Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 46: The Ninth Imam (Muhammad bin ‘Ali)

1. Birth & Imamate in Childhood

Imam Muhammad at-Taqi was born in 195/809 in Medina.

The news of his birth caused extraordinary joy among the Shi’as of that time. Imam ar-Rida was childless till the age of forty, and some Shi’as were concerned about the continuation of imamate: who would succeed Imam ar-Rida? So the birth of the ninth Imam brought about a mood of festivity among the Shi’as of Ahlul Bayt.

Imam ‘AH ar-Rida died in 203 A.H.; and Muhammad at-Taqi became the Imam at the age of eight. The age of the Imam caused a concern in the minds of some elder members of the Shi’a community because no Imam had reached the position of imamate at this young age.

Mu’alla bin Muhammad narrates that after the death of Imam ar-Rida, he saw Imam at-Taqi and closely observed his physical size and age in order to report it to others. At that moment, Imam at-Taqi said, “O Mu’alla, Allah has argued about imamat just as he argued about nubuwwat when He said, ‘And We gave prophethood to him [i.e., Yahya] when he was still a child.”

After the death of Imam ar-Rida, a group of eighty scholars from Baghdad and other places came to Mecca for hajj. On the way, they stopped at Medina and met Imam at-Taqi. They were particularly interested in meeting the young Imam and wanted to satisfy themselves about his capabilities. The meeting went on for a long time with the visitors asking him questions and the Imam replying in a convincing and satisfying manner. All left fully convinced that he truly was the Imam appointed by Allah, subhanahu wa ta’ala, and endowed with knowledge.

Ishaq was one of the eighty persons in that meeting. He narrates his impression as follows: I had written ten questions in a letter for the Imam and had decided that if he answers my questions, then I will ask him to pray for me that the child that my wife is carrying be a male child.

The meeting, however, went on for a long time so I decided to present my letter to him the next day. But as I was about to leave, the Imam called me and said, “O Ishaq! Allah has accepted my prayer; therefore, name your son ‘Ahmad’.”

The answer to his prayer without even stating it to the Imam fully convinced Ishaq that Muhammad at-Taqi, inspite of his young age, was the Imam!

2. Ma’mun & Imam at-Taqi (a.s.)

Caliph Ma’mun ar-Rashid, in pursuing the same policies as mentioned in the previous lesson, asked that Imam Muhammad at- Taqi (a.s.) be brought from Medina to Baghdad. This journey took place in 204 A.H., a year after the death of the eighth Imam.

When Ma’mun met the young Imam, he was impressed with the latter’s knowledge; and he proposed to marry his daughter Ummul Fazl to the Imam. When the elders of the ‘Abbasid clan learned of this decision, they tried to change Ma’mun’s views: they reminded him of dangers in promoting the decendants of ‘Ali, and the possible loss of power.

Realizing that their words had no effect on Ma’mun, they finally said, “Although you are impressed by this child; but he is still a child. Wait till he grows up and gets educated, then you may marry your daughter to him.”

Ma’mun: “Woe unto you! I know this child better than you; he comes from a family which is bestowed with knowledge by God. His ancestors were never in need of knowledge and character from others. If you wish, you may examine him.”

The elders of the ‘Abbasid agreed to examine him. They approached Yahya bin Aktham, the chief judge (qazi) of the ‘Abbasid court, and asked him to prepare some difficult questions which the Imam would not be able to answer.

At an appointed time, the meeting between Imam Muhammad at-Taqi (a.s.) and Yahya bin Aktham took place in the presence of Ma’mun and the elders of the ‘Abbasid clan. After the formalities, Yahya asked: “What is your view about a person who hunts while he is in the ihram?” (Ihram means pilgrim’s garment; a person in ihram is not allowed to hunt.) Imam at-Taqi: “This question has many facets:

“Was the person outside the boundary of the holy territory or inside?

“Did he know that it was forbidden to hunt while in ihram or he did not?

“Did he do it intentionally or was it an accident?

“Was he a free man or a slave?

“Was he minor or an adult?

“Was this his first hunting in the state of ihram or a second time?

“Was the hunted creature a bird or something else?

“Was it big or small?

“Was the person sorry that he committed the offence or was he careless about such issues?

“Was it in the night or during the day?

“Was he in the state of ihram for the minor pilgrimage or for the major pilgrimage?”

Yahya bin Aktham was dumbfounded by this thorough analysis of the question by the ten year old Imam Muhammad at- Taqi! He could not even utter a word, and the audience clearly saw the signs of defeat on his face!

Ma’mun broke the silence by saying, “Praise be to Allah who proved me right in my estimation of this young man.” Then he faced the elders of the ‘Abbasids and rebuked them: “Now do you realize what I was saying?” .

Then he proposed the marriage of his daughter to the Imam, and the Imam accepted it. The young Imam also recited the khutba (sermon) before the actual marriage which has become a common khutba in the Shi’a marriage ceremonies. The khutba is as follows:

“All praise is due to Allah, in recognition of His blessings. [I declare that) there is no god but Allah, in sincere belief in His oneness. And may Allah send His blessings upon Muhammad, the leader of His creatures, and upon the chosen one of his family.

“It is Allah’s grace upon the people that He has made them free from the forbidden [means of fulfilling sexual urge] by the permissible [institution of marriage].

He, the Exalted, said: ‘And marry the single among you (those who are good ones from among your slaves and maids)-if they are poor, Allah will make them free from need from His grace; Allah, indeed, is Generous, All- Knowing.’”

After the marriage ceremony, when only a few people had remained in the gathering, Ma’mun requested the Imam to provide the answer for the various situations that he had derived from Yahya’s single question. The holy Imam gave -a detailed answer to all those situations.

Then Ma’mun proposed that now the Imam should ask a question to Yahya bin Aktham. The latter replied, “If I know the answer, I will reply; otherwise, I will learn from you.”

Imam Muhammad at-Taqi (a.s.) asked: “Can you describe the situation in which a man looked at a woman at dawn while it was forbidden (haram) for him to do so; but then at sunrise, it was permissible (halal) for him to look at her?

Then at noon hour, it became haram for him to look at that woman; but in the afternoon, it became permissible for him to look at her? Then at sunset, it became haram for him to look at that woman; but at night, it became halal for him to look at her? Then at midnight, it became haram for him to look at her; but at dawn, it became halal for him to do so?”

Yahya bin Aktham said, “By Allah! I do not know the answer to this question. We would, however, benefit from your answer.”

The Imam explained the answer as follows:

“At dawn, the woman was the slave of someone else;

however, by sunrise, the man had already bought her for himself and so it became halal for him to look at her.

“At noon, he made her free, and so she became haram for him; but by afternoon, he had married her, so she became halal for him.

“At sunset, he did zihar45 by which one’s wife becomes haram for a person; but by night time he paid the penalty for zihar, and so she became halal for him again.

Thus the ten year old Imam, from the descendants of ‘Ali and Fatimah, proved to the caliph and his entourage that God had endowed them with the knowledge to guide the Muslim ummah as the Prophet had truly said, “Do not try to teach them, because they are- not in need of your teaching.”

One must remember that Ma’mun was a very shrewd politician. This marriage between his daughter and Imam Muhammad at-Taqi (a.s.) should not be taken as proof that he was a Shi’a. As mentioned in the previous lesson, these actions were all politically motivated by Ma’mun to calm the opposition of the Shi’a masses. Other motives for the marriage can be described as follows:

• By having his daughter as Imam’s wife, Ma’mun was guaranteed a continuous flow of information about the Imam’s activities.

• By becoming the son-in-law of Ma’mun at this young age, the caliph hoped that the personality of the Imam would be tarnished with worldly luxuries and entertainment of the establishment, and thus lose the respect in the eyes of his Shi’as.

• By this marriage, prove to the Shi’a masses that he respects the Ahlul Bayt, and thus neutralize their opposition to his rule.

• Ma’mun was hoping that if Imam at-Taqi gets a child through his daughter, he can claim to be the grandfather of a child from the descendants of Imam ‘Ali and Fatimah (a.s.). But Allah, until he atones by fasting for two successive months, or if that is not possible, then feeding sixty poor people, littering such a statement is known as zihar.

subhanahu wa ta’ala, did not fulfill this hope because none of the children of the Imam were born from Ma’mun’s daughter! Imam Muhammad at-Taqi (a.s.) did not stay for long in Baghdad. He insisted on returning to Medina with his wife, the daughter of Ma’mun.

His return to Medina where he stayed till the year 220 A.H. foiled the plans of Ma’mun ar-Rashid.

