Islamic Culture and Religious Studies Volume 1

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Islamic Culture and Religious Studies

Islamic Culture and Religious Studies Volume 1

Author:
Publisher: www.alhassanain.org/english
English

Lesson 4: Transition To The Next World

We send heartiest greetings and salutations to those who have attained the glory of martyrdom in the way of Islam! They have been examples for us, showing us the way to Freedom, Faith, Love and Adoration for the true Islam. They remained steadfast to the end and were strong enough to keep up the dignity of Islam. A shaheed reminds us of the life after death - which is indeed the eternal life.

Let us look at a brief text written by a shaheed who embraced martyrdom during the early days of the Imposed war on the Islamic Republic of Iran. Read his words carefully and try to reflect on how he saw Shahaadah. He wrote:

"A human being comes to this world once and leaves this world once and that is for eternity! So why fear death? Why shouldn't one prepare oneself for death?

"Dear mother, shahaadah is another life-giving life. A shaheed gives a new, fresh spirit to Islam. Death is not an end to life but it is just a transfer to the next world, which is everlasting.

"Remind yourselves! One does not perish with death; rather it is another chapter to the real life.

"My beloved mother! Don't be afraid of death! A shaheed receives his continuous sustenance from the Merciful Lord and enjoys His blessings.

"I hope and pray that I attain this most beautiful status of shahaadah and may my wish of becoming a shaheed be fulfilled and may my Lord accept me."

Such were the words of the shaheed. Look at how he longs to taste the sweetness of Martyrdom! This is the spirit and true commitment in attaining shahaadah in Islam. Death is a natural and inevitable conclusion to life. It is the duty of a Muslim to understand this and accept it positively instead of looking at it as an ending.

There have been numerous traditions from our Holy Prophet (s.a.w.w.) and Aimmah (a.s.) regarding this important subject. From them we know that death is a different experience for each and every individual.

If a person is much attached to worldly pleasures and materialism and has forgotten why he was created in the first place, his experience of death will of course be very different from someone who has a understood the purpose of life and become an obedient servant of Allah (S.W.T.).

There remains no doubt in anyone's mind that a non-believer will face a death that will be full of misery, torture and despair. Those who do not obey the commands of Allah (S.W.T.) and do not believe in Him will suffer because they will be unable to give up the pleasures of this world. It will be very hard for them to leave its amusements.

Unlike the Kafir, a Mo'meens' death will be the complete opposite. For him, tasting death will be like removing old, shabby clothes and wearing new, beautiful ones. Because, he truly believed in the unseen world and remained faithful to Allah (S.W.T.) and His prophets, the Believer will gracefully enter Jannah. He will have finally achieved his wish to embrace the sweetness of death and meet with his Lord.

FOLLOWERS OF THE HEREAFTER

The Believers are those who love Allah (S.W.T.), accept His true message and seek His obedience and pleasure. They remain patient and steadfast in their deeds in order to accumulate their good deeds.

They choose to remain pure as the servants of Allah (S.W.T.) and they worship and serve Him alone. They live simple lives and prefer not to indulge in materialistic activities and worldly temptations. They accept all difficulties that come their way and all sorts of hardships just for His sake.

On the eve of Ashura (10th Muharram), our 3rd Holy Imam Hussayn (a.s.) said:

"Oh my beloved friends, Oh You who have been exalted with a high status in faith and piety! Perform Jehad against the enemies and in defence of Islam and its divine values.

I remind you that death is a bridge and transition to the next world. Is there anyone who does not want to free himself from remaining prisoners of this world? Rise above all and gain His acceptance. Death is indeed a garden for freedom seekers, surely the lovers of this world are indeed the lovers of being imprisoned."

Our 4th Holy Imam, al-Sajjad (a.s.) says:

"Death for a believer is like wearing beautiful clothes and removal of dirty clothes, thus removing all chains from the body.

"Death for a believer is a means to the most exalted abode, but for a Kafir, it is like wearing the dirtiest clothes and entering the wildest of places.

"It is a prestigious and honourable thing for believers."

A Holy Verse

The Qur'an reminds us all about death saying:

"Every soul shall taste death; We try you with evil and with good (by way of) a test; and unto Us shall you (all) be returned." Sura Ambiya, Verse 35

SOMETHING TO THINK ABOUT…

1. Death is a natural course of action, not an ending to life, but a journey to a new life.

2. The taste of death and its after effects for a non-believer is scary and dangerous.

3. The taste of death and its after effects for a believer is sublime, joyous and a beautiful experience.

Think and Answer

1. Do all people taste death and its aftermath in the same way?

2. Why is death difficult for some and easy for others?

3. What was the message of Imam Hussayn (a.s.) on the eve of Ashura?

4. Why do believers not fear Death?

5. What prevents a strong Mo'meen (Believer) from humiliating himself for the sake of worldly gains and pleasures?

ANECDOTE PRAYER OF THE PIOUS

A famous prayer of Abdul Qadir Jeelani (a man of great learning ) is as follows: "Spare and pardon me, O Allah (S.W.T.)! And if I deserve punishment, cause me to arise blind on the Day of Judgement so that I might not be ashamed to face other righteous men. Every morning after dawn, with my face on earth, I pray to You, O Almighty. O Allah (S.W.T.), I can never forget You. Please do remember me."

Introduction to Chapter Three

In The Name Of Allah (S.W.T.), the Beneficent, the Merciful

NUBUWWAH

Seeking guidance from our Noble Prophets

When we travel to another city or country, we need to follow many rules and regulations before we can undertake our journey. Depending on our destination, we sometimes need a passport and at other times a visa. We also have to have vaccinations, health checks and ensure that our documents are in order according to the travel laws of the country we want to go to.

If we need laws and regulations just to go from place in this world to another, does it not make sense that we should also need a special set of rules for travelling to the next world? Just as in this world, a travel agent is trained to explain the rules to us, Allah (S.W.T.) has also trained a special set of people who were sent to teach us the laws for travelling to the hereafter. These are individuals who are familiar with the both the journey to the Aakhera and with the hereafter itself.

You must already have realised that we are talking about the numerous Prophets that Allah (S.W.T.) through His Mercy and Kindness sent to the different nations and tribes of the earth.

In this chapter, we hope to learn more about the need for the prophets that have been sent to us by Allah (S.W.T.). After having studied the important aims of these prophets, we shall then try to look at some of their teachings. We will also talk of the important aspect of leadership in Islam.

We must be willing to search for the difference between truth and falsehood as it is through such an aim that we will be able to give our commitment to the prophets sent by God. These prophets were sent to show mankind the path of truth i.e. Tawheed (Oneness of God) and to fight against falsehood i.e. Jahalat (Ignorance).

If we study the histories of previous societies, we will realise that those people who had absolutely no belief in One God and worshipped idols failed to build up morally sound communities. They had lost the essence of life and remained ignorant of the right path. It is for this reason, amongst many others, that the need for Ambiya and Aimmah (a.s.) as our perfect guides, arose in the world.

Lssson 5: A Lesson On The Peak Of The Mountain

We were all sitting on the steps outside the front entrance to the school. The mid term holiday stretched out in front of us and everyone had an idea on how to best spend it.

Suddenly we hit on the perfect plan! Mountain climbing! There were some wonderful peaks to climbing just a few hours out of town and it was something none of us had done before. We all agreed that we definitely wanted to try it out but there were many questions in all of our minds. How would we go? Would it really be possible? What if we failed?

As we sat and discussed it, we managed to find solutions to all the problems except for one. "We can attempt it for sure," Baqir said. "But we need an experienced guide for this adventure, so that we can make it to the top of the mountain! Where can we get such a person?"

While some of the group nodded in agreement, I protested, "Why do we need a guide? We are strong and capable. We'll just make sure we carry all the necessities and a clear map for directions. Besides we see documentaries all the time and it doesn't look so difficult. Why can't we reach the top without a guide?"

Baqir's face fell at my words, "I'm surprised at your attitude, Hassan!" he said. "You are greatly mistaken if you think mountain climbing is an easy task. We know nothing about it - neither the roads nor the skills! What guarantee do we have that we will reach the top on our own? What happens if we have a problem? Imagine if we were caught halfway by a strong wind or a hurricane? Did you ever think what would happen if we got lost?"

"What Baqir says makes sense," Fatema said, "at the same time, I really want to see the peak of a mountain for myself and not just on the T.V. screen or in a photograph! I don't want to miss out on that just because we can't get a guide."

After that, everyone had something to say either for or against the idea and by the time we headed for home, we still had not come to any decision. Luck was on our side though and the following day, Hussein rang me up to tell me that he had the perfect solution.

Apparently his father had a lot of experience in mountain climbing expeditions and had agreed to be our guide for the trip. I quickly called Baqir and the others and we arranged to meet that afternoon at Hussein's house to plan for the trip.

By three o'clock we were all seated in sitting room of Hussein's house eager to get started. Hussein introduced us to his father - Uncle Mustafa - and we waited him to speak. "I understand that you would like to go mountain-climbing tomorrow," he said. We nodded our heads in reply. He smiled and asked us, "What measures and preparations you have made for the trip?"

