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Fast

Fast

Author:
Publisher: www.al-islam.org
English

www.alhassanain.org/english

Fast

Author(s): Ayatullah Sayyid Abulqasim al-Khui

Publisher(s): Tableeghaate Imani

www.alhassanain.org/english

A short but comprehensive text by Ayatullah Sayyid Abul Qasim al-Khui concerning all the aspects of fasting: physical, spiritual and ethical and concludes with a list of the most important rulings about the fast.

Miscellaneous information:

Fast - Sayyid Abul Qasim al-Khoei Published by Tableeghaate Imani Najafi House 159, Ninshampada Road Bombay, India Presented by Ziaraat.Com

Notice:

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

The composing errors are not corrected.

Table of Contents

Dedication 7

l. The Fruits of Fasting for the Servants of Allah 8

2. The Significance of Ramadhan 11

3. Eld-Ul--Fitr: A Unique Festival Time of Joy for Muslims 14

4. The Ideal of Islamic Charity 17

5. Eid-Ul-Fitr Serves Three Purposes 19

6. Important Rules of Shariah Concern Fast and Prayer of E'idain 21

Sawm (Fast) 21

Wajib Sawms 22

Conditions of Sawm 23

Persons Exempted From Sawm 24

Muftirat 25

Kaffara (Expiation) 26

Salat al-Eidain 27

Do'a-E-Qunuut 28

Some Virtuous Manners and Deeds 30

Some of the Undesirable Matters 32

(a) Anger 32

(b) Envy 33

(c) Oppression 34

(d) Trouble making 35

Note 36

Dedication

In The Name Of Allah, The Most Beneficent, The Merciful

This publication is dedicated to Al-Mahdi (peace be with him) - who, according to the holy Prophet, will make justice to reign the whole world after the wide spread of injustice with our humble request to him in the exact words of Joseph's brothers, quoted in the holy Quran:

“Noble prince, hardships have afflicted us and our people. We have come to you with a very little capital. Give us full measure and some charity. God will certainly reward those who give charity.” (Qur’an, 12:89)

l. The Fruits of Fasting for the Servants of Allah

In The Name Of Allah, The Most Beneficent, The Merciful

The Philosophy of fasting is well-known. It gives the servants of Allah a training in discipline, self-control, unquestioned obedience to God. It cultivates self-denial in man so that he may be able to understand the problems facing the community and society.

Islam is a religion, compact and well-balanced. It is not just a collection of some unrelated ideologies and traditions. There is good reason behind every enjoyment, every tenet and every precept.

So compact is the whole Islamic System in fact that you cannot believe in it piece­meal; you have either to take it in its entirety or leave it in total, you cannot select from it.

Take, for example, the lunar system of the Islamic calendar. Though Islam recognizes the solar year for the purpose of Zakat and Khums (agricultural taxes etc.), it insists on following the lunar system in other matters, like fast and pilgrimage.

Why this double standard? The reason is simple enough. Islam is a universal religion; and the fast and pilgrimage arc intended for the whole mankind, wherever they may be living.

And, the fact is one cannot pinpoint a single minute in a whole year which is equally convenient for the whole world.

Season and climate in the northern hemisphere are poles apart, literally, from those of the southern hemisphere.

Distance from the equator creates great differences between the climates of the lands situated in the same hemisphere.

Altitude belies all the theoretical calculations of geographers (the people of Europe did not believe, at first, that there was a snow-capped mountain - Kilimanjaro - near the Equator).

Directions of the mountains make two nearby lands radically opposed to each other in climate (had the Himalayas been created North -South, instead of East West, the cold winds of North would have made the Indo-Pakistan sub-continent a second Tibet). The distance from the sea; the path of the sea-currents, direction of seasonal winds- all these things have profound effect upon the climate and seasons of a given land.

For example, the Gulf street, having a hot current, makes countries warm even in Arctic Circle; and Dar-es-Salaam, being on the sea shore, experiences less temperature changes than the interior regions.

We have described some of the factors which have effect upon the climates and seasons of a particular land. These factors have made the world a museum in which every conceivable kind of climate can be found in one or another corner at every given moment of the year.

Thus, it is just impossible to select a time of the year which can be equally suitable and acceptable to the whole world, for such rules as fasting and pilgrimage.

Had Islam accepted solar calendar for such religious functions it would have done a great injustice to a greater part of the world.

What would have been suitable, for instance, to India, could have been most inconvenient for Africa and/or America.

So, Allah selected a lunar calendar. As this system is shorter by about ten days than the solar calendar, the seasons rotate in it and the cycle becomes complete in about 33 years.

Thus a man of about 48 years of age anywhere in the world, experiences every facility and every hardship which the climate of his land can offer during Ramadhan.

Thus, nobody is favored and nobody is discriminated against.

Likewise, in pilgrimage: If a certain period of solar year would have been fixed, majority of the Muslims would have found themselves unable to go to Mecca. A farmer, in whose region it would have been cultivating or harvesting time, could never go to Hajj. Neither could a civil servant whose holidays did not coincide with the pilgrimage period. But, in a lunar system, the farmer can wait until the rotation of the seasons brings the Hajj in his off -season; and the civil servant can wait till it falls in his holiday time.

It is just one example of what I had said earlier - Islam is a compact unit in which every part has the utmost significance for other parts.

Pilgrimage, fast, lunar calendar, universality of Islam, equality of its followers in every respect in the eyes of God; these things may seem unrelated to each other to a layman. But, in fact, they are closely knit together and none of them can be neglected or torn without destroying the whole fabric.

During Ramadhan, Muslims abstain from eating and drinking, sexual relations and such things. A Shia Ithna-Asheri has to abstain, in addition, from putting his head in water and from speaking a lie, however immaterial, about God, prophets, Imams and Bibi Fatima, the daughter of the Holy Prophet.

But it is only the external part of the fast. The soul and spirit of fast is something deeper. This aspect of the fast can very easily be explained in the words of our sixth Imam, Ja’far As-Sadiq (a.s.).

He said: "Your fast day should not be like ordinary days. When you fast, all your senses eyes, ears, tongue, hands and feet must fast with you.” How can these organs fast?

Eyes: Keep your eyes off unlawful things and objects; spend this most precious gift of God in good causes and pious acts; read the Quran, Duas and books of knowledge.

Ears: Abstain from hearing unlawful gossip, lies, false statements, music and obscene topics; pay attention towards sermons and topics of learning.

Tongue: Do not tales, do not spread indulge in damaging tell lies or useless rumors, and do not gossip about others persons; keep aloof from falsity. Use the power of speech in spreading the word of God, in creating good will in the society.

Hands: Do not inflict injury upon others by your actions; instead strive to help them as far as possible.

Feet: Do not go towards forbidden places, like bars and cinemas. Do not run between people creating strife. Go towards those places where God is remembered: and where you can find the means to purify your soul.

And, above all, your heart and your mind must be with you in fasting. Because fast, in its real sense, will remain incomplete unless your thoughts, your emotions, your actions in short, all aspects of your life become pure, clean and free from blemishes.

Thus, the fast should create in us an instinctive obedience to the Law of God I have heard about some people thinking that the fast of Ramadhan was not meant for the 20th century; or that the factory workers should be exempted from this obligation.

I think such bigheaded persons are really in need of fast more than anybody else. I mean, if a Muslim is unruly enough to disobey the commands of God, he should be made to fast so that he can acquire the habit of unquestioned obedience to God.

Such persons are the fittest candidates for fasting. They must read the commandments of Quran.

O ye who believe! Fasting is prescribed to you..... that ye may (learn) self-restraint. (Qur'an, 2:183).

Self-restraint, piety, sympathy and purity of soul; these are the fruits of fasting. Let us strive to achieve as much benefit as we can from this Holy Month of God.

2. The Significance of Ramadhan

The Month of Ramadhan is the holiest one in the Islamic calendar and begins with its social, moral and spiritual blessings. The following sentences of an invocation point to some of these blessings:

“O Allah , this is the month of Ramadhan, in which Thou didst sent the Quran as a guide for people and as a clear sign to differentiate between right and wrong; and it is the month of fasting, month of prayers, month of returning (to Thee) and month of repentance; it is the month of forgiveness and mercy, the month in which is the Night of Qadr which is better than thousand months ..., O Allah Bless Muhammad and his progeny and keep me free for Thy worship and for reciting Thy Book.”

It appears from the above sentences that some amongst the blessings of this month are the Qur'an the Night of Qadr, the repentance from sins and mutual understanding and forgiveness.

According to Islamic belief, every action, whether good or bad, carries more weight in this month. Thus, charity is a virtue at all times, but is more virtuous in this month; and injustice is an evi1 at all times, but is more evil in these days. Reciting Quran is a commendable deed the whole time, but it assumes a far greater significance in this month.

The Holy Prophet (S) has said: “Everything has its own spring season, and the spring of the Quran is the month of Ramadhan.”

It was in this month that the Quran was revealed to the Holy Prophet (S). According to his words, the Quran is "the deliverer from wilderness, eyesight for the blind, pardon for the sinner, light in blackness, safety from disaster, rescue for the castaway, clarity in the chaos and the means to reach safely from this world to the life hereafter; and herein is the perfection of your religion; and the path away from the Quran goes to Hell only."

