Alhassanain(p) Network for Heritage and Islamic Thought

Ninth Lecture: The Twelve Imams

The Narrations Concerning the Twelve Imams

Having proved the issue of the Imamate and Caliphate of `Ali(s), we now will discuss the Imamate of the other Imams.

A summary of our discussion is as follows:

There are numerous narrations recorded in the books of both Shi`ah and Sunni scholars which talk in general about the caliphate of “twelve caliphs and Imams” after the demise of the Prophet(s).

These narrations are recorded in the most famous sources of the Sunni scholars, such as sahih al-Bukhari, sahih al-Tirmidhi, sahih Muslim, Sunan Abi-Dawud, Musnad Ahmad, and the like.

In the book called “Muntakhab al-Athar,” there are two hundred and seventy one narrations dealing with this issue; most of these sources are written by Sunni writers, the rest by Shi`ah scholars.

For instance, in sahih al-Bukhari, which is the most well-known source of the Sunnis, we can read the following: Jabir Ibn Samara says: I heard the Prophet say:

يَكُونُ إثْنَا عَشَرَ أَمِيراً- فَقَالَ كَلِمَةً لَمْ أَسْمَعْهَا- فَقَالَ أَبِي إنَّهُ قَالَ كُلُّهُمْ مِنْ قُرَيْشٍ

“There will be twelve commanders (princes, chiefs) after me”; then he uttered a sentence I could not hear; then my father said: the Prophet(s) said that all of them would be from Quraish.”[16]

In sahih Muslim, this same narration is recorded in the following manner: Jabir says: I heard the Prophet says:

لاَ يَزَالُ الإسْلاَمُ عَزِيزاً إلَى اثْنَيْ عَشَرَ خَلِيفَةً… ثُمَّ قَالَ كَلِمَةً لَمْ أَفْهَمْهَا، فَقُلْتُ لأَبِي: مَا قَالَ؟ فَقَالَ: كُلُّهُمْ مِنْ قُرَيْشٍ

Islam shall always remain respectable and honorable up to the time of the twelve caliphs and successors. Then the Prophet said a sentence I could not understand. Then I asked my father for an elaboration. He said the Prophet(s) had said: “all of them are from Quraysh”[17]

The eminent follower of the Prophet, `Abdullah Ibn Mas`ud, records in Musnad Ahmad: that the Prophet(s) was asked concerning his caliphs. He replied:

إثْنَا عَشَرَ كَعَدَدِ ُنقَبَاءِ بَنِي إِسْرَائِيلَ

“They are twelve Imams, like the chiefs of Bani-Isra’il who were twelve.”[18]

The Content of These Narrations

These narrations, in some of which Islam’s dignity is supposed to be dependent upon the twelve caliphs, and in some others the survival of Islam is said to rely on them and in others all the caliphs are said to be from the Quraysh and in yet others all the caliphs are said to be from Bani-Hashim, are harmonious only with the Shi`ah ideology. The interpretation of these narrations is quite straightforward for the Shi`ah, whereas such an interpretation has created many paradoxes for the Sunnis.

Could the number twelve refer to the first four caliphs, the Umayyah caliphs and the Abbasid caliphs?

We know that the number of the first caliphs was not twelve; neither was that of those caliphs in addition to the Umayyads and the Abbasids. The number twelve would not match with all these previous caliphs put together.

Besides, there were individuals like Yazid among the Umayyads, and Mansur Dawaniqi and Harun Rashid among the Abbasids, whose cruelty and injustice were known to everyone. They could never be identified as the Prophet’s caliphs; neither could they be referred to as means for the dignity or honor of Islam, they were simply outside these designations.

Besides, the number twelve only pertains to the Shi`ah twelve Imams. Now in the words of a distinguished scholar among the Sunnis, Suleiman Ibn Abraham Qanduzi hanafi in his book, called Yanabi` al-Mawaddah, he says:

“Some scholars have said that there are well-known narrations which indicate the fact that the number of caliphs after the Prophet(s) was twelve. These have been narrated by a host of narrators. What could be drawn from this narration from the Prophet(s) is that these twelve successors were from his Household.