As he waited for an answer, we looked at each other sheepishly. What amateurs we were! We wanted to undertake an adventure but hadn't even begun planning for it!

As Uncle Mustafa explained what we would need, we began to realise how different his advice sounded from the ideas we had in our minds. We decided that we would all start the journey at 4:00 a.m. the following morning. We were to go home and pack some warm clothes, hot drinks, lots of dried and canned food, dates and a First Aid kit, each.

The next morning, most of us reached Hussein's place before dawn and we prayed Salaatus-Subh together. By four o'clock, everyone was present and it was time to leave. As we drove to the mountainside, Uncle Mustafa went through all the climbing rules and emergency codes with us. He emphasized that we would have to be extremely disciplined if we wanted to make this trip a success.

In a couple of hours we reached the mountains and a beautiful sight greeted us! The high snow-capped mountains were bathed in the rosy hues of the early morning sun. It was awesome and we stopped for a while just to admire the beauty of the scene. The fresh air energized us and after having a quick breakfast, we finally began our big adventure!

What hard work it was! Sometimes we would be walking upright along the sloping paths on the mountain and at other we would have to be extremely careful and follow Uncle Mustafa's directions and he searched for stable footholds to pull ourselves up with. I had lost all track of time and when Uncle Mustafa announced that it was almost time for Dhohr, I was astonished! When we reached a small ledge, we all stopped and unloaded our baggage.

I hadn't realised how heavy my bag was until I shrugged it off and felt my shoulders lighten. Looking around and seeing the others with similar looks of relief on their faces, I grinned. It seemed that Baqir had been right after all! As I heard Uncle Mustafa's steady voice giving instructions,

I tried to imagine what it would have been like if we would have been there all alone without him. I didn't like the image that came to my mind and quickly pushed it away, silently thanking Allah (S.W.T.) for preventing us from making such a mistake.

We performed wudhoo with extremely cold water, which helped to energize us and after Salaat, our rumbling stomachs led us straight to the food. Uncle Mustafa had built a small fire and set our food to simmer over it while we prayed so that by the time we were ready for the meal, the food was deliciously warm! The fare was simple - just soup with bread and cheese - but it tasted better than anything I had eaten.

When I mentioned this, everyone agreed with me and Uncle Mustafa laughed saying that it was the fresh air and exercise that made the food taste good. I declared that I would make sure I spent more time in the fresh air if it had such good effects and that made everyone laugh.

After lunch, Uncle Mustafa said that we could rest for a few more minutes before continuing our climb. The food and excellent company had filled me with a warmth and I settled down with my back against the mountain, looking around. We were almost half way up and the sight around us was amazing! It was like being suspended in mid air. I could look down on the peaks of some of the smaller mountains and yet others rose up higher than even the one we were on. What majesty and beauty surrounded us! I could not help remembering Allah (S.W.T.), who had created all this and to whom even these great giants bowed in submission! My heart filled with love and joy for Him.

All too soon, Uncle Mustafa called out to us to begin and I reluctantly pulled myself away from my view. All of the sudden, I didn't want to climb any higher. What could be more beautiful than what I had already seen? I spoke to Uncle Mustafa as we began out ascent. He smiled and patted me on the shoulder. "I'll ask you that same question when we reach the top!" he said.

As the evening progressed, we all became more and more weary. It took all our concentration to keep our feet on the ground and move forward. It seemed to me as if the mountain rose endlessly above us and I despaired of ever reaching the top.

When Baqir slipped and almost fell. Uncle Mustafa made us pause and spoke firmly. " I know you are all tired but you must all be very careful as one mistake on your part could put all the rest in danger as well. Come on, remember how excited you were when we began the climb? Keep that enthusiasm in mind. It's not far and with the help of Allah (S.W.T.) we shall soon be at the peak."

His words encouraged us and as we started climbing with renewed energy, our eagerness caught on and the air was tense with excitement. Suddenly, we heard Uncle Mustafa cry out "Allaho Akbar!" and we knew he had finally reached the top. Urging each other forward we scrambled up as fast as we could and were pulled, one after the other, up the final ridge by his strong hand.

I dropped my bag, tired beyond belief and took a deep breath. Then I opened my eyes and froze at the sight that greeted me. Mountain peaks covered in blankets of white, were spread all around us, rising up from the clouds like islands in a pale sea. The rays of the setting sun on the snow made the most fascinating plays of light. Now the mountains seemed bathed in a gentle pink light, then they began to glow slightly in a golden-orange hue and suddenly they blazed in a fiery red furnace.

Spellbound, I could not tear my eyes away from the scene and from the silence around me, I knew the others were going through a similar experience. I felt a hand on my shoulder and Uncle Mustafa's voice spoke softly in my ear. "Well, Hassan, what do you have to say now?" I continued to look at the majestic view and searched for words to answer him. I could find only one. "Mashallah!" I whispered.

"Truly, there is no better answer." Uncle Mustafa replied. Uncle Mustafa then turned to the others and said, "Why don't we all recite a loud Salawaat to celebrate our victory?"

We willingly complied with his request, shouting it out at the top of our lungs. As the last words left our lips, I wondered at how perfectly fitting it sounded to hear the name of our Holy Prophet (s.a.w.w.) echo in the midst of the gigantic mountains.

We ate a quiet supper, watching the sunset and talking in soft tones until the time for Maghrib when we all performed wudhoo and stood together to pray. By the time we finished Isha, we wanted to do nothing more than sleep. Spreading out our sleeping bags we were all dead to the world in seconds! The last thing I remember before drifting of myself is the image of Uncle Mustafa with a mug of steaming tea in his hands softly reciting tasbeeh.

It felt like we had only slept a few minutes before we heard Uncle Mustafa giving Adhaan to wake us up for Salaatu-Subh. Bleary-eyed, we dragged ourselves out of our warm bags and performed wudhoo with the water that was now almost ice cold. It had the good effect of jolting us awake and by the time we finished praying, none of us felt like going back to sleep.

Uncle Mustafa took this opportunity to talk to us. "Well, children, Let us thank Allah (S.W.T.) that we were successful in achieving our aim. I must congratulate all of you for your bravery and discipline! It was your first attempt at climbing but you have made it. Let me ask you now, do you think you could have managed on your own?"

"Of course not!" We all protested.

"If you hadn't been our guide we would have failed in even the first step! We would never have reached the top!" Baqir said. "We might have been lost …" I added. "…or slipped and broken our bones …" Fatema joined.

" …or monsters might have eaten us…" Hussein cried.

"I hardly think there are monsters in these mountains!" Uncle Mustafa laughed and he became serious and continued, "but you are all right in your answers, without a guide who knew about the task you wanted to undertake, you would not have succeeded. Look around and you will see that we have guides in every journey or trip we undertake. We also have guides in school and in madrassah."

He stopped to make sure we were listening and seeing that he had our full attention he asked. "Children! What do you think is the most important journey you will ever undertake?" There was silence, as we thought about his question.

"I think the most important journey is our life.

volunteered Fatemah timidly. It is the journey to the hereafter," "That is perfectly right!" exclaimed Uncle Mustafa, looking very pleased. "And when we as human beings understand the need for and provide guides in our daily worldly activities, does it make sense that Allah (S.W.T.), Who is perfect should not provide guides for the greatest journey He created for us?

"Of course He has! The prophets who were sent by Allah (S.W.T.) to show us the path towards perfection are these very same guides. Although they encountered many hardships and difficulties, they delivered the message of Allah (S.W.T.).

"They taught us that as Muslims, if we are to be successful in this journey, there are 3 crucial things we must achieve: Faith, Taqwa and Good Deeds "If we have the strong faith in Allah (S.W.T.), become God-conscious (taqwa) and perform good deeds, we will see the results of our actions in the form of great rewards from the Almighty.

"But if we fall into the trap of disbelief and mischief, the results will surely be severe punishment from Him. In preparing for this journey, we must be very careful of our actions. Just as we were so careful in trying not to slip as we climbed the mountain yesterday, we must take care not to slip in our actions either. Falling off the side of the mountain would have injured our bodies but falling from the Truth injures our souls which is worse."

I tried imagining falling off the mountain and remembered the fear I had felt when Baqir had slipped. I had never felt like that when I sinned and I was ashamed of myself. I told myself that from that point onwards whenever I was tempted to do wrong, I would bring up that image to remind myself of what Uncle Mustafa had said.

We talked a little more about the various prophets that Allah (S.W.T.) had sent down until the morning had dawned completely. Then we packed our things and taking one final look at the view that would always remain in our hearts, we started making our way down the mountain.

We all agreed that it had been a wonderful trip. Not only had we learnt a lot about climbing but surprisingly we had also managed to learn about Allah (S.W.T.) and Islam. How easy it was to find Allah (S.W.T.)'s message in everything - all it took was the desire to look for it!

SOMETHING TO THINK ABOUT …

1. As imperfect human beings, we need perfect guides to show us the path to the eternal world. In order to journey on the road to the Aakhera, we need to follow a special programme that has been brought by the chosen ones of Allah (S.W.T.).

2. These chosen individuals can be none other than the infallible Prophets who are aware of the requirements of human beings in reaching perfection.

