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Questions on Jurisprudence

(Masa'il Fiqhiyya)

Author (s): al-Imam 'Abd al-Husayn Sharaf al-Din al-Musawi

Translated by Dr. Liyakatali Takim

Published by Hydery Canada Ltd

First Published 1996

www.alhassanain.org/english

Name of Book: Questions on Jurisprudence (Masa'il Fiqhiyya)

Author (s): al-Imam 'Abd al-Husayn Sharaf al-Din al-Musawi

Translated by Dr. Liyakatali Takim

Published by Hydery Canada Ltd, 76 Howden Road, Scarborough, Ontario, Canada M1R 3E4

ISBN 0 9698194 2 0

First Published 1996

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

TABLE OF CONTENTS

Translator's Introduction 7

About the Author 8

CHAPTER ONE: COMBINING THE TWO PRAYERS 9

CHAPTER TWO: IS THE BASMALA A QUR'ANIC VERSE? IS IT TO BE RECITED IN THE PRAYER? 16

The argument of our opponents on the issue 20

Recitation [of the fatiha] in the Prayer 22

Takbirat al-Ihram 27

CHAPTER THREE: THE TAQSIR OF THE TRAVELLER AND HIS IFTAR; THE LEGISLATION OF THE TAQSIR 29

The legislation of iftar (breaking of the fast) 30

The ruling of shortening the prayer (qasr) 30

Our proofs 30

The argument of Shafi'i and those who do not impose the qasr 32

The ruling on breaking the fast (Iftar) 33

The amount of travelling which necessitates the shortening of the prayer and breaking of the fast 35

CHAPTER FOUR: THE MARRIAGE OF MUT'A 37

1- The Essence of this Marriage 37

2: The consensus of the community on its legislation 38

3: Proof from the book on its legislation 38

4: Its legislation according to the text of the sunna 39

5: Those who claim the abrogation and their proofs and a discussion on it 39

6: Those who Deny It 42

7: The view of the Imamis on mut'a 44

CHAPTER FIVE: THE WIPING OR WASHING OF THE FEET IN THE WUDU: 45

The proof of the Imamis 45

A view on the traditions of washing the feet 47

The view on their argument here based on Istihsan 49

Notice 50

To the two anklebones 51

The wiping on the slippers and socks 51

The mash on the turban (`imama) 55

Is there a limit to the wiping on the head? 56

CHAPTER SIX: THE WIPING OF THE EARS AND THE SIX DIFFERENT DERIVATIVES 58

2: Is it sufficient to wash the head instead of wiping it? 58

3: The sequence (tartib) in wudu 58

4: Muwalat (continuance of acts) 59

5. Intention 60

The ablution with nabidh 62

Translator's Introduction

I was first introduced to the Masa'il Fiqhiyya when I was a student in Qumm, Iran. Sayyid 'Ali Asgher Milani, the grandson of the late Ayatullah Milani, gave me a copy of the book and urged me to translate it so as "...to let the world know the truth of the Twelver Shi'i practices."

When I read the book, I was impressed by the author's erudite and academic approach. Although he was dealing with very delicate and sensitive issues regarding Muslim liturgies, he approached them in a non-polemical, non-rhetorical and non-provocative manner. I was also impressed by his copious citations of his sources, in virtually every issue he dealt with.

I decided to translate this book as it deals with questions on ritual issues which Muslims frequently ask about. I believe that both Muslim and non-Muslim scholars of Islam will benefit immensely from the translation of this work especially as many of them are not aware of the genesis of the Twelver Shi'i practices.

Translating a text on Islamic jurisprudence is fraught with difficulties. I have remained as faithful as possible to the original Arabic version. However, where necessary, I have used square brackets to insert words in a sentence so as to facilitate a more meaningful translation in English. The normal brackets have been used to translate or explain Arabic terms.

The translation of this work would not have been possible without the help extended to me by many people. I am indebted to Sayyid Fadhil Milani, Sayyid Muhammad Hussein Jalali and Dr. Mahmud Ayoub for their help in dealing with some difficult parts of the text.

Shaheen Lakhani helped type parts of the text. Hasanain Kara was instrumental in designing the cover of the book. Taha Jaffer and Tehsin Takim both made invaluable contributions towards the final text.

Finally, I am also indebted to my wife, Fatima, and our two children for their sacrifices so that I could devote time to the translation. Needless to say, I am entirely responsible for any errors that may have occurred in this work.

Liyakatali Takim

Toronto, Canada.

May 1996

Dhu'l Hijja 1416

About the Author

Sayyid 'Abd al-Husayn Sharaf al-Din was born in Kadhimiyya, Iraq, in the year 1290 A.H./1872 A.D. He left Lebanon to pursue his studies in Iraq at the age of 17.

Sayyid Sharaf al-Din attained the level of ijtihad (independent reasoning in legal issues) at the age of 32 in the year 1322 A.H., returning to his home in Jabal 'Amil after having been away for fifteen years. He based himself in the city of Sur and became known to his people in a short period of time. Later, the highest ranking religious authority in Lebanon, Sayyid 'Ali al-Amin, authorized him to issue fatawa (juridical rulings).

In addition to his engagement in social work in Sur and Jabal 'Amil, Sayyid Sharaf al-Din continued his efforts writing and publishing. He also struggled for the unity of the Muslims. In the year 1327 A.H. he published al-Fusul al-Muhimah fi Ta'lif al-Ummah, a book which emphasized the necessity to unite the Muslims. In this text, he addressed the disputes and differences between the Shi'is and the Sunnis.

In 1331 A.H., he had the opportunity to implement his views on Muslim unity. He visited Egypt and met Shaykh Salim al-Bishri, the head of al-Azhar. The outcome of their discussions and long correspondence was the book al-Muraja'at, which is highly recognized and circulated in the Muslim world, having been translated into twenty languages. Al-Muraja'at is one of the best known books in Islamic studies due to its objective approach, depth, concise language and the strength of its arguments.

One of the steps he took to unite the Muslim umma was choosing the 12th of Rabi' al-Awal to celebrate the birthday of the Prophet Muhammad rather than 17th of Rabi' al-Awal. He deliberately chose this date because it was the one recognized by the Sunni Muslims, and he wished to bring all the Muslims, Shi'is and Sunnis, closer to each other. After observing this event in his mosque, Sayyid Sharaf al-Din would go the Sunnis to celebrate the occasion with them.

Sayyid Sharaf al-Din died in the year 1377 A.H or 1957 A.D.

CHAPTER ONE: COMBINING THE TWO PRAYERS

There is no difference - between all the Islamic schools of thought amongst the ahl al-qibla - in allowing the combination of the two obligatory prayers, al-zuhr and al-`asr, at `Arafa at the time of the noon (al-zuhr) prayer.Technically, this is [called] jam' al-taqdim (the preceding combination). Similarly, there is no difference between them in allowing the combination of the two obligatory [prayers] - al-maghrib and al-`isha' - at al-Muzdalifa at the time of the `isha' [prayers]. Technically, this is called jam' al-ta'khir (the delayed combination). There is no difference [amongst the scholars] in preferring these two combinations. Indeed, they are amongst the prophetic practices. However, they (the scholars) have differed as to the permissibility of combining the prayers in other instances.

The point of disagreement here is the permissibility of combining two obligatory prayers by performing them together at the time stipulated for one of them either by bringing it forward (taqdiman) as at `Arafa or by delaying it (ta'khiran) like the combination in al-Muzdalifa.

The Imams from the family of Muhammad (S.A.W.) have declared that this is permissible at all times although it is better to separate them. Their followers (Shi`as) have followed them in this [ruling] at all times and places. Most of the time, they combine al-zuhr and al-`asr and [also] al-maghrib and al-`isha', whether they are travelling or at home, whether they have an excuse [to combine] or without an excuse. Jam' al-taqdim and jam' al-ta'khir are equally valid for them [at all times].

As for the Hanafis, they have prohibited the combination [of prayers] absolutely except when combining at `Arafa and al-Muzdalifa. [This is] despite the presence of numerous clear sahih (authentic traditions) which allow the combination, especially when travelling. However, despite the clear [traditions] they interpreted them to refer to an unintentional combination (al-jam' al-suri). The invalidity of this [view] will become clear to you soon, God willing.