3. Mu’tasim’s Rule

Ma’mun ar-Rashid died in the year 218 A.H. He was succeeded by his brother, Mu’tasim billah. In the year 220, Mu’tasim ordered that Imam Muhammad at-Taqi be brought from Medina to Baghdad.

One day a person came to the court of Mu’tasim and confessed that he had committed theft and would like to be punished so that he could be free from the guilt and punishment in the hereafter.

The Qur’an says that the punishment for theft (with some conditions) is cutting off the thief’s yad. Yad means: hand, forearm and elbow. So the caliph called all the prominent religious scholars, including Imam Muhammad at-Taqi (a.s.), and asked:

“From where should the yad of the thief be cut?” (The Qur’an is asking for the definition of “yad”.)

Ibn Abi Da’ud, the chief judge, said, “From the wrist.” Mu’tasim: “What is your proof for that?”

Ibn Abi Da’ud: “The word ‘yad’ has been used in the verse of tayammum -so wipe your faces and your hands(5:5)- for the hand.”

Some scholars agreed with Ibn Abi Da’ud but others disagreed and said: “Cut the thief’s yad from the elbow.” Mu’tasim: “What is your proof?”

The scholars: “The word ‘yad’ has been used in the verse of wudhu - wash your faces and your hands up to the elbows(5:5)- for the fore-arm.”

Then Mu’tasim turned towards Imam Muhammad at-Taqi (a.s.) and asked his opinion. The Imam first declined to give his view because he was aware of the court’s politics. But when Mu’tasim insisted, the Imam finally said, “All these gentlemen are mistaken because only the [four] fingers have to be cut.” Mu’tasim: “What is your proof?”

The Imam (a.s.): “The Prophet (s.a.w.) has said that sajdah is done on seven parts of the body: forehead, palms, knees and two big toes [of the feet). If a thief’s hand or forearm is cut, then it would not be possible for him to do the sajdah whereas Allah has said, ‘And verily the masajid [the body parts on which sajdah is done] belong to Allah...;’ and what belongs to Allah should not be cut.”

The caliph liked the answer of the Imam and ordered that the four fingers of the thief be cut.

This extraordinary event, in the public’s view at Mu’tasim’s court, proved the superiority of the Imams of Ahlu ‘1-Bayt. It, however, also created an extreme feeling of jealousy and hatred in the heart of Ibn Abi Da’ud.

On finding an appropriate moment, Ibn Abi Da’ud cautioned the caliph against inadvertantly promoting Imam Muhammad at- Taqi (a.s.) by publicly following his view and rejecting those of the other scholars. He filled the caliph’s ears to the extent that the caliph started looking at the Imam as a threat to his own caliphate.

During the last days of Dhul Qa’dah 220 A.M., the Imam was poisoned by his wife, the niece of Mu’tasim, and he died as a martyr. His body was buried next to his grandfather’s grave in the Qurayshi cemetary in Baghdad which is now known as Kadhimayn.

* * *

This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. Pishway-e Nahum: Hazrat Imam Muhammad al-Jawad (a.s.)

by Dar Rah-e Haq, Qum.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to those mentioned above.

Question Paper on Lesson 46

Question 1: [10 points]

True or False:

(a) Imam Muhammad at-Taqi was born in 195 A.H.

(b) Imam at-Taqi became the Imam at age of ten.

(c) The Shi‘as were very happy with the birth of Imam at-Taqi; but some became concerned when his imamate began at the age of eight.

(d) One hundred and eighty scholars came from Baghdad to meet their young Imam.

(e) Ishāq’s prayer for a son was accepted before he even asked the Imam to pray.

(f) Imam at-Taqi was taken to Baghdad in 204 A.H.

(g) Ibn Abi Da’ud was the judge who prepared the question on hunting in the state of ihrām.

(h) None of the Imam’s children were born from Ma’mun’s daughter.

(i) The Imam was buried next to his grandfather in Kazimayn.

(j) Imam at-Taqi returned to Medina in 220 A.H.

Question 2: [20 points]

Give two examples from the Qur’ān which prove that young age or being a child is not an impediment in the Divine representatives.

Question 3: [10 points]

Describe the motives of Ma’mun in giving the hand of his daughter to Imam Muhammad at-Taqi (a.s.).

Lesson 47: The Tenth Imam (‘Ali ibn Muhammad)

1. Birth & Early Years

Imam ‘Ali an-Naqi (also known as al-Hadi), was the son of the ninth Imam. He was born on 15th Dhil Hijja in 212/827 in Sarya, outside Medina. At the age of eight in 220, he became the Imam. After having seen his father’s example, the Shi’a community had no more problems in accepting such a young Imam.

2. Rulers of the Time

The thirtythree years of imamate of Imam ‘Ali an-Naqi coincided with the caliphate of the following six caliphs Mu’tasim bin Harun, Wathiq bin Mu’tasim, Mutawakkil bin Mu’tasim, Muntasir bin Mutawakkil, Musta’in, and Mu’tazz bin Mutawakkil. Wathiq bin Mu’tasim had a very promiscuous lifestyle, and had no time to harass the Shi’as and the Imams of the Ahlul Bayt.

During his caliphate, a large number of the descendants of Imam ‘Ali (a.s.) had settled in Samarra, the ‘Abbasid capital. But the peaceful days for the ‘Alids and the Imam did not last long. After Wathiq, his brother Mutawakkil, came to power. Mutawakkil was the most cruel of all the ‘Abbasid caliphs; he is comparable to Yazid bin Mu’awiyah of the Umayyads.

Mutawakkil, on the one hand, started promoting the Shafi’i madhhab in order to distract the masses away from the Ahlul Bayt. And, on the other hand, he intensified harassment of the Shi’as.

He had such hatred for the Ahlul Bayt that in 236 A.H. he ordered the grave of Imam Husayn (a.s.) be leveled to the ground, and that the surrounding area be transformed into farmlands so that no trace of the grave be left.

This all was done to stop the Shi’as from visiting (ziyarat) the graves of Imam Husayn (a.s.) and the other martyrs of Karbala. But when Allah wishes to protect His “light” no human can do anything about it!

The attempt to erase all traces of Imam Husayn’s grave angered many Muslims; people starting writing anti-’Abbasid slogans on the walls. Opposition poets also expressed their feelings on this issue. A famous poem against Mutawakkil is given below:

By Allah, if the Umayyids unjustly killed

Husayn, son of the Prophet’s daughter,

his cousins46 have committed a similar crime

for I swear that Husayn’s grave has been erased.

It seems that they regret for not participating

in the massacre, so they now go after the grave!

Mutawakkil enjoyed torturing the followers of the Ahlul Bayt;

even the persons appointed by him as governor in Medina and Mecca were instructed to prevent people from being kind and courteous towards the Ahlul Bayt.

In 234 A.H., Mutawakkil ordered Imam ‘Ali an-Naqi (a.s.) to be brought from Medina to Samarra where he was placed in a house next to the caliph’s garrison. The Imam lived under constant surveillance until Mutawakkil was murdered by his own troops at the instigation of his own son, Muntasir.

Musta’in came to power after Muntasir and continued the oppressive policies of his ancestors. But soon his own Turkish troops rebelled against him and pledged allegiance to Mu’tazz bin Mutawakkil whom they rescued from prison. Finally, Musta’in was killed and Mu’tazz become the caliph.

It was during the reign of Mu’tazz bin Mutawakkil that Imam ‘Ali an-Naqi was martyred by poisoning.

3. Two Companions of the Imam

One of the most distinguished of all the companions of Imam ‘Ali an-Naqi was ‘Abdul ‘Azim al-Hasani (a descendant of Imam Hasan) whose grave outside the city of Tehran has become a famous place for visitation (ziyarat). ‘Abdul ‘Azim had met and heard ahadith from the companions of the sixth, seventh and eight Imams; and he himself has narrated many ahadith from the ninth and tenth Imams.

Abu Hammad Razi narrates that once Imam ‘Ali an-Naqi

(a.s.) told him that “whenever you have religious problems, go to ‘Abdul ‘Azim and also convey my salaams to him.”

Once ‘Abdul ‘Azim al-Hasani came to Imam ‘Ali an-Naqi (a.s.) and said, “O son of the Prophet! I would like to describe my faith to you so that if you agree with it then I will stay firm upon it till the last moment of my life.” When the Imam gave his approval, ‘Abdul ‘Azim described his faith as follows:

“I believe that God is One; there is nothing like Him; He is free from ibtal (i.e., saying that He is ‘nothing’) and tashbih (i.e., comparing Him to a created thing). Allah has no body or figure; neither is He substance nor form; intead, He is the creator of body and figure, and of substance and form. He is the creator and sustainer of everything.