3. Men who accept the leadership of the prophets and Aimmah (a.s.) will gain eternal bliss and nearness to Allah (S.W.T.).

Think and Answer

1. What is the most sacred journey in this world?

2. How can the Prophets help in this journey? Give a practical example.

3. In what ways can we remain safe on the road to the hereafter?

4. What provisions have you made for this special trip?

Lesson 6: Prophets: The only Perfect Guides on the Secret Journey

We all know that we are alive and that the time spent between our birth and death is our life. But do we know the purpose for this period called life ? Do we have the knowledge of the unseen? Or were we born with the guidelines that are required on this journey?

The answer to these questions is quite obviously, No. If we knew these things naturally then we would not be having all the problems we do and the most asked question in the world would not be "Why are we here?" Having established that we are not born with this knowledge, the next most natural question would be 'Who then, is there to show us the way and teach us the things we need to know?'

To better understand this let us take the example of Jameel. Jameel is at point A and wants to reach point B a certain distance away. He has never been there and has the choice of number of different roads to take. He also knows that one of those many roads is slightly longer but it is the safest and would allow him to reach his destination without any problems.

The question is, how is he to know which road that is? Who can guide him in his choice? Does it not make sense that it would have to be someone who knows the roads and is familiar with them?

In the same way, our prophets are chosen, trained and taught by Allah (S.W.T.) so that they are familiar with the road to the Aakhera. Having this knowledge and being travellers on the same path, they are the only people capable of answering our questions and removing our doubts.

Allah (S.W.T.) has created this universe in the most perfect way. There is no disorder in it and even scientists who do not want to believe in a God are forced to admit that they cannot explain how the universe works in such an orderly fashion! Can you imagine a perfect well-designed world without any perfect guides to show us around? Living without the Mercy and Guidance Allah (S.W.T.) is like living in total darkness!

Allah (S.W.T.) in His absolute Wisdom created human beings for a very noble aim in life. We should understand that, it is we who need Allah (S.W.T.) and not the other way around. Knowing this, He, in His Mercy, sent down the prophets to help us fulfill this need. These prophets convey Allah (S.W.T.)'s divine message and give us guidelines on how to succeed in this world and in the hereafter.

UNIQUE CHARACTERISTICS OF PROPHETS

The prophets who are sent down come as spiritual guides. They can do this because they are already aware of the secret path. They have already proven themselves worthy of this status through their total submission and obedience to Allah (S.W.T.). Because they have maintained purity and protected themselves from sin, they are known as Ma'soom (infallible ones).

The divine revelation - WAHY - comes down to them from Allah (S.W.T.), while they deliver His message to the people. As we have mentioned throughout, prophets are chosen by the Merciful Creator. They are the 'Living Qur'an' for they showed total devotion to the divine system and implement its laws in the most perfect manner. Hence, they become our role models.

DA'WAH OF PROPHETS

Since the beginning of creation, prophets came to safeguard the school of Monotheism (Tawheed). As young children, you must have read numerous stories about the various prophets since the creation of Prophet Adam (a.s.).

Prophets were just like the human beings. They lived amongst the people and in the community. But the important point to mention is that no matter what community they were sent to they lived their lives according to the message of Absolute Oneness of Allah (S.W.T.). This was to show that Islam - as a way of life - suits all times and all communities.

Through their actions, they were able to show mankind the path to worshipping Him alone. Through their total love and commitment to Him, they attracted others to seek a similar path.

The human soul has a natural desire to love Good and Truth. Deep inside every person's mind is the urge to seek the right path. In order to successfully achieve this quest, it was necessary for prophets to act as Beacons of Guidance lighting the way for us.

As we look at their lives we will realise that despite all the struggles and hardships they faced, they always conveyed the message of truth against falsehood. In the past nations and tribes, the greatest forces of Evil were Shirk (Polytheism), Kufr (Disbelief), Dhulm (Injustice) and Fasaad (Corruption). All these united in one form - The Violation of Human Rights. To date, such evil forces prevail and require constant fighting against.

Akhlaq or 'Moral Excellence' was what the prophets basically practised. The people they were sent to were attracted to their message through their manners. In particular, our Holy Prophet Muhammad (s.a.w.w.) was the perfect example of akhlaq. He was also known as USWATUN HASANAH (The Best Example).

NUMBER OF PROPHETS The first Prophet who came down on the face of this earth was Prophet Adam (a.s.) and the last was the Seal of Prophethood - our Holy Prophet Muhammad Ibn Abdullah (s.a.w.w.).

Allah (S.W.T.) in His Mercy and Kindness sent down 124,000 Prophets for the salvation of human beings. They served various tribes, nations, groups of people and communities. Finally, a universal message came to complete this divine mission. This was during the time of our last Prophet who was sent as the 'Mercy to the Universe'.

Each and every prophet from the 124,000 prophets was allocated for a certain period of time to a particular village, or tribe. Sometimes there was more than one prophet on the earth but in different areas.

Among the many, a few were given heavenly books and divine laws to impart and implement. According to our Holy Prophet (s.a.w.w.) there were a total number of 104 heavenly books.

Some prophets brought the Divine Laws (sheriat) to the people, while others revised the previous laws that had come down.

There is a special group of prophets who are called the 'Ulool-Adham' Prophets, well known for the special laws they conveyed. They are the following:

Prophet Nuh (a.s.)

Prophet Ibrahim (a.s.)

Prophet Musa (a.s.)

Prophet Issa (a.s.)

Prophet Muhammad (s.a.w.w.)

AKHLAQ OF AMBIYAH

As Muslims who accept the prophets sent by the Almighty, we must respect and appreciate the sacrifices they have made to bring the true Message to us. It is our duty to imitate them and follow their instructions and take lessons from their stories. Lives of prophets such as Musa (a.s.) and Issa (a.s.) teach us how to resist the environment of Kufr in all times. In both their cases, they were challenged with extreme difficulties during the course of conveying the message of Allah (S.W.T.).

SOMETHING TO THINK ABOUT…

1. Allah (S.W.T.), the Creator of the Universe sent down a divine system and to teach us that divine system, He sent down the prophets. The prophets were the carriers of His heavenly message.

2. Prophets brought a special programme for human beings. Through their teachings, people became familiar with the right path - that of submission and total devotion to Allah (S.W.T.). The core element in their teachings was the training of the Nafs (Soul) in order to know Allah (S.W.T.). They resisted all sorts of mischief and various forms of tyranny, impurity, disbelief, injustice and polytheism to bring this programme to us.

Think and Answer

1. The perfect system in the universe is a sign of what thing?

2. Why can only Allah (S.W.T.) choose perfect guides and a special divine system while we, as human beings, cannot do so?

3. Describe the characteristics of prophets?

4. When did the heavenly call of prophets begin?

5. What were the goals of all prophets?

6. Who are the ULOOL-ADHM prophets?

7. How can one show belief in and respect towards prophets? (Try to analyze this and give an answer based on your own opinions.)

Lesson 7: If You Do Not Value Allah (S.W.T.)'S Blessings

Have you ever heard of YEMEN? We are told in our history that long before the time of our Holy Prophet, a tribe called 'The Children of Saba' occupied this land.

They lived in a beautiful city with excellent houses and an advanced system of roads. Allah (S.W.T.) had blessed them with a pleasant climate, rich soils and plenty of fresh water so that their orchards were always full of fresh fruit and beautiful flowers added colour to their gardens.

The Qawm (Tribe) of SABA were aware of the favours and blessings of Allah (S.W.T.) on them and appreciated His Mercy. The people worked very hard to develop their city and the most common occupation was farming. They were very kind, loyal and lived with peace, dignity and honour. Due to these good habits, equality and justice prevailed.

As time passed however, the people started taking their gifts for granted. Slowly, they began to forget that it was Allah (S.W.T.)'s Kindness that gave them all they had. They got so involved in worldly pleasures that they abandoned all Islamic values and forgot their purpose in life. As their sins grew in quantity, they became immersed kufr and forgot Allah (S.W.T.) completely!

GUIDANCE FROM PROPHETS

This is an excellent instance of why we need Prophets to guide us. Without a guide, the people of Saba had lost their perspective and turned from God-fearing individuals to idol-worshippers! Thus, Allah (S.W.T.) sent down a man to guide the tribe back to Him - this was Prophet Saleh (a.s.).

He struggled very hard for many days and nights to guide Qawm-e-Saba but his efforts were in vain. At one time, he addressed the nation:

"O people! Value the blessings that are available and around you. Adopt piety and belief in One God, seek guidance from me and use it in your daily lives. Be just and work hard!

"O people, if you do not follow the right path and continue in your ways - drowned in sins - in the end, you will face great loss and will be answerable to your Lord. "O people do not busy your selves in mundane activities - eating and drinking and involving yourselves in the worldly desires. Don't you realise that you have a much higher goal in life? Remember that the life in the hereafter is everlasting so do not be negligent. Be conscious and protect yourselves from the worldly attractions and temptations, avoid carelessness and selfishness. Rid yourselves of laziness in worshipping Him.