One of the miracles of the Quran is its everlasting freshness even after such and passage of time except the Quran because its treasure would never exhaust and its wonders would never cease. Mr. James A. Michener refers to this aspect of the Book in "Islam - the Misunderstood Religion” (Reader’s Digest, May, 1955) in these words: “the Koran is probably the most often read book in the world surely the most often memorized, and possibly the most influential in the daily life of the people who believe in it. .. It is neither poetry nor ordinary prose, yet it possesses the ability to arouse its hearers to ecstasies of faith.”

Laura Veccia Vaglieri writes in "Apologi de I’Islamisme", a translation of which runs as follows: "But there is another proof of the Divinity of the Quran; it is the fact that it has been preserved intact through the ages since the time of its revelation till the present day Read and re-read by the Muslim world, this book does not rouse in the faithful any weariness; it rather, through repetition, is more loved every day. It gives rise to a profound feeling of awe and respect in the one who reads it or listens to it.”

But we must remember that reciting just a step towards the ultimate goal; understanding and following. Allah Says,

“Do they not earnestly not seek to understand the Quran, or are their hearts locked out by them? (Quran, 47:24).

Reading the Quran with proper understanding bears the fruits of spiritual and moral upliftment and material and intellectual advancement. It is better to read a few verses with meditation rather than finishing the whole book in a day like a parrot without knowing what is said.

The Quran is the purest and highest of Arabic literature. But those who depend upon the translations for Quranic knowledge often fail to appreciate its lofty standard.

First of all, there is the difficulty in translating this book into any other language; because in the words of A.J Arbury, it is “a foreign idiom, for the Koran is God’s revelation in Arabic, and the emotive and evocative qualities of the original disappear almost totally in the skilfullest translation." (The Holy Koran, an introduction; London, 1953).

But according to the same author, "bad translation is not the whole story by any means ...No, the fault lies not so much in the manner of translation as in the manner of reading the translations. The root of the trouble is that the ordinary reader, and for that matter the extraordinary readers as well, has not been sufficiently advised how to read as well, has not been sufficiently advised how to read the Koran ...The Koran, like the poetry is resembles in so many ways, is best sampled a little at a time; and that little deserves and needs meditation."

Laura Veccia Vaglieri comments: "On the whole we find in it a collection of wisdom which can be adopted by the most intelligent of men, the greatest of philosopher's and the most skillful of politicians.”

If a man recites the Quran with meditation and understanding, he would learn morals which would help him acquire spiritual perfection: he would feel encouraged to follow the footprints of men of God: he would be sorry for whatever sins and mistakes he might have committed in his life. This will make him tum towards God with a soul full of gratitude for all the blessings bestowed upon him by God, and full of remorse for all his misbehaviors.

It is for this reason that the month of Ramadhan is described as the month of repentance. The Holy Prophet (S) has said: "There is no intercessor better than repentance." Allah in His grace forgives all sins and transgressions if a sinner repents sincerely. The operative word is "Sincerely". A repentance without a Change of heart is no repentance. It must produce change in habit, honesty in dealing, love and fear of God in actions.

According to Imam Ali (a.s.), “Repentance must have six elements: the repentant must be really sorry for what he had done: he must have firm determination not to do it again: he must make amends for whatever wrongs he might have done to others: he must fulfil all the obligations of religion previously neglected; he should fast long enough to melt away the flesh grown of unclean and unlawful food: and he should feel the taste of obedience to Allah as he was previously enjoying the taste of sin”.

When a man repents sincerely, Allah makes him as clean as he was the day he was born. The Holy Prophet (S) has said: "One who repents from sin is like the one who never committed any sin."

It is obvious from the above discourse that the month of Ramadhan and its fast purify the soul and bring a man nearer to Allah. "Fast is a shield against Hell”, said the Holy Prophet (S). The fast mentioned in this tradition is not merely abstinence from food and drink. it is an act of self-denial for the love of God. And this voluntary self-denial imposes a very high discipline, where the external regulations occupy the lowest rung of the ladder. Imam Ali (a.s.) said: “Many are the people whose only share in the fast is the hunger and thirst.”

The measure of a man's nobility is his love of, and obedience to, God. When for a whole month he follows the words of Allah unquestioningly, without regret and without complaint, and when he spends his time in prayer, charity, humility and noble works, should one wonder if he gets fully disciplined to obey each and every command of God unhesitatingly and spontaneously without any thought of avoiding or dodging any order.

A fast which produces such results is surely a shield against Hell and is worthy of the pronouncement of Allah: “Fast is for me and I will reward it myself”.

3. Eld-Ul--Fitr: A Unique Festival Time of Joy for Muslims

Eid ul-Fitr is a unique festival. It has no connection with any historical event nor is it related to the changes of seasons or cycles of agriculture. It is not a festival related in any way to worldly affairs.

Its significance is purely spiritual. It is the day when the Muslims thank Allah for having given them the will, the strength and the endurance to observe fast and obey His commandment during the holy month of Ramadhan.

This day brings rejoicing and happiness. The rejoicing is not, however, at the departure of the month of Ramadhan: it is the happiness which man feels after successfully completing an important task.

So far as the passing away of the month of Ramadhan is concerned, Muslim religious leaders of the early clays of Islam always felt profound sorrow when it came to an end, as they felt that they were being deprived of the spiritual blessings which were associated with the month of fasting.

To show the original Islamic feeling at the end of Ramadhan, I am quoting some of the sentences from an invocation by Imam Zainul-Abedeen (a.s.). He (a.s.) says: -

"O Lord! Thou hast ordained Ramadhan to be one of the most chosed and Thou hast distinguished if from all other months, and chosen it out of all other seasons and periods, and given it preference to all the times of the year, by having sent the Qur'an and the light of guidance in it and by having increased the faith. and by having enjoined the observance of fast in it, and by encouraging us to stand up for prayer at night, and by placing in it the glorious 'Night of Qadr' which is better than a thousand months.

“Therefore, in accordance with thy commands, we kept fast in the days and with Thy help, we stood up for prayers in its nights; presenting ourselves, by means of its fasts and prayers, for Thy mercy which Thou didst offer to us.

"And, verily, this month of Ramadhan stayed amongst us a welcome stay; and gave us a righteous company; bestowing upon us the most excellent benefits in the universe. Now it departs from us at the completion of its time.

"Therefore, we bid it farewell as we did good-bye to one whose departure is hard upon us and make us feel sad; and whose parting away makes us lonely.”

Then he turned towards the month of Ramadhan, speaking in an endearing tone:

"How much did we long for thee yesterday; and how intense will be our eagerness for thee tomorrow! Peace be on thee and thy excellence of which we have been deprived, and thy blessings which will no longer be with us.

These few words are the mirror which show the true Islamic feeling towards the month of Ramadhan and its blessings and spiritual benefits.

Eid-ul-Fitr is related to such a month of blessings, because It is on this day that the strict restrictions of the preceding month are lifted. Unfortunately, in some places, this resumption of the normal activities is misinterpreted as a license to indulge in activities prohibited in Islam, like gambling, etc.

Fortunately, such trends are not common yet: but such people should be made to understand the significance of Eid-ul­Fitr. Religious observances of the Eid­ul-Fitr are designed to offer thanks to Allah that He helped us in accomplishing the aim of Ramadhan.

Surely, it would be an affront to Allah if anybody after thanking Him for completing that spiritual training, goes right away sinning against Him!

Had such person known the meaning and purpose of Eid-ul-Fitr, he could not have indulged in such un-Islamic activities. Eid-ul-Fitr can be interpreted as a three­fold blessings: First it provides one more occasion for the Muslims to thank God and remember His blessings.

Secondly, it affords an opportunity of spiritual stock-taking, after the month of Ramadhan. A Muslim can now ponder over the strength (or weakness) of his will power; he can see, in the mirror of Ramadhan, what were the strong (or weak) points of his character, because, under the stress of fasting, the hidden qualities (or evils!) of human characters come to surface in such clear way which is, perhaps, not possible otherwise.

Thus a man gets a chance of self-diagnosis of the traits of his character which probably no one else may ever detect.

Thirdly, it enjoins the well-to- do persons to share a portion of what they have with their poor brethren. On the eve of Eid-ul-Fitr, a Muslim is obliged to give to the needy foodstuff at the rate of a prescribed weight, on behalf and of every member of his family, including servants and guests who were sheltered under his roof on that night. It would certainly be pleasing to God if we did not forget these lessons after Eid-ul-Fitr.

Incidentally, here the difference between religious and materialistic outlooks becomes sharper. Religion exhorts a man to give by his own free will, a share of his wealth to those who are less fortunate, and to give it for obtaining the blessings of God. Materialism teaches him to snatch from others whatever they have got without any regard to the moral or ethical questions involved.

Thus, the religion tries to strengthen the highest qualities of the human character; materialism strives to make him the slave of the lowest animal instincts degrading him to the level of the beasts.

On this day, special prayers are held the world over, between sunrise and noon, when Muslims assemble, in large congregations, wearing their best dresses standing shoulder to shoulder, demonstrating for everyone the universal brotherhood which is another distinguishing feature of Islam, the religion of God.