As for the Shafi`is, Malikis and Hanbalis, they have allowed it (the combination) when travelling although there are differences between them. Otherwise, they are not allowed to combine except for [genuine] excuses, for example, when there is rain, soil, sickness and fear. There are also differences between them on the conditions which constitute travelling which can be [termed] legal.

Our proofs which we rely on between us and our God, the Almighty, on this and on other issues are the authentic [traditions] from our Imams, peacebe upon them. We shall argue with the masses (jumhur) by referring to their authentic traditions since they clearly point to what we claim.For us, sufficient proofs are [provided by] what the two Shaykhs have reported in the Sahihs. We present to you what Muslim has narrated in his Sahih in the chapter on the combination of prayers when at home. He says:

"Yahya b. Yahya reported: `I read from Malik from b. Abu al-Zubayr fromSa` id b. Jubayr from Ibn `Abbas [who] said: `The Prophet of God (S.A.W.) prayed the zuhr and `asr prayers together and [he also offered] the maghrib and `isha' prayers together even though there was neither any fear nor was he travelling.'"

Muslim said: "And Abu Bakr b. Abi Shayba narrated to us that Sufyan b. `Uyayna reported from `Amr b. Dinar from Abu Sha`sha' Jabir b. Zayd from Ibn `Abbas who said: `I prayed with the Prophet (P) the eight [cycles] (of prayer) together and the seven [cycles] together.' `Amr b. Dinar said: `I said: `O Abu Sha`sha' I think he delayed the zuhr and hastened [to pray] the `asr and he delayed the maghrib and hastened [to pray] the `isha'.' He (Abu Sha`sha') said: `I think so too.'" I (the author) say: "They only follow [their] conjectures, and the conjecture does not lead to the truth."

Muslim said: "Abu al-Rabi`i al-Zahrani said that Hammad b. Zayd reported from `Amr b. Dinar from Jabir b. Zayd from Ibn `Abbas: `Indeed the Prophet of God (P) prayed in Medina the seven and eight cycles, the zuhr and `asr and the maghrib and the `isha' [together].'"

He (Muslim) said: "And Abu al-Rabi`i al-Zahrani told me that Hammad narrated to us from al-Zubayr b. al-Kharit from `Abd Allah b. Shaqiq who said: `One day Ibn `Abbas delivered a sermon to us after the `asr [prayer] until the sun had set and the stars had begun to appear. The people started to say: `The prayer! The prayer!. ' He said: `A man from the Banu Tamim, who was not smiling or inclined [in stature], came to him (Ibn `Abbas) and said: `The prayer!the prayer!.' Ibn `Abbas said: `Do you teach me the sunna O one who has no mother?' Then he said: `I saw the Prophet of God (P) combine the zuhr and `asr and the maghrib and `isha'.' `Abd Allah b. Shaqiq said: `Something about that bothered me, so I came to Abu Hurayra and I asked him about it and he verified his statement.'"

Muslim said: "And Ibn Abi 'Umar told us that Waqi' reported that `Imran b. Hudayr reported from `Abd Allah b. Shaqiq al-`Uqayli that a man said to Ibn `Abbas: `The prayer!', then he kept quiet. Then he said: `The prayer!' then he kept quiet. Then he said: `The prayer!' and he kept quiet. Ibn `Abbas said: `You have no mother! Do you teach us about the prayer, we used to combine the two prayers in the time of the Prophet of God (P)'".

I (the author) say: Al-Nasai narrated from `Amr b. Harm from Abu Sha`sha' that Ibn `Abbas prayed the zuhr and `asr in Basra without any interval between them. He did that as he was busy, he reported it from the Prophet (P).

Muslim said that Ahmad b. Yunus and `Awn b. Salaam both told us from Zuhayr. Ibn Yunus said that Zuhayr narrated that Abu al-Zubayr reported fromSa` id b. Jubayr from Ibn `Abbas who said: "The Prophet of God (P) prayed the zuhr and `asr together in Medina when there was neither fear nor [was he] travelling." Abu al-Zubayr said: "I askedSa` id: `Why did he do that?' He replied: `I asked Ibn `Abbas just as you have asked me. He said: `He did not wish to impose any difficulty on anyone in his community.'"

Muslim said: "And Abu Bakr b. Abu Shayba and Abu Karib reported to us, they said: `Abu Mu'awiya, Abu Karib and Abu Sa`id al-Ashaj said (and the words are of Abu Karib) that they (Abu Karib and Abu Sa'id) said that Waqi' and Abu Mu`awiya said, both of them [reporting] from al-A`mash from Habib b. Abu Thabit from Sa'id b. Jubayr from Ibn `Abbas who said: `The Prophet of God (P) combined the zuhr and `asr and the maghrib and `isha' [prayers] in Medina even though there was neither fear nor rain.'"

He (Muslim) said: "In the tradition of Waqi`i he said: `I asked Ibn `Abbas: `Why did he do that'? He said: `So that he should not [impose a] burden on his community.'" And, [according to] the hadith of Abu Mu`awiya, Ibn `Abbas was asked: "What didhe intend by that?" He said: "He did not wish to impose difficulty on his community."

Muslim said: "Yahya b. Habib al-Harithi said that Khalid b. al-Hirth said that Qurra b. Khalid said that Abu al-Zubayr told us that Sa`id b. Jubayr reported that Ibn `Abbas said: `Indeed the Prophet of God (S.A.W.) combined the prayers when on a journey he was undertaking in the battle of Tabuk, he combined the zuhr and `asr and the maghrib and `isha.'"Sa` id said: `I asked Ibn `Abbas: `What made him do that?' He replied: `He did not wish to burden his umma.'"

Muslim said: "Yahya b. Habib said that Khalid b. al-Hirth told us that Qurra b. Khalid narrated that Abu al-Zubayr said that `Amir b. Wa'ila Abu al-Tufayl reported that Mu`adh b. Jabal said: `In the battle of Tabuk, the Prophet of God (P) combined the zuhr and `asr and the maghrib and `isha' [prayers].' He said: `I asked: `What made him do that?' He (Mu'adh) said: `He did not wish to burden his community.'"

I (the author) say: These authentic traditions are clear as to the reason for the legislation of combining [the prayers] - all [indicate] to give respite to the community, so as not to burden it with separating [the prayers], [thereby] having mercy on the diligent ones who [comprise] most of the people. The last two traditions - the hadith of Mu`adh and the one before it - are not restricted to the specific situation - I mean travelling - since the reason for combining [the prayer] in them (the two traditions) is general. It is not the journey per se, nor for sickness, rain, soil and fear per se.Rather , it is a general [ruling] which can be applied in any specific case. So it is not restricted to it, rather, it is applicable to all occasions. Due to that you see that Imam Muslim did not mention the [last] two traditions in the chapter on "combining [the prayer] when travelling," since they are not restricted to it. Rather, he cited the traditions in the chapter on the "combination [of prayer] when at home" so that they can be a proof for the permissibility of combining [the prayers] at all times.This is [based upon] his understanding, knowledge and justice.

His (Muslim's) sahih hadiths on this issue and those which you have heard and not heard are all according to the conditions stipulated by al-Bukhari. The transmitters in their isnads have all been used by al-Bukhari in his Sahih, so I wonder what prevented him (al-Bukhari) from mentioning all of them (the traditions) in his Sahih? What led him to reduce them to a negligible portion? Why did he not append a chapter in his book on the combination [of prayer] when at home or when travelling? Given the abundant sahih hadiths - according to the conditions stipulated by him - which are available on the combination [of prayers] and given that, on the whole, most of the Imams do accept it (the combination), why did he select those traditions on combining which have the least [impact] in pointing to it (the combination of prayer)? Why did he insert them in a chapter which could alter its (intended) meaning? I consider al-Bukhari above and exclude him from being like those who alter words from their intended meanings, or like those who hide the truth even though they may know it.