This is because this narration could not be attributed to the first caliphs, since they were not more than four; neither does it refer to the Umayyads since they were more than twelve. Besides, all of them except for Umar Ibn `Abd al-`Aziz, were cruel individuals and tyrants. Furthermore, in accordance with what `Abd al-Malik Ibn `Umar narrates from Jabir Ibn Saharah, these twelve were among the Bani-Hashim.

The reason why the Prophet referred to the tribe from which the successors should come in a whispered tone was that some were not happy with the idea of a government of the Hashemites. This narration does not cover the Abbasids, either, since their number was more than twelve. Besides, they did not act in accordance with the verse on mawaddah or love:

قُل لاَ أَسْأَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِي الْقُرْبَى

Say: I do not ask of you any reward for it but love for my close relatives. [Qur’an 42: 23]

Therefore, this narration implies that the twelve Imams only belong to the Household of the Prophet.

This is because they are superior to others due to their knowledge, their piety, and their family background; these people have inherited their knowledge directly from their great-grand father, i.e., the Prophet(s). This statement is confirmed by the narrations of Thaqalayn and numerous other narrations handed down to us by the Prophet(s).”[19]

It is interesting to note that in my discussions with some Sunni scholars in the hijaz, they presented me with a quite different interpretation of this narration. Their interpretation makes it clear to me why they have met with a dead-end. They told me,

“Perhaps by twelve caliphs is meant the first four caliphs plus eight others who would come later!”

Our point to make is the following:

What is wrong with accepting the interpretation that coincides with the twelve Imams of the Shi`ah and abandoning that interpretation which leads us astray?

Distinguishing the Imams by Their Names

The interesting point to note is the following:

In some of the narrations which have been handed down to us through Sunni scholars narrated from the Prophet(s), the names of the twelve Imams are explicitly mentioned with their names and characteristics.

Sheikh Sulayman Qanduzi, the distinguished Sunni scholar, in his book, called Yanabi` al-Mawaddah, reports the following:

A Jew, called Na`thal, had the honor to meet with the Prophet(s). He asked the Prophet about his successors. The Prophet(s) introduced them in the following way:

إنَّ وَصِيِّي عَلِيُّ بْنُ أَبِي طَالِبٍ وَبَعْدَهُ سِبْطَايَ الْحَسَنُ وَالْحُسَيْنُ، تَتْلُوهُمْ تِسْعَةُ أَئِمَّةٍ مِنْ صُلْبِ الْحُسَيْنِ

قَالَ: يَا مُحَمَّدُ، فَسَمِّهِمْ لِي

قَالَ: إذَا مَضَى الْحُسَيْنُ فَابْنُهُ عَلِيٌّ. فَإذَا مَضَى فَابْنُهُ مُحَمَّدٌ، فَإذَا مَضَى فَابْنُهُ جَعْفَرٌ، فَإذَا مَضَى فَابْنُهُ مُوسَى، فَإذَا مَضَى فَابْنُهُ عَلِيٌّ، فَإذَا مَضَى فَابْنُهُ مُحَمَّدٌ، فَإذَا مَضَى فَابْنُهُ عَلِيٌّ، فَإذَا مَضَى فَابْنُهُ الْحَسَنُ، فَإذَا مَضَى فَابْنُهُ الْحُجَّةُ مُحَمَّدُ الْمَهْدِيُّ؛ فَهَؤلاَءِ اثْنَا عَشَرَ

“My successor is `Ali Ibn Abi-talib, then his two sons hasan and husayn; then there will follow nine other Imams from his generation.

The Jew asked the Prophet(s) to call their names. The Prophet(s) replied: “When husayn passes away, his son is `Ali and when `Ali passes away, his son will be Muhammad and when Muhammad passes away, his son will be Ja`far, then his son Moses, then Moses’ son will be `Ali and then his son Muhammad. And when Muhammad passes away, his son will be `Ali. After `Ali, his son will be hasan. Upon the death of hasan, his son will be Muhammad Al-Mahdi. These are the twelve Imams.”[20]

In the book, Yanabi`, there is also another narration reported from another book, called “Kitab al-Manaqib,” which has named the twelve Imams by their names and refers to the last Imam who is now in occultation but will someday rise and fill the earth with justice.[21]

Of course, the number of Shi`ah writers who have dealt with this narration is countless.

