of the Islamic law leads to prosperity and happiness both in this world and in the hereafter.[75]

457: The Islamic government is a consultative government.

458: The consultative regime is superior to the democratic regime; as the late grand ayatollah Shirazi, Allah’s blessing be upon him, explained in his works.[76]

459: The Islamic government’s duty towards the nation is to preserve justice and fairness between the people, where ever they are, to propel life forward, to facilitate sustenance and wealth for them, to educate and culture them, and to maintain their safety and security.

460: In Islam there are elections, voting, national assemblies, local municipal councils, and suchlike. We have all of these for our times, during the occultation of Imam Mahdi, may Allah hasten his reappearance.

Women

Introduction

The different tasks assigned to men and women are on the basis of biological/ physiological grounds and it is not a question of capability nor is it to reflect women’s status and value vs. men.

Equality of the status of men and women before the Almighty and the absence of discrimination on gender grounds is evident in the holy Qur’an:

[And whoever does good deeds, whether male or female, and he or she is a believer - they shall enter the garden, and they shall not be wronged by one iota] 4:124

[Whoever does good whether male or female, and is a believer, We will most certainly make them live a happy life, and We will most certainly give them their reward for the best of what they did] 16:97

[And whoever does good deed, whether male or female, and is a believer, these shall enter the garden, in which they shall be given sustenance without measure] 40:40

The criterion is nothing but the individual’s piety; regardless of gender colour race or background:

[O mankind! We created you from a male and female and made you into nations and tribes, that you may know each other, verily the most honoured of you in the sight of Allah is the most righteous of you] 50:13.

For pragmatic purposes they have been allotted different roles, responsibilities and duties, as it is stated in the holy Qur’an:

[Men are the maintainers over women because Allah has given some of them more (authority) than the other, and because they spend out of their property; the good women are therefore harmonious [with Allah’s rule], guarding in secret what Allah has guarded…] 4:34

And

[Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females … These are settled portions ordained by Allah; and Allah is All-knowing, All-wise.] 4:11

Women are not responsible for any living expenses and maintenance even if rich, or have their own income, while the husbands are.

When she gives birth, a woman is not obliged - from the religious point of view - to breastfeed the infant. It is the responsibility of the father to find a woman to breastfeed the child if the biological mother unwilling to do so, as given in 2:233. Editors.

461: The rights of women over men are similar to those of men over women.

462: Pretence and misconceptions have altered the truth and reality about this world. When we look at the issue of women, for example, we see that the slogans that are raised for the causes of women’s rights are nothing but empty rhetoric and misconceptions. Emancipation of women is a beautiful notion, but at the heart of the matter when you examine the reality of women’s lives under the shadow of this notion today, you will find that this has brought about restriction and humiliation for her, and not freedom as they claim.

463: Life is a blend of intellect and passion. Life is neither entirely based on intellect, nor purely on passion. If intellect were to be removed from life, there would be chaos with no order in it. Intellect is the one that regulates passion.

464: The example of woman and man in life is like that of passion and intellect. This does not mean that a woman is all passion with no intellect, and that man is all intellect with no passion. Rather, it is meant that woman is an entity in which the effect of passion outweighs, contrary to man, largely, who is an entity in which the effect of intellect overcomes the passion.

465: Woman is the example of passion in life; the matters that require passion should [in general] be delegated to the woman, whereas man is the example of intellect, and thus issues that require determination and assertiveness should [in general] be delegated to man.[77]

466: If we were to place women in the heavy industries factories and place men at homes to see to the house duties, both scenarios would cause paralysis to life. And the evidence for that is what we can find in the Western life-style. Where did these problems come from, while human beings are the same human beings, man is the same man, and woman is the same woman? The answer: This is because the role and duties of the woman is taken from her and given to man, and the role and duties of man is taken from him and given to woman. That caused paralysis in the family life, and therefore problems; men began to feel increasingly alienated from their wives, and women began increasingly feeling alienated from their husbands, and the divorce rate began to increase day after day.