I present to you what he has selected on this topic and has inserted at an improper place. He says in the chapter on the delaying of the zuhr prayer until the [time of] `asr in the book of the timings of prayers in his Sahih: "Abu Nu`man narrated to us that Hammad b. Zayd told him from `Amr b. Dinar who reported from Jabir b. Zayd on the authority of Ibn `Abbas who said: `The Prophet (P) prayed in Medina the seven and eight [cycles] of the zuhr and `asr and the maghrib and `isha.' Ayyub said: `Perhaps it was a rainy night.' He said: `Maybe.'" I (the author) say: they only follow conjectures.

He (al-Bukhari) also reported in the chapter on the time of themaghrib from Adam: He said: "Shu`ba told us: ``Amr b. Dinar reported: `I heard Jabir b. Zayd reporting from Ibn `Abbas who said: `The Prophet (P) prayed the seven [cycles] together and the eight [cycles] together.'"

And he reported with an incomplete chain of transmission (arsala) in the chapter on remembering the `isha' and darkness from Ibn `Umar, Abu Ayyub and Ibn `Abbas that the Prophet (P) prayed the maghrib and `isha' - that is he combined them at the time of one of them at the expense of the other.

This is a very small portion from a large number of authentic traditions on the combination [of prayers] which are sufficient to prove what we maintain, as is obvious. This is supported by what [is reported] from Ibn Mas`ud when he said: "The Prophet (P) combined - in Medina - the zuhr and `asr and the maghrib and `isha' and this [fact] was mentioned to him. He (the Prophet) said: "I did this so that my umma should not be burdened." Al-Tabrani has reported this.

It is reported from `Abd Allah b. `Umar when it was said to him: "Did you not see the Prophet (P) combine the zuhr and `asr and the maghrib and `isha' prayers whilst he was staying [in town], not travelling?" He replied saying: "He did that so as not to impose a burden on his community."

In short, there are, among all the `ulama' of the masses, those who say that it is permissible to combine and those who do not say it; they ratify the authenticity of these traditions and their apparent import. This is what we say, that it is allowed [to combine] in all cases. Refer, if you wish, to what they have appended to it so that it may be clear to you.

Yes, they have interpreted the traditions in accordance with their schools of thought. They were bemused by their interpretation, like one who is in the total darkness of the night. It is sufficient for you to note what al-Nawawi has related from them in his comment on these traditions in his commentary on the Sahih of Muslim. He says, after considering the apparent meaning in [the traditions on] combining [the prayers] at home: "The `ulama' have [differing] interpretations and views on this, some of them interpreted the combination [of prayer] due to rain". (He said): "This is the famous [opinion] from the prominent erstwhile scholars (al-kibar al-mutaqaddimun)." (Al-Nawawi said): "It (the opinion of the `ulama') is weak due to the second narration (riwaya) from Ibn `Abbas [which states the Prophet prayed together] without fear or rain." (Al-Nawawi said): "Some of them have interpreted that it was due to cloudiness, and that he (the Prophet) prayed the zuhr then the clouds cleared and it became apparent to him that the time for the `asr prayer had set in so he offered it at that time." (He said): "This is also not valid for [although] it may be remotely possible for the [prayers of] zuhr and `asr , it is not possible [for it to have occurred] at the [time of] maghrib and `isha'." (Al-Nawawi said): "Among them are those who have interpreted it as referring to the delaying of the first [prayer] to it's latest time for offering it so he offered it at the last [possible] time and when he had finished it (al-zuhr) the time for al-`asr had entered so he offered it at that time hence, the combination of the two prayers was not intended." (He said): "This is a weak [argument] too or it is invalid as it is completely opposite to that which is apparent, it is not possible [to admit it]." (Al-Nawawi said): "The act of Ibn `Abbas when delivering a sermon and the fact that people called out to him `the prayer! the prayer!' and his not paying heed to them, his deriving proof from a hadith to justify his act of delaying the maghrib to the time of `isha' and his combining them at the time of the second [prayer] (`isha') and Abu Hurayra's verification of him and his not disapproving it is clear in refuting this interpretation."

I say: Ibn `Abd al-Barr and al-Khattabi and others have refuted him, saying that the combination is a dispensation (rukhsa). If it (the combination) is not intended then it would be most difficult to undertake every prayer at its [specified] time since the beginning and end of the [prayer] times are things which many specialists are not aware of, let alone the general masses. (They said): "Amongst the proofs that the combination is a dispensation is the saying of Ibn `Abbas: `He did not wish to impose a burden on his community.'" (They said): "Also, the clear reports on the combination of two mandatory [prayers] is only to undertake them together at the time [assigned] for one of them rather than the other, either by bringing forward (al-taqdim) the second one from its appointed time and offering it with the first one at it's time or by delaying the first one from it's appointed time to the time of the second one and offering them together at that time." (They said): "This is what immediately comes to mind by the general usage of the word combining (al-jam`) in all thesunna , and this is the point of dispute."

(Al-Nawawi said): "Amongst them are those who have interpreted [the traditions] claiming that the combination was due to an excuse like sickness or something like it in meaning." (He said): "This is the view of Ahmad b. Hanbal and the Qadi Husayn amongst our companions. Al-Khattabi, al-Mutawalli and al-Ruwyani from our companions have [also] chosen it and this is the chosen interpretation as it is the apparent [meaning] of the traditions."

I say: There is no apparent [meaning] in the traditions and no remote proof forit, it is an arbitrary judgement as al-Qastalani in his commentary on the Sahih of al-Bukhari has admitted.

Some of the eminent scholars have followed it up by saying: "It has been stated that the combination [of prayers] was due to illness," al-Nawawi has supported this view. However, there is an objection to it since if the [prayers] were combined for illness then only those who were ill would have prayed with him (the Prophet). It is apparent that he (P) combined [the prayers] with his companions, this is what Ibn `Abbas clearly announced in a tradition which has been established from him.

I say: When the authentic traditions on combining [the prayers] do not have an interpretation which the `ulama [uniformly] accept, a group of the masses have reverted to a position which is close to our opinion on the issue though they did not [even] intend to do so. Al-Nawawi mentioned them after [citing their] false interpretations as you have read. He further states: "A group of the Imams have allowed the combining of prayers when at home for a need if one does not become habituated to it (the combination). This is the view of Ibn Sirrin and Ashhab amongst the companions of Malik. Al-Khattabi has reported it from al-Qaffal al-Shashi al-Kabir from the companions of al-Shafi`i, and from Ibn Ishaq al-Maruzi and from a group of hadith transmitters. Ibn al-Munzir has [also] chosen this opinion." Al-Nawawi [further] said: "This view is supported by the apparent [meaning] of Ibn `Abbas' saying: `He did not wish to burden his community', he was not afflicted by sickness or by anything else, and God knows this matter best." More than one of their prominent scholarshave stated this. Perhaps in this era, their researchers are in agreement with our views, as more than one of themhave told me. However, they do not dare to openly declare that to the public. Perhaps caution prevents them [from doing that]. There is no difference of opinion on separating the prayer, it is better [to separate] as opposed to combining where there is a difference of opinion. However, it has escaped their notice that separating [the prayers] could lead to many busy people abandoning the prayer as we have sometimes seen whereas combining [the prayers] is the best [solution] to ensuring they are undertaken. Therefore, it is more prudent for the jurists to issue a juridical verdict to the people to combine [the prayers] and they should make things easy, not difficult - for Allah wishes ease not hardship for you - He has not made religion a burden for you. The proof that combining [the prayers] is permissible at all times is available, thanksbe to God, it is a correct sunna, enunciated as you have read. Rather, it is a clear, written and fixed prescription. Do not be inattentive, I will relate to you the clear [verses] so that it will become clear that the times of the obligatory prayers are only three: the time of the two obligatory prayers, al-zuhr and al- `asr, which are shared between them, and time of the two obligatory prayers al-maghrib and al-`isha' which are also shared between them and the third is the obligatory morning prayer especially fixed; so hear it and remain silent. (Undertake the prayer at the time of the declining sun to the darkness of the night and the morning recitation; for indeed the morning recitation is witnessed 17:78).