One Who Dies Without Having Known His Imam…

In a narration from the Prophet(s) recorded by Sunni scholars, we read:

مَنْ مَاتَ بِغَيْرِ إمَامٍ مَاتَ مِيتَةً جَاهِلِيَّةً

“One who dies without having known his Imam, his death would be a death in ignorance”[22]

This narration vividly shows that there is a sinless Imam in every period of time who should be identified. Not recognizing him would place a person on the way of destruction.

Does the word Imam in this narration refer to leaders like those who are the heads of world governments, such as Genghis Khan, Harun Rashid or puppet governors of different types?

No doubt, the answer is negative. This is because many political leaders are generally dishonest, tyrannical, sometimes affiliated to either the east or west and agents of foreign countries. Naturally, adopting them as Imams would send one to Hell.

Thus, it becomes clear that at every period of time, there should be an infallible Imam who should be identified and followed.

Of course, the veracity of the imamate of any Imam is possible not only through the above approach, but also through the confirmation handed down to us from the previous Imam about his successor and by observing their miracles.

THINK AND ANSWER

In which books can narrations related to the twelve Imams of the Shi`ah be found?

What is the content of these narrations?

What are the unsuitable interpretations of these narrations?

Do the names of the twelve Imams appear in the narrations recorded by Sunni scholars?

What is another way to prove the existence of the twelve Imams?

Tenth Lecture: Imam Mahdi, the Twelfth Imam and the World’s Great Reformer

The End of a Dark Night

When we look at the deplorable state of the present situation where crime, murder, bloodshed, wars, and international conflicts prevail, we are faced with the following question: will this situation continue to exist? Are these murders and crimes going to destroy mankind altogether?

Is there a small window of hope for man’s salvation there are two answers to these questions.

According to pessimists and materialists, the horizon is dark and time is replete with hazards. For those who believe in the Divine religions, especially the Muslims, and the Shi`ah in particular, there is an optimistic view to this dilemma; that is there is a morning of hope that follows behind this dark and gloomy night.

According to this latter view, these dark clouds, and morbid storms and destructive floods will ultimately vanish and a clear sky, a shining sun and a calm environment will prevail.

This view holds that these horrifying whirlpools will be removed and the shores of safety will become visible in the distant horizon.

They maintain that the world awaits a great reformer who will change the world for better through a revolution. This reformer is called by different names by the followers of different religions. In the words of an Arab poet:

“We make use of different names,But your beauty is just one thing.And all our statements refer to your beauty.”

Innate disposition and the Appearance of the Great Reformer

Inner inspiration, whose reflections are at times greater than our natural wisdom, are our guides not only in the issue of knowing God but also in all religious thinking.

The signs for such inspirations are the following:

First: General love for universal justice. This is because all people of the world, despite their differences, all love, justice and peace.

We all work for peace, justice, and endeavor to implement them.

There is no better reason than this for the innate orientation to this Great Reformer’s appearance. This is because the general nature of wants and desires in general lead us to believe that those wants and desires are natural and innate.

Any genuine and innate love leads us to believe that there is an outside attraction for it.

How could God create such a thirst for love inside our brains and souls without there being a source that natures it in the outside world?

That is why we claim that man’s innate desire for justice proclaims that one day everywhere in the world there will be peace and justice and the very bases of cruelty and injustice will be extinguished, and humanity will live peacefully as a unified nation under one single banner.

Second: The universal anticipation of all religions is for a great world reformer. In almost all the religions of the world one can find this phenomenon.

The belief that a great savior will come to alleviate man’s deep-seated worries and griefs does not belong only to Muslims. Indeed, records and documents illustrate the fact that this idea has been in existence since antiquity among all nations and religions both in the east and the west and since Islam is a more complete religion, it places more emphasis on this issue.

In one of the books of the Zoroastrians, called the Zand after mentioning the permanent struggle between Izad (God) and Ahriman (Shaitan), it is written: then “the great victory will be for And those who believe in Izad and those who believe in Ahriman will be defeated. The world will achieve genuine prosperity and man will settle on the throne of magnanimity”

In the Zoroastrian book Jamasb Nameh, we shall read: “A man will rise from the land of the Arabs… a man with a large head, a large body, and large legs, of the religion of his ancestors, with large armies and will spread justice over the earth.”