In East Africa, special Eid bazars are held in which Muslims as well as Non-Muslims participate whole heartedly. Thus, it provides the chance to strengthen the ties of brotherhood and national unity.

Let us re-dedicate our life to the love of humanity, which is the best way to demonstrate our love of God. Let us resolve that our energies, in the coming year, will be directed towards strengthening a society based on mutual respect, brotherly love and universal understanding.

Let us decide that. in the coming year, we will build a social order which would bring not only the material benefits, but also the spiritual satisfaction.

And, in the end, let us pray to God in these words: "O Lord, make us clean from our errors by the close of the month of Ramadhan, and take us out of our sins when our fast comes to end. And bless us on the Eid day, the day of our festival and our break-fast; and let it be the best d ay which passed over us and forgive us our sins known and unknown.

4. The Ideal of Islamic Charity

Happy is the man who makes others happy. Eid-ul-Fitr is the practical demonstration of this lesson.

Imam Ja’far As-Sadiq (a.s.) said that Muslims have been asked to fast so that rich may feel the pangs of hunger and thus realize the plight of his poor and needy brethren. Looking at fast from this angle, we can easily understand the philosophy of Zakat-ul-Fitrah, which every Muslim is obliged to pay on the eve of Eid-ul-Fitr. A Muslim must give to the needy, food-stuff at the rate of a prescribed weight on behalf of himself and of every member of his family, including servants and guests who were sheltered under his roof at sunset.

The Zakat must be paid before Eid prayer; and it is preferable to pay the price in cash (instead of the foodstuff), so that the recipient may purchase some necessary items, like clothes etc. for his children' before taking them out for prayers.

According to Islamic ethics, our joy and happiness are not complete unless we make our less fortunate brethren happy. It is a lesson worth remembering, especially in this era of materialism when scant regard is paid to the moral and ethical values which are so much emphasized by religion.

Our children are taught now-a-days that only the fittest has a right to survive and weaklings are bound to perish. In this educational back-ground, why should they care if a poor man dies of hunger? He is a misfit, and he must perish.

But the teaching of religions is quite different. Religion teaches us to care: it enjoins the strong and wealthy to help their weak and poor brethren.

Islam has set a very high standard for charity. Charity must be in the way of God; it should expect no reward or return in this world: it should not be marred by subsequent references or reminders and never should any annoyance or injury be caused to the recipient. In the present-day jargon, the aid must be without any strings. God says in the Qur'an:

"Kind words and covering of faults are better than charity followed by injury (to the self-respect of the recipient)" (Qur’an, 2:263)

Admonishing the believers not to nullify their charity by reminders and by causing injury to the recipients, God condemns false charity which is done so that others may see how generous the donor is. God compares such so-called charity to "a hard barren rock, on which there is a little soil. On it falls heavy rain which leav.es it a bare rock”.

So, a false charity washes away on the day of judgement leaving the selfish and egoistic motives naked for everyone to see and despise. In contrast to it is the true charity, done for the sake of Allah and with conviction of faith. Such a charity is likened to “a garden, high and fertile. Heavy rain falls on it and makes it yield a double increase of harvest; and if it receives no heavy rain light moisture is enough for it”.

True charity is also likened to:

“a grain of corn; it groweth seven ears, and each ear has a hundred grains; and god gives manifold increase to whom He pleases." (Qur’an, 2:261)

And how will fare the false charity? It is wasted and will not do the donor any good when it would be needed most. Allah has explained it in this way:

Does any of you wish that he should have a garden with date-palms and vines, and streams flowing underneath, and all kinds of fruits, while he is stricken with old age and his children are not strong enough (to look after themselves), that it should be caught in a whirlwind with fire therein and be burnt up? Thus, does God make clear to you his signs so that you may ponder.” (Qur’an, 2:266)

According to Islamic ethics, a donor should remain obliged to the poor brother who accepted his charity. It may seem strange to worldly people like us. But look at it from Islamic point of view and you will understand.

A donor helps the recipient in his world by giving him certain aid or some natural benefit, which is bound to perish in due course. But that charity brings the donor nearer to the Grace of Allah which is ever-lasting, and which will benefit him on the Day of Judgment. Thus, he recipient of charity helps the donor in a far better way than the aid which he receives from donor.

It has been declared in Islam that poor are the family of Allah and the rich persons are the agents of Allah. An agent has no right to despise the children of his principal when he is required to pay some of the principal's money to his children.

This is the ideal of Islamic charity. On this auspicious day of Eid-ul-Fitr, we are reminded of this sacred duty by the rules relating to Zakat-ul-Fitrah. Shallow would be our joy if we shut our eyes from the plight of our poor brethren.

The fast of Ramadhan has shown us how it feels to be hungry; Eid-ul-Fitr is showing us the real moaning of happiness. Let us remember these two important lessons in our daily life.

5. Eid-Ul-Fitr Serves Three Purposes

Eid-ul-Fitr is the most important festival in the Islamic calendar. The day does not mark any historical event or episode; but its existence provides the Muslim for an occasion to offer thanks to Allah for having given him the strength and the will to observe fast during the holy month of Ramadhan.

It is also an occasion for prayers when the Muslims gather in large congregations, standing shoulder to shoulder, to demonstrate the equality and equity which is the inherent feature of Islamic society all over the world.

But the greatest significance of this day of rejoicing lies in the fact that on this day every Muslim is enjoined to give the needy food at the rate of the prescribed weight per every member of his household, including servants and guests who were sheltered under his roof the preceding evening.

Eid-ul-Fitr then serves a three-fold purpose: It places upon every Muslim the obligation to remember Allah and offer Him thanks; it affords him an opportunity of spiritual stock-taking in that he can now ponder over the strength of his will or the weakness of his character, as the case may be, which manifested itself in the preceding month; it also is day for haves to share a portion of what they have with have-nots.

And for those persons who disobeyed this command of Allah this is the day of an end to the month-long pangs of conscience, inner struggle and continuous realization of the feebleness of his characters.

No more will they have to argue, without much conviction, against fasting! No more will they have to think up an excuse very morning for not fasting! No more wi1l they have to say "Oh but fasting is old-fashioned; it was not meant for the modern world.

It is not the object here to explain the philosophy of fasting. Almost everyone realizes the spiritual, social, scientific and medical benefits which are derived from fasting. But so far as a Muslim, a true believer is concerned, it should be sufficient that fasting is prescribed in the Holy Book, and as such is the command of Allah. Should one seek to justify Allah's commands?

The measure of a man's love for his Creator is his unquestioned obedience to the commands of the Creator. When for whole month a Muslim has obeyed Allah, unquestioningly, without complaint and without regret, and when he has spent his time in prayers, in humility and in charity, should one understand that the Creator may now turn to his creature and says: It is now for these to ask and me to give.

Ramadhan, the holiest month in the Islamic calendar is a period when a person is subjected to a supreme test. Without compulsion, without coercion the Muslims throughout the world obey God: and every day from dawn to sunset abstain not only from sensual pleasures but even from the necessities of life like food and drink. Some do this in shivering cold, some do this in scorching heat. Some do it where days are short and others where days are interminably long. The rich fast as well as the poor, the masters well as the servant: the parent as well as the child: the ruler as well as the subject. They all fast regardless of the color or their social position.

Having done this for whole one month, today on the auspicious day of Eid-ul-Fitr, every Muslim should face the year that lies ahead with renewed strength, the greater understanding and the universal good will. He has fasted to acquire piety, discipline and control. Now the habit of unquestioning obedience to God is cultivated in heart and mind. He is now trained to accept the commands of God in the remaining eleven months of the year, with the same unwavering loyalty. He has emerged from the month of Ramadhan with a new personality and stronger character, confident of his ability to subordinate his desire to his will, his emotion to his intellect.

No longer will it be difficult for him to refrain from intoxicating drinks, no longer will he turn away from less fortunate brethren, no longer will he fail to understand and appreciate the pangs of hunger, the pangs of thirst.

So, the training period of Ramadhan has come to an end. Now we are entering the era of normal activities of life. If the lessons learned in Ramadhan have left their marks upon our character, we are now entitled to enjoy Eid-ul-Fitr.

6. Important Rules of Shariah Concern Fast and Prayer of E'idain

Sawm (Fast)

Sawm means to abstain from those things which break the fast, From subh-e-Sadiq to Maghrib time in obedience to Allah.

Wajib Sawms

8 Saums are Wajib:

(1) month of Ramadhan;

(2) Qadha’ of the month of Ramadhan;

(3) 3rd day of Itikaf;

(4) 10th days of 'badal-ul-hadi' in Hajj:

(5) Sawm of Kaffara becoming Wajib for various reasons,

(6) Sawm which 'becomes Wajib on account of Nazar, Ahad or Quasam,

(7) Sawm of Kaffara of breaking or leaving fast;

(8) Sawm which has become Qadha’ from father, becomes Wajib on his eldest son after his death.

Conditions of Sawm

These are the conditions for the validity of Sawm:

1. Sanity;

2. Islam;

3. Iman;

4. Remaining free from Haidh and Nifas for whole day;

5. not remaining a musafir at the time of Sawm;

6. Not being in danger of illness by keeping fast.

If a musafir reaches his home town or reaches a place where he intends to stay 10 days before Zawal1 and has not used anything which breaks the fast, he must do ‘niyyah’ of fast, and his fast will be valid. Likewise, if he begins his journey after Zawal, his fast of that day will remain valid.