Imam Razi has said about it's interpretation in the chapter of Isra' (chapter 17) page 428 in the fifth volume of his Tafsir al-Kabir: "If we interpret the ghasaq (darkness) as being the time when darkness first appears then the [term] ghasaq refers to the beginning of al-maghrib. On this basis, three timings are mentioned in the verse: "the time of noon, the time of the beginning of al-maghrib and the time of al-fajr." (Al-Razi said): "This requires that noon be the time of al-zuhr and al-`asr, this time is shared between these two prayers. The time of the beginning of al-maghrib is the time for al-maghrib and al-`isha' so this time is also shared between these two prayers." (He said): "This requires allowing the combining between al-zuhr and al- `asr and between al-maghrib and al-`isha' at all times." (Al-Razi said): "However, there is proof to indicate that combining [the prayer] whilst at home without any excuse is not allowed. This leads [to the view] that the combining be allowed when travelling or [when there is] rain etc.."

I say: We have examined the discussion on what he has mentioned concerning the proofs that combining [the prayer] whilst home without any excuse is not allowed and we have not found - God is our witness - a trace or relic for it. Yes, the Prophet (P) used to combine [the prayer] when he had an excuse just as he used to combine when there was no excuse so that his community would not be burdened. There is no dispute that the separation [of prayer] is better therefore the Prophet of God (P) would prefer it except when there was an excuse as was his habit in all the recommended [practices], peace be upon him and his family.

Allah’s Final Messenger

Introduction

Muhammad son of Abdullah was Allah’s final prophet and messenger to humanity, who is also referred to as the Seal of the Prophets. He brought the Almighty’s last revelation to mankind, the Qur’an, and adopted and enshrined a code of conduct, a system of governance, and a morality the like of which was never seen before him in human history, nor will be seen in the future. [And We have not sent you but as a mercy to the worlds.] 21:107 Editors.

78: The Holy Prophet Muhammad, peace be upon him and his holy family, is the role model for all humanity and the perfect example of all manifestations of good and virtue.

79: It is imperative for the Muslims, or rather, for the entire world population - if they wished good for themselves - to follow the Holy Prophet’s lead and emulate and uphold his morals and conducts.

80: In all situations, Allah’s messenger, peace be upon him and his holy family, was the finest example for trustworthiness and sincerity, truthfulness and loyalty, good manners, noble nature and magnanimity, knowledge and forbearance, forgiveness, generosity and bravery, piety and abstention from any sin or evil, asceticism and virtue, justice, humility, and tireless endeavour (or jihad).

81: Allah’s Messenger, peace be upon him and his holy family, was the embodiment of all virtues and morality, the essence of honour and magnanimity, the home of knowledge and justice, piety and ethics, and the touchstone of the religion, the material world, and the hereafter.

82: Never did a similitude of Allah’s Messenger, peace be upon him and his holy family, come in the past, and there will never ever come one like him in the future.

83: Prophet Muhammad, peace be upon him and his holy family, is the greatest and the most distinguished and virtuous personality Almighty Allah has ever created. Even when the Commander of the Faithful, Imam Ali, peace be upon him, was asked“Are you a Prophet?” he said:“I am but one of the slaves of Allah’s Messenger, peace be upon him and his holy family.”

84: The Prophet of Islam, peace be upon him and his holy family, established a comprehensive Sunnah, or a system of rules, laws and teachings for the Muslims. Like the Prophet himself, these rules, laws and teachings are the best and the most perfect for mankind.

85: The Holy Qur’an is the living eternal miracle of Allah’s Messenger, peace be upon him and his holy family. This is because it is the only heavenly book that Almighty Allah willed to be immune from additions, deductions, changes and alterations; despite the concerted effort of those who planned and embarked on effecting such alterations. Thus it is the eternal book, and the permanent constitution for life until the Day of Judgement, and as long as mankind lives on Earth. This is because the Holy Qur’an contains superior laws and teachings that guarantee mankind’s prosperity, progress and advancement.

86: Allah’s messenger, peace be upon him and his holy family, never pre-emptively started a war against an enemy. Rather, it was the enemy who used to attack the holy Prophet. Imam Ali adopted the same policy, as did Imam Husayn;[18] Imam Ali’s son and the holy Prophet’s grandson. Even though the enemy had besieged him, Imam Husayn used to say,“I hate to be the one to initiate the attack.” This indeed was always the stance taken by Ahl al-Bayt, peace be upon them all, in confrontation with their enemies.[19]

87: Islam lays great emphasises on human behaviour, and pays significant attention to social manners and etiquette, so much so that Allah’s messenger, peace be upon him and his holy family, made the ultimate goal of his blessed mission to be the perfection and dissemination of noble manners and ethical conduct throughout the land, by saying:“Indeed, I have been sent to perfect and complete the noble morals.” Furthermore, when Almighty Allah praises His beloved messenger, peace be upon him and his holy family, He commends his noble manners, by saying: [and you are of sublime morality].[20] When Allah reminds the Muslim nation of the mercy and blessing that have been bestowed upon them, He cites the most important of qualities of such mercy, which are the leniency and clemency of his manners; Almighty Allah states; [by the mercy of Allah you have been lenient to them].[21] These words allude to the importance of good manners and moral conduct in Islam, and their significance for a Muslim individual as a way of life.

88: A great number of people were impressed by Allah’s Messenger’s well-mannered and courteous conduct, and were attracted to Islam as a result.

89: During the Prophet’s time in Mecca - after the start of his divine mission - his teachings and policies did not become common knowledge. Thus most of his teachings were not implemented, because neither the environment was conducive to practise such teachings; nor did he have any other alternatives - in order to assess how the prophet interacted with people; during times of war or peace, and with his friends and foes. But all that became clear in Medina, when he began to lay the foundation for the blessed Islamic government; and when he and the Muslims found themselves unimpeded by the restrictions and sanctions imposed on them in Mecca. It was then that the real meaning and the ideals of the magnanimous Sharia and the pure prophetic Sunnah became evident to the Muslim nation. In this way Prophet Muhammad, peace be upon him and his holy family, established a perfect example of the ideal model of government in existence. This was the same style of government which the Commander of the Faithful (Amir al-Mo’mineen), Imam Ali, peace be upon him, followed during his five-year reign.

90: You only need to study the biography of the Prophet of Islam, peace be upon him and his holy family, to see hundreds of examples [of his social and moral conducts and interactions with friends and foes, and his generosity].[22] If these examples were compiled and presented, every non-Muslim, even if zealous and fanatic - save the very stubborn ones - would get impressed by the Prophet’s virtues and teachings, and would ultimately embrace Islam.

91: If today, or any other day, the teachings and policies of the Holy Prophet, peace be upon him and his holy family, and those of Commander of the Faithful Imam Ali, peace be upon him, were implemented; say in our homes, places of work, and our countries, then what was achieved fourteen hundred years ago would be realised today.[23] People would attain prosperity and choose Islam as a way of life.

92: The fact that great number of people embraced Islam during the time of the Holy Prophet, was not a miracle or an extraordinary phenomenon. Rather, this was a natural outcome of the policies, approach and conduct of the Prophet of Islam, peace be upon him and his holy family.

93: The life of the Holy Prophet, peace be upon him and his holy family, is full of inspiring examples of superior social and ethical conduct that touch the mind and soul of the individual.

94: I urge you to study the biography of the Holy Prophet, peace be upon him and his holy family, and recount and present the great many of the sublime stances and intellectually persuasive arguments to the Jews, Christians and atheists, and you would undoubtedly convince them to embrace Islam as a religion of reason and ideals. Simultaneously, upon learning about these, Muslims will strengthen their own faith in their religion, and will encourage them to pass on their conviction to others.

95: The Prophet of Islam, peace be upon him and his holy family, introduced the system of social security and welfare as a gift to the world, with happy consequences for humanity. This will be achieved once again with the reappearance of Allah’s greatest Authority, the Awaited Imam Mahdi,[24] may Allah hasten his reappearance, and thus the Divine Promise will be realised.

96: Prophet Muhammad, peace be upon him and his holy family, was the best human being and Allah’s chosen messenger, and he brought the best law and policy that promised material and spiritual fulfilment to mankind. This begs the question: who wouldn’t like to follow such a convincingly rational path and pride oneself of belonging to a superior system of justice and equality?!