"Stop living in self-centredness and self-indulgence! Know your Lord, so that you may attain happiness. Be God-Conscious! Do not envy others; appreciate the blessings of the Lord of the Universe. O people, why do you remain so negligent of your deeds, why have you turned away from Tawheed?"

How shameful it was that these people who had known the truth had turned so completely against it! And what a pity that they had willingly chosen to enjoy pleasures in this temporary world rather than eternal happiness in the next! When they refused to listen to the prophet, Allah (S.W.T.) sent down a great Adhaab (Punishment) on them that has served as a lesson to all times since, including us. All their worldly effort, in constructing huge buildings and farms, was destroyed by heavy floods. Most certainly the wrath of Allah (S.W.T.) had befallen them!

Now think about us today? Do we justly appreciate all that we get as blessings from our Merciful Creator? Do we follow His commands or are we negligent like the people of Saba? How many of us perform AMR BIL MAAROOF and NAHY ANIL MUNKAR? Do such practices even exist anymore within our Muslim communities?

The punishment for our ungratefulness may not come to us in this world as it did with the people of Saba but it will surely await us in the hereafter, which is worse in its tortures.

A Holy Verse

The Qur'an says:

" There was indeed a sign for the children of Saba in their dwelling-place: two gardens on the right and the left; (and it was said unto them) 'Eat of the sustenance of your Lord and give thanks unto him', a good land (it was, in this world) and (God is the) Lord oft-forgiving! …" Sura Saba, Verse 15

SOMETHING TO THINK ABOUT…

1. A Muslim must show obedience to Allah (S.W.T.) and His eternal message. We have to try to adopt Taqwa, which actually means to remain God-conscious at all times. The best way to do this is to seek guidance from prophets.

2. In one of his sermons to the people, Prophet Saleh (a.s.) told them, 'O people!

Do not indulge yourselves in food and drinks; you have a higher goal in life, remind yourselves of the hereafter. O people! Why aren't you combating evil and refraining from sins …?' How can we adopt this important message?

Think and Answer

1. How would you describe the people of SABA?

2. What was their prophet's message to them?

3. Why do you think they choose not to listen to the wise counsel of the prophet of their time?

4. What lessons can we derive from the events that unfolded with the QAWME SABA? Explain your answer in detail.

ANECDOTE

THE FIRE AND THE FIREWOOD

There is a story told of a tyrant king who used to take firewood from the poor by force and sell it to the rich at a great profit.

A Holy man went up to him and said: "You are a snake that bites everyone it sees; or an owl, digging up and ruining the very place you live in. Your injustices may pass unpunished among us, but they cannot escape God, the Knower of the secrets. Be not unjust to the people of this earth so that their complaints are not raised up to Heaven."

The tyrant got angry at these words and threw him out of his court. Days passed by and the king continued in his unfair practices. Then one day, the palace of the king caught fire and was reduced to ashes.

At that time, the Holy man, happened to pass by and heard the tyrant moan, "Why did this tragedy befall me?"

The Holy man replied, "This is the result of the sighs of grief from the hearts of the poor." He then said, "Guard against the smoke of an afflicted heart, for it will undoubtedly start a fire one day. Give nobody's heart pain as long as you can avoid it, for a single sigh may set the whole world into flames!"

Lesson 8: Foundation Of Tawheed

You must be quite familiar with the life of Prophet Ibrahim (a.s.) and the reconstruction of the Holy Ka'abah. Let us look at one aspect of this amazing project.

Prophet Is'maeel (a.s.) was still a youth when both his father and he travelled to the holy city of Mecca to re-build the House of Allah (S.W.T.). He had made a promise that he would help his father to revive the school of Tawheed. With this intention, they both started the work of building the holy place.

Prophet Ibrahim (a.s.) and Is'maeel (a.s.) worked hard and carried many heavy sacks of sand to and fro to make the bricks. Some people from the tribes living nearby helped them build up the walls. Finally, when the Holy Ka'abah was completed, Prophet Ibrahim (a.s.) raised his hands in supplication and recited aloud:

"Yaa Rabbi (O my Lord)! The house of Tawheed is now ready for mankind so that they may worship and attend to Your call of worship! O my Lord! Accept this humble deed from Your weak servant and may this place of worship remain safe and pure from any impurity, let it become the foundation of Tawheed.

"O my Lord! Create from my offspring, lovers of Tawheed who can serve You only! Send prophets in guidance to mankind. Show them the path of true knowledge and wisdom."

DA'WAH TO ALL

Later, Prophet Ibrahim (a.s.) climbed on top of the Mountain of Abu Qubays and called out aloud to all the people: "O people of Hejaz! O people! Come and embrace the call of Tawheed at this central point of Tawheed! Get rid of shirk, humiliation and idol-worshipping!"

WHY VISIT THE HOLY KA'ABAH?

Since the early days, the Holy Ka'abah has been a place of worship and a means for people to meet in the way of Allah (S.W.T.) breaking all boundaries of race, colour and social status. Unique Characteristics of the Holy House

1. The Holy Ka'abah is a place of worship.

2. Muslims' spirits and hearts become united as they share religious values. Although they come from different ethnic background, under the fort of Tawheed, they are able to solve the social and political problems in the global Muslim world. This sacred place gives Muslims an opportunity to learn, share and exchange ideas.

3. The Ka'abah therefore becomes the uniting factor for Muslims. It enables them to stand against the Kuffar and Mushrikeen and to be actively involved in creating awareness in the Muslim societies. It provides an opportunity to raise the banner of Islam and Tawheed. As the central point of QIBLAH, where Muslims all over the world face during their Salaat, it acts as a banner for Islam all over the world. All prophets have visited the Holy Ka'abah for pilgrimage and every Muslim tries to go for pilgrimage even if it is once in their lifetime.

4. This holy place re-kindles the spirits of Muslims towards the truth of the message of Islam.

A Holy Verse

The Qur'an says:

"And when Ibrahim and Is'maeel raised the foundations of the house, (Ibrahim prayed): 'Our Lord accept from us (this duty); surely Thou art the hearing, the knowing. Our Lord! And make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and show us our ways of worship and turn to us (mercifully), surely Thou art the oft-returning (to mercy), the merciful." Sura Baqara, Verses 127 & 128

SOMETHING TO THINK ABOUT…

1. Prophet Ibrahim (a.s.) was a man of God - a Prophet sent by Allah (S.W.T.) to convey the message of TAWHEED.

2. He was able to spread this message of truth with the help of his son Is'maeel (a.s.).

3. Prophets enlightened people towards knowing Tawheed of Allah (S.W.T.).

4. After the re-building of the Holy Ka'abah; love, co-operation, spirit of brotherhood and good counsel spread in the Muslim ummah.

Think and Answer

1. In his time, what was the most important role Prophet Ibrahim (a.s.) played?

2. What was the prayer of Prophet Ibrahim (a.s.) after laying the foundation of the Holy Ka'abah?

3. Why does a Muslim visit this sacred place?

Introduction to Chapter Four

In The Name Of Allah (S.W.T.), the Beneficent, the Merciful

THE HOLY PROPHET (S.A.W.W.) OF ISLAM

HIS SEERAH AND STAGES OF DIVINE PROPAGATION

Prophet Muhammad Mustafa (s.a.w.w.) who was the son of Abdullah ibn Abdul Muttalib is indeed the perfect and the most beloved of all prophets of Islam. At the age of forty years, he received the first divine revelation of prophethood of Islam.

The final message and completion of Islam came through him. During his lifetime, he played a very important role in combating shirk i.e. idol worshipping and all the other faces of polytheism.

In this chapter, we will study the message of the last and final Messenger. It will be necessary for us to closely study the seerah of the Holy Prophet of Islam (s.a.w.w.). From his life and personality, we can learn how he resisted all sorts of kufr and how his excellent manners brought even the polytheists to the belief in One God.

Because of this very akhlaq, he is referred to as the 'BEST EXAMPLE' for mankind in the Holy Qur'an.

The Succession to the Prophet of God

The Prophet's death was unbelievable for some Muslims. A man arose in the name of Allah; he united the scattered and disunited Arabia, which had never experienced tranquility since then. He made a government based on faith. He abolished the civil war among the tribes of Arabia and succeeded peace for it. How would such a great man die? 'Umar got up among the Muslims assembled at the gate of the mosque and said, “Some of the hypocrites claim that the Apostle is dead, but by God he is not dead. He has gone to his Lord as Moses the son of 'Imran went before, and was hidden from his people for forty days, returning to them after it was said that he had died. But by God the Apostle will return as Moses returned and will cut off the hands and feet of the men who claim that the Apostle is dead. 1

Nevertheless, the Messenger of God (S.A.W.A.) had departed to the dominion of his Lord, and he was not among his people any more. He was the “Seal of the Prophets” or the “Last of the Prophets” and there was no prophet after him. Who was the leader of the community after him?

The Sunnites believe that,

“Caliphate is offspring of the society and all of the four rightly-guided caliphs came to power by people's votes. Islam has entrusted the election of the caliphs and the control of the community to a council of the learned and devoted Muslims, thus the Messenger of God did not explicitly appoint his successor. Had he designated one, people would have put in doubt about him, or they might not have accepted him so they would have apostatized. God wanted to prevent people from apostasy; therefore, He did not appoint one (though some became apostatized).

