The Life of Imam al-Hasan al-Askari

Appropriating The Wealth Of The State

The Abbasids appropriated the wealth of the nation and took for themselves and for their kin, as they liked. The income of Muhammad bin Sulayman al-Abbasi a day was about one hundred thousand dirhams.[377] When he died, he left a great inheritance which ar-Rashid took sixty thousand dirhams from. Historians say, ‘Great monies came to al-Khayzuran (the mother of Harun ar-Rashid) until her wealth became about one hundred million and sixty thousand dirhams. Some writer says that this amount equaled the half of the revenue of the state at that time and two thirds of the revenue of Rockefeller in this century.

It was found with the wife of al-Mutawakkil (an Abbasid king) one million and eight hundred thousand dinars. The mother of al-Muqtadir (an Abbasid king) was too wealthy.[378] Ibn al-Jawzi said about her, ‘She had a great wealth that was beyond counting. She got from her lands one million dinars every year.’[379]

The Abbasid kings gifted their relatives with great monies. Ar-Rashid distributed among his uncles and relatives monies that no caliph before him had ever distributed.[380] Al-Mansur ad-Dawaniqi assigned one million dirhams to each one of his uncles.[381] The Abbasid family grew until they were, at the reign of al-Ma’mun, about thirty-three thousand persons.[382] This family that had no any preference to the rest of Muslims appropriated the wealth of the nation and enjoyed the great monies, while the rest of Muslim peoples were sunk into poverty, deprivation, and wretchedness.

Great Gifts To Bondmaids

The Abbasid kings were excessive in gifting the bondmaids and songstresses. Once, ar-Rashid gave his bondmaid Dananir, at the night of an eid, a necklace of thirty thousand dinars.[383] Al-Muqtadir gave to one of his concubines the three weights Orphan Pearl.[384] Abul Faraj al-Isfahani said that Hamwayh hired for his bondmaid some jewels from some jeweler for twelve million dinars. When ar-Rashid saw the jewels, he admired them. He bought them and offered them as a present to the bondmaid.[385] Al-Muqtadir played with money. He effaced coins and then gave them to women and bondmaids.[386] Al-Mutawakkil had a bondmaid called Fadhl. She sat on a chair and argued with poets in his presence. He asked her when he bought her, ‘Are you a poet?’

She said, ‘So claims he who bought and sold me.’

Al-Mutawakkil laughed and asked her to recite him some verses of her poetry. She did, and he admired her poetry and ordered to give her fifty thousand dirhams.[387]

Al-Muqtadir had a village-like statue made of silver. It was very expensive. He donated it to one of his servants just because one of his bondmaids asked him to do that.

These are just few examples on the wasting of the Abbasid caliphs who spent the wealth of the nation on their pleasures paying no attention to the welfare of the society or to the development of the general life.

Abundant Gifts To Poets

Poets were the only media at that age. They supported the Abbasid rule and spread fabricated virtues ascribed to the Abbasid kings. They preferred those kings to the Alawids who were the propagandists of social justice in Islam. The Abbasids endowed poets with abundant monies and made them extremely wealthy.

Once, Abul Shibl al-Barjami al-Kufi praised al-Mutawakkil with a thirty-verse-poem and al-Mutawakkil gave him thirty thousand dirhams for that.[388]

When al-Mutawakkil held a general meeting for people to pay homage to his three sons al-Muntasir, al-Mu’tazz, and al-Mu’ayyad as the heir apparents after him, as-Sawli recited a poem on the occasion and al-Mutawakkil gave him one hundred dirhams, and so did each one of his sons.[389]

Once, Ibrahim bin al-Mudbir recited a poem praising al-Mutawakkil who was pleased with the poem and gave the poet fifty thousand dirhams and asked his vizier Ubaydillah bin Yahya to find him a good job.

Marwan bin Abul Janub was one of the poets who got abundant monies from al-Mutawakkil. He was very interested in praising al-Mutawakkil. Once, he got from him fifty thousand dirhams after a poem. On the occasion of the homage to his three sons, al-Mutawakkil gave the poet one hundred and twenty thousand dirhams, fifty garments, a mule, a horse, and a donkey.[390] For another poem, al-Mutawakkil gave him one hundred gold dinars.

Al-Buhturi, who was the emir of poets at that time, prepared all his talents to praise al-Mutawakkil who gave to him high titles and good epithets besides the great wealth.

Al-Mutawakkil gave abundant wealth to Ali bin al-Jahm and approached him to his meetings after praising him and declared his enmity towards the Ahlul Bayt (a.s). He dispraised the Ahlul Bayt (a.s) bitterly and preferred to them the Abbasids who had no virtue save the seizing of the rule and leading the nation towards dark abysses of oppression.

This wasteful spending on poets scattered an important part from the wealth of the nation that had to be spent on the public and to satisfy all needs of the nation.

Palaces

The Abbasids were extensively excessive in building palaces. They spent incredible amounts on building their palaces and decorating them with wonderful decorations that no one had ever seen like throughout history. Al-Mutawakkil built a palace called al-Burj. It was the most beautiful building of al-Mutawakkil. He made in it big statutes of gold and silver and a wide pool with plates of gold and silver. Beside the pool there was a tree of gold with birds that whistled. It was adorned with jewels. A big throne of gold, with two big lions and a drawer having statues of beasts and eagles, was made for him there with other things as the throne of Prophet Solomon (a.s.) had been described. The walls were covered from inside and outside with mosaic and gilded marble. He spent on the building and decorating of this palace about one million and seven hundred thousand dinars. He ordered that no one should enter this palace except in clothes of embroidered silk. He brought dancers, singers, musicians, and drinking companions into the palace. When he sat in this paradise, his vizier Yahya bin Khaqan said to him, ‘O Ameerul Mo'minin, I hope that Allah will thank you for building this palace and reward you with the Paradise.’ Al-Mutawakkil asked, ‘What for?’ Yahya said, ‘You have filled people with desire to the Paradise by this palace, for this will lead them to do good deeds in order to be in Paradise.’ Al-Mutawakkil became delighted at hearing that.[391]

From the other palaces that al-Mutawakkil had built was al-Ja’fari. The cost of building and decorating this palace was more than two million dinars. When the palace was completed, he brought singers, dancers, and clowns and gave each of them two thousand dirhams.[392]

Anyhow, we have mentioned the great expenses that al-Mutawakkil had spent on all his palaces in our book “the Life of Imam al-Hadi” which showed the economical imbalance in that time where the Abbasid family appropriated the revenue of the state and spent it on their pleasures and lusts.

The Luxury Of The Abbasid Women

The greater part of the state revenue was spent on the ladies of the Abbasid palace. They lived in absolute luxury and bliss. Lady Zubayda (Harun ar-Rashid’s wife) was interested in expensive embroidered clothes that one dress of hers cost fifty thousand dinars.[393] This luxury was not limited to the Abbasid ladies only, but it also included the ladies of viziers. Utabah, the mother of Ja’far al-Barmaki had one hundred bondmaids and each one of them put on jewelry and ornaments different from the other.[394]

The Wretchedness Of The Public

It was naturally that the majority of the Muslim peoples suffered poverty and wretchedness after they had been deprived from the state treasury that was spent on the pleasures of the kings, viziers, and the media, whereas poverty spread among most of people.

Once, al-Asma’iy saw a poet cling to the curtains of the Kaaba while reciting,

“O my Lord, I am asking as You see,

wearing two (ragged) clocks as You see,

and my old wife is sitting there as You see,

and my stomach is hungry as You see,

so what do You see about what You see?”[395]

Many other poets described in their poetry the miserable life of sufferings they lived. It was very difficult for them (and for most of people) to find a bit of food and apiece of cloth for their hungry, naked children.