In one of the books of the Hindus, called the Vashn Jok, we read: “Finally the world will return to someone who is in love with God and is one of his special servants.”

In another book of the Hindus, called the Bask, we will read: “At the end of the world, there will be a just king who will be the leader of all angels and men alike; he will be right and will acquire whatever is hidden in the earth or in the seas. He will be aware of what goes on both in the heavens and on the earth. There will never be anyone greater than him.”

In the Psalms of David, which is one of the books of the Old Testament, we read: “The wicked shall vanish, but those relying on God shall inherit the earth.” Further on we read: “the honest ones and well-wishers shall inherit the earth and shall live therein for ever.” Similar statements, too, are recorded in the other books of the Old Testament. In the Gospel of Matthew chapter 24, we read “As the sun rises in the east and sets in the west, so it is with the son of man…”

And in the twelfth chapter of Luke, we read: “Be well-prepared and ready, keep your lights burning; act like those who are awaiting the arrival of their master, and who will open the door as soon as he bangs on the door.”

In the book called, “The Signs of His Appearance” well read: “The belief in the arrival of a great reformer can be seen in the ancient books of the Chinese, the Indians, Scandinavians, the ancient Egyptians, the natives of Mexico and the like.”

Rational Proof

a) The order of creation teaches us that man’s world must finally surrender to the law of justice and submit to a just order and a permanent reformer.

It should be pointed out that the world of existence, as far as we know, is a collection of systems. The existence of regulating laws in the entire universe indicates the unity of this system.

The issue of law order and accountability is one of the most important and fundamental issues of this universe.

Every system, whether it is the macrocosm or a tiny atom, of which several millions could be placed on a needlepoint, follows a strict set of rules.

Every organ in our bodies whether it is a single cell with its complicated structure, our nervous system, our hearts or our lungs, has a precise order that is like a very exact watch. Compared with the most delicate computers, the structure of the human body is complex, indeed.

In such an organized world, in which man is just a tiny component, could man always live in chaos, lawlessness shedding blood and practicing injustice?

Could injustice, ethical and social corruption, which are modes of lawlessness, prevail over the human community forever?

We, therefore, come to the following inevitable conclusion: The observation of the system of existence leads us to believe that the human community has to ultimately submit to order and justice and return to the original path of creation.

b) The gradual advancement of human communities is an indication of man’s bright future since we cannot ignore the fact that man has been advancing since the time he has known himself.

In the physical and materialistic dimension, man was once living in the lowest possible conditions of life and this applied to his shelter, clothing, food, transportation and means of production. Today, however, he has reached such degrees of advancement that it surprises even the human intellect.

In the dimension of sciences, knowledge and culture, man makes discoveries daily. This law of perfection one day will no doubt include the spiritual, ethical and social dimensions as well, and will put man on the straight path of just laws, peace and permanent justice, so when we see ethical corruption prevailing, it will no doubt set the stage for such a revolution.

We are not saying that corruption should be encouraged rather, we are saying that when corruption goes out of hand, ethical revolution will step in.

People should be prepared for the principles brought by a divine leader at a time when they are faced with obstacles created by their own involvement in sins, when they see the deplorable consequences of their wrongdoings, and when they are no longer able to carry on with their lives.

The Holy Qur’an and the Appearance of the Mahdi

There are numerous verses in the Holy Qur’an that deal with the auspicious news of the Mahdi’s appearance. However, here we will deal with only one verse: In verse 55 of Surah Nur, we read:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ

Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers of those before them.

This verse clearly shows that the government of the earth shall one day be taken from despotic tyrants and the deserving believers shall take their place.

The rest of this verse deals with some of the promises concerning the establishment of religion and the spiritual impact of Allah’s government on men’s hearts:

وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ

He will most certainly establish for them their religion which He has chosen for them.

Among these promises are the following, as well: the change from insecurity to security.

وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْناً

And that He will most certainly, after their fear, give them security in exchange.

And that the root of blasphemy shall be eradicated from the earth altogether:

يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئاً

While they worship me not ascribing any partners to me.