467: Science progresses mankind to space, but his problems lead him to divorce, collapse of the family, and the coming apart of its constituents, and marital problems. Why? Because both the man and woman relinquished some of their duties and took up the role and duties of the other, even though one is not competent for them - and success in life is based on the two parties’ competence in their respective duties.

468: They have risen woman on one aspect and have lowered her on another, and thus problems were created.

469: Islam has made woman’s expenses as part of man’s duties, irrespective of her being daughter, wife, or mother; even the makeup items come under this category, let alone accommodation, food, clothing, medicine, recreation, and the like; including the shroud required for the deceased, if the wife dies, as well as the grave and burial costs. All of these are man’s responsibility even if the wife is rich and the husband poor; but within his ability or with consideration to his financial standing.

470: Were it not for Islam’s leniency towards woman, it would have been necessary to make all the bequest go to the man.

471: If we were to abandon our intellect, as well as the teachings of Islam, it would seem logical that only man inherits the bequest. Why should we give woman part of the inheritance when man is responsible for all her expenses? However, Islam does not overlook the fact that woman may need something but would be considerate and not ask the man, and Islam does not want woman to be in this position, and thus made her a share of the bequest. This is in addition to the fact that in giving her a share of the bequest is a kind of“feel good” factor and a“condolence” , given that she is grieved by the death of her relative. With this, does Islam’s ruling about woman’s share of inheritance still constitute denying her her right, or undermining her dignity? This issue, clearly and simply, goes hand in hand with Islam’s relevant fiscal rulings, taking into account woman’s passion, given that Islam takes passion into account.

472: Woman is more passionate than man, and this passionate nature may propel her to make a haste decision on the issue of divorce, for example, but may come to regret it after cooling down. On the contrary, man’s nature does not, normally, make him erupt quickly, and when he makes a decision he normally does not do so under the influence of passion. Thus if Islam had placed the divorce decision [primarily] in woman’s hands, it would have been contrary to wisdom and her natural creation.[78]

473: The wisdom of placing divorce in man’s hands is to reduce the divorce rate, support the bonds of love between the couple, and help with the continuation of the married life.

474: Islam does not ignore woman’s dignity and choice even in the case of divorce; Islam has given her the choice and will before marriage, and the freedom that she would not marry except with the condition that she has power of attorney on her husband’s behalf in divorce. In this way she will have the right of divorce just as the husband. In its general policy, along with that, Islam encourages marriage, and declares to woman: I place before you the path of a happy life, even with the right of divorce in the husband’s hand, but at the same time, and in order for you not to feel any pressure or coercion, I will not force you onto anything, and you have the choice to lay down this precondition before marriage.

475: Islam has obligated hijab for women; in order to lessen the vices, and to strengthen the bond between the husband and wife - the family would attain tranquillity, and settle in happy and carefree environment, charged with love, affection, and harmony.

476: Islam does not prohibit any skill, knowledge, or career for woman; rather on occasions it has obligated knowledge and work, and on occasions it has recommended others. However, Islam had prohibited her from immorality, indecency and going out without hijab. Islam has also prohibited her from engaging in acts which contravene her chastity and dignity.

477: Islam is the most merciful religion history has ever known or experienced. In the case of woman, Islam considers that the family life will not be complete except through toil and hard work outside the home, and solace and endeavour inside. It has divided the task between the couple in order to strengthen the bond of love and cooperation between them. Islam assigned the outdoor to man, and the indoor to woman. The fact that Islam has assigned woman to reside and work at home, it is because woman is better suited to manage the family home - especially so when it comes to upbringing and educating the children - for she is the best for the children’s upbringing, and their physical, mental and emotional growth.

478: Islam considers that if woman takes up man’s tasks outside the house, then man must take up woman’s housework, and this will result in the wastage of competence and abilities of both; woman’s passionate quality and ability, and man’s practical and physical abilities. They will both be working, but with their roles swapped. If this happens, the result would be unsatisfactory. For this reason Islam favoured and recommended the home work for woman, and external hard work for man.[79]

479: Islam is particularly eager about society’s health and happiness; and thus considers the mixing of the two sexes inadmissible; irrespective of that being in swimming pools, or schools, cinemas, factories, clubs and societies and suchlike. Islam considers that mixing causes corruption, and society must be protected against. Except if mixing takes place with complete observance of hijab, covering, chastity and modesty.