The miserable life that some poets, who had no relation with the Abbasid palace, lived, led them to beg through their poetry viziers, judges and other officials, and made their poetry as a means for gaining. Abu Fir’own as-Sasi was in utmost need, and when he was unable to bear any more, he went to al-Hasan bin Sahl the vizier of al-Ma’mun and praised him in a poem. In the same poem he expressed his bad condition and the wretchedness of his children.

Poverty stung Abu Fir’own severely and this time he went to one of the judges of Basra begging his help. It was shame to those kings who had the treasures of the world in their hands but left their peoples suffering neediness and deprivation.

From the poets, who suffered poverty, was Abush Shamaqmaq who went to the king begging him after he saw his children writhe with hunger and pain.

These poets represented the lives of their peoples and their sufferings of hunger, pain, and loss. The economical life was not sound and right, but it was confused and paralyzed. The Abbasid governments did not achieve ease for people and did not provide a good life for them. The revenue of the state was spent on the Abbasid family, the viziers, and the prominent statesmen, whereas the majority of people lived in poverty and wretchedness and could not obtain even the least necessities of living.

The Imam’s Situation

Imam Abu Muhammad (a.s.) represented the front of opposition to the Abbasid rule. He often criticized the rulers for appropriating the wealth of the nation and extorting the livelihood of people.

From the notable forms of the opposition that Imam Abu Muhammad (a.s.) followed was that he prohibited himself from communicating or cooperating with those kings who took the wealth of Allah as theirs and the people of Allah as their slaves. They spared no effort to join the imam (a.s.) to their retinues but they could not, and then they treated him with absolute severity. They fought him in the means of his living and caused him to be in pressing neediness. They prevented monies to come to him from his Shia followers, but one of the Shia sent jars of oil to the imam (a.s.) and he put money inside them[396] which decreased the pressure of that blockade.

Anyhow, Imam Abu Muhammad (a.s.) sided with the poor and the deprived who were the victims of those kings who robbed the wealth of the nation and left the state in economical imbalance.

The Political Life

The political life in the age of Imam Abu Muhammad (a.s.) was very bad and unstable. Oppression, injustice, and seditions prevailed everywhere, and many revolts broke out. That, as I think, was because of the domination of the Turks over the reins of government and their absolute control over all affairs of the state though they were expert neither in politics nor in administration. They oppressed people, transgressed in the rule, and spread terrorism. The other reason behind that was the ignorance of the Abbasid kings, their indulging in pleasures and lusts, and their inadvertence to the interests of people which caused many political crises at that time.

Oppressing The Alawids

The Alawids were terribly tried and extremely burdened during most periods of the Abbasid rule. The Abbasid kings officially oppressed the Alawids, chased, and punished them severely. They imposed on them economical blockade until they were in utmost neediness.

Historians say that during the reign of al-Mutawakkil, the Alawids suffered neediness and deprivation so bitter and horrible that could not be described. They had no but one cloak, and whenever an Alawid man or an Alawid woman wanted to go out, he or she put it on. People refrained from associating with them for fear of the tyrannical government. One day, Muhammad bin Salih (bin) al-Husayn asked Ibrahim bin al-Mudbir (to be as a mediator) to ask Eessa bin Musa al-Jarmi’s daughter’s hand. The father of the girl refused and said to the mediator, ‘I just tell you the truth. By Allah, I do not know one nobler or more honorable than him, but I refused him just because I fear from al-Mutawakkil and his sons after him for my life and wealth.’[397]

Muslims refrained from contacting with the Alawids and even from greeting them, because the Abbasid governments punished severely whoever showed any kind of respect and regard towards the Alawids.

The worst period the Alawids underwent was the reign of al-Mutawakkil who poured all his rage and spite on them. They ran away to all towns and villages[398] for fear that the government might arrest and lead them either to graveyards or prisons.

The Imam’s Amulet

Imam Abu Muhammad (a.s.) suffered different kinds of oppression and cruelty during the reign of al-Mutawakkil and other Abbasid kings whom the imam was contemporary with. Therefore, he resorted to Allah to protect him from their plots and save him from their evils. He armed himself with this du’a:

“I have charmed myself with the charm of Allah; the light by which He has hidden from eyes, and taken precaution for my self, family, children, properties, and all that under my charge by the name of Allah, the Beneficent, the Merciful, and sought refuge for myself and all that from what I fear and beware of with Allah Who(there is no god but Him, the Everliving, the Eternal. Slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His, who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great) ,[399] (And who is more unjust than he who is reminded of the signs of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance, they will not ever follow the right course in that case) ,[400] (Have you seen him who makes his desire his god, and Allah sends him astray purposely, and seals up his hearing and his heart, and sets on his sight a covering? Then who will lead him after Allah (has condemned him)? Will ye not then heed?) ,[401] (These are they on whose hearts and their hearing and their eyes Allah has set a seal, and these are the heedless ones) ,[402] (And when you recite the Qur’an, We place between you and those who do not believe in the hereafter a hidden barrier. And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Qur’an they turn their backs in aversion) ,[403] and may Allah have blessings on Muhammad and on his pure progeny…”[404]

This du’a shows the extent of the fears the imam (a.s.) felt from the Abbasids, and therefore, he resorted to Allah to save him and his family from their (the Abbasid’s) oppression and plotting.

He also charmed himself from the Abbasids by this du’a:

“O You, my means at my distress, O You, my succor at my grief, O You, my relief at my loneliness, guard me by Your eye that does not sleep, and shield me by Your shelter that is unreachable.’[405]

Persecuting The People Of Qum

The Abbasids persecuted the people of Qum and treated them with oppression and terror. They appointed Musa bin Yahya, who was wicked and unjust, as wali over them. He was impolite, immoral, and inhuman that people desisted from him. He treated people in a very bad way and exaggerated in oppressing them until the notables of Qum resorted to Imam Abu Muhammad (a.s.) complaining to him at what that tyrant did to them.

The imam prayed Allah the Almighty to save them from the evil of that mean, oppressive wali, and taught them this du’a and asked them to recite it in the qunut of their prayers so that Allah might relieve them from this calamity:

“Praise be to Allah as gratefulness to his blessings, calling for His more, imploring His livelihood, being loyal to Him and not to other than Him, and refraining from disbelieving in Him and denying His might and exaltedness, a praise of one who knows that all the blessings he has are from his Lord, and the punishments that afflict him are for the wrongs his hands have committed, and the blessings of Allah be on Muhammad His slave and messenger, and the best of His creation, and the means of believers towards His mercy, and (blessings be) on his pure progeny who are his guardians.

O Allah, You have called (Your people) for Your favor, and ordered (them) to supplicate You, and You have insured response to Your people. You have not disappointed whoever resorted to You with a wish and turned to You with a need. You have not let any asking hand come back empty from Your gift or desperate of Your donation. Was there any traveler who traveled to You and did not find You near, or a comer who came to You and You put obstacles between You and him?! Was there any insister on asking You that the flow of Your favor did not include him…?

O Allah, I come to You with my wish, the hand of my request knocks at the door of Your favor, my heart invokes You with the reverence of submission, and I found You the best intercessor for me with You. You know my request before it comes to my mind or gets in my imagination. O Allah, so complete my du’a by Your response to me and meet my request by the satisfying of my wish!

O Allah, the aberration of seditions has included us, the haze of confusion has overcome us, meanness and lowness have fought with us, the untrustworthy on Your religion have ruled over us, the wicked, who have annulled Your rule, have extorted our affairs and tried to damage Your people and corrupt Your land.