Imam `Ali Ibn Al-husayn(s), in interpreting this verse, said:

هُمْ وَاللهِ شِيعَتُنَا؛ يَفْعَلُ اللهُ ذَلِكَ بِهِمْ عَلَى يَدَيْ رَجُلٍ مِنَّا وَهُوَ مَهْدِيُّ هَذِهِ الأُمَّةِ

“I swear to God that this group includes those who are our Shi`ah. God will realize this issue through a man from our Household and he is the leader and guide for this Ummah.”[23]

The Mahdi in the Traditions

The number of those narrations that deal with the establishment of a universal government based on peace and justice through a member of the Household, called Mahdi, is extremely numerous in both Shi`ah and Sunni sources.

Those narrations dealing with the fact that Mahdi is the twelfth Imam, a successor to the Prophet(s), the ninth descendant of Imam husayn(s) and the son of Imam hasan `Askari, are indeed numerous in the Shi`ah sources.

The frequency of narrations dealing with Mahdi’s appearance that are recorded in Sunni sources is so high that Sunni scholars have had to refer to it explicitly in their books. In a treatise published recently by Rabitat al-`alam al-Islami, one of the most distinguished religious centers in the hijaz, says: “He is the last caliph of the twelve rightly guided caliphs to whom the Prophet(s) refers in the sihah and the narrations dealing with the Mahdi’s appearance are reported from many of the companions of the Prophet(s).”

Having mentioned the names of twenty of the Prophet’s companions who have spoken of the Mahdi’s appearance narrating directly from the Prophet(s), this treatise continues to say: “A great group of others, too, have reported such narrations… some Sunni scholars have written special books on the Mahdi.

Among them are Abu-Na`im Isfahani, Ibn hajar al-Haythami, al-Sakuni, Idris Maghribi, and Abu’l-`Abbas Ibn `Abd al-Mu'min.” Then it continues: “A group of ancient and contemporary Sunni scholars emphasize the fact that there are many narrations dealing with the Mahdi’s appearance.”

After mentioning the names of Sunni scholars who have dealt with narrations concerning this, the treatise brings its discussion to an end: “A group of reciters and narrators have stated explicitly that they believe the narrations dealing with the Mahdi are correct (sahih) and good ones (hasan) and naturally are among those Hadith that go back to many sources (mutawatir). Belief in Mahdi’s uprising is obligatory and this is one of the fundamental beliefs of the Sunni and the Muslim community and nobody will doubt it except for those who are ignorant, or those who follow heresy.”

The Narrations on the Mahdi Relayed by Shi`ah Scholars

Suffice it to say that there are hundreds of narrations concerning the Mahdi relayed by both the Prophet’s Companions and by the Imams(s). The notion of the Mahdi’s appearance is a fundamental Shi`ah’s belief. Every Shi`ah believes in his appearance and is aware of al-Mahdi’s characteristics and the signs of his appearance.

Since the first centuries of the advent of Islam up to the present time, the great Shi`ah scholars have written many books on this topic and have collected a tremendous number of narrations dealing with this issue.

Here we will present you with two or three of such traditions and refer readers who are interested, to books such as “Al-Mahdi; the Great Revolutionary,” “The Good News of Peace and Security,” and the translation of the book “Al-Mahdi,” by the honorable writer Sayyid sadr al-Din al-sadr.

The great Prophet of Islam has stated:

لَوْ لَمْ يَبْقَ مِنَ الدَّهْرِ إلاَّ يَوْمٌ لَطَوَّلَ اللهُ ذَلِكَ الْيَوْمَ حَتَّى يَبْعَثَ رَجُلاً مِنْ أَهْلِ بَيْتِي يَمْلأُهَا قِسْطاً وَعَدْلاً كَمَا مُلِئَتْ ظُلْماً وَجَوْراً

“If there were left only one day of the earth’s life, God would prolong it until the time when a member of my Household would rise by God’s command to fill the earth with justice.”[24]

In another narration reported from Imam sadiq (s) we read:

إذَا قَامَ القَائِمُ حَكَمَ بِالْعَدْلِ وَارْتَفَعَ الْجَوْرُ فِي أَيَّامِهِ وَأُمِّنَتْ بِهِ السُّبُلُ وَأَخْرَجَتِ الأَرْضُ بَرَكَاتِهَا وَرُدَّ كُلُّ حَقٍّ إلَى أَهْلِهِ... وَحَكَمَ بَيْنَ النَّاسِ بِحُكْمِ دَاوُدَ عَلَيْهِ السَّلاَمُ وَحُكْمِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَحِينَئِذٍ تُظْهِرُ الأَرْضُ كُنُوزَهَا وَتُبْدِي بَرَكَاتِهَا وَلاَ يَجِدُ الرَّجُلُ مِنْكُمْ يَوْمَئِذٍ مَوْضِعاً لِصَدَقَتِهِ وَلِبِرِّهِ لِشُمُولِ الغِنَى جَمِيعَ الْمُؤْمِنِينَ

“When the revolutionary Imam rises up, he will base his government on justice. Injustice and hegemony will vanish during his reign. Roads will become safe in the light of him; the earth will pour out its wealth; every right will return to its possessor; He will judge among people in the way Dawud and Muhammad (s) judged. At this time the earth will reveal its hidden treasures; it will manifest its bounty; nobody will be able to find any poor person to give his poor-rate to; this is because all believers will become affluent…”[25]

We know that during the Mahdi’s absence (occultation), the continuation of the line of imamate will continue through his deputies i.e., the jurisprudents.

THINK AND ANSWER

What is the difference between the outlook of theists and materialists concerning the future of the world?

Can the Mahdi’s appearance be inferred from our innate disposition? How?

Do we have rational reasons for such an appearance? What are they?

What does the Holy Qur’an have to say regarding this?

What does Sunni research reveal regarding this issue?

Notes

[1] Nahj al-Balaghah, Maxims, Sentence 147.

[2] For these issues we have lots of documents available. However, we lack the space to introduce them here.

[3] For further information refer to Tafsir Nemuneh, Third Volume, p. 435.

[4] For further information see the precious book of Al-Muraja`at.

[5] For further information refer to the translated copies of the following books: Al-Ghadir, Novid Amn Va Aman.

[6] Tabuk was a location north of the Arab peninsula next to the border of Byzantium.

[7] saih al-Bukhari, Section 6, Page 3; sahih Muslim, Vol. 1, P 44 and Vol. 4, P 187.

[8] Tarikh Baghdad, vol. 7, P 452.

[9] Refer to Surah ta-Ha, verses 29-32.

[10] For further information, see Al-Muraja`at, p. 130, and the following pages and the book of Ihqaq al-Haqq, Vol. 4, P 62 and the following pages.

[11] Sirat al-Hilli, Vol. 33, P 308.

[12] Reported from Jami` al-Tirmidhi, as recorded by Yanabi` al-Mawaddah, P 37.

[13] Al-Muraja`at, P 42.

[14] Al-sawa`iq al-Muhriqah, P 75.

[15] Mustadrak al-Hakim, Vol. 3, P151.

[16] sahih al-Bukhari, Section 9; Kitab Al-Amqam, p. 100.

[17] sahih Muslim, Kitab Al-Imarah, the chapter of Annas Tia’ li Quraysh.

[18] Musnad Ahmad, Vol. 1, P 398.

[19] Yanabi` Al-Mawaddah, P 446.

[20] Yanabi` Al-Mawaddah, P 441.

[21] Ibid, P 442.

[22] Almu`jam al-Mufahras li-Alfaz al-hadith al-Nabawi, Vol. 6, P 302.

[23] The interpretation of Majma` al-Bayan, under verse 55 of Surah Nur.

[24] This narration is reported in most books of the Shia and Sunni scholars.

[25] Bihar Al-Anwar, Vol. 13, (old printing).

Ten Lectures on Eschastology

First Lecture: One Crucial Question: Is Death Considered as One’s End or Beginning?

Why do Most People Fear Death?

Death has always manifested itself as a horrendous monster in the eyes of man. The very thought of it has made life miserable for many.

These people not only fear the name of death, but also abhor the graveyard. They decorate the graves in order to forget about the very nature of death.

In literature, expressions such as “the monster of death,” “the claws of death,” and “the blow of death” are prevalent.

When people want to mention the name of a dead person, they use euphemisms such as “away from now,” “may my tongue be mute,” “may there be seven mountains distance between him and you,” “May you continue his life,” in order to create a wall between the listener and the memory of the dead person.