480: The husband’s duty is to meet all the wife’s expenses, and satisfy her bodily instinct - as per Sharia. The wife’s duty is to obey the husband when leaving the house, and for intimacy. As for the housework, the wife is not obliged to do it; it is only recommended for her to do that, as a means to preserve cooperation and affection between them. Islam has made marriage conditional on her consent, and placed divorce, for social interests, in the husband’s hand - unless at the time of marriage a precondition is made that it is in her hand too.

481: Woman is not respected in the manmade law, past and present, in the world today; there is no system that respects the woman like she is respected in Islam.

482: From the economic viewpoint, Islam has guaranteed woman’s financial affairs in all cycles of her life; if she is a daughter, her expenses are met by her parents, if she is a wife, her expenses are met by her husband, and if she is a mother her expenses are met by her offspring.

483: The comprehensive social welfare and economic provision that Islam has mandated for woman facilitates great degree of comfort and sense of dignity and happiness, which is unheard of in any of the manmade laws past and present.

484: There is no economic honouring and social respect greater than that presented to woman by Islam.

485: On numerous occasions Islam stressed on and made recommendations about woman in particular and her interests and welfare, even though the rights of the husband and wife are reciprocal between them. Islam has [specifically] ordered the husbands to live with their wives on a footing of kindness and equity, whereas the holy Qur’an does not [directly] order the wives to treat their husbands kindly despite it being obligatory for them too.

486: Islam holds woman in an exalted station and a lofty rank, such that the Commander of the Faithful, Imam Ali, peace be upon him, stated that the:“woman is a flower.” It is imperative therefore that the Islamic society regards her as such, and deals with her on this basis in all aspects of life. This term from amir al-mo’mineen, peace be upon him, about woman is a precise and a beautiful term, reflecting woman’s creation and akin to her physical, psychological, and passionate nature.

487: Woman enjoys a prominent station vis-à-vis the Islamic ruler, and the extent of this status can be appreciated from the biography and policy of Allah’s Messenger and the Commander of the Faithful, peace be upon them and their holy family, during the time of their reign.

488: Let’s examine how was the Prophet’s treatment of that disbelieving woman, Soffanah bint Hatam al-Tai, who was taken captive along with the other disbelievers, who had come to fight and kill the prophet, peace be upon him and his holy family. He respected her and honoured her, gave her whatever she needed and sent her back to her tribe in the company of those she trusted most.

489: The Islamic ruler, during the reign of Allah’s Messenger and the Commander of the Faithful, peace be upon them and their holy family, respected woman and honoured her in such a way that has not been seen elsewhere in the history of the world, neither past nor present.

490: Islam honoured woman, highly cherished her, elevated her status, and allowed her to practice all the roles suitable to her, fitting and becoming to her honour, and appropriate to her nature as a female. Two things are exempt from this; one is that which does not fit her nature, for she is a“flower” , and the other for her to be taken as a cheap commodity used for corruption and indecency.

The Youth

491: I stress on the youths everywhere to consult with and benefit from the scholars in particular in their endeavour to explain and present the teachings of Islam, and in order to address the issues raised and refute the allegations made against Islam. In this way the youths would be able to realise the goals of Imam Husayn peace be upon him.

492: By every means possible we must encourage the youths to join the Husayni groups, which form the rope of salvation from ignorance and deviation, and we must be relentless in this; we should keep trying until we succeed.

493: I call on my brothers the scholars and seminary students, to express and explain the essence of the fundamentals of Islam, and refute the doubts and suspicions raised about them for the forthcoming generation of the youths.

494: There are some accusations thrown at Islam, and some of the youth who do not know Islam repeat it, saying; Islam is all prohibitions and restrictions. In response to that we would say, it is completely the opposite, because we have freedom in Islam the like of which there is none anywhere else.