O Allah, our wealth is appropriated after it was distributed (among all), and our rule has become domination after it was shura (consultation) and monarchy after it was the nation’s option; amusements and musicals have been bought by the shares of orphans and widows, non-Muslims rule over the believers, and sinners have been entrusted with their (people’s) affairs, and no protector protected them from a danger, and no guardian looked at them with the eye of mercifulness, and no kind one satisfied the thirsty hearts from a famine, and so they are weak and hungry in a home of loss, captives of wretchedness, inheritors of melancholy, meanness…

O Allah, the plant of falseness has come to harvest, reached its full, its stick has become firm…its branches have gone high and fixed.

O Allah, bring, from the truth, its reaper to reap it, break its stock, smash its branches, cut off its hump, and amputate its extents, so that falseness, with its ugly picture, disappears, and truth, with its beautiful dress, appears.

O Allah, let no pillar of oppression, but You tear it down, no shield, but You expose it, no unity, but You separate it, no heavy force, but You slight it, no high rank, but You make it low, no post of a banner, but You turn it over, and no lively thing, but You perish it.

O Allah, cover his[406] sun, put out his light, efface his mention, hit, by the truth, his head, scatter his armies, and frighten the hearts of his people!

O Allah, do not let a remainder of him, unless it is annihilated, nor a structure unless it is torn down, nor a unity unless it is broken, nor an arm unless it is disabled, nor a boundary unless it is violated, nor a flagpole unless it is overthrown!

O Allah, show us his supporters scattered after affinity, separate after unity, and disgraced after their domination over the nation!

O Allah, bring us the day of justice, and show it to us eternal with no darkness in it, and pure light with no mix with it, and make its goodness fall down on us, and its blessing come down on us, and avenge on his[407] opponent, and support him over his enemy!

O Allah, show the truth,[408] and make it shine in the dusk of darkness, and ambiguity of confusion!

O Allah, enliven by it the dead hearts, unite by it the separate desires and different opinions, establish by it the annulled penalties and neglected rulings, satiate by it the hungry stomachs, relieve by it the weak and tired bodies, as You made us mention it, and put into our mind Your supplicating, made us successful in calling for it, and keeping the people of ignorance away from it, house in our hearts its love, and eagerness to it, and expecting it to establish its ceremonies!

O Allah, give us best certainty on it, O You, the Achiever of good wills, the Attainer of delayed hopes. O Allah, refute the fabricators who fabricate against You in it, and confute the suspicions of the desperate of Your mercy and desperate of it!

O Allah, make us a means of its means, a figure of its figures, a fort of its forts, and brighten our faces with its bright, honor us by its support, and make our intention good…

O Allah, You have made us know our selves, and see our defects that we fear not to be able to respond to You, while You favor those who do not deserve, and bestow on requesters before they request, so give us due to Your generosity and favor, for You do what You like, and determine as You want, and we have resorted to You, and repented of our sins.

O Allah,…and the caller for You, the doer of justice from Your people, the poor to Your mercy, and the needy to Your help on Your obedience…You have given him your blessing, dressed him with the dresses of Your honor, thrown on him the love of Your obedience, fixed his love in the hearts, made him successful to do Your command that the people of his time are indifferent of, made him a resort to the wronged of Your people, and a support to those who do not find a supporter save You, and a restorer of what has been annulled of the verdicts of Your Book, and a builder of what has been ruined of the laws of Your religion, and the rulings of Your Prophet, Your blessing, peace, and mercy be on him and on his progeny. O Allah, make him safe from the plotting of enemies…and take him to the best that You have taken the doers of Your justice from among the successors of prophets. O Allah, degrade by him whoever does not turn back to Your love, and whoever bears enmity against him, and shoot by Your deadly stone whoever incites against Your religion by degrading him and scattering his power…

O Allah, as he has made himself as a target to the far for the sake of You, and sacrificed his soul to defend the believers, and resist the evil of suspicious apostates until he shall remove spread disobediences, and show what ulama have left behind their backs whereas they have covenanted to declare it for people and not to conceal it, and he shall call for the obedience of You alone, without making a partner to You from Your creation that his command may be over Yours…O Allah, assist him by Your victory, enable him in what he is unable in, increase his power from Your assistance…

O Allah, honor him with the doing of Your command to see the standing of Reckoning as it is, delight Your Prophet (Your blessings be on him) by seeing him and whoever follows him in his mission, reward him with the best for doing Your command, take him closer to You in his life, and pity our wretchedness…O Allah, make him safe from what is feared for him, drive away from him the arrows of plotting that the people of grudge throw at him and at the participant in his matter and his assistants on the obedience of Allah Whom You have made as his fort, resort, and comfort and who leave their families and children and country, give up comfortable beds and ease, stop their trades, harm their livings…and rejected the transient pleasures of this world. O Allah, keep them in Your safety and protection, defend them against whoever has enmity against them from Your people, suffice them and provide them with Your help, assistance, and victory, defeat, by their right, the falseness of whoever wants to put out Your light. O Allah, fill by them every horizon and every country with justice, fairness, mercifulness, and virtue, and thank them due to Your generosity and bounty with what You have bestowed on the doers of justice from Your people, and saved for them from Your reward that might raise in degrees, You do whatever You like, and determine whatever You want…’[409]

Oppression And Tyranny Of Viziers

Most viziers of the Abbasid rulers were tyrannical and oppressive. They disdained people and were excessive in subjugating and harming them. One day during the reign of al-Muntasir, his vizier Ahmad bin al-Khasib went out riding on a horse. Some man approached him complaining, and he (the vizier) took his leg out if the stirrup and kicked the man in his chest and killed him.[410]

Muhammad bin Abdul Melik, the vizier of al-Wathiq, made an oven and put nails into it to torture people in it.[411]

In addition to that, the viziers embezzled the wealth of the state. Uthaman bin Imarah, who was the wali of Sajistan during the reign of Harun ar-Rashid, was put into prison for five thousand dirhams.

Those viziers just imitated their masters the Abbasid kings who extorted the wealth of Muslims and left them in terrible poverty. Historians say, ‘Al-Mansur took from people until he left nothing with them. What he had taken from them was about eight hundred million dirhams.’[412]

Internal Revolts

It was natural for the Muslim peoples to struggle and rebel against the Abbasid governments that ruled unjustly and appropriated the wealth and the economical powers of those peoples. Many local revolts took place aiming at getting rid of enslavement, oppression, and persecution. Here we mention some of those revolts to prove our saying that the political life at that age was unstable, confused, and lacking security.

The Revolt Of Yahya

Great martyr Yahya bin Umar at-Talibi rebelled against the Abbasid rule calling for the achievement of social justice and the distribution of Muslims’ wealth among the poor and the needy. The deprived and all classes of people joined him because of his real and true aims of improving the general life of the nation. He occupied Kufa and set free all the wronged and oppressed people from its prisons. However, later on, the Abbasid government could overcome and kill him. His head was taken to Muhammad bin Abdullah bin Tahir one of the tyrants of that age who took the head to the tyrant caliph al-Musta’een. The head was hung in Samarra’ to be as a lesson for whoever might think to rebel. Opportunists went to Muhammad bin Abdullah bin Tahir congratulating him on that victory!!! Abu Hashim al-Ja’fari as well went to this emir but said to him, ‘O emir, you are being congratulated on the killing of a man that if the messenger of Allah (a.s.) was alive, he would be consoled on.’