The successor would be the same as a prophet whois raised up by God; however, Muhammad (S.A.W.A.) was the 'Last of the Prophets'. Had he designated a successor, he would have deprived people of their own rights and it would have led to the reign of tyrants and God would have been responsible for it. 2

When Abu Lu'lu'a Fayruz assassinated 'Umar b. al-Khattab and Hafsa heard her father thinking of putting no one as the caliph after his death, she told him, “If you had a shepherd looking after your sheep and if he had left his duty, you would have regarded him as a waster, so consider people becoming worst.”3 While some sheepcannot be left without a shepherd, how could the Messenger of God leave his community without a leader?

We believe that 'Ali b. Abi Talib was the only man among the Prophet's Companions who neither worshipped any idols nor committed any sins in his life during the paganism and Islam. He was the first man who believed in the Messenger of God (S.A.W.A.) and prayed with him.4 From his early childhood, he was continuously with the Messenger of God (S.A.W.A.) and would follow him “like a young camel following in the footprints of its mother”.5

He was the most meritorious, the most pious, the most learned, the noblest, the bravest, and the nearest man and kinsfolk to the Prophet (S.A.W.A.) among his Companions. The Messenger of God took him as his brother and God identified him as the soul of the Prophet.6

He was one of the Household of the Prophet (ahl al-bayt) whom God purified with a thorough purification, ﴾ Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. ﴿ (Q: 33/33).7

Thus, the Messenger of God (S.A.W.A) appointed him as his successor and his executor. He proclaimed it explicitly and implicitly in many cases, therefore we believe him as the immediate successor to the Prophet.

God raised the prophets to preach the word of Allah and guide people to the straight path; to establish a government was subordinate. Muhammad (S.A.W.A.) was the Messenger of God whether he was under the pressure and torture of Quraysh in Mecca, or he was the religious and political leader of his community in Medina. Jesus who was wandering in plains and mountains and did not have a permanent residence was a prophet, as Solomon who ruled a vast and unique kingdom was. 'Ali b. Abi Talib was the immediate successor to the Prophet (S.A.W.A.), whether he was in power, or deprived of it.

This is the dispute between the Shi'ite and the Sunnite. Now we need an arbiter to make judgment between us, an arbiter whom both of us accept and believe in. Moreover, who is better than God and His apostle? God says, ﴾ OYou who have faith! Obey Allah and obey the Apostle and those vested with authority among you. In addition, if you dispute concerning anything refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome. ﴿ (Q: 4/59).

So, let us consider what God and his Apostle say about the past prophets' successors in general and about Muhammad's successor in particular.8

The Holy Qur'an places great emphasis on the duty of all Muslims to maintain the bonds of blood relationship. ﴾ Indeed Allah enjoins justice and kindness, and generosity towards relatives, and He forbids indecency, wrong and aggression. He advises you, so that you may take admonition. ﴿ (Q: 16/90).

It contains specific instructions about the maintenance of kinship ties and inheritance as well as stories and statements about the succession of the past prophets and their families, matters, which cannot be relevant to the succession to the Messenger of God (S.A.W.A.)

In the story of the past prophets, as itis related in the Holy Qur'an, their families play a prominent role. The families provide vital assistance to the prophets against the adversaries among their people. After the death of the prophets, their descendants became their spiritual and material heirs. The prophets ask God to grant them the help of members of their family and they pray divine favor for their kin and their offspring.

The prophets of Banu Isra'il were in fact all descendents of a single family from Adam and Noah down to Jesus. ﴾ Indeed Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all the nations; some of them are the descendents of the others, and Allah is All-hearing, All-knowing. ﴿ (Q: 3/33-4).

After narrating the story of Moses,Isma'il and Idris, the Holy Qur'an adds, ﴾ They are the ones whom Allah has blessed. From among the prophets of Adam's progeny, and from [the progeny of] thoseWe carried with Noah, And from among the progeny of Abraham and Israel, and from among those We guided and chose. ﴿ (Q: 19/58).

The chain of the prophets and their familiesis described with more detail in the following verses. ﴾ And We gave him Isaac and Jacob and guided each of them.And Noah We had guided before, and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron -thus do We reward the virtuous- and Zechariah, John, Jesus, and Ilyas, -each of them among the righteous- and Ishmael, Elisha, Jonah and Lot -each We graced over all the nations- and from among their fathers, their descendants and brethren. We chose them and guided them to the right path. That is Allah's guidance: with it, He guides whomever He wishes of His servants. Nevertheless, were they to ascribe any partners [to Allah], what they used to do would not avail them. They are the ones whomWe gave the Book, the judgment and prophet-hood. So if these disbelieve in them,We will have certainly entrusted them to a people who will never disbelieve in them. ﴿ (Q: 6/4-89).

Abraham was the patriarch of the prophets of Banu Isra'il. All later prophets and transmitters of the scripture among them were of his descendants, ﴾ CertainlyWe sent Noah and Abraham and We ordained among their descendents, Prophet-hood and the Book. ﴿ (Q: 57/26).

In the face of the opposition of Banu Isra'il, Moses implored his Lord to grant him the help of his brother Aaron, ﴾ Appoint forme a minister from my family, Aaron my brother. Strengthen my back through him, make him my associate in my affair, so that we may glorifyYou greatly, and remember You greatly. ﴿ (Q: 20/29-34). God responded to his prayer, ﴾ Certainly,We gave Moses the Book and We made Aaron, his brother, accompany him as a minister. ﴿ (Q: 25/35).

When the angels announced to Abraham the imminent birth of his son Isaac and, after him his grandson Jacob, his wife Sarah doubted the good news in view of their advanced age. However, the angels reminded her of her elevated rank as the spouse of Abraham. ﴾ His wife, standing by, laughed as We gave her the good news [the birth] of Isaac, and Jacob after Isaac. She said, 'O,my ! ShallI an old woman, bear [children], and [while] the husband of mine is an old man? That is indeed an odd thing!' They said 'Are you amazed at Allah's dispensation? [That is]Allah's mercy and His blessing upon you, Members of the household.' ﴿ (Q: 11/71-73).

Muhammad (S.A.W.A.) was not different from his precedent prophets, ﴾ A precedent of those We have sent from among Our Apostles before you, and you will not find any change in Our precedent. ﴿ (Q: 17/77).

Insofar as the Holy Qur'an expresses the thoughts of the Prophet (S.A.W.A.), it is evident that he could not have considered Abu Bakr his natural successor orhave been pleased by his succession. Yet he could not have seen his succession essentially other than in the light of the narrations of the Holy Qur'an about the succession of the earlier prophets, just as he saw his own mission as a prophet, the resistance of his people with which he met, and former prophets as related in the Holy Qur'an.

These earlier prophets considered a supreme divine favor tobe succeeded by their offspring, or close kin for which they implored their Lord. The eminent position of the families and the descendents of the past prophets and the parallelism often observed between the history of the former prophets in the Holy Qur'an and that of Muhammd (S.A.W.A.) should arise from expectations of a distinguished place reserved for his family. The kin of the Messenger of Godare mentioned in various contexts, sometimes probably in a wider sense than that of his family.

This order is addressed to the Prophet in Warning Verse (aya indhar),9 and in the following verse, ﴾ Say I do not ask of you any reward for it, except the affection for [my] relatives. ﴿ (Q: 42/23). There is also the verse of the 'mutual imprecation' (mubahala) (Q: 3/61). The Prophet (S.A.W.A) came with 'Ali, al-Hasan,al-Husayn and Fatima to discuss a delegation of Christians from Najran. In this verse, God identifies 'Ali as the soul of the Messenger of God (S.A.W.A.). Moreover, He refers to 'Ali, as the successor to the Prophet, in the Guardian Verse (aya wilayat) as follow, ﴾ Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer, and give the zakat while bowing down. ﴿ (Q: 5/55).10

The Prophet (S.A.W.A.) usually appointed commanders and ordered them to raid to the polytheist tribes or he sent representatives to the kings and invited them to Islam, but he never sent Abu Bakr for a delegation. He only once entrusted him with the “Renunciation Chapter” to proclaim it to the people in Mecca, while God sent down the Gabriel and ordered the Prophet that he or a man of his own should proclaim it.11

These are the reasons why we believe 'Ali b. Abi Talib is the immediate successor to the Prophet (S.A.W.A.), however, our brother disapproves them.

Notes

1. Ibn Hisham, 4, 305; Tabari, Ta'rikh, 4, 1815 f.

2. Salimi, 5-6.

3. Muslim b. Hajjaj (d. 261/875), Sahih, kitab al-imara,bab al-istikhlaf wa tarkuhu, ed. S. 'A. M. Al al-Shaykh, Riyadh, 1419, no 12[4714].