If a person is afraid that by keeping fast his illness will increase, or he will become sick by fasting, or ·that the treatment of his disease will become more difficult, he must break his fast. If he does keep fast, it would be null and void and he, in addition, would be committing a sin.

Being 'Baligh' is not a condition of validity of fast: if a child keeps fast, it would be all right. But Fast is not Wajib on a 'minor' (Ghair-Baligh).

Persons Exempted From Sawm

1. and 2. Old man and woman, when owing to their old age and weakness (a) it is not possible for them to keep fast, or (b) it is very difficult to fast.

3. A person who has got a disease in which he remains ever thirsty and (a) it is not possible, (b) very difficult, for him to keep fast.

4. Expecting mother who is afraid about (a) her own health or (b) the health of her unborn child

5, woman who breast-feeds a child (her own or others) and is afraid that the fast would (a) endanger her health or (b) the health of the child.

All these 5 types of person are exempted from fasting on the following conditions:

1. In cases of (b), they will have to pay kuffara of one Mudd (3/4 kilogram) wheat, rice or other stable food per day to a poor athan-asheri. It is ‘ahwat’ to pay 1 ½ kg per day.

2. In cases of (a) they are it is not required to pay any Kaffara; but is highly recommended.

3. Pregnant women or nursing women will have to fast in Qadha’ after delivery, as the case may be.

4. The thirsty person would have to fast in Qadha’ if he is able to.

5. The old man/woman is not required to fast in Qadha’

Muftirat

The things or actions which make a fast void (batil) are 10 in number:

1. and 2. Eating or drinking;

3. Sexual relation;

4. Speaking, writing, or conveying by sign any lie about Allah, Prophets, Imams or Fatima az-Zahra’.

5. Submerging the head in water.

6. Conveying thick dust, smoke or steam up to throat.

7. Vomiting

8. Doing any such thing by which semen comes out.

9. Enema with liquid

10. Remaining in condition of Janabat, Haidh or Nifas till Subh e-Sadiq

Note 1: All these things break the fast if committed intentionally. If a person forgets that he is fasting and eats or drinks, his fast is correct. Likewise, if he vomits involuntarily, or speaks something about God and Imams which he thinks is correct (though in fact it is wrong), or someone else pushes him into water and his head goes into water, or he sees smoke coming and tries his best to protect himself from it but still inhales something involuntarily, his fast is correct.

Note 2: Remaining in condition of Janabat makes fast batil in moth of Ramadhan and its Qadha’ only. Other fasts are not affected by it.

Note 3. Not doing Ghusl (or Tayamum if allowed) of Haiz, or Nifas before Subh e-Sadiq (true dawn) makes the fast Batil in the month of Ramadhan only, Other fasts including the (Qadha’ of Ramadhan) are not affected by it.

Note 4. When a fast is broken by any of the above mentioned Muftirat, or when a person does not keep fast without any excuse, i.e. illness or travel), he has to pay Kaffara, in addition to its Qadha’ not required

Kaffara (Expiation)

The Kaffara of breaking the fast of one day of Ramadhan is:

1. Emancipating a slave;

2. If that is not possible, then two-months-fast consecutively;

3. and if that is also not possible, then feeding 60 poor Momins.

Kaffara of breaking the Qadha’ of one day of Ramadhan, if broken after Zawal, is:

1.feeding 10 poor Mumins; 2. And if that is not possible, then fasting for three days.

Kaffara of breaking the fast of specified Nazar is:

1.Emancipating a slave 2. If that is not possible then feeding 10 poor Mumins 3. or clothing 10 poor Mumins 4. And if he cannot do any of these then fasting for three days.

Note I. In feeding, it is enough to give each man 1 ½ pound wheat or rice.

Note 2. Whenever in a Kaffara a certain thing is prescribed, then it’s price not acceptable. For instance, it’s not allowed to give the money of 1 ½ pound wheat or the price of a trouser and shirt to a poor man. It is obligatory to give the grain or cloth.

Note 3. When a fast is broken by any Haram thing, all three kuffaras are to be paid (emancipation of slave, 60 days fast, feeding 60 poor mumin) in punishment.

Note 4: In two-months fast at least 31 days should be fasted consistently. The remaining 29 days may be fasted with gaps.

Salat al-Eidain

The Muslims observe two big festivals each year; one is Eid-ul-fitr and the other is Eid-ul-Azha. They are the days of great festivity.

Eid-ul-Fitr is observed at the end of Ramadhan. The fasting creates the feelings of faith, spirituality, patience, contentment and helping the poor. With a view to express our joy on these feelings, we celebrate Eid. The festivity of Muslims is not akin to dancing, singing vulgar songs or playing dirty games. We offer our gratefulness to Allah and also offer namaz-e-Eid for those religious, spiritual and moral gains which accrue to us in month of Ramadhan.

The Muslims offer sacrifice on the day of Eid-ul-Azha. Thus, they pledge to give their life in the way of Islam. This is the great month for the believer. This is the motto of his life. In In happiness of this pledge, we offer Eid-ul-Azha. Prayer of Eid is not wajib but sunnah now-a-days when our present Imam Muhammad Mahdi is hidden from eyes. The niyat (intention) of Salat-e­Eid should be done as follows:

"I pray two rakat Salat of 'Eid­ul-Fitr or Eid-ul-Azha sunnat qurbatan illallah.”

In the first rakat, after Sura Hamd, Sura Alaa is recited then hands are raised for qunuut.

Do'a-E-Qunuut

اللّهُمّ أَهْلَ الْكِبْرِيَاءِ وَالْعَظَمَةِ،

allahumma ahla alkibriya‘i wal-`azamati

O Allah: You are the Lord of glory and greatness

وَأَهْلَ الْجُودِ وَالْجَبَرُوتِ،

wa ahla aljudi wal-jabaruti

And the Lord of magnanimity and omnipotence

وَأَهْلَ الْعَفْوِ وَالرّحْمَةِ،

wa ahla al-`afwi wal-rrahmati

And the Lord of pardon and mercy,

وَأَهْلَ التّقْوَى وَالْمَغْفِرَةِ،

wa ahla alttaqwa wal-maghfirati

And the worthiest of being feared and the Lord of forgiveness;

أَسْأَلُكَ بِحَقّ هذَا الْيَوْمِ الّذِي جَعَلْتَهُ لِلْمُسْلِمِينَ عِيداً،

as’aluka bihaqqi hadha aliyawmi alladhy ja`altahu lilmuslimena `edan

I beseech You in the name of this day, which You have decided to be feast for the Muslims,

وَلِمُحَمّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِه ذُخْراً وَمَزِيداً

wa limuhammadin salla allahu `alayhi wa alihi dhukhran wa mazedan

And to be safety and increasing honor for Muhammad—peace of Allah be upon him and his Household—

أَنْ تُصَلّيَ عَلَى مُحَمّدٍ وَآلِ مُحَمّدٍ

an tusalliya `ala muhammadin wa ali muhammadin

(I beseech You) that You may send blessings upon Muhammad and the Household of Muhammad,

وَأَنْ تُدْخِلَنِي فِي كُلّ خَيْرٍ أَدْخَلْتَ فِيهِ مُحَمّداً وَآلَ مُحَمّدٍ،

wa an tudkhilany fe kulli khayrin adkhalta fehi muhammadan wa ala muhammadin

And You may include me with every item of goodness with which You have included Muhammad and the Household of Muhammad,

وَأَنْ تُخْرِجَنِي مِنْ كُلِّ سُوءٍ أَخْرَجْتَ مِنْهُ مُحَمّداً وَآلَ مُحَمّدٍ

wa an tukhrijany min kulli su‘in akhrajta minhu muhammadan wa ala muhammadin

And that You save me from any item of evil from which You have saved Muhammad and the Household of Muhammad,

صَلَوَاتُكَ عَلَيْهِ وَعَلَيْهِمْ

salawatuka `alayhi wa `alayhim

May Your blessings be upon him and upon them.

اللّهُمّ إِنّي أَسْأَلُكَ خَيْرَ مَا سَأَلَكَ عِبَادُكَ الصَّالِحُونَ،

allahumma inne as’aluka khayra ma sa’alaka `ibaduka alssalihuna

O Allah: I pray You for the best of all that for which Your righteous servants have prayed You,

وَأَعُوذُ بِكَ مِمَّا اسْتَعَاذَ مِنْهُ عِبَادُكَ الصَّالِحُونَ

wa a`udhu bika mimma ista`adha minhu `ibaduka alssalihuna

And I seek Your protection against all that against which Your righteous servants have asked Your protection.

In the first rak'at , the Qunuut is recited five times along with takbeers (Allaho Akbar).Then after rukuu and sajda, second rakat begins.

In second Rakat surah-e-Shams is recited after surah Hamd.

In Surah Shams Allah has directed man to keep himself pure and protect himself from sins. After reciting it, qunuut is recited but now only four times. Then after rukuu, sadja, tahajut, and salaam are done in the same way.