Now let us analyze the roots of such fear among human beings. Why did some people in the past have a different view on death and did not fear it and instead they welcomed death as an honor?

We read in history books that while a group of people sought after the elixir of life, another group lovingly took part in holy wars and laughed in the very face of death. Sometimes, they would complain about their longevity and wished for a day when they should join the Great Love. Today, too, we can witness this phenomenon in the struggle between right and wrong by these people who enthusiastically welcome martyrdom.

The Real Reason Behind This Fear

An analysis of such fear will show us that there are two reasons for it:

1. An Interpretation of Death as Extinction

Man has always escaped from extinction: he fears illness which is the absence of health; he fears darkness which is the absence of light and he fears poverty which is the obliteration of affluence.

He is sometimes disturbed by an empty house or a desert since he cannot see anybody there. Strange to say, people are often frightened by the very presence of a dead body in a room, whereas when the latter was living, they enjoyed that persons presence.

Now let us see why man fears nonexistence. The reason for such an irrational fear is clear; nonexistence is foreign to existence; therefore, our abhorrence towards nonexistence is quite natural. Now if we consider death as the end of everything, we are correct to fear it, even its very name, since according to this view the death takes away everything from us.

But if we assume that death is the start of a new life that it is eternal and is a window opening upon a great world, then naturally we would never fear it and would congratulate those who enthusiastically embrace it.

The Dreadful Record

We know of a group of people who do not consider death as non-existence and who do not deny life after death, but who fear death, anyway.

This is because the record of their deeds is so dark and black that they fear the painful chastisement that they would face after life.

They are right to fear death because they look like dangerous criminals who fear being released from jail because they know that as soon as they are removed from their cell, they will be executed. Therefore, they desperately cling to the prison bars. They do not abhor freedom; but they fear it because the consequence is execution.

But why should those who neither consider death as extinction nor possess black records fear death? No doubt, they, too, desire life enthusiastically, but since they want to enjoy life after death, they should welcome a death which brings forth God’s satisfaction.

Two Different Points of View

We have seen that there are two kinds of people. A group that includes the majority of people, who abhor death. But there is a second group who welcomes a death which is for an honorable purpose, such as martyrdom or at least are not fearful when their lives come to an end.

The reason for this is that they have two opposing viewpoints:

The First Group: Either this group does not believe in life after death or they still have some doubts about such a life. Therefore, they consider the moment of death as a farewell to everything. Of course, it is extremely horrible to say farewell to everything; it is quite painful to leave the light and enter the darkness.

By the same token, it is quite horrifying for a prisoner to leave his cell and enter a court to be tried.

The Second Group: This group considers death as a new life, an escape from a limited, dark world into a wide, illuminated world. Death is freedom from a narrow, small cage and the opportunity to fly into the boundless, immense sky; it is like leaving a location which is the centre of fights, struggles, injustice, hatred and vengeance and entering a place of purity. It is natural for them not to fear such a death and declare like Imam `Ali(s):

لاَبْنُ أَبِي طَالِبٍ آنَسُ بِالْمَوْتِ مِنَ الطِّفْلِ بِثَدْيِ أُمِّهِ

“I swear to God that the son of Abu-talib’s interest in death is more than the interest shown by an infant towards its mother’s breast.”

This group might repeat the following poem written by a Persian poet:

Tell death to come to me if it is man enough,

So that I may hold it tightly in my bosom;

So that I would take away from it its eternal life,

But it could take away from me only a colorful robe.

This is why we encounter some personages like Imam husayn(s) and his supporters in the history of Islam who became happier as their martyrdom came closer.

In the same way, we can read in the honorable life of Imam `Ali(s) that he uttered the expression:

“I swear to the God of the Ka`bah that I am victorious and free,” when the sword of that filthy criminal came down on his head.

Of course, this does not mean that it is advisable for us to jeopardize our lives and abandon the great asset of life.

Rather, it is meant that one should benefit from life properly and never be worried about its end, especially losing it in those paths where excellent objectives lie.

THINK AND ANSWER

Why do people fear death?

Why do some people laugh in the face of death and are in love with martyrdom in the way of Allah?

What could the moment of death be likened to? How do true believers feel towards death? And how do faithless people feel towards it?