4. See Ibn Hisham, 1: 262; Tabari, Ta'rikh, 3: 1160; Ibn Athir, 2: 57.

5. See Nahj al-balagha, 1: 417.

6. See aya mubahala. (Q: 3/61).

7. See al-Haskani, 2: 18-140 for the isnads the 'People of Household' (ahl al-bayt) referring to Muhammad, 'Ali, Fatima, al-Hasan and al-Husayn; moreover, the pronoun referring to them is the masculine plural (kum), while in the preceding part of the verse the pronoun is the feminine plural (kunna). This change of gender in the last part of the verse from kunna to kum is evidently referring to the five People of the Mantle (ahl al-kisa)': Muhammad, 'Ali, Fatima,al-Hasan and al-Husayn.

8. For writing this part, I owe in large measure to Professor Wilferd Madelung's invaluable work,The succession to Muhammad, A study of the early Caliphate, Cambridge, 1997.

9. See, Q 26: 214-216.

10. For this verse concerning 'Ali, see e.g. Muqatil b. Sulayman (d. 150/767), Tafsir, ed. 'A. M. Shihata, Beirut, 1424, 1: 486; Baladhuri (d. 279/822) , (Kitab jumal min) Ansab al-ashraf, ed. S. Zakkar, and R. Zirikli, Beirut, 1417/1996, 2: 381; Tabari (d. 310/923), Tafsir Tabari: Jami' al-bayan 'an ta'wil ay al-Qur'an, Beirut, 1420/1999, 4: 628-9.; Jassas (d. 370/981), Ahkam al-Qur'an, ed. 'Abd al-Salam Muhammad 'Ali Shahin, Beirut, 1415/1994, 2: 557; Suyuti (d. 911/1505), al-Durr al-manthur fi al-tafsir bi al-ma'thur, ed. Muhammad Amin Damaj & Co., Beirut, n.d. 3: 99.

11. See Ibn Hisham, 4: 190; Ya'qubi, 2: 76

Concord and Discord

Originally, we, Shi'ite and Sunnite Muslims, are both from the tribe of Islam and we have many things in common. Our beliefs originate from the Holy Qur'an and the Apostle of God's traditions and customs narrated by his purified household and his trusted Companions, however, we have some divergence of views about interpreting a few verses of the Holy Qur'an and understanding the meaning of some traditions and customs of the Prophet (S.A.W.A). In spite of this divergence, we should not dispute and lose our power; rather we could listen to each other's word and follow what is the best of it.

The author of the above-mentioned book, Khilafatva intikhab (Caliphate and Election), rejects some of Shi'ite views, which we will quote, and then we will answer his objections. He writes:

“The ink and parchment (qirtas) tradition which is related in Bukhari's Sahih is baseless. Although this ludicrous storyis found in many collections of traditions, it seems unreliable and untrue. Some religious sects and nations, which rose up secretly in later times; fabricated it and some naïve and thoughtless Muslims included it in their books. In many occasions the Messenger of God said, “The Book of God and my practice are enough for your guidance and bliss.” Why did he [the Prophet] want to write something contradictory to his previous sayings? ”Heaven be praised, a monstrous calumny!” The Messenger of God is immune and immaculate from inconsistency. 1

We say, Many Sunnite and Shi'ite scholars have narrated this tradition in their canonical and historical books: including San'ani in al-Musannaf, Bukhari in Sahih, IbnSa'd in Tabaqat al-kubra, al-Mufid in Kitab al-irshad and so forth. Itis so well attested by different isnads that it does not seem possible to reject it; however, our brother devoted seven pages refuting it. He says, “Some of the naïve and thoughtless Muslims included this fabricated tradition in their books. 2

Moreover, he considers that the Prophet (S.A.W.A.) wished to write a will contrary to his previous sayings and customs, God says, ﴾ Nor does he speak out of [his own] desire: It is just a revelation that is revealed [to him]. ﴿ (Q: 53/3-4). In the last hours of his life, the Messenger of God (S.A.W.A.) wanted to write a document for his people, after which they would never go astray. It is the natural right of every one to make a testament. If he wanted to repeat his former sayings, itwas based on God's order, ﴾ And admonish, for admonition indeed benefits the faithful. ﴿ (Q: 51/55). ﴾ So admonish, for admonition is indeed beneficial. ﴿ (Q: 87/9).

Concerning the Guardian Verse (aya wilayat), he writes, ”according to Shi'ite belief, while 'Ali was bowing down in his prayer, a beggar came to the mosque and asked for help.' Ali gave him his ring for charity; and this verse came down concerning him. They believe that the term 'guardian' (wali) in this verse refers to'leadership' which is exclusive to God, the Messenger of God and the faithful, and the concept of 'while bowing down' is 'Ali, since he gave alms while he was bowing down. Our exegetists and traditionists have not preserved it. From our (the Sunnite) point of view it is not the case.3

It concerns all the Immigrants and the Helpers, since the pronoun is in the plural form (alladhina), figuratively speaking, although we can sometimes use it for singular nouns, there is no reason here to ignore its real meaning. The phrase 'while bowing down' does not have a real and practical meaning, since alms giving during saying one's prayers renders it invalid; its real meaning is ﴾ those who are humble. ﴿ .4

We say many Sunnite and Shi'ite exegetes and traditionists including, Muqatil b. Sulayman, Baladhuri, Jassas, Tha'alibi,5 Suyuti,6 as well as all Shi'ite ones have narrated this verse as concerned with 'Ali. Had he consulted the exegetical and traditional literature he would not have said, “Our exegetes and traditionists have not preserved it.” The plural pronounsare used for singular nouns on other occasions in the Holy Qur'an.

During the Battle of Dhat al-Riqa', a man of Banu Muharib called Ghaurath (or 'Amr b. Jihash of Banu Nadhir) went to the Messenger of God (S.A.W.A.) as he was sitting with his sword in his lap, and asked to be allowed to look at it. The Prophet (S.A.W.A.) gave it to Ghaurath (or 'Amr) and he began to brandish it intending to strike him, but God frustrated him. He said, “Aren't you afraid, Muhammad?” “No, why should I be?” “Aren't you afraid of me when I have a sword in my hand?” “No, God will protect me from you. Then he returned the Apostle's sword to him. God sent down, ﴾ O you have faith! Remember Allah's blessing upon you. When a people (qawmun) set out to extend their hands against you, but He withheld their hands from you. ﴿ (Q: 5/11).7

In this verse, God uses 'a people' (qawmun) for a singular noun, Ghaurath or 'Amr b. Jihash. In another verse, ﴾ Indeed Abraham was a nation (ummatan) obedient to Allah. ﴿ (Q: 16/120). He uses 'a nation' (umma) for a singular noun, Abraham. He also, uses a plural pronoun for a singular noun in aya mubahala (Q: 3/61), when He speaks of 'our' women; Fatima was the only woman present at mubahala.

He writes, “Giving alms during saying one's prayer renders it void and null.”

God is Gracious! He knows the Islamic laws and gives decrees what is right and what is wrong but God and His Apostle do not know it!

He says, “leadership (wilayat) is not derived from guardian (wali), concerning this verse, ﴾ O you who have faith! Do not take those who take your religion in derision and play, from among those who were given the Book before you, and the infidels, as friends (awliya). ﴿ (Q: 5/57).” It means friend, companion,spouse and boss. Here it is impossible that 'guardian' would mean 'leader'; for no believer thinks of making the Jews or Christians 'caliph', but it is probable to make them friends.8

Regarding the meaning of the word wali, a term may have different meanings in different occasions. For avoiding such a mistake, God has used the exclusive word 'only' in this verse (Q: 5/55). He says, your guardian is only Allah, His Apostle and …” If it meant companion, friend, spouse and boss, the use of the word 'only' would be unnecessary. We may have many friends and companions other than Allah and His Apostle.

In the next verse (Q: 5/57), awliya means friends, but they are two different verses with different concepts, however, if we accepted it as 'leader' or 'emir' we would not go beyond the expectations. God orders, ﴾ O you who have faith, obey Allah and obey the Apostle, and those who vested with authority among you, and if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. ﴿ (Q: 4/59).

﴾ And obey Allah and His Apostle, and do not dispute, or, you will lose heart and your power will be gone. ﴿ (Q: 8/46). Unfortunately, we ignored God's ordinance and began to fight each other. Due to weakeness of Mulsims, the Europeans could defeat them in Andalusia and uproot Islam in the Iberian Peninsula in Europe. The Jews occupied Palestine and now they govern the Farther Mosque (Masjid al-Aqsa) the first Muslim Qibla. Theyimprison, torture and kill our Muslim brethren and we remain silent. The American Christians have occupied Afghanistan and Iraq, and they rule over the Muslim people in those counteries.

He adds, “All the nouns in this verse Q: 5/57 are in the plural form, while 'Ali b. Abi Talib is only one man; it is unreasonable to say a group of people are our enemy and 'Ali alone is our supporter. 9

Verses Q: 5/55 & 57 are two different ones with two different meanings. Even so, as we said before, we can use plural pronouns for singular nouns.

He continues, “Well, giving alms 'while bowing down' is a story, but how could one say their prayers 'while bowing down'? 10

We think it is a misprint, perhaps he means how one give alms while bowing down.