97: The progressive laws which were put in practice by the Prophet Muhammad, and by the Commander of the Faithful Imam Ali, peace be upon them, upheld human honour and dignity and provided social security to the masses. These laws have no similitude anywhere in the world and no laws measure up to the unparalleled laws of Islam.

98: Without doubt, Allah’s Messenger, peace be upon him and his holy family, is matchless in creation, and commands the most distinguished stature in Almighty Allah’s view. He is the most honoured in creation, rather, Almighty Allah did not create anything except for the sake of the Prophet, peace be upon him and his holy family. On the night of ascension, Almighty Allah addressed the prophet by saying,“O Ahmad! Were it not for you, I would not have created the galaxies.”

99: If Almighty Allah had not commanded us to obey His Messenger, peace be upon him and his holy family, it would not have been obligatory for us to obey the Prophet.

100: Obeying the Prophet and obeying the Imam, peace be upon them, is part of the obedience of Almighty Allah, and if Almighty Allah were to order us to obey someone other than them, we would have done so in obedience to His command.

101: The disbelievers used to connive against Islam and the Muslims, show animosity towards Allah’s Messenger personally, belie him, and attribute rude things to him. Yet, despite all this, they used to live in peace and harmony among the Muslims and enjoyed freedom and welfare under the rules of Allah’s Messenger and of the Commander of the Faithful, Imam Ali, peace be upon them. It is not reported that any one of the offending disbelievers was ever harmed in any way for their actions under the Muslim rule. Rather, history records that when a disbeliever activist, who used to harass the Prophet did not show up for a few days, the Prophet enquired about him, and it was said that he was ill. The Prophet, peace be upon him and his holy family, paid him a visit to wish him well, together with a group of his companions.

The Ahl al-Bayt

Introduction

Ahl al-Bayt, or People of the House (of the Prophet), is in reference to Lady Fatima al-Zahra’, her father Prophet Muhammad, her husband, Imam Ali, and her sons, Hasan and Husayn, as well as Husayn’s nine ma‘soom descendants. They are also referred to as the fourteen ma‘soom or infallible. In this respect, Allah Almighty has revealed about them, [Indeed Allah wills to repel all impurity from you, O People of the House, and purify you a thorough purification.] 33:33. Imam Ali, his sons Imams Hasan and Husayn, along with Imam Husayn’s nine ma‘soom descendants are the twelve Imams who have, on divine instructions, been appointed by Prophet Muhammad to succeed him and lead humanity after him. The first of the ma‘soom Imams is Imam Ali, and the twelfth is Imam Mahdi who is hidden from view and will reappear to fill the earth with justice after it is filled with tyranny and injustice. Prophet Muhammad said of the Ahl al-Bayt,“The example of my Ahl al-Bayt is that of Noah’s Ark; whoever boards it is saved, and whoever abandons it drowns.” Towards the end of his blessed life, the Prophet said,“I leave behind with ye two momentous entities - Allah’s Book and my kin the Ahl al-Bayt - as long as ye adhere to them both ye would never go astray after me.” Editors.

102: Almighty Allah has put all the forces of the universe under the authority/command of the ma‘soom Imam, peace be upon him, and this is evident from the declarations and words of the ma‘soomeen themselves, peace be upon them all.

103: Almighty Allah has established only one path for the fulfilment of his creation and legislation and that is the path of Ahl al-Bayt, peace be upon them.[25]

104: Everything that concerns our fate, or any changes to our fate; whether concerning us as individuals or the family, or the community, or nations at large, is reflected in the honourable hadith of Imam Sadiq,[26] peace be upon him, in which he states, addressing Imam Husayn, peace be upon him:“The ordinance of the Lord concerning His commands descend upon you, and are issued from your houses.”

105: It is evident from numerous hadith - as well as logical reasoning - that all aspects of existence and its forces are put in the hands of the ma‘soom Imam, peace be upon him, by Almighty Allah; whether relating to humans or to objects; in the past or in the future.

106: The Imams, peace be upon them, are Allah’s authorities upon the entire creation; they are the auspicious successors to His Prophet, and they are all from the light of Allah’s Messenger, peace be upon him and his holy family, blessed with the same holiness as the Prophet’s.[27]

107: The Imams were like the Prophet, peace be upon them all, in their knowledge, forbearance, virtue and piety, justice and infallibility, noble morals and magnanimous nature, and all other qualities and praiseworthy traits. How could it be otherwise, given that they are his divinely appointed successors, the leaders of the people and creation, and Allah’s authorities over all mankind after the Prophet himself?!

108: There is no doubt that the ma‘soom Imam, peace be upon him, is the most superior and knowledgeable of Allah’s creation, who has a lofty spirit which transcends all creation, yet he has a heart full of passion which surpasses that of all humanity, despite having the most superior and rational mind.

109: The Imams of Ahl al-Bayt, peace be upon them, have unparalleled qualities but regrettably there are those amongst us who do not fully understand and appreciate these unique attributes.

110: Obedience to the Messenger and the Imam, peace be upon them, are directly derived from obedience to Allah Almighty which is primary and central to faith.

111: Since obedience to Almighty Allah is mandatory, and as He has ordered us to obey Allah’s Messenger, Muhammad, and his Ahl al-Bayt, peace be upon them; then their obedience is also mandatory upon us, as per His command.

112: If Almighty Allah, Glory be to Him, had ordered us to obey people other than Ali ibn Abu Talib and his descendant Imams, peace be upon them, we would have complied with such order.

113: Since obedience to the Prophet and the Imam are, in essence, the same, Almighty Allah did not differentiate between the two by using the word“obey” in the holy verse [Obey Allah and obey the Messenger and those of authority amongst ye] as opposed to His obedience. A distinction is made between His obedience and the obedience of the Messenger and of the Imam, by repeating the word“obey” to reveal the difference.

114: We believe in the imamate (leadership) of Imam Ali ibn Abu Talib, peace be upon him, and the imamate of Hasan[28] and Husayn, peace be upon them, and also the imamate of the other Imams, the descendants of Husayn, peace be upon them, because Almighty Allah commanded us to do so.

115: As the Imams lived in different times, the actions and styles of each Imam differed according to his time. Also his conduct differed from that of the Imam who lived in a different time and under different circumstances. This explains the apparent difference in the conduct and style of the Imams, peace be upon them. However, this does not mean that there are differences between them individually, since“they are all one light” .[29]

116: The example of the Imam, peace be upon them, is not like that of twelve lanterns similar to one another, rather their example is like a single lantern.

117: The difference we observe in the conduct of our Imams, peace be upon them, reflect the instructions they received from Allah’s Messenger, peace be upon him and his holy family, who in turn received them from Almighty Allah, through Archangel Gabriel, each according to their respective prevailing circumstances.

118: It is obligatory for us to learn the biography and history of the ma‘soom Imam, peace be upon him, in order to be guided by it and follow his example.

119: What do we gain by merely professing to be following the Imams such as al-Sajjad, al-Baqir,[30] and al-Sadiq, peace be upon them, if we remain ignorant about their biography and history?!

120: It is essential for us to study, even if briefly, the history and biography of Ahl al-Bayt, peace be upon them, so that our faith is underpinned by better knowledge and understanding about those blessed personalities Almighty Allah has commanded us to obey.

121: Our role models are our Imams, peace be upon them. The Commander of the Faithful (Amir al-Mo’mineen) Imam Ali, peace be upon him, gave up his right [to succeed the Prophet as the head of state] for fear of the people turning back and apostatizing. If we claim to be followers of Imam Ali, peace be upon him, we should follow our Imam in this respect too.

122: However eloquent and knowledgeable one purports to be, one would not be able to grasp the deepest meanings of the teachings of Ahl al-Bayt, peace be upon them, because they are the mainspring of language and the masters of literature and eloquence.