“I believe that Muhammad (s.a.w.) is a servant and prophet of God, and His last Messenger. There will be no prophet, shari’ah or religion after him till the day of judgement.

“I believe that the Imam and successor of Prophet

Muhammad (s.a.w.) was ‘Ali bin Abi Talib (a.s.), and after him Hasan, then Husayn, ‘Ali ibn al-Husayn, Muhammad bin ‘Ali,

Ja’far bin Muhammad, Musa bin Ja’far, ‘Ali bin Musa,

Muhammad bin ‘Ali, and then you are my master.”

Imam ‘Ali an-Naqi (a.s.) then said, “After me, my son Hasan,

will be the Imam. How do you think the people will react in regard to Hasan’s son [i.e., the Mahdi]?”

‘Abdul ‘Azim: “O my master! How will he [i.e., Hasan’s son] be?”

Imam an-Naqi (a.s.): “He will not be seen; and mentioning his name is not permissible until he rises and fills the earth with justice just as it would be filled with injustice and tyranny.” ‘Abdul ‘Azim then continued: “I testify that their [i.e., Imams] friend is God’s friend; and their enemy is God’s enemy; obeying them is obedience to God; and disobeying them is disobeying God.

“I believe in the mi’raj, the questioning in the grave, paradise, hell, the path (sirat), the scale-all these are truth. I believe that the day of judgement is sure to come without any doubt, and that God will resurrect the dead people.

“I believe that my religious obligations after wilayah (love and obedience to the Imams) are prayers, alms-giving, fasting, pilgrimage to Mecca, jihad, bidding good and forbidding evil.”

Imam ‘Ali an-Naqi (a.s.) said, “O Abul Qasim! By Allah, this is the same religion that Allah has chosen for His servants! So remain firm on it; and may Allah keep you steadfast on this truth.” Musa bin ‘Abdullah an-Nakha’i was another learned companion of the Imam.

Once he went to the Imam and requested him for a comprehensive ziyarat he could use to recite whenever he visits the graves of any of the Imams of Ahlul Bayt. This ziyarat became famous as Ziyarat-e Jami’a whose selected parts are presented below:

“...May peace be upon you O the People of the house of prophethood, the source of messengership, the people on whom angels descend and where revelation used to come down; the family which is the source of mercy, custodians of knowledge, peaks of forbearance, foundations of generosity, leaders of nations, masters of blessings, the cream of pious people, pillars of kindness, leaders of people...doors of iman, trustees of the Merciful God, family of prophets and messengers, and descendants of the best of those chosen by the Lord of the Universe...

“May peace be upon the Imams of guidance, lamps in the darkness, signs of piety, those who possess wisdom and intelligence, the refuge for people, the heirs of prophets, the best of examples...the proofs of God upon the people of this world and the hereafter...

“I bear witness that there is no god but Allah, He has no partner just as Allah has declared it Himself and so have the angels and the knowledgeable among His servants. There is no god but He, the Powerful, the Wise.

I bear witness that Muhammad is His chosen servant and a messenger with whom He is pleased, and whom He has sent with guidance and the religion of truth so that He may give victory to it over all religions even if the polytheists dislike it.

“I bear witness that you are the rightly-guided leaders, the infallibles, the respected ones, those who are closest to Allah, the pious, the truthful, the chosen ones; those who are obedient to Allah, who are firm in His command, who act according to His wish, who have attained His respect. Allah has chosen you by His knowledge, and He has chosen you for His [knowledge of the] unseen and His secret...

“One who turns away from you has gone out of religion; one who stays with you reaches the religion; and one who lowers you from your status is lost.

The truth is with you, in you, from you, towards you-you are its owners and custodians...One who loves you, loves Allah; one who hates you, hates Allah; one who seeks refuge with you has sought refuge with Allah...

“O Allah! If I could find any intercessors closer to You than Muhammad and his good progeny, the pious Imams, I would have made them my intercessors. [But there is no one closer to you than Muhammad and his family.]

So by the right that You have given to them over Yourself, I pray to You to include me among those who truly know them and their rights, among those on whom You have showered mercy through their intercession. You are indeed the most merciful of all. And may Allah send His blessings upon Muhammad and his pure progeny. Indeed Allah is sufficient for us and He is the best of agents.”

* * *

This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. Pishway-e Dahum: Hazrat Imam ‘Ali bin Muhammad al-Hadi (a.s.)

by Dar Rah-e Haq, Qum.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to the sources mentioned above.

Question Paper on Lesson 47

Question 1: [10 points]

True or False:

(a) Imam ‘Ali an-Naqi was born in 212 A.H.

(b) Imam an-Naqi’s imamate coincided with the reign of six Umayyid caliphs.

(c) Mutawakkil was the “Yazid” of the ‘Abbāsids.

(d) Mutawakkil attempted to level the grave of Imam Husayn (a.s.) to the ground in 236 A.H.

(e) Muntasir’s peaceful reign lasted for six years.

(f) The later ‘Abbāsid caliphs were at the mercy of their Turkish troops.

(g) ‘Abdul ‘Azim al-Hasani was not a reliable narrator of hadith.

(h) Imam ‘Ali an-Naqi taught the ziyārat-e jāmi‘a to Musa bin ‘Abdullāh an-Nakha‘i.

(i) The Imam was poisoned during the reign of Mu‘tazz bin Mutawakkil.

(j) Imam an-Naqi is buried in Kazimayn.

Question 2: [20 points]

In his conversation with ‘Abdul ‘Azim, Imam ‘Ali an-Naqi (a.s.) talked about the ghaybat of Imam al-Mahdi (a.s.). Explain in your own words the significance of this talk on the issue of Mahdism in Islam.

Question 3: [20 points]

List at least five qualities of the Imams of Ahlul Bayt mentioned in the Ziyārat-e Jāmi‘a.

Lesson 48: The Eleventh Imam (Hasan bin ‘Ali)

1. Birth & Early Years

Imam Hasan al-’Askari was born in the year 232 A.H. in Samarra, Iraq during the tenth Imam’s stay in that city. “Al- ’Askari” is from al-’askar which means “the army”. Our eleventh Imam is known as al-’Askari because he lived in al-’Askar neighbourhood which was the military garrison of the Turkish troops of the ‘Abbasids.

His imamate began at the age of twentytwo, and continued for just six years when he was poisoned in 260 A.H.

2. Political Circumstances of His Imamate

The short period of Imam al-’Askari’s imamate coincided with the caliphate of Mu’tazz, Muhtadi and Mu’tamid. Mu’tazz is the same caliph during whose reign Imam ‘Ali an-Naqi was martyred.

More than seventy members of the Hashimites were arrested on his orders and brought from Hijaz to Samarra. The Shi’as were truly suffering under the tyranny of Mu’tazz; but soon he was deposed from his caliphate by the Turkish troops.

Muhtadi assumed the pretence of a pious caliph, forbade the presence of female singers in the court and even fixed a time to hear the grievances of the people.

But when it came to the Shi’as and their Imam, he was no different from the other rulers. Imam Hasan al-’Askari was even imprisoned for a short while during Muhtadi’s caliphate. But even Muhtadi’s rule was ended by the Turkish troops who rebelled against him and killed him.

Mu’tamid led a promiscuous lifestyle and left the management of the state to his brother Muwaffaq. After the death of Muwaffaq, the control of the state came into the hands of his son, Mu’tazid who succeeded his uncle, Mu’tamid, in the year 279 A.H.

Mu’tamid’s reign was full of civil strife and tyranny; thousands of people were killed, especially the descendants of Imam ‘Ali (a.s.) whose bodies were mutilated. Imam Hasan al- ’Askari was put in the prison of Nahrir who used to mistreat the Imam in whatever way he could.

3. The Miracle of Rain

Once there was a severe famine in Samarra. Mu’tamid ordered the people to organize a salat known as salatu ‘l-istisqa’ (the prayer for rain). For three days, people went outside the city to take part in the istisqa’ prayer but there was no sign of any rain.

On the fourth day, the Christian high priest went to the desert and prayed for rain; and lo! heavy rain started to fall. The same thing was repeated the next day.

The Muslims were surprised; doubts started occuring in their minds about the truth of Islam vis-a-vis Christianity. Mu’tamid realized the danger and ordered that Imam Hasan al-’Askari be brought from the prison. After explaining his problem, the caliph asked the Shi’a Imam to rescue Islam!

The Imam said, “Ask the Christian priests and monks to go to the desert tomorrow on Tuesday.”