Have you ever seen anybody who did not fear death? What memories do you have of him?

What was `Ali’s logic about death?

Second Lecture: Resurrection Provides Life With Meaning

Life here in this world would be in vain if the life in the other world were not taken into consideration. Life here without life in the other world resembles life as an embryo without life outside the womb.

If the fetus, which lives in a small area, in a dark room inside the mother’s womb, could think and reason, it would be amazed and wonder why it was imprisoned inside a body not knowing what its future would be like.

However, if it is informed that this restricted life is for its organs to develop and that after nine months it would get its freedom and that it could then walk in a world where there is the sun and the moon and in which there are green trees and flowing rivers, and in which there are all sorts of great things, it would then feel at ease and would say that it had found the philosophy behind its creation.

It would realize that that embryonic life was a preliminary stage for a flight into another stage, a higher one.

Now if the fetal life is disconnected from the life here of this world, everything would look dark and gloomy; life and would resemble a prison.

The same issue holds true in the comparison between life here and the future life. Why should we stay here seventy years or more and suffer?

Why should we acquire knowledge and by the time we have acquired it feel completely old? What are we living for? Why do we eat, clothe ourselves, and sleep? What is the use of this repetitive existence? Are these skies and earth created to witness us eat, drink, dress ourselves, and continue a corrupted life?

Now, the absurdity of life for those who do not believe in the resurrection becomes clear: they simply cannot fathom these minor events of life and also do not believe in the other world.

For this very reason, some of them decide to commit suicide in order to free themselves from such a boring existence.

However, life here would not seem absurd and meaningless if we believed that this world was a preparation for the other one, a place in which we could sow seeds so that later we could benefit from the harvest. If we believed that this world was a college in which we could gather information that could better our future lives, then life here would come to be regarded as an introduction for an eternal life.

So we see that the belief in the Resurrection gives content and meaning to human life and makes man free from anxieties and absurdities.

Belief in the Resurrection: an Important Factor of Education

Furthermore, a belief in the existence of a great court in the other world has a great impact on our present lives. You could imagine how life would seem during a day in an imaginary country if it were announced by the government that on that day, no police station would be opened and no court would be in session.

Belief in the Resurrection is a belief in a great court which cannot be compared with any court here in this world.

The characteristics of such a court are as follows:

1. It is a court in which there is no favoritism, in which law rules and no judge could be bribed;

2. It is a court which does not need the formalities used here; records are known instantaneously and verdicts are issued immediately.

3. It is a court in which the wrong deeds of an individual present themselves to the court to help the judge to decide.

4. The witnesses at such a court are the individual’s limbs and organs, eyes and ears, tongue and skin and even the piece of earth on which the crime or wrongdoing had taken place.

5. In this court, the judge is God who is aware of everything and who is Just.

6. The chastisement is not conventional; it is our deeds that stay next to us hurting, disturbing and torturing us.

Faith in the resurrection could raise man’s soul so high as to be able to utter the words which `Ali(s) had uttered:

“I swear to God I would rather sleep on thorns instead of on a bed, and be chained up during the day and be dragged along the streets than partake in God’s Great Court, if I have ever committed an unjust act against anyone of God’s servants or if I have ever usurped anybody’s right.”[1]

It was a faith in such a court that forced Imam `Ali(s) to threaten to burn his brother’s hand because the latter had asked him for some money from the nation’s treasury. The Imam(s) told him:

You cry because you are exposed to a small fire but force your brother to face a horrendous Fire in the other world.[2]

Could such a person with such a strong faith ever be deceived? Could he ever be bribed? Could he ever be driven away from his righteous path by threats?

The Holy Qur’an says: when sinners look at the record of their deeds, they would say:

مَا لِهَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا

Ah! Woe to us! What a book is this! It does not omit a small one [sin] nor a great one, but numbers them all. [Qur’an 18:49]

THINK AND ANSWER

What would happen if there were no other world except for this one?

Why does a group of disbelievers in the Resurrection try to commit suicide?

What is the difference between the court of Resurrection and a court here in this world?

How does a belief in the Resurrection influence our acts here?

What did Imam `Ali(s) tell his brother, `Aqil?

What did he ask for and how did Imam `Ali(s) respond?