Reliability of the narrations regarding Mushaf Fatimah

Perhaps the most important question about this Mushaf is the reliability of the narrations about it. The other issuescan only be addressed after the determination of credibility of the narrations. Therefore, we must proceed with this questions first.

Methods of determining the Soundness of Narrations

There are a number of ways to understand the soundness of narrations. Of these, three are the most important:

1st : Examining the (credibility and lives of the) men mentioned in the chain of narrators of a hadith.1 If the men are considered to be reliable (i.e. pious and honest at the time of the narration) then the hadith is reliable.

2nd: There are indications other than the chain of narration that sometimes, even though there are multiple chains of narration; the occasion arises that all the narrators possess the necessary qualifications (of piety), but a single narrator in the chain didn't apply that hadith in theory or practice. The scholars consider such a hadith to beweak, otherwise, they wouldn't have disregarded it. Likewise, there arehadith which are not altogether sound, but there are indications that reliable scholars accepted and applied the subject, thus it is considered to be a credible hadith. In such a situation, the narrationis considered authentic (وثق ) but not well-documented (ثقة ).

3rd : Believability and lack of discrepancy between the legislative, doctrinal and historical hadith. Regarding the first type, that is to say, jurisprudential hadith, it is sufficient for the hadith to have a sound chain of narrators. However, regarding the other two, the acceptance of andconsensus of opinion between scholars is sufficient (to prove a hadith's reliability).

If you substitute the latter method (believability andconsensus of opinion ) for the former (multiplicity of chains of narration), then in any case, the proof of credibility of a hadith is one's belief in its credibility without needing to examine who the narrators in the chain are.

Mushhaf Fatimah and the ways of determining the soundness and credibility of narrations

Lo and behold, the moment has come to answer the questions raised so far. The narrations concerning Mushaf Fatimah are sound and reliable by any of the three methods we have noted. If we want to use the third method, every single Shi'a scholar has acknowledged the authenticity of the narrations concerning this Mushaf, and wehaven't found a single dissenting scholar (in this regard). This matter strengthens the determination of authenticity using the second method (multiplicity of chains). We should mention that some have said, “Is it possible thatJibra'il( a.s) would descend unto Lady Fatimah(a.s) and impart matters to her, and that 'Ali(a.s) could hear this and write it down?” Others say, “But'Ali( a.s) is superior in virtues to Fatimah(a.s); he(a.s) seems worthy of such a revelation.”

We will answer these reproaches. For the time being, it suffices to quote 'Allamah Muhsin Amin who said, “it is neither improbable nor is there room for doubt to believe thatJibra'il( a.s) would speak to Zahra(a.s) and that 'Ali(a.s) could hear it.It's recorded in a book by the name of Mushaf Fatimah. What's more, the reliable companions of theImams( a.s) have narrated such a thing. To those who doubt this, or think it to be improbable, or who think it to be exaggerated or lacking impartiality,I say, 'Do you doubt the power of Allah the most high? IsZahra( a.s)2 , who is of the very essence of the Prophet(s.a.w) not worthy of this grace? Do you doubt the soundness of a narration despite the fact that they were uttered from the very Imams of guidance who were the issue of this noblelady and are totally reliable? Given the fact that this same honor was bestowed on Aasif bin Barkhiyaa and alsoSulaymaan( a.s), and they certainly not more dear to Allah than the family of Mohammad(a.s)!3

The reliability of the hadith concerning the Mushaf Fatimahcan also be demonstrated by the first method. For example, Kulayni in Al-Kafi considered the hadith and narrations about this book to be acceptable (صحيح).4 In one of these hadiths, Imam al-Sadiq( a.s) says, “Fatimah(a.s) lasted 75 days after the departure of the Prophet of Allah(s.a.w). Because of her father's (death), she suffered a profound sadness.Jibra'il( a.s) alighted to her in order to abate her grieving and to give her something pleasing. He informed her about her father's (state in heaven) and his (exalted) rank and told her what would happen to her descendents.'Ali( a.s) recorded all this (information), and this is Mushaf Fatimah.5

Notes

1. This referred to as ‘Ilm al-Rijaal, the science of the narrators of hadith. It is a field of study on to its own in which the lives and beliefs of the narrators of hadith are studied.

2. Zahra (the radiant one) is one of the titles of LadyFatimah( a.s).

3. Amin, H. A’ayaan al-Shi’a, p.314. NB: The author’s son has removed this quote from the recent edition of the book.

4. Kulayni, M. Usul al-Kaafi, v.1, p.239, hadith #1; also in, Majlisi, M. Bihaar al-Anwaar, v.26, p.39, hadith #70; also in, Rijaal Najaashi, v.1, p.204-205; and in Rijaal Tusi, p.366.

5. Kulayni, M. Usul al-Kaafi, v.1, p.241, hadith #5; also in Majlisi, M. Bihaar al-Anwaar, v.26, p.41, hadith #72.

Regarding the Mushaf: its author, scribe, content and size

The matters that lead to Misunderstanding

We said that the matter of Mushaf Fatimah sometimes lead to the misunderstanding that it was a Quran unique to Lady Fatimah(a.s) in existence. In the same way that Mushaf 'Abdullah bin Mas'ud, Mushaf 'Aa'isha, or Mushaf Ubayy bin K'ab may strike you (as being editions or versions of the Qur'an), we determined in the first chapter, after we examined these books and the 'Arabic lexicons (for the meaning of “Mushaf”), (that this was not the case). We came to understand that “Mushaf” does not denote the Quran.

Furthermore, we said that this book does not contain a single verse from the Quran, and in this respect, it contains nothing of the exegesis of the Quran or any Quranic matters whatsoever. Meanwhile, the prior discussions alluded to the fact that this Mushaf was scribed or written via Lady Fatimah(a.s) and because of that it was called Mushaf Fatimah.1 It was a divine gift to her. Thus, who was the author or narrator of these words? If the content of this Mushaf is not the Quran, whatcan be found in it? What are the dimensions of the book?And

The author of the Mushaf

There are numerous accounts that present Imam 'Ali (a.s) as the author of the Mushaf. In response to a question posed by Hammad bin 'Uthmaan, Imam al-Sadiq(a.s) says regarding the author of the Mushaf that, “Amir al-Mu'mineen (i.e. Imam 'Ali(a.s)) wrote whatever he heard until it became of book. 2

However, ibn Rustam al-Tabari in Dalaa'il al-A'immah relates a hadith saying that Mushaf Fatimah descended (from Heaven) bound, that no one dictated it; Imam 'Ali(a.s) became the one to scribe it.3

There are two points worth mentioning:

The meaning of “descended (from heaven)” doesn't mean that it literally came (down to earth) as a (bound) book, rather it's the content and message that descended (by the instrument of angels). There's nothing to say that Imam'Ali( a.s) was not ready to write down the subject matter when the angels descended. However, this explanation is doubtful.

Perhaps the only way to resolve this matter isto not accept al-Tabari's narration. The chain of authorities is weak. Ja'far bin Mohammad bin Maalik Fazaari is included in the chain and Najashi (the great expert on chains of authority) considers him to be weak in reporting hadith and corrupt in his religious beliefs and narrations.4 Others have also rejected him.5

The Speaker and Scribe of the Content

Allah: Some have said that it is Allah who dictated6 the contents of the Mushaf. Imam al-Sadiq says, “Whatever is in it, was told to her by Allah and He inspired her with it. 7 ,8 The mother of Moses(a.s) also received this type of inspiration. In the chapter of the Quran, Al-Qasas, verse 7 it reads, “And We inspired it to Moses' mother…”9

Angels: Others believe that it was the speech of an angel. There is a hadith by Imam al-Sadiq( a.s) which supports this possibility,

“Indeed Allah sent her an angel to console her in her grief and speak with her. 10

Gabriel:11 Imam al-Sadiq is quoted in Sahih Abu 'Ubaidah that it came from the arch-angel Gabriel: “Gabriel went to her to lighten her sorrow regarding her father and lift her spirits and inform here of her father and his position (in heaven) and inform her of what will become of her descendants. 12

Allah's Messenger: ImamHusein( a.s) says, “Mushaf Fatimah is with us but - and I swear by Allah - that there is nothing of the Quran in it. Allah's messenger ( رسول اﷲ ) dictated it and 'Ali wrote it. 13 So according to this hadith, the one who dictatedit was sent by Allah . 'Allaamah Majlisi (the compiler of Bihar al-Anwaar) writes in commentary that the mean of “Allah's messenger” is Gabriel.There are many verses (of the Quran) which refer to the angels as being Allah's messengers.14

Whether we say that the utterance of this Mushaf is from Allah or Gabriel makes no difference because these sayings are from Allah through the agency of Gabriel.15 But, we can't be certain as to whether what is meant by “Allah's messenger” is the (human) Messenger of Islam (or Islam's messenger, i.e the one who brought Islam from the heavenly abode - Gabriel), because there are numerous narrations declaring that the utterances in the Mushaf were said after the demise of the Messenger of Allah (i.e. the Prophet Mohammad[s.a.w]) and in consolation of his eminence's (death) that it was said to and for Lady Fatimah (A).