Caliph: “Enough rain has come; so why should we ask them to go to the desert tomorrow?”

The Imam: “So that I may dispell the doubt by the will of God.”

The caliph issued the order. The priests and the monks gathered in the desert, and the Imam and Muslims also were present there. The Christians lifted their hands in prayer for rain; the sky became cloudy and rain started to fall.

“ Imam al-’Askari pointed at one of the monks and ordered the soldiers to take whatever they found in his hand. They discovered that the monk was holding a piece of human bone in his hand. The Imam placed that bone in a piece of cloth and covered it. Then he asked the priests and the monks to pray again. But this time there was no sign of any cloud or rain!

Everyone was surprised at this turn of events. The caliph asked the Imam: “What bone is this?”

The Imam (a.s.): “This is a bone of one of the prophets of God which they have taken from his grave; and one of the miracles of a prophet’s bone is that whenever it is exposed from the grave, it will start to rain.”

The caliph’s people examined the bone and found that what our Imam was saying was the truth. Thus, a descendant of ‘Ali and Fatima, rescued the ummah of his grandfather from the enemies of Islam!

4. Ishaq al-Kindi & the Qur’an

Ishaq al-Kindi was a famous philosopher known for materialistic views about the world and religion. Once he started writing a book in which he intended to show the contradictions in the holy Qur’an.

One day, some students of his came to visit Imam Hasan al- ’Askari (a.s.). The Imam: “Isn’t there anyone among you who can stop your teacher from such a useless task?”

The student: “We are his students; how can we stop him from what he is doing?”

The Imam: “Are you prepared to convey to him the argument that I would teach you?”

The students: “Yes, of course.”

The Imam: “Be courteous towards him and gain his confidence. Then tell him that you have a question about his work. When he permits you to ask the question, say: If the Writer of the Qur’an comes to you; is there a possibility that what He intends by His words was different from what you have understood?”

“He [i.e., Ishaq Kindi] will obviously say, Yes, it is quite possible.’ Then you should say, With that possibility in mind, how can you be sure that what you have understood from the Qur’an is really the intent of the Qur’an? Isn’t it possible that the Writer of the Qur’an means something different from what you have understood?”

Having learnt this argument from the Imam, the students went to al-Kindi. At the right moment, one of the students presented the argument they had learnt from Imam al-’Askari (a.s.). Ishaq al-Kindi asked the student to repeat the question. After thinking for a while, al-Kindi replied, “What you say is quite possible.”

Ishaq al-Kindi knew the intellectual level of his students. So he asked, “How did this idea come to you?”

The student: “It just came to my mind, and so I asked you.” Al-Kindi: “You are incapable to get such ideas; now, tell me the truth where did you get this idea?”

The student: “Abu Muhammad (al-’Askari) has taught us this.” Al-Kindi: “Now you have uttered the truth. Such ideas cannot emerge from anywhere but that family!” Then al-Kindi got rid of whatever he had written on the contradictions in the Qur’an.

5. Imam’s Letter to Ibn Babawayh al-Qummi

‘Ali bin Husayn bin Babawayh al-Qummi, the father of the famous scholar Shaykh Saduq, was a prominent scholar of his time. Imam Hasan al-’Askari (a.s.) sent a letter which is enough to show his honour and dignity in the eyes of the Ahlul Bayt. After the preliminary text about praising Allah and the Prophet, the Imam wrote:

“...O respected and reliable Shaykh, and O faqih (jurist) of my followers, Abul Hasan ‘Ali bin Husayn al-Qummi, may Allah bless you with what He pleases and may He bring forth worthy sons from you.

“I advise you to fear [displeasing] Allah, to establish prayer and pay alms-because the prayer of one who does not pay alms is not accepted.

I advise you to forgive the mistakes of others and control your anger, and to be kind and generous to your relatives, and to be helpful and concerned for your brethren, and to be patient in response to the deeds of the ignorant people.

“[I advise you] to be learned in religion, steadfast in your work, familiar with the Qur’an, and to acquire the noble character, bid the good and forbid the evil.

Allah, the Almighty, says: There is no use in much of your whispering except [in case of] one who recommends [others) to give charity or do good deeds or make peace between people.’

“Refrain from all bad deeds; and be diligent about the night vigil prayer (namaz-e shab/salatul layl) because the Prophet (s.a.w.) recommended it to ‘Ali (a.s.) and said, ‘O ‘Ali, be diligent about the salatul layl; be diligent about the salatul layl; be diligent about the salatul layl. Whoever considers salatul layl as worthless is not one of us.’

“Therefore, follow my advice, and advise my Shi’as what I have advised you with. You should have forebearance and be patient; verily the Prophet said, The best deed of my Ummah is waiting for the deliverance.’

Our Shi’as will constantly be sad and anxious until my son [Imam al-Mahdi] makes his appearance, the one about whom the Prophet had given good tidings that he will fill the earth with justice and equality just as it would be filled with injustice and tyranny.

“So O my trustworthy Shaykh, Abul Hasan, be patient, and advise my Shi’as to be patient because surely the earth belongs to Allah and He will make his virtuous servants its masters-the final victory will be for the God-fearing people!

“May peace, mercy and blessings of Allah be upon you and upon my Shi’as. Indeed, Allah is sufficient for us and He is the best of agents, the best Master and the best Helper.”

6. Words of Wisdom

Abu Hashim al-Ja’fari narrates that once a person asked Imam Hasan al-’Askari (a.s.) the following question:

“Why does a woman get half of the share of a man in inheritance?” The question is about a son and a daughter inheriting from their father or mother: the son gets twice the share of the daughter.

The Imam: “Because jihad and maintenance of the family is not among the responsibilities of a woman. Even payment of the monetary compensation in case of an accidental homocide is upon the male members of the murderer, not the female members.”

When he heard this answer, Abu Hashim said to himself: ‘I have heard that Ibn Abil ‘Awja’ asked the same question from Imam Ja’far as-Sadiq and he received the same answer.’

Imam Hasan al-’Askari looked at Abu Hashim and said, “Yes! The question of Ibn Abil ‘Awja’ was the same; and when the question is same, our answer is also the same...The first and the last of us [i.e., Imams of Ahlul Bayt] are equal in knowledge and position; of course, the Messenger of God and ‘Ali, the Leader of the Faithfuls, have their own privileged status.”

* * *

“I advise you to be moderate and refrain from extravagance.”

* * *

“To be humble means to greet whoever you pass by, and to sit wherever you find room [without waiting for the seat of your ‘status’].” He also said, “Humility is a blessing of which no one will be envious.”

* * *

“One who admonishes his brother in private has decorated him; and one who admonishes him in public has disgraced him.”

* * *

“The best self-discipline is to refrain [from doing to others] what you would dislike from others.”

* * *

“Beauty of the face is an apparent beauty, and beauty of intelligence is a hidden beauty.”

* * *

“All evil has been placed in a house whose key is lying.”

* * *

“Generosity has a limit; when one exceeds it, it becomes extravagance.”

* * *

This lesson has been written and compiled by Sayyid M. Rizvi by using the following source: Pishway-e Yazdahum: Hazrat Imam Hasan ‘Askari (a.s.) by Dar Rah-e Haq, Qum.

The main source has been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to the source mentioned above.

Question Paper on Lesson 48

Question 1: [20 points]

True or False:

(a) Imam Hasan al-‘Askari was born in Baghdad.

(b) “Al-‘Askari” is the Imam’s title because he was born in Samarra.

(c) Mu‘tazz, Muhtadi and Mu‘tamid were caliphs during the imamate of the eleventh Imam.

(d) Mu‘tazz forbade the presence of female singers in the court as a pretence of being pious.

(e) Mu‘tamid’s reign was full of civil strife and tyranny.

(f) ‘Ali bin Husayn bin Bābawayh was the father of Shaykh al-Mufīd.

(g) In inheriting from the parent, the daughter gets half of the share of a son.

(h) Mu‘tamid asked Imam al-‘Askari for help in disclosing the monk’s deceit.

(i) Al-Kindi was writing a book to challenge the Nahju ’l-Balāgha.

(j) Ibn Abil ‘Awjā’ was a companion of Imam al-‘Askari.

Question 2: [15 points]

Describe and comment on the method used by Imam Hasan al-‘Askari (a.s.) to prevent Ishāq al-Kindi from writing the response to the Qur’ān.

Question 3: [15 points]

Describe the Imam’s miracle of rain in your own words.

Lesson 12: Al-Qur’an The Miracle of Islam

1. Prophets & Miracles

The prophets and messengers of God are given miracles to prove the truth of their claim. However, not all prophets were given the same miracle.