All present people became silent and no one answered him with anything.[413] He left angrily while reciting the following:

“O Family of Tahir, eat it harmfully,

for the flesh of the Prophet is not edible.

A revenge that its seeker is Allah,

Definitely will be taken.”

The killing of Yahya was one of the disasters that afflicted Muslims at that age and caused a great loss. Poets composed many poems elegizing this great revolutionary leader.

The Revolt Of The Negroes

From the revolts that dazed the Abbasids in that age was the revolt of the Negroes led by Ali bin Abdurrahim from bani Abdul Qays who claimed that he was Alawid. He claimed that his lineage belonged to the eternal martyr Zayd bin Ali bin al-Husayn, so that the public might join him and support his revolt.

Anyhow, Imam Abu Muhammad (a.s.) denied the claims of Ali bin Muhammad the leader of this revolt and said, ‘The man (leader) of the Negroes is not from us the Ahlul Bayt (a.s).[414] The details of this revolt have mentioned in all books of history.

The Revolt Of Sham[415]

Al-Mutawakkil appointed a wolf from his agents and mercenaries who turned the life of people there into hell, but then the free rebelled against him and drove him away. When al-Mutawakkil knew about that, he sent an army of seven thousand horsemen and three thousand infantry, and authorized the general leader to violate Damascus for three days as Yazeed bin Mo’awiya had done to the town of the Prophet (a.s) Medina before.[416]

The Domination Of The Turks On The Rule

From the prominent factors of the political and administrational corruption in the body of the Abbasid government at the age of Imam Abu Muhammad (a.s.) was the domination of the Turks over the government and their playing with the destinies of the state. The Abbasid throne was under their will and desire. They appointed and deposed whomever they liked. All constitutional authorities were in their hands, and the king was but in name for he was deprived of all his administrational authorities and all things else except amusement and lusts.

Al-Mu’tamid was disabled by the Turks to a degree that he was prevented from spending any money whereas all the world was under his throne. The Turks had control over everything.

Some poet said about al-Musta’een the Abbasid caliph,

“A caliph in a cage,

between Waseef and Bugha.

He says whatever they say to him,

As a parrot does.”[417]

When al-Mu’tazz assumed the caliphate, some of his companions sent for a diviner and asked him how long the caliph would sit on the throne and how long he would live. A humorous man from among the attendants said, ‘I know that.’ They asked him to tell them and he said, ‘The matter is in the hands of the Turks. They decide how long he rules and how long he lives.’ The all burst into laughter.[418]

The Religious Life

The religious life at the time of Imam Abu Muhammad (a.s.) was not sound or straight. It was confused and roiled by some deviants who raised spurious arguments about the pure Islamic beliefs. Some non-Muslim jugglers tried to misguide Muslims and corrupt their beliefs. Imam Abu Muhammad (a.s.) resisted all those attempts and he refuted all those spuriosities and illusions, and he brought out the pure face of Islam.

There was another phenomenon that appeared in the age of Imam Abu Muhammad (a.s.). Some quack fabricated lies against Imam Abu Muhammad and his father (a.s.) before him to corrupt the beliefs of the followers of the Ahlul Bayt (a.s), but the imam cursed him and ordered his followers to curse and disavow him.

Refuting Al-Kindi

Isaaq al-Kindi was the philosopher of Iraq. His thoughts tempted him of some suspicion about the Holy Qur'an, and he spread among scholars that he had written a book called “The Contradiction of the Qur'an”. He busied himself with this matter. The news came to Imam Abu Muhammad (a.s.) who met one of al-Kindi’s disciples and said to him, ‘Is there no wise man among you to prevent your teacher al-Kindi from that which he has busied himself with in the Qur'an?’

The disciple said, ‘We are his disciples. How is it possible for us to object to him whether in this matter or else?’

Imam Abu Muhammad said to him, ‘Do you tell him what I shall say to you?’

He said, ‘Yes.’

Imam Abu Muhammad (a.s.) said to him, ‘Go to him, be courteous with him, and show him that you will help him in what he is in. when he feels comfortable with you, you say to him, ‘If someone recites the Qur'an, is it possible that he means other meanings than what you think you understand?’ He shall say that it is possible because he is a man who understands when he listens. If he says that, you say to him, “How do you know? He might mean other than the meanings that you think, and so he fabricates other than its (the Qur'an) meanings…’

The disciple went to his teacher al-Kindi and did as the imam told him. Al-Kindi said to his disciple, ‘I adjure you by Allah to tell where you have got this from!’

The disciple said, ‘It was something that came to my mind and I mentioned it to you.’

Al-Kindi said, ‘No, no one like you can get to this. Would you tell me where you have got this from?’

He said, ‘Imam Abu Muhammad asked me to say that…’

Al-Kindi said, ‘Now you say the truth. Like this would not come out except from that house (the Ahlul Bayt)…’

After that, al-Kindi burnt his book.[419]

Refuting A Monk

Once, people suffered rainlessness. Al-Mu’tamid, the Abbasid caliph, ordered people to go out in the open air for three days in order to offer the prayer for rain. They did, but no rain fell down. Christians as well went out with whom there was a monk who whenever stretched his hand towards the sky it rained. He did that many times and some ignorant (Muslims) doubted their religion and some others apostatized. This was hard for al-Mu’tamid. He went to Imam Abu Muhammad (a.s.) who was in prison then and said to him, ‘Attain to the nation of your grandfather before they will perish!’

Imam Abu Muhammad (a.s.) said to him, ‘Let people go out tomorrow and I shall remove their doubts inshallah.’

Al-Mu’tamid set the imam free from prison, but the imam asked him to set free all his companions from prison too, and al-Mu’tamid responded to him. On the following day, people went out to offer the prayer for rain. The monk raised his hand towards the sky and it clouded and rained. Imam Abu Muhammad (a.s.) asked his men to catch the monks hand and take what there was in it. There was a bone of a human being. The imam took the bone from the monk and asked him to pray for rain again. The monk raised his hands towards the sky, but clouds disappeared and the sun shone. People were astonished.

Al-Mu’tamid asked Imam Abu Muhammad (a.s.) what that was and the imam said, ‘This is a bone of one of the prophets that this monk has got in a way or another from some grave. Whenever a prophet’s bone is exposed under the sky, it will rain…’

Al-Mu’tamid checked that and it was as the imam said. Then suspicions and doubts were refuted.[420]

Liars And Fabricators

Liars and fabricators were not few at that time, and this was another plague of that age. It was a result of weak faith. From the most famous fabricators was Urwah bin Yahya ad-Dihqan al-Baghdadi who fabricated lies against Imam Abul Hasan Ali bin Muhammad al-Hadi (a.s.) and Imam Abu Muhammad al-Hasan bin Ali (a.s.) after him. He embezzled the monies that came to Imam Abu Muhammad (a.s.) from his followers. The imam cursed him and ordered his followers to curse and disavow him lest he would destroy their beliefs.[421]

Amusement And Diversion

Amusement, singing, dancing, and all kinds of diversion were widespread in the age of Imam Abu Muhammad (a.s.). Baghdad and Samarra’ were full of debauchery and vices. It was the Abbasid kings who led the society to this corruption. They submitted to their lusts and desires, and their red nights were full of all kinds of vices and sins.

Al-Mahdi, the Abbasid king, was the first who opened the door of music, singing, dancing, and drinking for the other Abbasid kings. He was fond of a songstress called Jawhar.[422]

As for Harun ar-Rashid, he was famous for his indulging in amusement and singing. His nights were full of all kinds of music, singing, dancing, and drinking. He was fond of a bondmaid called Thatul Khal. Once, he swore for her that he would carry out everything she asked him for. She asked him to appoint some man in charge of war and kharaj in Persia for seven years. He did that and wrote a covenant and made a condition for the heir apparent to carry out that after him if it could not be done in his life.[423]

Al-Ma’mun, who was said to be moderate in conduct, spent many of his nights in singing and playing. He was fond of a bondmaid called Urayb, and he often composed poetry on her.