It can be said that Lady Fatimah (A) had2 Mushafs. One was a collection of her father's sayings, the other from Gabriel. Or, it is possible to say that Mushaf Fatimah was but one book but had two sections - words of the Messenger of Allah(s.a.w) and the inspirations of Gabriel (to and for Fatimah[a.s]). In his most valuable book A'ayan al-Shi'ah, Seyyed Muhsin Amin is of the first opinion.16

What is more correct is that LadyFatimah( a.s) had in her possession two other books, one on ethics and morals, the other legislative.So, we could say that Mushaf Fatimah was uttered the Allah's messenger (i.e. Gabriel) based on the narrations saying that Gabriel dictated it (to Fatimah, or, 'Ali) and that [Gabriel] didn't mention legislative commands.17 Thus, if Lady Fatimah (A) were to have in her possession a book on legislative matters, it is clear that the Messenger of Allah (i.e. Prophet Mohammad [S]) would have taught it to her (in which case she would have been preserving the legislative commands received by her father from Gabriel).

So, now that we know that Allah - by way of Gabriel - spoke these words to Lady Fatimah (A) and that Imam 'Ali (A) wrote them down, it comes to mind to ask why this Mushaf is associated with Lady Fatimah (A)? After all, she was neither its author nor its scribe!

In response, it must be said that it was intended for her as a consolation and because ofher it was descended from heaven. It is inthis sense that it bears her name as Mushaf Fatimah. This can be seen in the way that the Torah is attributed to Moses (A), the Gospel to Jesus (A) or the Psalms to David (A). In the same sense, in the Quran it says, “Most surely this (message) is in the earlier scriptures, the scriptures of Ibrahim and Musa صُحُفِ إِبْرَاهِيمَ وَمُوسَى).” ( 87:18-19 )

Even though these scriptures came from Allah because theywere revealed for a particular prophet, it bears his name.

Contents of Mushaf Fatimah

Thereare several narration regarding the content of Mushaf Fatimah, some negating others affirming what the contents are (or are not) such as the following:

Negation of Content

The narrations from the Ahl al-Bayt say that Mushaf Fatimahis not compromised of two things: Qur'aan, and legislative matters. Thisis concluded from the following narrations:

“It is not the Quran. 18

“I do not posit that it is the Quran. 19

“Nothing of the Quran is in it. 20

“Nothing of the book of Allah is in it. 21

“It does not contain a single verse from the book of Allah. 22

“It doesn't contain a single word from the Quran. 23

“There is not a single word from your Quran in it. 24

In Bihaar al-Anwaar, 'Allamah Majlisi relates a narration in Khati's Jawaame' al-Fawaa'id from Abu Basir: “Imam al-Sadiq (A) read this ayah as so:

سَأَلَ بِعَذَابٍ وَاقِعٍ لِّلْكَافِرينَ) بولاية علي( لَيْسَ لَهُ دَافِعٌ

(سَائِلٌhas been omitted from the hadith) “The questioner asks about the punishment which will befall the unbelievers (theImam( a.s) adds as commentary, this means) the guardianship of 'Ali(a.s) - it shall not be averted.” (70:1-2).25 Then theImam( a.s) said, 'Such a thing is in Mushaf Fatimah.'” However, itmust be said that this hadith is not authentic. Mohammad bin Sulayman Daylami feels that the chain (of narrators) is weak.26

This would contradict all the other hadith that say that Mushaf Fatimah not only does not contain verses of the Quran,but not even a single word (of the noble verses). The reason that this narration is not accepted is not because it implies a distortion (tahrif) of the Quran - because it does not imply that. It is not for the fact that the Imam adds “the guardianship of Imam'Ali( a.s)” (as commentary) because this is the circumstance of its revelation. Some of the narrations in the Sunni corpus of hadith also mention the same events. In one of the [Sunni] books of reference, Mohammad Abu Zahra says in his book that Mushaf Fatimah does not contain anything from the Quran.27

All this confirmation and repeated denial of the existence of any Quranic material in Mushaf Fatimah leads us to conclude that in the time of ImamsBaqir( a.s) and Sadiq(a.s)28 “Mushaf” was widely used to mean “the Quran”. One wonders why the Imams still used “Mushaf” and not “book (كتاب ) of Fatimah”? If they had only called it “book” there wouldn't have been the need for all this clarification and reminder (ofit's uniqueness separate from the Quran). Inresponse it must be said that due to the fact that the Mushaf of that noble lady originated with Allah and was called “Mushaf Fatimah” and at that time “Mushaf” did not carry the connotation of “Quran”, it was still referred to by that name even in later times.

Imam Ali(a.s) referred to Fatimah's book as “Mushaf”: “A Mushaf was given to my wife laden with unprecedented knowledge granted to no one else. 29

Even if we were to accept that the name “Mushaf” was chosen later - and at a time when the term was used for the Quran - it would have been to show the similarity in origin between the two books: they were both brought down by the ArchangelGabriel( a.s), although in content they differ.

The Mushaf does not contain Legal Rulings

Regarding legal rulings, Imam al-Sadiq(a.s) says “there's nothing in it regarding the permissible and impermissible”30 even though others like Seyyed Haashim Ma'ruf al-Husayni said that Mushaf Fatimah contained rulings of the permissible and impermissible. However it must be said that this particular point is in reference to the jafr abyadh, the “white jafr”.31 Imam al-Sadiq( a.s) says “Truly, the white jafr is in my possession.” The narrator then asked, “What does it contain?” “The Psalms of David, the Torah of Moses, the Gospel of Jesus, the Scrolls of Ibrahim what is permitted and what is forbidden and Mushaf Fatimah. Idon't claim that anything of the Quran in it. In it is what people need from us and that (is because) we do not have any need of anyone. In it is even the whole lash,32 half lash and the quarter lash, even the indemnity for scratching (someone).33

Thus, with respect to clarifying the content of the white jafr, the Imam, at his command, says, “In the white jafr is there is this and that.

This hadith, along with the one from Imam al-Ridha( a.s), confirms that in enumerating the contents of the white jafr - in the manner that al-Sadiq(a.s) has - they (the Imams) considered Mushaf Fatimah to be something else altogether. ImamRidha( a.s), enumerating the proofs (hajaat) of an Imam's Imamate, says, “And with him is the greater jafr (al-jafr al-akbar) and the lesser jafr (al-jafr al-asghar)…and he also possesses Mushaf Fatimah.34

Its Contents Proven

The narration were made and transmitted under various circumstances and do not describe the entire content of Mushaf Fatimah (in one single narration) only some of it. The numerous narration, from variable sources, state that Mushaf Fatimah contains the following: “It tells of her father and his (exalted) position,”35 “It speaks of what will occur after her amongst her offspring,”10 “But also in it is the knowledge of what will happen, and events that will occur. For example, Atheist will appear in the year 123 AH (as an intellectual movement),”36 “The names of every prophet and is successors is in the book I possess,”37 “The names of those who rule and the duration of their rule…and their fathers′ names - and its inscription is with us,”38 “The last will and testament of Fatimah is in it. 39

This is the entire content of Mushaf Fatimah from the reliable hadith transmitted to us that we have laid our handsupon . However, there is one more hadith from Tabari in is Dalaa′il al-Imamah which details another matter contained in Mushaf Fatimah to which he refers. Unfortunately, the chain of this hadith is weak. In thissense we can't count it to be amongst the miscellaneous matters of the Mushaf. Abu Basir says,

I asked [Imam al-Baqir( a.s), the fourth Imam] about Mushaf Fatimah and he said, 'It was brought to her after the death of her father.'I said, 'Is there anything from the Quran in it?' 'There is nothing in the Quran in it,' he replied. 'Clarify the matter for me.' 'Its front and back covers are made of ruby (zabarjad sorkh).' 'May I be yoursacrifice! What are its pages made of?' 'The pages are of white pearl.' 'May I be your ransom, what is in it?' 'News of what happened and what will happen until the Day of Judgment.News of celestial occurrences, the number of angels in the heavenly abode, the number of all Allah′s creatures - messengers and non-messengers - their names and the names of all the people of their respective nations to whom they were sent, the names of those who gave lie to their message and those who answered to the call (to righteousness), the names of all Allah′s creatures - believers and non-believers - the names of all towns and the particulars of each town in the East and West, the number of believers and non-believers in each town, the particulars of those who belied religion, and of the particulars of men and their tales from the first centuries, the debaucherous rulers and the duration of their rule, the names and details of each Imam and the period of their Imamate…

In the Mushaf is the name of everyone Allah created and the time of their death, the number and details of those bound for heaven, the number of people going to hellfire; also in the Mushaf is knowledge of the Quran - whatever was brought down in it, and of the Torah - whatever was brought down in it, and knowledge of the gospel of Jesus(a.s)40 - whatever was brought down in it, and knowledge of the Psalms, the number of trees and their movements in every town…It was the second 1/3 of the nit, on a Friday evening when Allah sent Gabriel(a.s), Mika′il(a.s), and Israfil(a.s) to [Lady Fatima(a.s)] to revealed Mushaf to her. She was in the middle of (superogatory) prayer. The angels stood (watching and waiting for her prayer to end) until se sat down. Once she ad completed her prayer and had left that state (of deep concentration), they gave her salutations.