123: It is one’s utter misfortune and wretchedness to seek knowledge and understanding from other than Ali and his descendants, peace be upon them. And that knowledge, if gained, would be nothing like the one [gained from Ali and his descendants] because it would be devoid of moral and spiritual values, and removed from the spirit of the Sharia.[31]

124: The struggle of al-Mostafa,[32] peace be upon him and his holy family, his sincerity in conveying the Almighty’s instructions, and the blood of the Ahl al-Bayt that were shed in the cause of Islam were instrumental in preserving the laws of Almighty Allah. This helped the religion to endure and survive in the face of obstacles.

125: Our Lady Fatima al-Zahra’, peace be upon her, was like her father in the way she devoted herself to worship, in asceticism, piety and ethics. Almighty Allah revealed many verses in the Holy Qur’an about her.

126: Allah’s Messenger, peace be upon him and his holy family, gave our Lady Fatima al-Zahra’ the title“Sayyidat-o-Nisa’ el-‘Alameen” meaning the“Chief of the Women of the Worlds” , and the agnomen“Umm-o Abeeha” meaning the“mother of her father” . The Prophet used to love her immensely, and revered her greatly such that when she used to come to see him he used to greet her by rising up for her out of respect, seating her in his place and kissing her hands. Allah’s Messenger, peace be upon him and his holy family, used to say,“Indeed what pleases Fatima pleases Allah, and what angers her angers Him.”

127: As we approach the anniversary of the birthday of Imam Husayn, peace be upon him, I would like to recommend three simple courses of actions, which every one of us can do. In this way, maybe we can make up for our failure towards Imam Husayn, peace be upon him.

Inform everyone you meet, whether in workplace or on your way home, or a friend you come across, that the 3rd of Sha‘ban is the birthday of Imam Husayn, peace be upon him. I would not be exaggerating if I said many of those you live amongst do not know that.

On the anniversary of the birthday of Imam Husayn, peace be upon him, let’s give a gift to our children, to those in our custody, and those in our care, so that they grow up with the love of Imam Husayn, peace be upon him.

Let’s express joy and happiness and give presents and sweets to our colleagues in our workplace and in our neighbourhood on the anniversary of the birthday of Imam Husayn, peace be upon him.

128: In our daily lives we spend a lot of money on various matters, and also we spend a lot of effort and time with the children and wife at home, and in the workplace and suchlike. Let it be known that whatever wealth is spent and effort made in the cause of Imam Husayn is of best benefit and outcome, because one attains a higher station and a greater value.

129: During the ziyarah of 15th of Sha‘ban, millions of pilgrims from around Iraq, and also from the continents around the globe, converge on the holy city of Karbala to visit the master of the martyrs Imam Husayn, and his brother Abul-Fadl al-Abbas, peace be upon them, and the chosen pure ones from amongst the descendants of Ahl al-Bayt, and from amongst the loyal devout supporters who were martyred along with the master of the martyrs Imam Husayn. By the blessing of this visit, these pilgrims will have the privilege to greet the souls of the one hundred and twenty four thousand prophets and messengers, and they all are the guests of Imam Husayn, peace be upon him, and the guests of the people of Karbala.[33]

130: Imam Zayn al-‘Abideen,[34] peace be upon him, had a great role in destroying the Umayyad rule. However, the role of Imam Zayn al-‘Abideen was not like that of his father Imam Husayn, peace be upon him, because if he were to utter a single word against the regime, that would have guaranteed his extermination. Thus he adopted other ways.[35]

131: Imam Zayn al-‘Abideen, peace be upon him, managed to demolish the Umayyad rule without engaging in a military battle against them, because it was not possible for him to unsheathe the sword under those extremely savage and harsh circumstances.

132: The primary principle of the existence of the Imam of the Time [i.e. Imam Mahdi], and the acknowledgement of him as the Imam whose obedience is obligatory [upon every Muslim] is deemed one of the fundamentals of Islam, and it is one issue that is undisputedly established and frequently reported. And when something reaches the level of frequent recurrence, then argument about it would be of the category of sophistry and denial of the obvious.

133: We need billions of books about the Imam of the Time, peace be upon him, since there are billions of souls around the globe. So from now on, let every one of you allocate an amount of money to publish a book about the Imam of the Time, and in doing so there is no objection to seeking help from one’s family; one’s spouse, offspring and siblings. It is not compulsory that the book is massive; everyone should endeavour according to their abilities. If you cannot give the sum in a day you may be able to give it in a month. This is a simple task and it is the least we could do for the service of the Imam of the Time, may Allah hasten his honourable reappearance.

134: Let us make a covenant with Almighty Allah on the anniversary of the birthday of Imam Mahdi, may Allah hasten his reappearance, that we start to follow the path of Almighty Allah, so that we may attain the goal after a while, however long or short it may be, for whoever treads the Path will ultimately reach the goal.

135: We should try and make every effort to seek the contentment of the Imam [of our Time] for this is Almighty Allah’s contentment; and the Imam’s contentment is that we faithfully discharge our obligations according to our creed.

Allah’s Final Messenger

Introduction

Muhammad son of Abdullah was Allah’s final prophet and messenger to humanity, who is also referred to as the Seal of the Prophets. He brought the Almighty’s last revelation to mankind, the Qur’an, and adopted and enshrined a code of conduct, a system of governance, and a morality the like of which was never seen before him in human history, nor will be seen in the future. [And We have not sent you but as a mercy to the worlds.] 21:107 Editors.

78: The Holy Prophet Muhammad, peace be upon him and his holy family, is the role model for all humanity and the perfect example of all manifestations of good and virtue.

79: It is imperative for the Muslims, or rather, for the entire world population - if they wished good for themselves - to follow the Holy Prophet’s lead and emulate and uphold his morals and conducts.

80: In all situations, Allah’s messenger, peace be upon him and his holy family, was the finest example for trustworthiness and sincerity, truthfulness and loyalty, good manners, noble nature and magnanimity, knowledge and forbearance, forgiveness, generosity and bravery, piety and abstention from any sin or evil, asceticism and virtue, justice, humility, and tireless endeavour (or jihad).

81: Allah’s Messenger, peace be upon him and his holy family, was the embodiment of all virtues and morality, the essence of honour and magnanimity, the home of knowledge and justice, piety and ethics, and the touchstone of the religion, the material world, and the hereafter.

82: Never did a similitude of Allah’s Messenger, peace be upon him and his holy family, come in the past, and there will never ever come one like him in the future.

83: Prophet Muhammad, peace be upon him and his holy family, is the greatest and the most distinguished and virtuous personality Almighty Allah has ever created. Even when the Commander of the Faithful, Imam Ali, peace be upon him, was asked“Are you a Prophet?” he said:“I am but one of the slaves of Allah’s Messenger, peace be upon him and his holy family.”

84: The Prophet of Islam, peace be upon him and his holy family, established a comprehensive Sunnah, or a system of rules, laws and teachings for the Muslims. Like the Prophet himself, these rules, laws and teachings are the best and the most perfect for mankind.

85: The Holy Qur’an is the living eternal miracle of Allah’s Messenger, peace be upon him and his holy family. This is because it is the only heavenly book that Almighty Allah willed to be immune from additions, deductions, changes and alterations; despite the concerted effort of those who planned and embarked on effecting such alterations. Thus it is the eternal book, and the permanent constitution for life until the Day of Judgement, and as long as mankind lives on Earth. This is because the Holy Qur’an contains superior laws and teachings that guarantee mankind’s prosperity, progress and advancement.

86: Allah’s messenger, peace be upon him and his holy family, never pre-emptively started a war against an enemy. Rather, it was the enemy who used to attack the holy Prophet. Imam Ali adopted the same policy, as did Imam Husayn;[18] Imam Ali’s son and the holy Prophet’s grandson. Even though the enemy had besieged him, Imam Husayn used to say,“I hate to be the one to initiate the attack.” This indeed was always the stance taken by Ahl al-Bayt, peace be upon them all, in confrontation with their enemies.[19]

87: Islam lays great emphasises on human behaviour, and pays significant attention to social manners and etiquette, so much so that Allah’s messenger, peace be upon him and his holy family, made the ultimate goal of his blessed mission to be the perfection and dissemination of noble manners and ethical conduct throughout the land, by saying:“Indeed, I have been sent to perfect and complete the noble morals.” Furthermore, when Almighty Allah praises His beloved messenger, peace be upon him and his holy family, He commends his noble manners, by saying: [and you are of sublime morality].[20] When Allah reminds the Muslim nation of the mercy and blessing that have been bestowed upon them, He cites the most important of qualities of such mercy, which are the leniency and clemency of his manners; Almighty Allah states; [by the mercy of Allah you have been lenient to them].[21] These words allude to the importance of good manners and moral conduct in Islam, and their significance for a Muslim individual as a way of life.