Prophet Musa was given the staff which could turn into a serpent; Prophet Isa was given the ability to cure the blind and the leper, and to bring the dead back to life. Prophet Muhammad (s.a.w.) was given the Qur'an as a miracle.

The difference between all other miracles and the miracle of the Qur'an is that the other miracles were for those who witnessed them or they ended with the death of the prophets.

For us they are news which may be believed or suspected according to the trend of mind of the hearer. But the Qur'an is in our hands, a book complete in itself; it claims and brings the proof within itself. And its miracles are being unfolded every day.

As long as the sun rises in the East and sets in the West, the Qur'an will remain as the final miracle of God.

2. Al-Qur'an - the Everlasting Miracle

The Qur'an is a multi-dimensional miracle: it is a miracle of Arabic language and style; it is a miracle of prophecies; it is a miracle of scientific revelations; it is a miracle of the best code of life.

Not only a miracle, it is a miracle-performer: it caused the transformation of an extremely ignorant and unlettered people into the guardians of knowledge and learning. This has also been realized by non-Muslim scholars.

Hartwing Hirschfeld writes, “We must not be surprised to find the Qur'an the fountainhead of science. Every subject connected with heaven or earth, human life, commerce and various trades is occasionally touched upon, and this gave rise to the production of numerous monographs forming commentaries on parts of the Holy Book.

In this way, the Qur'an was responsible for great discussions, and to it was indirectly due the marvelous development of all branches of science in the Muslim world...This again not only affected the Arabs but also induced Jewish philosophers to treat metaphysical and religious questions after the Arabs' methods.

Finally, the way in which Christian scholasticism was fertilised by Arabian theosophy need not be further discussed...

In the same manner, the Qur'an gave an impetus to medical studies and recommended the contemplation and study of nature in general.” (New Researches into the Composition & Exegesis of the Qur'an [London, 1902] p. 9)

Such contributions are quite apart from the religious subjects which were initiated because of the Qur'an: the development of literature, the codification of grammar and other related subjects which were founded because of the Qur'an.

In fact, all Islamic subjects, all subjects connected with Arabic literature and all subjects related to philosophy and theology came to the Arabs through the Qur'an.

Below, we shall study some of the miraculous aspects of the Qur'an.

(A) The Eloquence Of The Qur’ān

The language of the Qur'an is of such high standard that nobody could meet its challenge. Arabs of the time of the Prophet were proud of their language since it was a very rich and sophisticated one. Poets and eloquent speakers were almost idols of their tribes.

Poems were learned and read on every occasion, and yearly competitions were held for the best pieces of poetry in a place called Suq Ukadh. Thus language and literature was the best art the Arabs had mastered very well.

The Qur'an came and its miracle, to the Arabs' surprise, was its language and style. The Qur'an was the challenge; God asked them to produce a similar Qur'an: “Say: If the whole of mankind and jinn gathered together to produce the like of this Qur'an, they could not produce the like of it, even if they helped each other.” (17:89)

Then the challenge was reduced to ten chapters (surahs), to show them their weakness: “Do they say that “He has forged it'? Say: Then you bring ten surahs like it, forged and call (to your aid) whomsoever you can -other than God-- if you speak the truth,” (11:14)

Again the Arabs could not answer the challenge of the Qur'an. The challenge was then reduced to one surah only. One surah may be only one line. Still the proud eloquent Arabs could not face the challenge: “Do they say *He forged it'?

Say: Then bring one surah like it and call to your aid anyone you can --other than God- if you speak the truth,” (10:39) You can see the logical reasoning and rational approach to convince the Arabs of its miraculous quality. A surah may be only one line but the Arabs (and non-Arabs too) could not succeed in their attempts to meet the standing challenge.

The beauty of the Qur'an, the strength of its conviction, its logic and simplicity, and its depth and wisdom was far above what the Arabs or non-Arabs know or conceive. When the Qur'an was read, the idolaters used to close their ears; some used to make noise, whistling and chanting, so that they may not hear the Qur'an and be “bewitched”.

The non-believers could not give any reasonable explanation to this irresistible beauty and power of the Qur'an. However, they had to find some excuse to put people off and to justify their opposition. They invented lies and said, The Qur'an is nothing but poetry or magic. God refuted their statement: “Therefore proclaim you the praises of your Lord, for by the grace of your Lord you are no soothsayer, nor are you one possessed.”

The Arabs waged war after war to silence the Prophet of Islam. But the easiest way would have been to produce a short surah (like al-Kawthar) of equal standard and the claim of the Prophet would have been refuted.

No sane person would use a sword when a few words could serve his purpose in a more effective way. But the Arabs preferred war and it proves that they found the Qur'an unanswerable.

To discover the Qur'an's eloquence, non-Arab speakers can turn to the sayings of those Arabs who were experts in the language of those days and which are recorded in history, and also to the present day authors who write on this subject.

From the days of the Prophet till now, all specialists in the art of Arabic eloquence have confessed to the unparalleled eloquence of the Qur'an and have been overwhelmed in the face of it. For example, the famous contemporary writer Abdul Fattah Tabari writes, “Arab history tells us of many famous men, knowledgeable in the best poetry and prose, like Ibn al-Muqaffa,

Jahiz, Ibn “Amid, Farazdaq, Bashshar, Abu Nuwas, Abu Tammam and so forth, but all of them have shown humility when faced with the Qur'an, and have of necessity confessed that the great Qur'an is not the word of man, but a Divine revelation.”

Dr. Taha Husayn, the famous contemporary Egyptian writer, said, “The Qur'an transcends the limits of prose and poetry, because it has special qualities which cannot be found in any poem or prose. So the Qur'an cannot be called poetry or prose, rather it should be said, “It is the Qur'an, that is all.'“

(B) Harmonisation of its Themes

The Qur'an is a book which covers many subjects and events. The discussions of its topics are not separated as is the case with normal books. It discusses many topics in one page at times, but without losing purpose and without going away from the main aim.

Considering the range of the topics the Qur'an comments on, the repetition of some stories, the non-classification of the topics, it is hard to find such a book without contradictions and errors.

By human standard, practically no book -of any subject-- is without errors and mistakes. But here is a book which was not written at one time. It is a collection of piece-meal revelations, covering a span of about twenty three years.

Can any scholar believe that any human being, unlettered, will remember every single word which he had uttered during the previous twenty three years? It is impossible and hence the chances of contradictions.

But the Qur'an has no contradiction; and, according to that test, it is the word of God.

Moreover, if someone reaches a stage of mastery over a special subject, he may display brilliance in that subject; but if he undertakes something on a subject of which he is not a master, he will not be able to produce any distinctive work. Although the Qur'an contains many different subjects, it has succeeded in retaining consistent style and unity of expression.

(C) Scientific Revelations

Now, a non-Arab may rightly wonder about the claim of literary miracle. He does not know Arabic, so the miraculous aspect of language might not be appealing to him at all, or even, to some extent, to the illiterate Arabs of our days whose colloquial language is a far deviation from the classical style of the Qur'an.

In modern days, we need a miracle in science, telling us what is in the heavens and within ourselves. The Qur'an, although not a scientific text, reveals many secrets and wonders of the heavens and of ourselves as part of its call to believe in the Creator of the universe.

The Moon & The Sun

The Qur'an says: Do not you see how God created seven heavens in harmony; and made the moon a light therein, and the sun a lamp? (75:16-17)

The moon is a solid object which reflects light, hence it is a ‘light’. But the sun is a source of energy and light, so it is described as a ‘lamp’.

The sun is not static but moving in a path exactly computed. The Qur'an declared these facts 1400 years ago: And the sun is moving on the course determined for it.

That is the decree of the Almighty, the All-Knowing; and the moon, We have determined for it mansions (to traverse) till it becomes like the old (and withered) lower part of a date-stalk;-the sun is not allowed to catch up with the moon, nor can the night outstay the day. Each swims along in (its own) orbit. (36:39-41)

Exploring The Space

The Qur'an says: O Company of jinn and men, if you have the power to penetrate the regions of the heavens and the earth, then penetrate (them); you will not penetrate them except with a power. (55:34) This verse comes with undoubted encouragement to explore and travel through outer space.

Here one should pause and think of the society in which the Prophet of Islam lived. The means of transportation were camels, horses and donkeys. The people lived in tents and worshipped idols. They had not even dreamt of a car or an aeroplane or even a machine of any kind.

How does the Qur'an put such a high idea to encourage people not only to fly but to travel to other planets and heavens? In materialistic thinking, such a task is impossible because they claim that human thoughts are reflections of his material environment.