Al-Mutawakkil, who was contemporary with Imam Abu Muhammad (a.s.), was boyish following after his lusts and desires. He was the most dissolute king among the Abbasids. We shall talk about this and other things when we shall talk about his life in a coming chapter.

Fasting

8. What is the philosophy of fasting?

There are various aspects associated with fasts and they also possess numerous physical and spiritual benefits. These tend to have a great impact upon man - the most important of them being their ethical aspect and their educative philosophy.

Some of their important benefits are that they make man's soul kind, strengthen his determination and moderate his instincts.

When an individual fasts, despite his hunger and thirst, he must stay away from food, water and sexual pleasures and prove practically that he is not an animal within a stable, but an entity that can rein in his wild soul and overcome his lust and carnal desires.

In fact, the most important philosophy of fasting is this spiritual effect; man, who has a variety of food and drinks at his disposal and can reach out for them the moment he experiences thirst or hunger, is like the trees that grow near the rivers, seeking support of the walls of the gardens. These fondled and pampered trees possess less resistance and are short-lived. If water does not reach them for a few days they immediately dry up and wither away. In contrast, the trees which grow between the rocks on the mountains or in the deserts and which are pampered from their incipience by strong storms, scorching rays of the sun and harsh winters, and are deprived of luxuries, are strong, durable and highly resistant!

Fasts act in a similar way with man's soul, granting it - in exchange for temporary restrictions - a strong determination, steadfastness, and the ability to face up to hardships and severe occurrences. Since it controls the unruly instincts, it makes man's heart pure and luminous.

In short, fasts heave man out of the world of animals and elevate him into the realm of angels, and the expression:

لَعَلَّكُمْ تَتَّقُونَ

“…so that you may guard (against evil).”

in verse 183 of Suratul Baqarah1 , while mentioning the philosophy behind the fasts, also bears an allusion to all of the above realities.

The well-known tradition:

الصَّوْمُ جُنَّةٌ مِنَ النَّارِ

“The fast is a shield against the fire (of Hell)”2 is also a reference to this issue.

In another tradition from Imam 'Ali (a.s) we read that some companions asked the Noble Prophet (s.a.w): “What should we do to keep the Satan away from us?” He (s.a.w) replied: “Fasting blackens the face of the Satan; charity in the way of Allah breaks his back; befriending someone for the sake of Allah and persevering in performing good deeds cuts his roots and seeking forgiveness severs the vein of his heart.”

In Nahjul Balagha, while explaining the philosophy of the various acts of worship, the Commander of the Faithful (a.s), says regarding fasting:

وَ الصِّيَامَ ابْتِلاَءً لِإِخْلاَصِ الْخَلْقِ

“Allah ordered the observance of fasts for fostering (the attribute of) sincerity within the people).”3

In another tradition of the Noble Prophet (s.a.w), we read:

إِنَّ لِلْجَنَّةِ بَاباً يُدْعَى الرَّيَّانَ لاَ يَدْخُلُ مِنْهُ إِلاَّ الصَّائِمُونَ

“Paradise has a door by the name of 'Rayyan' (the sated one) and none shall enter Paradise through it except those who fast.”

The late Sheikh Saduq, explaining this tradition in his book Ma'ani al-Akhbar, says: “The reason for selecting this particular name for this door of Paradise is that the maximum inconvenience suffered by people who fast is caused by thirst; when they pass through this door, they shall be quenched in a manner that they shall never experience any thirst ever again.”4

The Social Effects of Fasting

The social effects of fasts are evident. Fasts impart the message of equality amongst the individuals of the society. By acting upon this religious obligation the affluent ones not only get first hand experience of the hunger of the hungry and the impoverished ones of society, but economizing on their daily food also serves to benefit them.

Yes, it is possible to draw the attention of the affluent ones towards the state of the hungry and the deprived ones by describing their conditions to them, but if this aspect were to be experienced physically, the effects would be all the more noticeable. The fasts provide a personal experience to this important social issue.

It is for this reason that it has been narrated that when Hisham b. Hakam sought to know the reason for the legislation of fasting, Imam as-sadiq (a.s) replied: “Fasting has been made obligatory in order to establish equality between the rich and the poor; the rich experience the pangs of hunger and thus fulfil their obligations with respect to the poor.

Usually, the rich can attain whatever they covet; Allah desires that there exists equality between His servants thereby making the rich experience hunger, pain and trouble so that they may exhibit mercy upon the hungry and the destitute.”5

If the wealthy nations of the world were to fast for just a few days in the year and experience the pangs of hunger, would there still exist any hungry people in the world?

The Medical and Curing Effects of Fasting

The miraculous effect of abstinence (from food) in curing various diseases has been established in modern as well as ancient medicine. It is a fact which just cannot be denied and one would be hard pressed to find a doctor who does not refer to this fact in the course of his writings. We all know that the cause of a great number of diseases is extravagance in the consumption of various types of food.

This is because the unabsorbed components either accumulate in the form of obtrusive fat particles at various locations within the body, or remain within the blood stream as fat and surplus sugar. These superfluous components, between the muscles of the body, are in fact the perfect breeding grounds for microbes and infectious diseases. In this state, the best way to combat these diseases is to do away with these breeding grounds by means of abstinence (from food) and fasting! Fasting burns away the refuse and thus cleanses the body.

In addition, it also provides a noticeable and vital respite to the digestive system and serves as an effective factor in tuning-up this process, especially in the light of the fact that this structure is the most sensitive of all the systems of the body and one which is in a state of continuous operation all throughout the year.

It is clear that, as taught by Islam, the one who fasts should not exhibit extravagance in consuming food during sahar6 and iftar7 , in order that he derives the maximum benefit medically, otherwise, it is possible that the results might have a negative effect.

Alexis Sophorin, the Russian scientist, writes in his book: “Treatment by means of fasting possesses special benefits and is useful for curing anaemia, weakness of the intestines, acute and chronic inflammation, internal and external abscesses, tuberculosis, sclerosis, rheumatism, gout, dropsy, sciatica, (peeling of the skin), diseases of the eyes, sugar disorders, skin diseases, kidney and liver problems, and other diseases.”

The abovementioned diseases are not the only ones that can be treated by means of abstinence of food, rather diseases that are associated with the very foundation of the body and are intertwined with its very cells, such as cancer, syphilis, tuberculosis and plague can also be treated by this means.8

In a well-known tradition, the Noble Prophet (s.a.w) says:

تَصُومُوا تَصِحُّوا

“Fast, in order that you become healthy.”9

In another well-known tradition, he (s.a.w) says:

أَلْمِعْدَةُ بَيْتُ كَلِّ داَءٍ وَ الْحَمِيَّةُ رَأْسُ كُلِّ دَواَءٍ

“The stomach is the house of all maladies and abstinence (from food) is the best of all cures.”10 ,11

Notes

1. يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيامُ كَما كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ‏ (Tr.)