88: A great number of people were impressed by Allah’s Messenger’s well-mannered and courteous conduct, and were attracted to Islam as a result.

89: During the Prophet’s time in Mecca - after the start of his divine mission - his teachings and policies did not become common knowledge. Thus most of his teachings were not implemented, because neither the environment was conducive to practise such teachings; nor did he have any other alternatives - in order to assess how the prophet interacted with people; during times of war or peace, and with his friends and foes. But all that became clear in Medina, when he began to lay the foundation for the blessed Islamic government; and when he and the Muslims found themselves unimpeded by the restrictions and sanctions imposed on them in Mecca. It was then that the real meaning and the ideals of the magnanimous Sharia and the pure prophetic Sunnah became evident to the Muslim nation. In this way Prophet Muhammad, peace be upon him and his holy family, established a perfect example of the ideal model of government in existence. This was the same style of government which the Commander of the Faithful (Amir al-Mo’mineen), Imam Ali, peace be upon him, followed during his five-year reign.

90: You only need to study the biography of the Prophet of Islam, peace be upon him and his holy family, to see hundreds of examples [of his social and moral conducts and interactions with friends and foes, and his generosity].[22] If these examples were compiled and presented, every non-Muslim, even if zealous and fanatic - save the very stubborn ones - would get impressed by the Prophet’s virtues and teachings, and would ultimately embrace Islam.

91: If today, or any other day, the teachings and policies of the Holy Prophet, peace be upon him and his holy family, and those of Commander of the Faithful Imam Ali, peace be upon him, were implemented; say in our homes, places of work, and our countries, then what was achieved fourteen hundred years ago would be realised today.[23] People would attain prosperity and choose Islam as a way of life.

92: The fact that great number of people embraced Islam during the time of the Holy Prophet, was not a miracle or an extraordinary phenomenon. Rather, this was a natural outcome of the policies, approach and conduct of the Prophet of Islam, peace be upon him and his holy family.

93: The life of the Holy Prophet, peace be upon him and his holy family, is full of inspiring examples of superior social and ethical conduct that touch the mind and soul of the individual.

94: I urge you to study the biography of the Holy Prophet, peace be upon him and his holy family, and recount and present the great many of the sublime stances and intellectually persuasive arguments to the Jews, Christians and atheists, and you would undoubtedly convince them to embrace Islam as a religion of reason and ideals. Simultaneously, upon learning about these, Muslims will strengthen their own faith in their religion, and will encourage them to pass on their conviction to others.

95: The Prophet of Islam, peace be upon him and his holy family, introduced the system of social security and welfare as a gift to the world, with happy consequences for humanity. This will be achieved once again with the reappearance of Allah’s greatest Authority, the Awaited Imam Mahdi,[24] may Allah hasten his reappearance, and thus the Divine Promise will be realised.

96: Prophet Muhammad, peace be upon him and his holy family, was the best human being and Allah’s chosen messenger, and he brought the best law and policy that promised material and spiritual fulfilment to mankind. This begs the question: who wouldn’t like to follow such a convincingly rational path and pride oneself of belonging to a superior system of justice and equality?!

97: The progressive laws which were put in practice by the Prophet Muhammad, and by the Commander of the Faithful Imam Ali, peace be upon them, upheld human honour and dignity and provided social security to the masses. These laws have no similitude anywhere in the world and no laws measure up to the unparalleled laws of Islam.

98: Without doubt, Allah’s Messenger, peace be upon him and his holy family, is matchless in creation, and commands the most distinguished stature in Almighty Allah’s view. He is the most honoured in creation, rather, Almighty Allah did not create anything except for the sake of the Prophet, peace be upon him and his holy family. On the night of ascension, Almighty Allah addressed the prophet by saying,“O Ahmad! Were it not for you, I would not have created the galaxies.”

99: If Almighty Allah had not commanded us to obey His Messenger, peace be upon him and his holy family, it would not have been obligatory for us to obey the Prophet.

100: Obeying the Prophet and obeying the Imam, peace be upon them, is part of the obedience of Almighty Allah, and if Almighty Allah were to order us to obey someone other than them, we would have done so in obedience to His command.

101: The disbelievers used to connive against Islam and the Muslims, show animosity towards Allah’s Messenger personally, belie him, and attribute rude things to him. Yet, despite all this, they used to live in peace and harmony among the Muslims and enjoyed freedom and welfare under the rules of Allah’s Messenger and of the Commander of the Faithful, Imam Ali, peace be upon them. It is not reported that any one of the offending disbelievers was ever harmed in any way for their actions under the Muslim rule. Rather, history records that when a disbeliever activist, who used to harass the Prophet did not show up for a few days, the Prophet enquired about him, and it was said that he was ill. The Prophet, peace be upon him and his holy family, paid him a visit to wish him well, together with a group of his companions.

The Ahl al-Bayt

Introduction

Ahl al-Bayt, or People of the House (of the Prophet), is in reference to Lady Fatima al-Zahra’, her father Prophet Muhammad, her husband, Imam Ali, and her sons, Hasan and Husayn, as well as Husayn’s nine ma‘soom descendants. They are also referred to as the fourteen ma‘soom or infallible. In this respect, Allah Almighty has revealed about them, [Indeed Allah wills to repel all impurity from you, O People of the House, and purify you a thorough purification.] 33:33. Imam Ali, his sons Imams Hasan and Husayn, along with Imam Husayn’s nine ma‘soom descendants are the twelve Imams who have, on divine instructions, been appointed by Prophet Muhammad to succeed him and lead humanity after him. The first of the ma‘soom Imams is Imam Ali, and the twelfth is Imam Mahdi who is hidden from view and will reappear to fill the earth with justice after it is filled with tyranny and injustice. Prophet Muhammad said of the Ahl al-Bayt,“The example of my Ahl al-Bayt is that of Noah’s Ark; whoever boards it is saved, and whoever abandons it drowns.” Towards the end of his blessed life, the Prophet said,“I leave behind with ye two momentous entities - Allah’s Book and my kin the Ahl al-Bayt - as long as ye adhere to them both ye would never go astray after me.” Editors.

102: Almighty Allah has put all the forces of the universe under the authority/command of the ma‘soom Imam, peace be upon him, and this is evident from the declarations and words of the ma‘soomeen themselves, peace be upon them all.

103: Almighty Allah has established only one path for the fulfilment of his creation and legislation and that is the path of Ahl al-Bayt, peace be upon them.[25]

104: Everything that concerns our fate, or any changes to our fate; whether concerning us as individuals or the family, or the community, or nations at large, is reflected in the honourable hadith of Imam Sadiq,[26] peace be upon him, in which he states, addressing Imam Husayn, peace be upon him:“The ordinance of the Lord concerning His commands descend upon you, and are issued from your houses.”

105: It is evident from numerous hadith - as well as logical reasoning - that all aspects of existence and its forces are put in the hands of the ma‘soom Imam, peace be upon him, by Almighty Allah; whether relating to humans or to objects; in the past or in the future.

106: The Imams, peace be upon them, are Allah’s authorities upon the entire creation; they are the auspicious successors to His Prophet, and they are all from the light of Allah’s Messenger, peace be upon him and his holy family, blessed with the same holiness as the Prophet’s.[27]

107: The Imams were like the Prophet, peace be upon them all, in their knowledge, forbearance, virtue and piety, justice and infallibility, noble morals and magnanimous nature, and all other qualities and praiseworthy traits. How could it be otherwise, given that they are his divinely appointed successors, the leaders of the people and creation, and Allah’s authorities over all mankind after the Prophet himself?!

108: There is no doubt that the ma‘soom Imam, peace be upon him, is the most superior and knowledgeable of Allah’s creation, who has a lofty spirit which transcends all creation, yet he has a heart full of passion which surpasses that of all humanity, despite having the most superior and rational mind.