They said, 'Salaam. Allah also sends His salaams.' Then they set the book down in her room. She said, 'Salaam to Allah, peace is from Him and is due unto Him. And peacebe unto you, oh angels of Allah!' Subsequently the angels alighted to the heavens, andlady Zahra (i.e. Fatima) read the Mushaf after morning prayer until she reached the end of it. It was obligatory for Lady Zahra to have knowledge of all the creature of Allah, of the jinn and men, of bird and beast, of prophets and angels.' 'May I be yourransom! After Lady Zahra, to whose ands did the Mushaf pass?' 'She gave it to the Command of the Faithful (i.e. ImamAli( a.s)). After him, (it was given) toHasan( a.s) then Husein(a.s), and after that to those worthy of it (i.e. the other Imams, offspring of Imam Husein(a.s) and Bibi Shahr Banu) so that they may give it to the Master of the affair (Imam Mahdi(a.s), the 12th and final Imam and savior of humanity).' 'There is so much knowledge in the Mushaf!' 'Oh Abu Mohammad, what I have told you is contained in the first2 pages. I have not told you anything of the rest!'

Of what we have reproduced here is of the hadith with a weak chain of narration andis not well documented .

The Number and Bulk of the Pages of the Mushaf

Imam al-Sadiq( a.s) says, The Mushaf, of what is in it, is like the Quran, only 3 times larger.41

It's possible that the Imam wasn't comparing the physical size of the book in the same way that sometimes numbers are used to refer to magnitude and multiplicity, as in the verse,

Even if you seek forgiveness 70 times Allah will not forgive them; this is because they disbelieve in Allah and His apostle, and Allah does not guide the transgressing people.( 9:80)

Obviously, the point of this verse is that the hypocriteswould never be forgiven ; the point is not that if the prophet were to seek forgiveness for them more than 70 times (that they would be forgiven). No matter how many times they were to seek forgiveness (while in a state of hypocrisy) theywould not be forgiven (In other words, the number seventy is allusion to an innumerable repetition and not a literal numeric.)

Notes

1. For example, the famous du’a named “Kumayl” recited every Thursdaywas not authored by Kumayl ibn Ziyad, but taught to him, by Imam ‘Ali (a.s). Itis called the du’a of Kumayl because it was gifted to him due to his devotion to the Ahl al-Bayt. In truth, its authorship is attributed to hadhrat Khidr (a.s), and was taught to Imam‘Ali( a.s) by the prophet Mohammad (s.a.w).So , it’s not a leap of understanding to say that what is called “Mushaf Fatimah” was named after Lady Fatimah (a.s) as the person to whom it was gifted, and not as an attribution of authorship.

2. Kulayni, M. Usul al-Kaafi, v.1, p.240, hadith #2; also in Majlisi, M. Bihaar al-Anwaar, v.26, p.44, hadith #77.

3. Al-Tabari, Dalaa’il al-A’immah, p. 30, Aa’lami publications, Beirut, 1403 AH/1983 AD, and, Sheikholislami SH, Musnad Fatimat al-Zahra, p. 199, Daar al-Qur’aan al-Karim publications, Qom, 1412 AH/1992.

4. Najashi, Rijaal Najashi, v.1, p.302.

5. Khu’i, Ma’jam rijaal al-hadith, v.4, p.117.

6. When it is says that Allah says something, it is not by agency of tongue, or by words or even tones. Allah does not have or need physicality to communicate. The words used to describe Allah’s communication with humans are a metaphor due to our limitations of understanding. Imam Musa al-Kadhim( a.s) says, “[Allah] has neither body nor any sort of limitation.Each and every thing, except Allah, is a thing created by Allah. He creates things as He wills and desires, without any word or planning in the mind or without any utterance by the tongue (because he has not tongue).”Al-Kafi, v.1, p.106, hadith #289.

7. Majlis MB, Bihar al-Anwaar, v.36, p.39, hadith #70.

8. The author goes into a discussion of ‘Arabic grammar which is omitted by the translator as it is not germane to the discussion for English readers.

9. The reader should not be surprised to read that LadyFatimah( a.s) received inspiration. Inspiration meansbeing spoken to by angels. Al-Ahwal narrates, “I asked [Imam al-Kadhim] about messengers, prophets, and those who are spoken to (muhaddath). He said, ‘A messenger (rasul) is one before whom the angel Gabriel comes; [the messenger] sees him and [Gabriel] speaks with him; such is a messenger. A prophet (nabi) is one who sees in his dreams as with the dreams of prophet Abraham (A)…One who is muhaddath is one who is spoken to and who hears but he does not see [the angel Gabriel] with the eyes or in his dreams.”Al-Kafi, v.2, hadith #441. Besides the mother of prophet Moses(a.s), prophet Abaraham’s(a.s) wife also heard the angels speaking when the came to her husband 11:69-73 as was Maryam(a.s), mother of Jesus(a.s) (19:17-19). TheImams( a.s) were also muhaddath, as were others, such as Salman al-Farsi. Some traditions relate that ‘Umar ibn al-Khattab was also muhaddath. Refer to chapter 5, Angelic discourse with those who are not prophets, for a full discussion.

10. Kulayni, M. Usul al-Kaafi, v.1, p.245, hadith #2.

11. Gabriel is an angel, but, as thearch-angel , sometimes he is referred to separately even when speaking of other angels. For example, if you say, “The president and the elected officials of the state. .” youdon’t mean to imply that the president is not elected but other are. They are all elected officials, but the president’s singular role deserves separate mention. Some people feel that the “ruh” or “ruh al-Quddus” (holy spirit ) mentioned in the Quran is really the angel Gabriel as in “The angels and the spirit descend in [this night] by the permission of their Lord for every affair” (97:4).

12. Safaar, Basa’ir al-Darajaat, p.153, hadith #6, and Kulayni, M. Usul al-Kaafi, v.1, p.241, hadith #5.

13. Majlis MB, Bihar al-Anwaar, v.26, p.46, hadith #96.

14. The angels are described in general as messengers: 22:75, 35:1, and as messengers of death: 6:61, 7:37, and messengers of revelation and inspiration: 11:69, 19:17-19, and in many other verses.

15. Every divine communication with man is by Allah, sometimes directly as with the case of the prophetMoses( a.s) and the prophet Mohammad(s.a.w) on is night journey, or indirectly through the angel Gabriel as with all the other prophets and the Imams.

16. Amin M, A’ayan al-Shi’ah, v.1, p.314, Al-Insaaf publication, Beirut.

17. Only Messengers receive legislative commands; neither prophets, nor Imams nor muhadatheen can receive legislative commands from Allah, only revelation (prophets) or inspirations (Imams, muhadatheen).

18. Majlisi M, Bihaar al-Anwaar, v.26, pp.41-42, hadith #73.

19. Ibid, v.26, p.45, hadith #3.

20. Ibid, v.26, p. 45, hadith #79.

21. Ibid, v.26, p. 43, hadith #39.

22. Ibid, v.47, p.271, hadith #3.

23. Ibid, v.47, p.46, hadith #5.

24. Ibid, v.26, p.39, hadith #10.

25. This refers to the wilayah of ImamAli( a.s) that was announced by the Prophet of Allah(s.a.w) at al-Ghadir al-Khum in front of thousands upon thousands of Muslims returning from pilgrimage. A man named Harith ibn Numan al-Fahri accused theProphet( s.a.w) of nepotism. TheProphet( s.a.w) strenuously denied this, stating that Allah had chosen ‘Ali(a.s) as the leaders of the Muslims after him. Harith rebuked the prophet and, walking away, swore that if this were true that Allah should punish him a painful punishment with a stone. Before he had reached his camel, hewas hit in the head by a stone and died instantly .

26. Daylami M, Mu’ajjam rijaal al-hadith, v.16, p.127; Rijaal Najashi, v.2, p.269.

27. Abu Zahra M. Al-Imam al-Sadiq, hayaatahuwa ‘asrehu, p.324, Matbu’ah Ahmad ‘Ali Mukheimarah, Egypt.

28. The period of their combined Imamates was 51 years, from 95 AH/714 AD- 146 AH/765AD according to Sheikh al-Mufid in Kitaab al-‘Irshaad.

29. Basaa’ir al-Darajaat, v.2, p. 200.

30. Kulayni, M. Usul al-Kaafi, v.1, p.390, hadith #1.

31. Jafr is a container made of hide. Itis referred to as a type of knowledge as the above hadith suggest. However, the knowledgeis not written on the hide of the jafr. Rather, the jafr contains a series of books, passed on by the Prophet ofAllah( s.a.w) to the Imam ‘Ali(a.s) and from him to each Imam as a mark of their Imamate. Imam al-Sadiq( a.s) says, “By Allah, it is not as they say that there are two jafrs with something written on them. No, by Allah, they are two hides with the hair still on them, crammed full: in one of them books (the white jafr), and in the other the armory of the Messenger of Allah (s.a.w) (the red jafr).”(Bihar al-Anwar, v.26, p.38).

32. “Whole”, “half” and “quarter” lash refer to the forcefulness with which a person is flogged. Various public sins in Islam, such as fornication, inebriation, public indecency, etc. have various punishments associated with them such as flogging. The forcefulness and number of lashes depends on the offence and the circumstances. What theImam( a.s) is implying is that Mushaf Fatimah is so comprehensive that even the most mundane legislative matters are addressed.