Then the only solution in this case is to believe that the Qur'an is not a product of the human mind, but is a revelation from God. No human being could definitely put forth such an idea even if he were the greatest astronomer or scientist.

Pharaoh's Body

People in our times are proud of their knowledge and the Qur'an baffles them even now. There are so many examples of verses which remained a puzzle for commentators until the discoveries of recent times made their meaning clear. Here is one example:

Speaking about the drowning of Pharaoh, the Qur'an says: And We brought the children of Israel across the sea; and Pharaoh and his horse persuade them wrongfully and aggressively; till, when the calamity of drowning overtook him, he said,’ believe that there is no God but He in whom the children of Israel believe, and I am of those who submit to Him.'

What! Now! While you were disobedient before this and were of those who create disorder (in society). So this day We will save you in body only, so that you may be a sign to those who come after you. (10:91-93)

These verses clearly say that Pharaoh's body was recovered and it became a sign of warning to later generations. But this thing is not mentioned in the Bible. Still the Qur'an claimed that the body of Pharaoh was recovered; and 1300 years after this revelation, excavations have brought into light that body which was mummified and preserved for future generations, and even after these long centuries his face and body clearly show the effect of drowning.

If the Qur'an was the work of a man, how did he know of this fact which was not known even to the Jews and the Egyptians of that time?

In the end, it is necessary to remind the Muslims that if they get to know the Qur'an, or get to know it better and put its great, magnificent and precise project into action, greatness will be theirs, and more.

The huge edifice of the greatness of Muslims collapsed when they stopped putting the commands of this heavenly book into practice. So they fell down, they were satisfied only with the name of Islam.

Our departed greatness will return when we leave this crooked way and, starting again, become true Muslims and put the Qur'an at the top of the sights of our hearts and our wisdom, and make it an example for life, as the Prophet said, “When calamities encompass you like the darkness of the night, reach for the Qur'an.”

* * *

This lesson has been adapted from S. Sa’eed Akhtar Rizvi, The Qur'ān & Hadith (1971) Dar-es-salaam, Tanzania with few passages added from Dar Rah-e Haq, The Roots of Religion.

Question Paper on Lesson 12

Question 1: [16 points]

Fill in the blanks from the pool of words given below by simply placing the number of the correct word in the blank space.

The Qur'ān is a _____ miracle. Its beauty, _____ style, simplistic _____ and _____ appeal is, on one hand, impossible to reproduce; and, on the other hand, it penetrates the heart of a person who _____ seeks knowledge and _____.

The Qur'ān has only one single purpose and that is to _____ mankind to the path of God. In this contest, it discusses various subjects such as chemistry, _____, biology, _____, environmental and social sciences, etc. But with a single consistent objective throughout and that is to _____ human intellect to the level where he can understand the purpose of his _____ and willingly _____ to the will of God.

Thus some of the miraculous aspects of the Qur'ān are its unique style, its _____ and consistency of purpose and _____ of scientific facts that the modern science can only _____ as it progresses with time.

1. creation

2. unity

3. group dynamics

4. logic

5. guide

6. verify

7. multi-dimensional

8. consistent

9. guidance

10. eloquent

11. sincerely

12. submit

13. linguistic

14. elevate

15. astro-physics

16. revelation

Question 2: [20 points]

True or False:

(a) The Prophets were given miracles to give them power and overcome opposition.

(b) Prophet `Isa was given a stick which turned into a huge snake.

(c) Some miracles of other prophets exist even today.

(d) The Qur'ān was revealed piecemeal over a period of 21 years.

(e) Prophet Muhammad (s.a.w.) was given the Qur'ān as a miracle.

(f) The Qur'ān is the creator of Arabic grammar.

(g) `Abdul Fattāh Tabari, the famous Arab scholar, wrote “The Qur'ān transcends the limits of prose and poetry.”

(h) The Qur'ān's main miraculous feature is its strength of conviction and unity of purpose.

(i) The Qur'ān contains statements that modern science, despite its great advancement, is neither able to verify nor deny.

(j) The Qur'ān's challenge to mankind to produce just one chapter like its own remains unfulfilled even today.

Question 3: [4 points]

What was the final challenge of the Qur'ān to the Arabs?

Question 4: [10 points]

Describe at least three miraculous aspects of the holy Qur'ān.

For 5 Bonus Points: Give an example of a scientific fact which the Qur'ān stated 14 centuries ago which was later verified by modern science.

Lesson 13: The Last Message & The Last Prophet

1. Muhammad, the Last Prophet

Islam, from the very beginning, has said that it is the last divine message to mankind, the final manifestation of revelation and prophethood, and the culmination of the previous revealed religions. The Muslims believe that the Prophet of Islam is the last Messenger of God, and that the Qur'an is the final revelation of God.

The Qur'an has explained the universality of Islam and has shown that Muhammad (peace be upon him) is the last messenger sent by God. For example, verse 40 of chapter 33 says:

“Muhammad is not the father of any of your men, but the Messenger of God and the Seal of the Prophets; Allah has knowledge of everything.”

Prophet Muhammad (a,s.) himself once said to 'Ali (a.s.): “In all respects, your relationship to me is like that of Harun to Musa (i.e., if Harun was Musa's brother, I also take you as a brother; if he was Musa's successor, you also will be my successor).

Except that Musa was not the last prophet, and I am the last.”6 He also said, “I am the last brick in the building of prophethood. With my coming, the prophets have come to an end.”

Imam 'Ali (a.s.) said, “With the Prophet of Islam, Muhammad's (a.s.), revelation came to an end.”7 The eighth Imam, 'Ali ar-Riza

(a.s.), said, “The pure religion of Muhammad (a.s.) will not be abrogated till the day of resurrection, and also no prophet will follow him.”8

What we have just recounted is only a sample of tens of hadith which clearly and succinctly explain the conclusive status of the Prophet (a.s.) and the perpetuity of his pure religion; they leave no room for doubt.

2. The Universality of Islam

Islam is an everlasting religion because it is all-inclusive. It is a comprehensive project based on human disposition, and it embraces all aspects of life: individual, social, material, spiritual, doctrinal, emotional, economic, legal and so forth, and it explains the basis of each in the most realistic manner for all peoples, in every time and place.

So now let us study some aspects of this universality.

(A) The God of Islam

The God of Islam is the Preserver of all worldly things. He is not the god of a tribe or of a special group only. In their prayers, the Muslims say: “Al-hamdu lil lâhi Rabbi 'l-âlamin - Praise be to Allah, the Lord of the Universe.” (Qur'an 1:2)

God is a reality without parallel, beyond all human attributes and likeness; He is not like the gods of some religions who are presented in the form of a human, an animal or a thing.

The God of Islam is One without equal; He has no son or mother or father; neither partner nor associate. This is the message of a short chapter of the Qur'an which the Muslims recite every day in their prayers so as to be far away from the possibility of associating anything with Him.

(B) Equality in Islam

Superiority of race or segregation is not only eliminated and void in the eyes of Islam, but the equality of man is an absolute reality in Islam. Islam says that all human beings are equal, all are from one father and one mother, and are members of one family- so from the aspect of nobility, origin and connections, they are equal partners. No one is better than anyone else, except in purity and devotion to God.

The Qur'an says: O mankind, We have created you from a male and a female, and made you into races and tribes so that you may know one another. Surely the noblest among you in the sight of Allah is the most God-fearing of you. Allah is All-Knowing, Allaware. (49:13)

(c) Islam & Freedom of Thought

Islam is a firm supporter of rational argument and freedom of thought. Imposition of ideas or beliefs, or the stifling of voices does not exist in Islam. The Qur'an says: There is no compulsion in religion [because] the truth has become clear from the error. (2:256)

In Islam, investigation of the foundations of beliefs is a duty for every individual, and it is an obligation for everyone not to accept anything without proof. Islam censures those who blindly follow the beliefs of their fathers and ancestors, and commends self-investigation and deep examination.

It rejects feeblemindedness and vain speculation, and urges only to the perusal of knowledge and certainty. The Qur'an says: And pursue not that you have no knowledge of; the hearing, the sight, the heart - all of these shall be questioned of. (17:36)

Islam grants its opponents the right to set forth their queries in reasonable discussion and to enumerate their proofs and listen to the answers.

Say, “Produce your proof, if you speak truly.” (2:111) This was the reason that many Jews, Christians and those from other groups who took a stand against Islam, came to the Prophet or the Imams, and sat down and discussed their religious ideas.