2. Bihar al-Anwar, vol. 96, Verse 256

3. Nahj al-Balagha, saying 252

4. Bihar al-Anwar, vol. 96, pg. 252

5. Wasa`il ash-Shia, vol. 7, the first chapter of The Book of Fasts, pg. 3

6. The time before beginning the fast. (Tr.)

7. The time of breaking the fast. (Tr.)

8. Ruzeh: Rawish-e-Nuween Baraai Darmaan-e-Bimaarihaa, pg. 65 (First edition)

9. Bihar al-Anwar, vol. 96, pg. 255

10. Ibid., vol. 14

11. Tafsir-e-Namunah, vol. 1, pg. 628

Khums

9. Is allocation of one half of Khums for the Bani Hashim not favouritism?

Some people are of the impression that this Islamic tax, which covers twenty percent of most wealth and one half of which has been apportioned for the sadat,1 is a kind of familial distinction and smells of nepotism and favouritism - an aspect that is incongruous with the universal nature of Islam and it's spirit of social justice.

Those who harbour such views have not studied the conditions and specifics of this ruling completely, for the answer to this objection, in it's entirety, lies in them.

Firstly, one half of the khums associated with the descendants of the Noble Prophet (s.a.w) and the Bani Hashim must be given exclusively to the impoverished ones from amongst them and that too, only in the measure sufficient to fulfil their needs for one year (not more)! Thus, the only ones who can utilize it are those, who are either sick and cannot work, or infant orphans and those who, due to certain reasons, cannot make both ends meet.

Therefore, those who are capable of working (in actuality or in potential) and are able to procure an earning, sufficient for leading their lives, do not have the right to make use of this portion of the khums. It follows that the commonly held view among the general masses that the descendants of the Noble Prophet (s.a.w) can utilize khums, however well off they might be, is improper and totally baseless and unfounded.

Secondly, the impoverished and the underprivileged ones from amongst the sadat and the Bani Hashim do not have the right to use zakat; instead they can only utilize this portion of khums.2

Thirdly, if the share of the sadat, which is one half of the khums, happens to exceed the needs of the sadat actually present, this surplus should be put into the public treasury to be put to other uses. On the contrary, if that portion is insufficient to fulfil their requirements then they must be provided for, either from the public treasury or from the zakat.

In view of the above three points it is quite clear that no differentiation has been exhibited between the sadat and the non-sadat, materially.

The needy non-sadat can procure their yearly expenses from zakat but are deprived of khums, whereas the indigent sadat can procure theirs from khums but, in turn, remain deprived from zakat.

In fact, there exist two coffers; the 'coffer of khums' and the 'coffer of zakat'. Each of these two groups has the right to utilize the contents of only one of these two coffers, and that too, equally - that is, one year's requirements only.

But those people who have not reflected over these conditions and details, are given to imagine that the sadat have been allotted a greater share from the public treasury or that they enjoy a special distinction.

The only question that looms up here is that if there is no difference between the two, as far as the outcome is concerned, what is the benefit of such a classification?

The answer to this can be comprehended by taking one important point into consideration and that is, there exists an important fundamental difference between khums and zakat; zakat is considered to be of the taxes that are regarded as part of the general funds of the Islamic society and hence it is essentially utilized in this sector, whereas khums is of the taxes appertaining to the Islamic Government - that is, the expenses of the Islamic Government and its functionaries are paid from it.

Thus, keeping the sadat deprived of the general funds (zakat) is in fact with the objective of keeping the relatives of the Noble Prophet (s.a.w) away from these funds. Otherwise, the Noble Prophet (s.a.w)3 would be accused of placing his relatives in control of the general funds.

But on the other hand, as the needy and the impoverished sadat do need to be looked after too, it has been stipulated in the Islamic Laws that they would be supported from the funds of the Islamic Government and not from the general funds.

Thus, in reality, not only is khums not a distinction for the sadat, but on the contrary, it is a means to sideline them in view of the general interest and to prevent the arousal of any kind of suspicion and mistrust.4

Notes

1. Descendants of the noble Prophet 7 (Tr.)

2. The fact that the Bani Hashim have been forbidden from taking the Zakat is incontrovertible and this is an issue, which has been mentioned in numerous books of tradition and jurisprudence. Is it possible for us to believe that while Islam has made arrangements for the orphans and the incapable and impoverished ones of the non-Bani Hashim, it has left the Bani Hashim without any security - unattended and unlooked after?

3. And if we notice that some of the traditions state:

كَراَمَةً لَهُم عَنْ أَوساَخِ النَّاسِ .

The objective is to keep the sadat away from Zakat, since it is reckoned to be a kind of filth of the people's wealth) it is for the purpose of appeasing and placating the Bani Hashim over this prohibition (of utilizing the Zakat) and also for explaining to the people that they should desist from being a burden upon the public treasury, unless absolutely necessary, and leave the Zakat for those, who are seriously in need of it.

4. Tafsir-e-Namunah, vol. 7, pg. 181

Zakat

10. What is the philosophy behind (the payment) of Zakat?

It is obvious for three reasons that the role of the public treasury and zakat (which is one of the sources of income for it), is of extreme importance. Firstly, Islam did not manifest itself as an ethical, philosophical or theological doctrine but rather, came forth as a comprehensive religion that catered for all the material and spiritual needs of the people. Secondly, Islam, from its very onset during the time of the Noble Prophet (s.a.w), had always been associated with the establishment of a government, and thirdly, Islam pays special attention to supporting the underprivileged ones and combating class difference in the society.

Without any doubt, every society has its share of people who are incapacitated, diseased, handicapped, orphans without guardians and the like, who need to be cared and looked after.

In addition, in order to protect the society from the evil intentions of enemies it is in need of an army, whose expenses are covered by the government. Similarly, there is also the need for funds to be allocated for the employees of the Islamic government, judges, religious centres and, advertising and promotional equipments, which cannot be organized and regulated without an assured and disciplined monetary support.

For this reason, the issue of zakat, which in reality is regarded as a kind of 'tax on income and production' and 'tax on stagnant wealth', acquires great significance in Islam, to the extent that it is even placed at par with the most important acts of worship - on numerous occasions it has been mentioned together with the prayers and has even been regarded as a condition for the acceptance of the prayers!

We even read in the Islamic traditions that if an Islamic government seeks zakat from some individuals and they stand up against the government and refuse to pay it, they shall be regarded as apostates. Furthermore, in spite of repeated counselling, they refuse to back down from their stubborn stance, it is permissible to use military force against them. The incident of the People of Raddah is well known in Islamic history. It is about a group of people who refused to pay their zakat after the demise of the Noble Prophet (s.a.w), whereupon the Caliph of the time initiated a military campaign against them. Even Imam 'Ali (a.s) had endorsed this expedition and had been one of the commanders on the battle-field.

In a tradition, Imam as-sadiq (a.s) states:

مَنْ مَنَعَ قِيرَاطاً مِنَ الزَّكَاةِ فَلَيْسَ بِمُؤْمِنٍ وَ لاَ مُسْلِمٍ وَ لاَ كَرَامَةَ

“One, who withholds (even) one carat of zakat, is neither a Mu'min nor a Muslim and possesses no esteem and value!”1

Interestingly, it can be concluded from the traditions that the measure of zakat has been so meticulously evaluated in Islam that if all the Muslims were to pay their zakat completely and correctly, not a single poor and destitute person would exist in the entire Islamic nation!

Imam as-sadiq (a.s) says: If all the people were to pay the zakat of their wealth, not a single Muslim would be left indigent and needy. People do not turn needy, destitute, hungry and bare except due to the transgressions of the affluent ones!2

From the traditions it can also be deduced that payment of zakat becomes a reason for the protection of proprietorship and strengthening of its foundation, such that should the people become heedless of this important Islamic principle, divisions and schisms would erupt amongst the groups in such a great measure that even the properties of the affluent ones would fall in jeopardy.