109: The Imams of Ahl al-Bayt, peace be upon them, have unparalleled qualities but regrettably there are those amongst us who do not fully understand and appreciate these unique attributes.

110: Obedience to the Messenger and the Imam, peace be upon them, are directly derived from obedience to Allah Almighty which is primary and central to faith.

111: Since obedience to Almighty Allah is mandatory, and as He has ordered us to obey Allah’s Messenger, Muhammad, and his Ahl al-Bayt, peace be upon them; then their obedience is also mandatory upon us, as per His command.

112: If Almighty Allah, Glory be to Him, had ordered us to obey people other than Ali ibn Abu Talib and his descendant Imams, peace be upon them, we would have complied with such order.

113: Since obedience to the Prophet and the Imam are, in essence, the same, Almighty Allah did not differentiate between the two by using the word“obey” in the holy verse [Obey Allah and obey the Messenger and those of authority amongst ye] as opposed to His obedience. A distinction is made between His obedience and the obedience of the Messenger and of the Imam, by repeating the word“obey” to reveal the difference.

114: We believe in the imamate (leadership) of Imam Ali ibn Abu Talib, peace be upon him, and the imamate of Hasan[28] and Husayn, peace be upon them, and also the imamate of the other Imams, the descendants of Husayn, peace be upon them, because Almighty Allah commanded us to do so.

115: As the Imams lived in different times, the actions and styles of each Imam differed according to his time. Also his conduct differed from that of the Imam who lived in a different time and under different circumstances. This explains the apparent difference in the conduct and style of the Imams, peace be upon them. However, this does not mean that there are differences between them individually, since“they are all one light” .[29]

116: The example of the Imam, peace be upon them, is not like that of twelve lanterns similar to one another, rather their example is like a single lantern.

117: The difference we observe in the conduct of our Imams, peace be upon them, reflect the instructions they received from Allah’s Messenger, peace be upon him and his holy family, who in turn received them from Almighty Allah, through Archangel Gabriel, each according to their respective prevailing circumstances.

118: It is obligatory for us to learn the biography and history of the ma‘soom Imam, peace be upon him, in order to be guided by it and follow his example.

119: What do we gain by merely professing to be following the Imams such as al-Sajjad, al-Baqir,[30] and al-Sadiq, peace be upon them, if we remain ignorant about their biography and history?!

120: It is essential for us to study, even if briefly, the history and biography of Ahl al-Bayt, peace be upon them, so that our faith is underpinned by better knowledge and understanding about those blessed personalities Almighty Allah has commanded us to obey.

121: Our role models are our Imams, peace be upon them. The Commander of the Faithful (Amir al-Mo’mineen) Imam Ali, peace be upon him, gave up his right [to succeed the Prophet as the head of state] for fear of the people turning back and apostatizing. If we claim to be followers of Imam Ali, peace be upon him, we should follow our Imam in this respect too.

122: However eloquent and knowledgeable one purports to be, one would not be able to grasp the deepest meanings of the teachings of Ahl al-Bayt, peace be upon them, because they are the mainspring of language and the masters of literature and eloquence.

123: It is one’s utter misfortune and wretchedness to seek knowledge and understanding from other than Ali and his descendants, peace be upon them. And that knowledge, if gained, would be nothing like the one [gained from Ali and his descendants] because it would be devoid of moral and spiritual values, and removed from the spirit of the Sharia.[31]

124: The struggle of al-Mostafa,[32] peace be upon him and his holy family, his sincerity in conveying the Almighty’s instructions, and the blood of the Ahl al-Bayt that were shed in the cause of Islam were instrumental in preserving the laws of Almighty Allah. This helped the religion to endure and survive in the face of obstacles.

125: Our Lady Fatima al-Zahra’, peace be upon her, was like her father in the way she devoted herself to worship, in asceticism, piety and ethics. Almighty Allah revealed many verses in the Holy Qur’an about her.

126: Allah’s Messenger, peace be upon him and his holy family, gave our Lady Fatima al-Zahra’ the title“Sayyidat-o-Nisa’ el-‘Alameen” meaning the“Chief of the Women of the Worlds” , and the agnomen“Umm-o Abeeha” meaning the“mother of her father” . The Prophet used to love her immensely, and revered her greatly such that when she used to come to see him he used to greet her by rising up for her out of respect, seating her in his place and kissing her hands. Allah’s Messenger, peace be upon him and his holy family, used to say,“Indeed what pleases Fatima pleases Allah, and what angers her angers Him.”

127: As we approach the anniversary of the birthday of Imam Husayn, peace be upon him, I would like to recommend three simple courses of actions, which every one of us can do. In this way, maybe we can make up for our failure towards Imam Husayn, peace be upon him.

Inform everyone you meet, whether in workplace or on your way home, or a friend you come across, that the 3rd of Sha‘ban is the birthday of Imam Husayn, peace be upon him. I would not be exaggerating if I said many of those you live amongst do not know that.

On the anniversary of the birthday of Imam Husayn, peace be upon him, let’s give a gift to our children, to those in our custody, and those in our care, so that they grow up with the love of Imam Husayn, peace be upon him.

Let’s express joy and happiness and give presents and sweets to our colleagues in our workplace and in our neighbourhood on the anniversary of the birthday of Imam Husayn, peace be upon him.

128: In our daily lives we spend a lot of money on various matters, and also we spend a lot of effort and time with the children and wife at home, and in the workplace and suchlike. Let it be known that whatever wealth is spent and effort made in the cause of Imam Husayn is of best benefit and outcome, because one attains a higher station and a greater value.

129: During the ziyarah of 15th of Sha‘ban, millions of pilgrims from around Iraq, and also from the continents around the globe, converge on the holy city of Karbala to visit the master of the martyrs Imam Husayn, and his brother Abul-Fadl al-Abbas, peace be upon them, and the chosen pure ones from amongst the descendants of Ahl al-Bayt, and from amongst the loyal devout supporters who were martyred along with the master of the martyrs Imam Husayn. By the blessing of this visit, these pilgrims will have the privilege to greet the souls of the one hundred and twenty four thousand prophets and messengers, and they all are the guests of Imam Husayn, peace be upon him, and the guests of the people of Karbala.[33]

130: Imam Zayn al-‘Abideen,[34] peace be upon him, had a great role in destroying the Umayyad rule. However, the role of Imam Zayn al-‘Abideen was not like that of his father Imam Husayn, peace be upon him, because if he were to utter a single word against the regime, that would have guaranteed his extermination. Thus he adopted other ways.[35]

131: Imam Zayn al-‘Abideen, peace be upon him, managed to demolish the Umayyad rule without engaging in a military battle against them, because it was not possible for him to unsheathe the sword under those extremely savage and harsh circumstances.

132: The primary principle of the existence of the Imam of the Time [i.e. Imam Mahdi], and the acknowledgement of him as the Imam whose obedience is obligatory [upon every Muslim] is deemed one of the fundamentals of Islam, and it is one issue that is undisputedly established and frequently reported. And when something reaches the level of frequent recurrence, then argument about it would be of the category of sophistry and denial of the obvious.

133: We need billions of books about the Imam of the Time, peace be upon him, since there are billions of souls around the globe. So from now on, let every one of you allocate an amount of money to publish a book about the Imam of the Time, and in doing so there is no objection to seeking help from one’s family; one’s spouse, offspring and siblings. It is not compulsory that the book is massive; everyone should endeavour according to their abilities. If you cannot give the sum in a day you may be able to give it in a month. This is a simple task and it is the least we could do for the service of the Imam of the Time, may Allah hasten his honourable reappearance.

134: Let us make a covenant with Almighty Allah on the anniversary of the birthday of Imam Mahdi, may Allah hasten his reappearance, that we start to follow the path of Almighty Allah, so that we may attain the goal after a while, however long or short it may be, for whoever treads the Path will ultimately reach the goal.

135: We should try and make every effort to seek the contentment of the Imam [of our Time] for this is Almighty Allah’s contentment; and the Imam’s contentment is that we faithfully discharge our obligations according to our creed.