(D) Islam & Knowledge

Islam lends great value to thinking. It asks the learned and wise to think and think again about creation, time, night and day, the sky, the earth, animal life, man and the universe and what is in it. The Qur'an says:

Surely in the creation of the heavens and the earth and the alternation of the night and day, and the ship that floats in the sea with profit to men, and the water Allah sends down from the sky therewith reviving the earth after it is dead,

and His scattering abroad on it all types of crawling things, and the turning about of the winds and the clouds suspended between heaven and earth - surely there are signs for a people -who use their mind. (2:164)

The Qur'an also asks people to study the lives of the nations who came before, their thoughts and the causes of their decline and fall, so that they may keep far from the precipices of their destruction.

It says, ''Indeed many events have taken place before you, therefore travel on the earth and see what was the outcome of those who rejected /the message of God]. This is a clear statement for mankind, and a guidance and an admonition for the pious people.” (3:136)

In short, Islam desires that man should think deeply and freely and travel across the far horizons of thought and knowledge and take everything that is best for the improvement of his being.

For this reason, Islam values scientific advances and discoveries which are for the help of humanity, and this is why scientists and scholars emerged in the centuries following the advent of Islam, to decorate the high road of human civilization with the jewel of their scientific endeavours, so much so that their great names will shine forever at the summit of scientific history.

They include Jabir ibn Hayyan, Razi, Ibn Sina (Avicenna) and Nasiru 'd-Din Tusi, who were celebrities in all the sciences of their time: philosophy, natural science, astronomy, alchemy, etc. The books of Ibn Sina were even taught in European universities up to the end of the last century.

Jurji Zaydan, the famous Christian writer of Lebanon, says in his Ta'rikh at-Tamaddun al-Islami, “As soon as Islamic civilization found its feet, and the new sciences spread among the Muslims, Muslim scholars appeared whose thinking was more important than the founders of some of the branches of the sciences. In fact these sciences took on a fresh colour with the new researches of Islamic scientists, and progresses due to Islamic civilization.” (p. 598)

(E) Islam’s Concept of Life

There is no opposition, in Islam, between the material and the spiritual life. Islam does not approve of those who do not work in this world or make no effort; but neither does it accept those who only work for their material betterment without any regard to the spiritual life.

Imam Ja;far as-Sadiq (a.s.) said: “He who abandons this world for the next (i.e., he who withdraws from the worldly life in the name of asceticism) and he who gives up the next world for this world - both are not from among us.”9

So it can be said that in this matter Muslims should adjust their actions with equal movement in this world, by advancing with its happiness, and in the spiritual world, by enriching with its contentment.

There is no monasticism in Islam if monasticism means being a burden on society, withdrawal from social life, egoism or seclusion. The Prophet said, “There is no monasticism for us; the monasticism for my followers is to struggle in the way of Allah.”10

(F) Islamic Laws & Change in Lifestyle

The transformation, evolution and development of the means of living and progress in the various elements of civilization have no kind of incompatibility with the eternity of the laws of Islam. How? Because the incompatibility of a law with this kind of progress can only happen if the law depends on the specific material means available at the time and place the law was made.

For example, if a law is made that only the hand must be used in writing, or only a donkey must be used for traveling, etc. then this kind of law becomes outdated with the advance of science and technology.

But if the law was not based on specific and transitory means of life, and instead it pertained to the basic and permanent need of mankind, then there will be no clash between that law and the new means of life.

Islamic laws are of the latter category, that is, they do not look especially at the means of life at a given period in history. For example, they say, “A Muslim nation must be strong enough to protect itself from foreign powers.”

This law, even though made at a time when sword was a means of defence, looks at the permanent need of a Muslim society. However, if Islam had said that a Muslim nation must defend itself with swords, then this law would become obsolete in the twentieth century.

Whatever changes take place in the means of life, it will not be outside the all inclusive domain of the laws of Islam - this is, indeed, the secret of Islam's eternity.

3. The Continuation of Divine Assistance

Some people imagine that since Muhammad (a.s.) is the Last Messenger, the divine guidance from God has stopped completely.

This is not valid because the meaning of the finality of prophethood is only that after the Prophet of Islam, no other prophet, messenger, book or religion will come. It does not mean that the connection between the unseen world and this world has been severed.

The divine guidance of God for human society is everlasting and is continued, according to the Shi'a Muslims, by means of the twelve Imams of Ahlu 'l-bayt.

According to Mulla Sadra, in Mafatih al-Ghayb, “Revelation, that is to say the descent of the angel to the delegated and prophetic eyes, has been forever cut off [after the Prophet of Islam], but the door of inspiration and illumination has not and will never be closed, and it is not possible for it to be interrupted.”

You will learn more about this in the next lesson.

* * *

This lesson adapted from Dar Rah-e Haq, The Roots of Religion, and has been edited to suit the need of this course by S.M. Rizvi.

Question Paper on Lesson 13

Question 1: [15 points]

True or False:

(a) Islam preaches belief in a God who is the sole Creator and Sustainer of all things.

(b) Islam does not allow dissenting views.

(c) Muhammad is the Messenger of God and the Seal of the Prophets.

(d) Islam discourages theological speculation.

(e) Islam provides a comprehensive code of conduct to its followers.

(f) Islam gives more importance to spiritual life than material life.

(g) Islam promotes monasticism.

(h) Islamic laws are perpetually valid because they are independent of material means of implementation.

(i) Islam promotes equality, encourages intellectual inquiry, exalts pursuit of knowledge and maintains a balance between material and spiritual life.

(j) Islam encourages suppression of desires.

Question 2: [10 points]

Circle the letter of one correct statement:

(a) According to Islam, Christianity and Judaism are valid religions even today.

(b) It is permissible to revise the fundamental Islamic principles to suit the needs of changing times.

(c) Imam ‘Ali ar-Riza (a.s.) said, “With the Prophet of Islam, Muhammad (a.s.), revelation came to an end.”

(d) Muslims believe that the Prophet of Islam is the Last Messenger of God and that the Qur'ān is the Final Revelation.

(e) Islam is the continuation of Christianity and Judaism.

Question 3: [25 points: 15 for (a) & 10 for (b)]

(a) What is the fundamental criterion for a law to be eternal and permanent?

(b) Describe at least two Islamic laws that would fit the criterion you mentioned in (a).

Lesson 14: The Imamat Succession to the Prophet

1. Introduction

Eventually the inevitable occurred and the soul of the Prophet (a.s.) flew to its eternal abode. For in the words of the poet Nizami, “he who has not died and will never die is only God'.

It was clear that with the death of this great man a storm would blow up over the peaceful ocean of Islam, and that turbulent waters would be churned up. The ambitious would try to benefit and to get as much as they could from this turbulence and commotion, to fish in these troubled waters.

On the other hand, we know that the great mass of people believe in anything they see; they have always been thus and have always been fuel for a fire that anyone may care to kindle.

They need constant training and continual taking care of, and without an educator they cannot reach their own perfection.

Now we must ask if such a society, in such conditions, needs a leader who can take the reins of command in the place of the Prophet or not, so that the result of all the pains the Messenger of Allah took should not be dissipated?

Is there not a need for a knowledgeable, political authority who is thoroughly acquainted with the Divine laws and who can guide and lead the people on the right path in the right way?

The Shi'a belief holds that the Love of God and His infinite wisdom demand that after the Prophet the people should not be without a leader. Such a leader must be sinless and wise, so that his correctness of speech and action may be a guarantee and a true sign of a superior man, someone selected by God.

He must take the reins of the Muslim community in his hands and lead and guide them with the extensive wisdom and foresight, without error, and this he must take from the Prophet of Islam. Because there is no reason for God, Who was considerate of the people in the time of the Prophet to change His judgment and to withdraw His loving concern.

How could it be possible that God, Who by His Grace created thousands of elaborate details for the protection and growth of our bodies, has neglected to appoint a goodly successor to the Prophet? Does not the bringing into existence of the best of communities, which is the aim of Islam, need the selection of the best of leaders?

Is not the appointment of a sinless leader, educator and Imam the basis of the contentment of society? Can Islamic society attain contentment and happiness without divine supervision and leadership?

So if there is a need for the divine, sinless leader, and Islamic society wants a divine educator, how can it be said that this matter has been ignored by Islam and that the people have been left to themselves?

In short, the same philosophy which demands the appointment of the Prophet also precisely demands that God should introduce and appoint a successor through the Prophet.

The Prophet of Islam (a.s.) said in the latter part of his life: “O People, I swear before Allah that I have explained what will make you nearer to heaven and what will take you far from the Fire.” With this explanation, how can it be said that the Prophet of Islam did not appoint his immediate successor?