It has been narrated that Imam Musa b. Ja'far (a.s) said:

حَصِّنوا أَمْوَالَكُمْ بِالزَّكَاةِ

“Protect your possessions by means of zakat.”3

The above meaning has also been conveyed in other traditions that have been reported from the Noble Prophet (s.a.w) and the Commander of the Faithful (a.s).4

Notes

1. Wasa`il ash-Shia, vol. 6, pg. 20, Chapter 4, no. 9

2. Ibid., vol. 6, pg. 4 (Chapter 1 of the Chapters of Zakat, no. 6)

3. Ibid., vol. 6, pg. 6 (no. 11)

4. Tafsir-e-Namunah, vol. 8, pg. 10

Hajj

11. What is the secret and philosophy of Hajj?

There are four dimensions associated with this great act of worship - each one more deep-rooted and beneficial than the other.

The Ethical Dimension

The most important philosophy of Hajj is the ethical transformation which it induces within man. The ritual of 'ihram' entirely removes man from material ostentations, external distinctions, extravagant clothing and ornaments. By prohibiting pleasures and engaging him in self-rectification - one of the duties of a 'muhrim',1 it distances him from the material world and engrosses him in a world of light, purity and spirituality. Consequently, it causes those who, in ordinary circumstances, find themselves weighed down by the burden of make-believe distinctions, ranks and honours, to suddenly feel light, easy and relaxed.

Subsequently, the performance of the other rituals of Hajj, one after the other, continually brings man closer to his Lord, strengthens his spiritual connection with Him, distances him from his gloomy and sinful past, and guides him towards a bright, luminous and pure future.

Every step of the Hajj-rituals is reminiscent of the events associated with Ibrahim (a.s), Isma`il (a.s) and his mother Hajar J, and personifies before man their self-sacrifice, altruism and struggle (in the path of Allah). The city of Makkah in general, and the Masjidul Haram, the Ka'bah and the place of circumambulation in particular, bring to mind the memories of the Noble Prophet (s.a.w), the holy Imams (a.s) and the struggle of the Muslims during the period of early Islam. As a result, this ethical transformation tends to be deeper and more profound such that in every corner of Masjidul Haram and the city of Makkah, man visualizes the faces of the Noble Prophet (s.a.w), 'Ali (a.s) and the other holy Imams G, and hears the enthusiastic slogans of their mission.

Indeed, all these together pave the way for an ethical revolution within hearts that are receptive and in a manner that is indescribable, and causes man to turn over a new leaf and opens up a new chapter in his life. It is not without reason that we read in our traditions that one, who performs Hajj, completely and perfectly…

يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّهُ‏

“Becomes free of sins just as he was on the day when his mother gave him birth.”2

Truly, Hajj is a second birth for the Muslims - a birth which is the beginning of a new human life.

It is needless to mention that these effects and benefits, and those that we shall mention later, are neither for those who only content themselves with its exterior leaving aside its core, nor for those, who only view it as a means for recreation, tourism, pretension, dissemblance and acquiring personal material items - never acquainting themselves with its spirit and essence. Their share would only be that which they had set out to achieve!

The Political Dimension

As has been stated by one of the renowned Islamic jurisprudents, the Hajj rituals, apart from putting on display the most sincere and profound acts of worship, are also the most effective means for advancing the political objectives of Islam.

The essence of worship is attention towards Allah, while the essence of politics is attention towards the 'creation of Allah' - and these two aspects are observed to be as closely intertwined in Hajj as the yarns in a fabric!

Hajj is an effective factor in establishing unity amongst the ranks of the Muslims.

Hajj is an instrument to combat nationalistic and racial fanaticism, and oppose confinement (of the Muslims) within their geographical boundaries.

Hajj is a means for eliminating the shackles of censorship and breaking the stranglehold of the oppressive leaderships prevalent in the Islamic nations.

Hajj is a tool for transferring news of political affairs of the Islamic nations from one corner of the globe to another, and finally, it is an effective means for breaking the fetters of captivity and colonialism, and liberating the Muslims.

Consequently, during the period when oppressive tyrants like those belonging to the Umayyad and the 'Abbasid dynasties ruled over the Islamic regions and kept every kind of interaction between the various segments of the Muslims under close scrutiny in order to crush any kind of liberty-seeking uprising, the advent of the season of Hajj was an opening towards freedom, interaction between various segments of the great Islamic society and discussion of various political issues.

One can see why the Commander of the Faithful (a.s), expounding the philosophy that lay behind every act of worship in connection with Hajj, states:

أَلْحَجَّ تَقْوِيَةً لِلدِّينِ‏

“Allah has ordained (the rituals of) Hajj for the purpose of strengthening the religion.”3

Again, it is not without reason that an eminent non-Muslim statesman has stated: Woe unto the Muslims if they do not perceive the meaning (and significance) of Hajj and woe unto their enemies if they (the Muslims) ever happen to perceive it.

Even in the Islamic traditions Hajj has been regarded as the Jihad of the feeble ones. It is a Jihad in which even the old and weak men and women can join and have a contribution in exhibiting the greatness and grandeur of the Islamic ummah. By standing in circles around the holy Ka'bah and attesting to Allah's unity and greatness, they cause the hearts of the enemies of Islam to palpitate in trepidation.

The Cultural Dimension

The interaction between the various segments of the Islamic society during the season of Hajj can turn out to be the most effective factor for cultural exchanges and transfer of thoughts and ideas. This is especially so because the grand gathering of Hajj is in reality, a true and natural representation of all the segments of the Muslims of the world (as there is no forced, forged or artificial factor involved in the selection of those proceeding for Hajj.

The pilgrims are individuals who come from all segments, races and languages associated with the Muslims all over the world, who have gathered under one roof). Thus we read in the traditions: One of the benefits of Hajj is the spread of the traditions of the Noble Prophet (s.a.w) throughout the entire Islamic world.

Hisham b. Hakam, one of the learned companions of Imam as-sadiq (a.s) says: I questioned the Imam (a.s) about the philosophy that lay behind the performance of Hajj and the circumambulation of the Ka'bah whereupon he (a.s) replied: “Allah created the servants … and for the welfare of their worldly and religious affairs, He sent down His commandments for them - one of them being the congregation of the people from the East and the West (for the Hajj rituals).

This, in order that the Muslims become acquainted with one another, become aware of the states of each other, and (so that) every group transfers its business investments from one city to another … and in order that the memories and traditions of the Noble Prophet (s.a.w) become known, and the people bring them to mind and do not forget them.”4

It was on this basis that the Muslims, during the suffocating eras in which the tyrannical caliphs and rulers had prohibited them from spreading these rulings, made use of this opportunity (of Hajj) to interact with the Imams G and eminent religious scholars for solving their problems, understanding the rulings of Islam and comprehending the traditions and customs of the Noble Prophet (s.a.w).

On the other hand, Hajj possesses the ability to be transformed into a gigantic cultural assembly in which scholars and intellectuals of the Islamic world, come together for a few days in Makkah, propounding their thoughts and exhibiting their creativity before the others.

Essentially, one of the great catastrophes is that the boundaries between the Islamic nations become the cause for them to separate from each other, culturally. As a consequence, Muslims of each nation only reflect upon their own selves and their own state of affairs, and this is something that effectively works towards dismembering and dissecting the single Islamic society; indeed, Hajj has the ability to stem this evil outcome.

How beautifully has Imam as-sadiq (a.s) stated in that tradition of Hisham b. Hakam when he said: “If all the people were to be concerned only about their respective countries and the problems existing therein, all of them would suffer destruction, their countries would face ruination, their benefits and welfare would be lost, and realities would become obscured and concealed.”