Again, he says, “Supposing that he gave zakat, but he was not a wealthy man and he did not have the definite kinds of properties which zakat is levied on. He did not keep more than one meal at home, much less for gold and silver which zakat is levied on. 11

'Ali b. Abi Talib was a Muslim and the bravest warrior in Islam. His share in spoils of war and public treasury was not less than the one of other Muslims. Moreover, he possessed the fertile estate of Fadak up to the caliphate of Abu Bakr.12 He possessed plant grooves, which he dedicated to his offspring.13 He had also dug several springs from under the ground and brought under cultivation many barren and uncultivated lands. Thereafter he gave up rights over them and dedicated them as trust for the Muslims. When he left the perishing world, he owned nothing. He could earn his living well, but he preferred others to himself. He gave food, for the love of Allah to the needy, theorphan and the prisoner.

The term zakat does not mean necessarily a tax, whichis levied on definite kinds of property, and it is distributed to eight categories of persons. The giving away of the worldly possessions was regarded as a particularly pious act (see Q 13: 22). The term zakat also means virtue in general as well as, with an almost means of perceptible translation of meaning (see Q: 86/14) and pious gift (see Q: 7/75). The same word, that denotes righteousness and virtue, can therefore also use for benevolence and charitable gifts.14 Moreover, Qurtubi says, “This verse indicates that, we can use zakat for recommended charity, since 'Ali gave his ring while bowing down. 15

He says, “It is obligatory to give alms to Muslims not to unbelievers. How could the beggar know that he should take the ring? 'Ali could not speak in his prayers. 16

This verse says nothing about the beggar's creed. Whence does the writer judge that he was an unbeliever? Although 'Ali did not speak to him, the beggar knew (perhaps by sign) that he gifted him the ring and he took it.

He believes that “by accepting this story, it would mean that giving zakat is obligatory or at least recommended while bowing down, because God has praised it, however as we know there is not such an obligation in our law. 17

Only religious jurists (mujtahids) can give decrees about religious acts. We cannot judge from the outward of the Holy Qur'an. For example, in the story of Joseph in the Holy Qur'an, we recite, ﴾ When Joseph said to his father, 'Father, I saw eleven planets, the sun, and the moon: I saw them prostrating themselves beforeme.' ﴿ (Q: 12/4).

Waiting in agony and grief for a long time, Jacob's sons told their father that Joseph is yet alive and he is the governor over all the land of Egypt. Jacob saidmy son is yet alive.I will go and see him before I die. Jacob and all his seed came to Egypt. Joseph saw them, ﴾ And he seated his parents high upon the throne, and they fell down prostrate before him. He said, 'Father, this is the fulfillment of my dream long ago, which, my Lord has made cometrue.' ﴿ (Q: 12/100).

Should we prostrate before our sons or our parents when we see them? No, we are nor allowed to do so, because, prostration is only for Allah. Then he says, “The phrase 'and gives zakat while bowing down' is grammatically in simple present tense and it means that the believers should give zakat as far as they are alive, but this event happened only once. Moreover, all the traditionists, including Ibn Hajar and others, believe that it is a weak tradition. 18

The clause 'that maintains the prayer, and gives zakat while bowing down', is an adjective for the noun 'the faithful'.19 Moreover, there are other verses in the Holy Qur'an in simple present tense, referring to one special occasion, e.g. ﴾ And among the people is he, who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants. ﴿ (Q: 2/207). God sent down this verse concerning 'Ali,20 whom the Prophet (S.A.W.A.) put to sleep in his bed on the night of his departure to Mecca.

Another verse is ﴾ They fulfill their vows and fear a day whose ill would be widespread. They give food, for the love of Him, to the needy, the orphan, and the prisoner. [Saying] 'We feed you only for the sake of Allah. We do not want any reward from you or anythanks.' ﴿ (Q: 76/7-9). All these verses are in the simple present tense and all of them concern 'Ali. We explained the traditionists and the exegetes' views previously.21 Ibn Hajar is one traditionist not all of them.

He believes that “accepting this story is belittling 'Ali and the importance of the prayer. Itis narrated that they pulled an arrow out of 'Ali's leg while he was saying his prayers and he did not notice it, because he was praying to his God. How could he see a beggar come to the mosque and give him his ring while bowing down? 22

This event shows 'Ali's maximal love for Allah. While he maintains prayers to Allah, he sees and feels nothing except Him, but when he hears Allah's Name, he can do nothing but gladdening the heart of whom who prays to Allah.

He says, “The exclusive word 'only' is used when someone is in doubt about something, while this verse came down when the Prophet was still alive and there was no disagreement among Muslims. A caliph is a deputy to the Prophet, then, there was no need for a caliph. Here, “your guardian is only…”means “your friend is only…”23

One should appoint their successor while they are alive, not after their death.

Now Let us come back to the point of issue: that is the succession to the Messenger of God (S.A.W.A.). We learned God's attitude toward the last prophets and their successors in general and His attitude toward Muhammad (S.A.W.A.) and his offspring in particular. We also remember the Prophet's emphasis on the Holy Qur'an and on the offspring of his family (ahl al-bayt). He also said, “People, I am a way mark for you.

When you come tome at the heavenly waters (hawdh), then indeed I will ask you about two important things (thaqalayn) which I have left behind. Take care how you followme with regard to them, for God has informed me that they will never scatter until they meet me. Indeed,I have left among you the Book of God and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed. 24

Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.

Notes

1. Salimi, 63 - 69.

2. He believes that 'Abd al-Razzaq b. Hammam San'ani, IbnSa'd , Bukhari, and many other scholars who preserved this tradition were naïve and thoughtless Muslims. We wonder whether he belittles these famous traditionists from his own point of view or from the Sunnite's viewpoints; despite the divergence of views, we respect and honor all the scholars, who endeavored and preserved the traditions of the Messenger of God for Muslims.

3. Salimi, 29.

4. Ibid, 29 f.

5. Tha'alibi, (d. 875/1470), al-Jawahir al-hisan fi tafir al-Qur'an, ed. Ali Muhammad Mu'awwadh & Ahmad 'Abd al-Mawjud, Beirut, 1418/1997, 2: 396.

6. For this verse concerning 'Ali, see e.g. Muqatil b. Sulayman, 1: 486; Baladhuri, Ansab, 2: 381; Tabari, Tafsir Tabari: 4: 628-9.; Jassas, 2: 557; Suyuti al-Durr al-manthur, 3: 99.

7. Ibn Hisham, 3: 216.

8. Salimi, 30.

9. Ibid, 30 f.

10. Ibid, 31.

11. Ibid, 32.

12. 'Ali says, “All that we had in our possession under this sky was Fadak, but a group of people felt greedy for it and other party withheld themselves from it. Allah is, after all, the best arbiter.” See Nahj al-balagha, 2,73 .

13. “This is what the slave of Allah, 'Ali b. Abi Talib, has laid down about his property, in pursuance of seeking Allah's pleasure so that He may by virtue of it give me entry into Paradise and accord me peace. Itwill be administrated by al-Hasan b. 'Ali. He would take a suitable portion of it for his livelihood and spent it on charity. If something happens to al-Hasan and al-Husayn survives, he will administer it accordingly. In the charitable estate of all the progeny ofFatima have the same rights as the progeny of 'Ali. I have laid down administration on the sons of Fatima in order to seek pleasure of Allah and the nearness to His Apostle in due regard for his honor and consideration of his kinship. It is obligatory on him who administrates it that he retains the estate as it is and spends the usufruct as hehas been ordered and instructed . He should not sell the seedlings in the plantations of these villages till the land changes its face by turning them into plants.” (See Nahj al-balagha, 2: 22-23).

14. A. Zysow, “Zakat”, in Encyclopaedia of Islam, 2nd edition.

15. Qurtubi (d. 671/1273), al-Jami' li-ahkam al-Qur'an, Dar al-kutub al-'Arabi, Cairo, 1387, 3: 2315.

16. Salimi, 32.

17. Ibid, 32 f.

18. Ibid, 33.

19. Abu al-Baqa' 'Abd Allah al-'Ukbari (d. 616/1219), Imla' ma min manna bihi al-Rahman, ed. Ibrahim 'Utwa 'Iwadh, Egypt 1969, 1: 219.

20. Al-Haskani, 1: 123; al-Razi, Fakhar al-Din (d. 606/1210), al-Tafsir al-kabir, ed. M. 'A. M. Mustafa, Cairo, n.d., 5: 223 f.

21. See above, 46, note1 .

22. Salimi, 33.

23. Ibid, 34.

24. All Hadith collections have preserved hadith thaqalayn (two important things) as 'the Book of God and my offspring' (ahl al-bayt), e.g. Ibn Hanbal (d. 241/855), Musnad, Dar Sadir, Beirut, n.d., 3: 14, 17; 4: 367; 5: 182; Darimi (d. 255/869), Sunan, ed. Dr. Mustafa al-Dhahabi, Dar al-hadith, Cairo, 1420/2000, 2: 432; Muslim b. Hajjaj (d. 261/875), 7: 122 f; Tirmidhi, al-Jami' al-sahih (Sunan) ed. M. H. Nassar, Beirut, 1421/2000, 5: 662, No. 3786; Tabarani (d. 360/971), al-Mu'jam al-kabir, ed. Hamadi 'Abd al-Majid al-Slafi, Dar Ihya' al-turath al-'Arabi, Beirut, & Maktab Ibn Taymiyya, Cairo, 1420/1999, 3: 65 f; al-Hakim al-Naysaburi, 3: 110. Only Malik b. Anas (d. 179/796) in his Muwatta' (ed. Muhammad Fu’ad 'Abd al-Baqi, Cairo, 1951) mentions 'the Book of God and the customs of His Apostle'.