2. Is the Qur'an not Sufficient?

The Qur'an is the fundamental basis for every kind of Islamic concept. Like a mighty rock, all the fruitful buildings of Islamic knowledge have been made steady on it. It is the clear spring from which all the streams of insight flow. The credibility and prestige of other religious foundations rest on it.

But, on the basis of the proofs we shall give, one cannot be content with the Qur'an alone to solve the problems of leadership, the differences which crop up in Islamic society, or to satisfy the needs of the Muslims people.

1. Firstly because the Qur'an and its great and abundant contents need commentary and explanation.

Since all the verses are not alike in clarity, unacquainted readers in the first moments of their journey may become lost and not take the path to their destination.

So the Prophet himself or those appointed by him who have a , spiritual link with what is beyond the external world, must be a guide in this valley also, so that they can interpret and explain the Qur'anic verses according to Allah's purpose.

For if not, ordinary people will sometimes interpret incorrectly and will end up far from the truth. The Prophet himself has said, “Anyone who interprets the Qur'an according to his own opinions will have a place in the Fire.”

It is recounted that a thief was brought into the presence of the Abbasid caliph Mu'tasim so that he might be punished according to the punishment prescribed in the Qur'an.

The command of the Qur'an is: “Cut off the hand of a thief.” But Mu'tasim did not know from where the hand should be cut. He asked his Sunni “ulama. One of them said, “From the wrist.”

“From the elbow,” another said.

Mu'tasim was not satisfied. He was forced to ask Imam Muhammad at-Taqi (a.s.), the ninth Shi'a Imam, who was present in that gathering. The Imam replied, “Only four fingers must be cut off.”

“Why?” '

“Since Allah has decreed in the Qur'an, “And that the places of sajdah are for Allah.1 (72:18) that is the seven places of the body [which touches the ground in prostration], so they should not be cut off.”

All those present accepted and were satisfied with his proof. This kind of interpretation is in fact interpretation of the Qur'an by the Qur'an, and is peculiar to the Ahlu '1-bayt (a.s.), and no one, to whatever degree he may be a master of interpretation, is able to succeed in perfectly understanding interpretation in this way unless he has taken the lead from the Imams of the Ahlu '1-bayt and has made them his example.

2. What we have said above is only in regard to the correct interpretation of the esoteric meaning and commands of the Qur'an. But beneath the esoteric words and meanings of the Qur'an, there are shades and layers of spiritual messages which can only be correctly explained by qualified guides.

The Prophet of Islam (a.s.) said, “The Qur'an has a beautiful outer meaning and a profound inner meaning.”11 He also said, “The Qur'an has profundity, and its profundity is deep too, up to seven inner layers.”12

According to the great exegetists, the entire Qur'an has a hermeneutics and an inner meaning to it, and to arrive at them by thought and research alone is not possible. It is not explicable to all through words, for the ability to perceive and practice this is not given to all men.

Only those near to God, the pure, those free from moral corruption, can comprehend this, and use it for the solution of the differences and incidents between men, and learn it, and then, by virtue of the immunity from error and mistake that they have from God, teach it to others.

Those who are spiritually near to God and free from error are the Prophet and his Ahlu '1-bayt about whom the Qur'an says: Allah desires only to keep away from you, O the Ahlu 'l-bayt, abomination and to cleanse you. (33:33)

There is also a hadith which says that only the Prophet and his Ahlu 'l-bayt can perceive all the truths of the Qur'an.13 This implies that the Prophet (who was the recipient of the Qur'an) and his Ahlu '1-bayt (who were his close family-members) are more acquainted with the meaning of the Qur'an.

It is because of this connection between the Qur'an and the Ahlu '1-bayt that the Prophet said, “I leave two things in your trust, the Book of Allah and my family; if you attach yourselves to these two you will never go astray.14

As a postscript, the summary of this lesson can be found in the discussion which students of Imam Ja’far as-Sâdiq (a.s.) had with a Sunni in the presence of the Imam.

A man from Damascus (which was the support base of the Umayyids) had come to Medina with the intention of debating with one of the students of Imam Ja’far as-Sâdiq (a.s.).

The Imam said, “Introduce this man to Hisham.” Hisham was the youngest of his students.

“O Child,” said the man from Damascus, “ask me concerning the imamate of this man (referring to Imam Ja'far as-Sadiq).” Hisham was angered by his lack of manners and shuddered.

But he concealed his temper and began: “Is your Creator more kind and loving towards His slaves, or the slaves themselves?” “The Creator.”

“What has the loving Creator done for his slaves?”

“He has appointed a clear guidance and proof, to protect them from differences and disunity, and to establish friendship and unity among them. He has made clear to them their religious duties.” “Who is that guide?”

“The Prophet.”

“Who is it after the death of the Prophet?”

“The Book of Allah and the sunnah of the Prophet of Islam.”

“Can the Book of Allah and the sunnah of the Prophet prevent us from differences today?”

“Yes.”

“So why do you and I who are both Muslims have a dispute, or in other words, why have you come here from Damascus as a result of this difference?”

The man from Damascus was silent and said no more.

Imam Ja’far as-Sâdiq (a.s.) said to him, “Why don't you speak up?”

“What shall I say?” he replied. “If I say we have no difference, then I lie. And just as I said the Book of Allah and the sunnah of the Prophet should take away the differences between us, so this also is untrue, because, in many instances, the Book of Allah and the sunnah do not have a clear and obvious meaning that could dispel our differences.”

So the man from Damascus said that he wanted to ask the very same question from Hisham. The Imam agreed.

“O Hisham. Who is more loving towards people? God, or the people themselves?”

“God.”

“Did he send them someone to protect the unity of Muslims and to take over their control, to explain to them the truth and falsity?”

“Are you talking about the time of the Prophet, or about now?”

“In the time of the Prophet, it was him; no, tell me about now.” “Today it is this man who is seated here and to whom people come from every corner of the land, and who gives us news of the heaven and the earth; and this knowledge was bequeathed to him from his father and so on back to the Prophet.”

“How can I verify and accept this statement for myself?”

“Go now and ask him anything you like.”

“That's right, there is no excuse; only I must ask.”

Then Imam Ja'far as-Sadiq (a.s.) told him about his journey and of the things that had happened to him on his way which only the man could know of. When he had explained so that no doubt remained for him, the man declared his belief in the Imam.

* * *

This lesson has been adapted with minor changes from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.

Question Paper on Lesson 14

Question 1: [14 points]

True or False:

(a) Islamic society needs a divine educator who can guide people to the right path.

(b) All Qur’ānic verses are equally clear in their meaning and contain straight forward instructions.

(c) An Imam is a divinely appointed person whose function is to interpret and explain the Qur'ān according to God's purpose.

(d) The Qur'ān alone can guide people to the right path in the right way.

(e) The Qur'ānic verses have an inner meaning that can be derived by thoughtful research and intellectual inquiry.

(f) An Imam is appointed by the Prophet to continue the office of prophethood after his death.

(g) The Qur'ān has a beautiful outer meaning and a profound inner meaning.

Question 2: [20 points]

For each of the following statements circle the number of the most correct answer:

(a) If the Qur'ān was sufficient to guide Muslims to the right path, then

(i) the history of the Muslims would have been different.

(ii) exegetists would not have disagreed on the interpretation of Qur’ānic verses.

(iii) there would not be 73 sects in Islam each claiming its interpretation of the Qur'ān as most accurate.

(iv) people would interpret the Qur'ān according to their personal preference.

(b) Imams are appointed by

(i) people.

(ii) the Prophet.

(iii) prominent people of the community.

(iv) God.

(c) What is the most important quality of a divinely appointed Imam.

(i) honesty.

(ii) integrity.

(iii) truthfulness.

(iv) infallibility.

(v) trustworthiness.

(d) Exegetists are scholars and intellectuals who

(i) translate the Qur’ānic verses.

(ii) interpret the Qur’ānic verses.

(iii) narrate hadith.

(iv) explain the sunnah.

(v) describe history.

(e) is logical to conclude, based on this lesson, that an Imam should provide

(i) spiritual leadership.

(ii) temporal authority.

(iii) moral leadership.

(iv) a political leadership based on highest moral and ethical standards.

(v) both spiritual and political leadership based on the Qur'ān and sunnah.

Question 3: [8 points]

Describe the hadith narrated by the Sunni scholar, Imam Ahmad ibn Hanbal, which undeniably proves not only the necessity but also the existence of a divinely appointed Imam.

Question 4: [8 points]

Explain and discuss the most powerful argument that a disciple of Imam Ja`far as-Sādiq (a.s.) presented to a man from Damascus against the belief that the Qur'ān is sufficient to guide the people to the right path.