The Financial Dimension

Contrary to what some people imagine, utilizing the great assembly of Hajj for strengthening the financial foundations of the Islamic nations is not inconsistent with the spirit of Hajj. Instead, according to the Islamic traditions, it constitutes one of the philosophies for it.

What harm is there if the Muslims in that great gathering, were to lay the foundations of a common and associated Islamic market, and pave the way for commercial transactions amongst themselves in a manner in which neither do their profits enter the pockets of their enemies nor does their economy become dependent upon the others? An act of this type would not be called 'craving for the world' but rather, it would constitute an act of worship and Jihad (in the way of Allah).

In that tradition of Hisham b. Hakam from Imam as-sadiq (a.s), an express reference has been made towards this aspect that one of the objectives of Hajj is strengthening the commerce of the Muslims and facilitating economic association and cooperation amongst them.

In another tradition, Imam as-Sadiq (a.s), interpreting the verse…

لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ‏

“There is no blame on you in seeking bounty from your Lord.” 5

… says: The meaning of this verse is 'seeking livelihood'.

إِذَا أَحَلَّ الرَّجُلُ مِنْ إِحْرَامِهِ وَ قَضَى فَلْيَشْتَرِ وَ لْيَبِعْ فِي الْمَوْسِمِ

“And when a person comes out of his iHram and completes the Hajj, he should conduct business transactions during the season of Hajj (for instead of being a sin it carries rewards.)”6

This meaning is also witnessed in a tradition7 from Imam 'Ali b. Musa al-Ridha (a.s) which explicitly enumerates the philosophies and objectives underlying the rites of Hajj; in the tradition, the Imam (a.s) recites the following verse of the Noble Qur`an:

لِيَشْهَدُوا مَنَافِعَ لَهُمْ‏

“That they may witness advantages for them”8 ,

A reference to the fact that the verse alludes to the spiritual benefits as well as the material ones - although both of them, from one perspective, can be looked upon as being spiritual in nature.

In short, if this great worship were to be utilized correctly and perfectly, and the pilgrims of the House of Allah, at a time when they are active and their hearts are emotionally ready in that holy land, were to make use of this great opportunity for solving the various problems that plague the Islamic society by establishing various political, cultural and mercantile assemblies, it would surely serve to untie the knots and solve the problems. Perhaps this is why Imam as-sadiq (a.s) has said:

لاَ يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ

“The religion shall continue to stand as long as the Ka'bah continues to do so.”9

Imam 'Ali (a.s) too has said:

أَللٌّهَ اللٌّهَ فِي بَيْتِ رَبِّكُمْ فَلاَ يَخْلُو مِنْكُمْ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا

“Fear Allah in the matter of His House (Ka'bah)! Do not desert it for if it is deserted, divine reprieve shall be taken away from you.”10

In view of the immense significance of the above issue, in the Islamic sources of traditions a separate chapter has been devoted to the ruling that if it were to ever happen that in a particular year the Muslims decide to refrain from going for Hajj, it would become obligatory upon the Islamic government to send them to Makkah by means of force!11 ,12

Hajj, An Important Worship for Human Development

The journey for Hajj is a divine one and, in reality, a great migration; an expansive field for self-development, self-rectification and the Greatest Battle (Jihad-e-Akbar).

The Hajj rituals collectively are an act of worship profoundly associated with the struggle of Ibrahim (a.s) his son Isma`il (a.s) and his wife Hajar and if we were to remain heedless of this aspect while studying the secrets and objectives of Hajj, many of its rites and rituals would only float before us as enigmas; the solution to this lies in keeping this deep association within our sights during the course of the study.

When we come to the sacrificial grounds in Mina, the innumerable sacrifices performed there leave us amazed and perplexed; basically, is it possible for animal-sacrifice to be a part of the rituals associated with an act of worship?

But when we bring to mind the incident of Ibrahim (a.s) when he sincerely endeavoured to sacrifice his nearest and dearest one in the path of Allah subsequent to which the sacrifice at Mina came into existence in the form of a custom, we comprehend the philosophy lying behind it.

Offering sacrifice, in reality, implies one's total disregard for everything else when striving in the way of Allah and is a demonstration of cleansing one's heart from everything other than Allah. The reformative and educative effects of these rites can be derived in sufficient measure only when the entire scenario of the sacrifice of Isma`il (a.s) andfs the spiritual state of the father and the son leading up to the sacrifice is incarnated before man's eyes and this spiritual state casts its influence upon him.13

When we proceed towards Jamarat (three stone pillars, which the pilgrims strike with pebbles - each one to be struck with seven pebbles - in a special ritual of Hajj), the rituals there appear enigmatic and inexplicable to us and we are given to wonder as to what could be the idea behind stoning a lifeless stone pillar and what problem could such an act possibly solve?

However, when we bring to mind the struggle of Ibrahim (a.s) - the champion of monotheism - against the whisperings of the Satan, who appeared before him on three occasions - each time seeking to weaken his resolve and distract him from the Jihad-e-Akbar (The Greatest Battle) - and on each occasion Ibrahim (a.s) repelled him by means of stones, these rites appear more meaningful and comprehensible to us.

These rituals convey the meaning that: Throughout your lives, all of you too, are in confrontation with the whisperings of the Satans during the Jihad-e-Akbar (Greatest Battle), and until you do not stone them and drive them away, you shall never be victorious. If you desire that Allah, just as He had sent His salutations upon Ibrahim (a.s) and made his name and doctrine eternal, should also cast His look of grace and favour upon you, then you must follow his (a.s) path too.

When we arrive at safa and Marwah where we observe the people repeatedly moving to and fro between one small mountain and another even smaller one without getting anything - at times walking and at times running - we are surely overtaken by astonishment as to what kind of ritual this is and what could it possibly mean and signify.

But then, when we bring to mind the efforts of Hajar for saving the life of her suckling child in that hot and scorching desert, and how Allah, after her sincere efforts, granted her wish by making the water of Zamzam to flow from beneath the foot of her new-born child, the clock suddenly turns back for us, the curtains tend to get lifted and we find ourselves near Hajar, accompanying her in her quest and efforts. In the path of Allah, one cannot hope to attain any rank and status without exertion and effort!

From what we have presented above, it can be easily concluded that Hajj should be taught in this manner; the memories of Ibrahim (a.s) his son and his wife should be personified step by step so that not only is the philosophy of Hajj perceived and comprehended, but also its profound ethical effects illuminate and influence the souls of the pilgrims - for without these effects the entire Hajj is nothing but a mere façade.14

Notes

1. One who has worn the ihram. (Tr.)

2. Bihar al-Anwar, vol. 99, pg. 26

3. Nahj al-Balagha, Saying 252

4. Wasa`il ash-Shia, vol. 8, pg. 9

5. Suratul Baqarah (2), Verse 198

6. Tafsir 'Ayyashi, as stated by Tafsir al-Mizan, vol. 2, pg. 86

7. Bihar al-Anwar, vol. 99, pg. 32

8. Suratul Hajj (22), Verse 28 (Tr.)

9. Wasa`il ash-Shia, vol. 8, pg. 14

10. Nahj al-Balagha, letter 47

11. Wasa`il ash-Shia, vol. 8, pg. 15 (The Chapter of 'Obligation Upon The Governor To Compel The People For Hajj')

12. Tafsir-e-Namunah, vol. 14, pg. 76

13. Unfortunately, of late, the sacrificial rites have come to acquire an undesirable form and the Islamic scholars must strive to rectify it.

14. Tafsir-e-Namunah, vol. 19, pg. 125