33. Kulayni, M. Usul al-Kaafi, v.1, p.24, Chapter 40, hadith #3, and, Majlisi, MB. Bihar al-Anwaar, v.26, p.37, hadith #43.

34. Sadduq, Ma’aani al-Akhbaar, p.102. Daarul Ma’aarif, Beirut, 1979.

35. Majlisi M, Bihaar al-Anwaar, v.26, pp.41, hadith #72.

36. Kulayni, M. Usul al-Kaafi, v.1, p.24, hadith #2, and, Majlisi, MB. Bihar al-Anwaar, v.26, p.13, hadith #1.

37. Majlisi, MB.Bihar al-Anwaar, v.47, p.32.

38. Kulayni, M. Usul al-Kaafi, v.1, p.242, hadith #3, and, Majlisi, MB. Bihar al-Anwaar, v.46, p.13, hadith #1.

39. Kulayni, M. Usul al-Kaafi, v.1, p.24, hadith #4.

40. The Injil, or, gospel ofJesus( a.s), is different from the canonical books assembled in the New Testament. The gospel of Jesus was the divine message tat the prophet Jesus(a.s) delivered to is people, and was not recorded by the Jewish followers of Jesus (i.e. the early Christians), nor do Muslims possess it in whole. Regardless, whatis in the New Testament, by admission of its compilers in the 4th century AD is the gospel of Jesus according to… and not the gospel itself.

41. Kulayni, M. Usul al-Kaafi, v.1, p.239, hadith #3 and, Majlisi, MB. Bihar al-Anwaar, v.26, p.39, hadith #10.

Mushaf Fatimah and the Mushaf of the Companions

Similarities of the Mushafs (of Fatimah and those of the Companions)

The similarity of Mushaf Fatimah with those that the Ahl al-Sunnah count (amongst their corpus) - such as those of A'ishah, Hafsah, and 'Abdullah bin Mas'ud - is in name only. The similarity is in name only because their Mushafs are replete with Quranic verses and additional material where as Mushaf Fatimah does not contain a single verse of Quran. Its name Mushaf is only in reference to it being a bound book. It is only by way of ignorance and self-serving interests that the Shi'ahhave been libelously accused of distorting the Quran.1

Their libel is based on the hadith in which Imam al-Sadiq( a.s) says that Mushaf Fatimah is “three times larger than the Quran.” However, he continues to say, “by Allah, there is not a single word from the Quran in it.” The libel of corruption aimed towards the Shia is curious given that in the Sunni Mushafs there are verses of the Quran omitted and other (verses) that have extra words!

1. Mushaf A'ishah

There is a narration in the Sunnibooks which says, “The Quran in A'ishah's possession contained deficiencies not presently found (in the Quran that all Muslims universally agree is authentic and free of errors of omission or commission). For example, after 'Truly Allah and the angels send their blessings unto the prophet,”(33:54) was added, 'and those who pray in the first row2 (of communal prayer).' 3 (In another hadith it says) “After 'Guard strictly your (habit of) prayers, especially the middle prayer'(2:238) she had, 'and the late afternoon prayer.' 4 This same matter appears in Hafsah's and Umm Salaamah's Mushafs. We will refrain from mentioning other examples.

2. Mushaf 'Abdullah bin Mas'ud

As recorded by the Sunnis, as per their own authentic sources, and according to Suyuti's interpretation, it says that Ibn Mas'ud believed tat surahs al-Falaq (113:1-5) and al-Naass (114:1-5) were not part of the Quran

because it is a supplication (du'a).What's more amazing is that he thought the same of al-Fatihah (1:1-7). Because of this, Uthmaan5 burned his Mushaf.6

3. Mushaf Ubai bin K'ab

In placeof ” lilaldheen yu'lun” [Ubai] would recite, “lilldheen yaqsimun”, and instead of “falaa jannaaH 'alahi inn yaTuf bihuma” he would recite, “illa yaTuf bihuma”, etc.7

In the Sunniresources it has been said that some of the canonical verses are deficient. For example, “the verse of rijm (16:98),8 the verse of jihad (9:29),9 the verse of shahaadah (5:67),10 ,11 the verse of wilayaayah of 'Ali (5:55),12 etc.

It is important to note that both the Shi'i and Sunni sects consider the Quranto be free from distortion or error. The unusual or conflicting hadith are not reliable (in their authenticity). Among the Sunnis, 'Abd al-Rahmaan Jaziri in Al-fiqh 'ala al-madhhab al-arba'aah13 and Zarkushi in

Al-Burhaan fi 'ulum al-Quran,14 and… This matterhas already been discussed . The Shi'i scholars alsodon't accept that the Quran is deficient or has been distorted. Once can point to Sheikh al-Sadduq in Al-'Itiqaadaat15 and Sheikh al-Mufid in Awaa'il al-maqaalaat,16 etc.

Tafsir, Tahrif, Hadith Qudsi

Regarding that of which we spoke, there are many phrases and passages in the Qurna that have a meaning beneath the external meaning. It is the explanation of these phrases that we call tafsir, or, exegesis.

ImamHusayn( a.s) said to his enemies, “You have made tahrif (distorted) on the book of Allah (i.e. the Quran).”What he meant by this is the meaning of the Book (had been distorted) against the Divine intent.

Occasionally speeches were recorded that were hadith qudsi, (Divine speech), but were not counted as verses of the Quran.17

Notes

1. Al-Seraa’ bayn al-Islaamwa al-muthniyyah, v.1, p.D, Matba’a al-Salafiyyah, Cairo, 1354.

2. The first row of communal prayeris reserved for those with greater knowledge and piety. The reason for this is that if the prayer leader were to suddenly fall ill, or, make a mistake in the prayer, or, loose his ritual purity (tahharah), someone in the front row would have to fill in and continue the prayer without any discontinuity. It is likely that people like A’ishah’s father, Abu Bakr, as an early covert to Islam and wealthy benefactor of the religion, sat in the front row of prayer.

3. Al-Masaahif, p.34, Matba’ah al-Rahmaaniyyah, 1st edition, and, Aalusi, Ruh al-ma’aani, v.1, p.25, Daar Ahyaa’ al-taraath al-‘Arabi, and, Al-Durr al-manthur, v.5, p.220, Mohammad Amin Damaj publication.

4. Al-musannaf, v.1, p.537, hadith #2201, Al-majlis al-‘a’lami publication, and, Al-durr al-manthur, v.1, p.302.

5. Uthmaanbin ‘Affaan was the 3rd Caliph. Itis widely and incorrectly considered that Uthmaan was the first to collect the Quran in a bound manuscript. ImamAli( a.s) was the first to do so. We will mention the relevant hadith later in the text. Uthmaan, however, was the first to collect all extant Qurans, fragmentary or whole, destroy them and issue an authoritative Quran compiled and approved by a “blue ribbon panel” which was then copied and distributed to various centers around the Islamic world which has growing rapidly in all directions away from Medina.

6. Al-durr al-manthur, v.4, p.414, “A discussion on the history of the Quran and its sciences”, and, Majlisi M, Bihaar al-Anwaar, v.92, p343.

7. Al-Mushaf, v.1, p.131, and, Al-Itiqaan, v.1, p.47, Daar al-Fikr, and, Ruh al-Ma’aani, v.1, p.25.

8. Al-Masaahif, p.33; Akdabubah, Tahrif al-Quraan, p.43, and, Al-I’tiqaan, v.1, p.41.

9. Al-I’tiqaan, v.2, p.25.

10. Muslim, A. Sahih Muslim, tr. A.H. Siddiqui, v.2, p.724, Kitab Bhavan; 2000.

11. The author appears to be referring to hadiths no. 438-440. They are similar in content; no. 438 reads in part, “…[ Uthman said] By Allah, I am narrating to you a hadith. If there were not a verse in the Book of Allah, I would have never narrated it to you…”

12. Al-durr al-manthur, v.2, p.293.

13. Jaziri, AR, Al-fiqh ‘ala al-madhhab al-arba’aah, v.4, p.24, Daar Ahyaa’ al-taraath al-‘Arabi publications, Beirut.

14. Zarkushi. Al-Burhaan fi ‘ulum al-Quran, v.2, p.253, Daar al-Ma’rifah, Beirut.

15. Al-Sadduq, Al-‘Itiqaadaat, p.84, Al-Mu’tamar al-‘Aalamin, Qom.

16. Mufid, Awaa’il al-maqaalaat, p.81, Al-Mu’tamar al-‘Aalamin, Qom.

17. Sayyid Sharif Jurjani says: “[Hadith-i qudsi] is from God, the Most Exalted, from the point of view of meaning, and from theProphet( s.a.w) from the viewpoint of actual wording. It constitutes what God has communicated to theProphet( s.a.w) through revelation or in dreams. TheProphet( s.a.w) informed others of its meaning in his own words. Accordingly, the Qur'an is superior to the hadith-i qudsi, because it is the actual Word of God.” Quoted in Outlines of the development of the science of hadith, M. Awliya’I, Al-Towhid, vols.1-3.