495: People at this day and age, especially the youths, as well as school pupils, university students and lecturers, are in the most need for someone to tell them about the obligatory duties (wajibat) and the prohibited matters (muharramat). They have tens or rather hundreds of questions about Islam but await someone to answer them. This requires knowledge, studying, and scholarly enhancement. Not everyone can easily answer their questions, and expose oneself to replying, debating, and writing without the necessary knowledge. Rather this requires the background, preparation, and scholarly mobilisation.

496: The youth are more able to crush the Satan’s head and go against him; so they should take the initiative before Satan overcomes them; this is because salvation from Satan would be more difficult in the future. Satan knows that, and knows that if mankind reaches forty, his abilities to fight Satan weaken, except those on whom Allah shall have mercy.

497: It is imperative for us to introduce the Prophet of Islam and his Ahl al-Bayt, peace be upon them, to the male and female youths in the way they introduced themselves, and in the same way that the holy Qur’an introduced the personality of Allah’s Messenger, and the reality of Ahl al-Bayt, peace be upon them, and not through the extremists’ expressions, which emanate from the deviant groups that want to elevate the Imams beyond what they are, or take them lower than that.

498: Whoever youth you know of, care for them in whichever way that is correct. Speak to them in a lenient way, come back to talk to them time after time, and if you speak to a youth for ten times and is not drawn unto you, speak to them for the eleventh, and the twentieth, and so on. The important thing is that you don’t give up. Because whenever a youth goes astray, history itself will change, and whenever a youth becomes faithful and a truly practicing believer, then in all probability, thousands of youths will be guided through him in the future.

499: I cannot stress enough about the youths; protect them and correct their beliefs.

500: It is mandatory to pay attention to the upcoming youths. Special programs dedicated for them should be set up, they should be included in public or general programs, they should be taught the roots and branches of the Islamic religion, and its great moral teachings, and to train and educate them in the way that the Almighty Allah, His Messenger, and the Ahl al-Bayt, peace be upon them would love them to be taught, for they have been singled out by Imam Sadiq, peace be upon him, in his instructions to us.[80]

501: The youths are tomorrow’s men and women and builders of the future, and they have been singled out by the Prophet and his Ahl al-Bayt, peace be upon them, in their instructions to us.

502: There were pious, strong, and proactive young believers around the Commander of the Faithful Imam Ali, and all other Imams, Allah’s peace and blessings be upon them, and it was through them that the facts and realities of faith and the rulings of the holy Qur’an were transmitted to the succeeding generations and the ensuing times. There is a marvellous example and role model in that.

503: If we pay particular attention to the youths, and show an appropriate care and dedication for them, in terms of good and virtuous training and education, wise guidance, and direction to virtue and righteousness; then out of them there will arise good, decent, and righteous leaders, and trustworthy reformers. But this requires a comprehensive determination on behalf of all parts of the community in order to give the best results.

504: It is a requirement for all; mothers and fathers, the family and the tribe, all men and women in general, to have complete and utter dedication to the young men and women, in order for them to grow into a pious generation, and in order for them to build the future civilisation on the basis of virtue, piety, welfare, goodness, justice and fairness.

505: It is imperative that the youths in Iraq today, who will be tomorrow’s men and the future’s hope, whether they are in the seminaries, universities, or other employment, to take as role models the youths of Imam Husayn, such as Ali al-Akbar and al-Qasim ibn al-Hasan, peace be upon them, as well as his loyal companions, when facing life’s challenges, adoring themselves with faith, patience, piety, sacrifice, and self-denial.

506: It is imperative for the youths in Iraq to do their utmost to rebuild and develop Iraq economically, politically, socially, and culturally; for it is their country, and love of one’s country is part of faith.

507: During one’s youth, one has greater ability to focus, greater opportunity, and, often, has less problems and difficulties. Thus the non-married has less problems than the married one, and the married one with no children has less problems than the one with children, etc. Therefore as one progresses in life, the opportunities one has lessen, but one faces more responsibilities, and thus one should take the initiative early on to develop one’s abilities, talents, and experiences, such as public speech and writing, before it is too late.