The Succession to the Prophet of God

The Prophet's death was unbelievable for some Muslims. A man arose in the name of Allah; he united the scattered and disunited Arabia, which had never experienced tranquility since then. He made a government based on faith. He abolished the civil war among the tribes of Arabia and succeeded peace for it. How would such a great man die? 'Umar got up among the Muslims assembled at the gate of the mosque and said, “Some of the hypocrites claim that the Apostle is dead, but by God he is not dead. He has gone to his Lord as Moses the son of 'Imran went before, and was hidden from his people for forty days, returning to them after it was said that he had died. But by God the Apostle will return as Moses returned and will cut off the hands and feet of the men who claim that the Apostle is dead. 1

Nevertheless, the Messenger of God (S.A.W.A.) had departed to the dominion of his Lord, and he was not among his people any more. He was the “Seal of the Prophets” or the “Last of the Prophets” and there was no prophet after him. Who was the leader of the community after him?

The Sunnites believe that,

“Caliphate is offspring of the society and all of the four rightly-guided caliphs came to power by people's votes. Islam has entrusted the election of the caliphs and the control of the community to a council of the learned and devoted Muslims, thus the Messenger of God did not explicitly appoint his successor. Had he designated one, people would have put in doubt about him, or they might not have accepted him so they would have apostatized. God wanted to prevent people from apostasy; therefore, He did not appoint one (though some became apostatized).

The successor would be the same as a prophet whois raised up by God; however, Muhammad (S.A.W.A.) was the 'Last of the Prophets'. Had he designated a successor, he would have deprived people of their own rights and it would have led to the reign of tyrants and God would have been responsible for it. 2

When Abu Lu'lu'a Fayruz assassinated 'Umar b. al-Khattab and Hafsa heard her father thinking of putting no one as the caliph after his death, she told him, “If you had a shepherd looking after your sheep and if he had left his duty, you would have regarded him as a waster, so consider people becoming worst.”3 While some sheepcannot be left without a shepherd, how could the Messenger of God leave his community without a leader?

We believe that 'Ali b. Abi Talib was the only man among the Prophet's Companions who neither worshipped any idols nor committed any sins in his life during the paganism and Islam. He was the first man who believed in the Messenger of God (S.A.W.A.) and prayed with him.4 From his early childhood, he was continuously with the Messenger of God (S.A.W.A.) and would follow him “like a young camel following in the footprints of its mother”.5

He was the most meritorious, the most pious, the most learned, the noblest, the bravest, and the nearest man and kinsfolk to the Prophet (S.A.W.A.) among his Companions. The Messenger of God took him as his brother and God identified him as the soul of the Prophet.6

He was one of the Household of the Prophet (ahl al-bayt) whom God purified with a thorough purification, ﴾ Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. ﴿ (Q: 33/33).7

Thus, the Messenger of God (S.A.W.A) appointed him as his successor and his executor. He proclaimed it explicitly and implicitly in many cases, therefore we believe him as the immediate successor to the Prophet.

God raised the prophets to preach the word of Allah and guide people to the straight path; to establish a government was subordinate. Muhammad (S.A.W.A.) was the Messenger of God whether he was under the pressure and torture of Quraysh in Mecca, or he was the religious and political leader of his community in Medina. Jesus who was wandering in plains and mountains and did not have a permanent residence was a prophet, as Solomon who ruled a vast and unique kingdom was. 'Ali b. Abi Talib was the immediate successor to the Prophet (S.A.W.A.), whether he was in power, or deprived of it.

This is the dispute between the Shi'ite and the Sunnite. Now we need an arbiter to make judgment between us, an arbiter whom both of us accept and believe in. Moreover, who is better than God and His apostle? God says, ﴾ OYou who have faith! Obey Allah and obey the Apostle and those vested with authority among you. In addition, if you dispute concerning anything refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome. ﴿ (Q: 4/59).

So, let us consider what God and his Apostle say about the past prophets' successors in general and about Muhammad's successor in particular.8

The Holy Qur'an places great emphasis on the duty of all Muslims to maintain the bonds of blood relationship. ﴾ Indeed Allah enjoins justice and kindness, and generosity towards relatives, and He forbids indecency, wrong and aggression. He advises you, so that you may take admonition. ﴿ (Q: 16/90).

It contains specific instructions about the maintenance of kinship ties and inheritance as well as stories and statements about the succession of the past prophets and their families, matters, which cannot be relevant to the succession to the Messenger of God (S.A.W.A.)

In the story of the past prophets, as itis related in the Holy Qur'an, their families play a prominent role. The families provide vital assistance to the prophets against the adversaries among their people. After the death of the prophets, their descendants became their spiritual and material heirs. The prophets ask God to grant them the help of members of their family and they pray divine favor for their kin and their offspring.

The prophets of Banu Isra'il were in fact all descendents of a single family from Adam and Noah down to Jesus. ﴾ Indeed Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all the nations; some of them are the descendents of the others, and Allah is All-hearing, All-knowing. ﴿ (Q: 3/33-4).

After narrating the story of Moses,Isma'il and Idris, the Holy Qur'an adds, ﴾ They are the ones whom Allah has blessed. From among the prophets of Adam's progeny, and from [the progeny of] thoseWe carried with Noah, And from among the progeny of Abraham and Israel, and from among those We guided and chose. ﴿ (Q: 19/58).

The chain of the prophets and their familiesis described with more detail in the following verses. ﴾ And We gave him Isaac and Jacob and guided each of them.And Noah We had guided before, and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron -thus do We reward the virtuous- and Zechariah, John, Jesus, and Ilyas, -each of them among the righteous- and Ishmael, Elisha, Jonah and Lot -each We graced over all the nations- and from among their fathers, their descendants and brethren. We chose them and guided them to the right path. That is Allah's guidance: with it, He guides whomever He wishes of His servants. Nevertheless, were they to ascribe any partners [to Allah], what they used to do would not avail them. They are the ones whomWe gave the Book, the judgment and prophet-hood. So if these disbelieve in them,We will have certainly entrusted them to a people who will never disbelieve in them. ﴿ (Q: 6/4-89).

Abraham was the patriarch of the prophets of Banu Isra'il. All later prophets and transmitters of the scripture among them were of his descendants, ﴾ CertainlyWe sent Noah and Abraham and We ordained among their descendents, Prophet-hood and the Book. ﴿ (Q: 57/26).

In the face of the opposition of Banu Isra'il, Moses implored his Lord to grant him the help of his brother Aaron, ﴾ Appoint forme a minister from my family, Aaron my brother. Strengthen my back through him, make him my associate in my affair, so that we may glorifyYou greatly, and remember You greatly. ﴿ (Q: 20/29-34). God responded to his prayer, ﴾ Certainly,We gave Moses the Book and We made Aaron, his brother, accompany him as a minister. ﴿ (Q: 25/35).

When the angels announced to Abraham the imminent birth of his son Isaac and, after him his grandson Jacob, his wife Sarah doubted the good news in view of their advanced age. However, the angels reminded her of her elevated rank as the spouse of Abraham. ﴾ His wife, standing by, laughed as We gave her the good news [the birth] of Isaac, and Jacob after Isaac. She said, 'O,my ! ShallI an old woman, bear [children], and [while] the husband of mine is an old man? That is indeed an odd thing!' They said 'Are you amazed at Allah's dispensation? [That is]Allah's mercy and His blessing upon you, Members of the household.' ﴿ (Q: 11/71-73).

Muhammad (S.A.W.A.) was not different from his precedent prophets, ﴾ A precedent of those We have sent from among Our Apostles before you, and you will not find any change in Our precedent. ﴿ (Q: 17/77).

Insofar as the Holy Qur'an expresses the thoughts of the Prophet (S.A.W.A.), it is evident that he could not have considered Abu Bakr his natural successor orhave been pleased by his succession. Yet he could not have seen his succession essentially other than in the light of the narrations of the Holy Qur'an about the succession of the earlier prophets, just as he saw his own mission as a prophet, the resistance of his people with which he met, and former prophets as related in the Holy Qur'an.

These earlier prophets considered a supreme divine favor tobe succeeded by their offspring, or close kin for which they implored their Lord. The eminent position of the families and the descendents of the past prophets and the parallelism often observed between the history of the former prophets in the Holy Qur'an and that of Muhammd (S.A.W.A.) should arise from expectations of a distinguished place reserved for his family. The kin of the Messenger of Godare mentioned in various contexts, sometimes probably in a wider sense than that of his family.

This order is addressed to the Prophet in Warning Verse (aya indhar),9 and in the following verse, ﴾ Say I do not ask of you any reward for it, except the affection for [my] relatives. ﴿ (Q: 42/23). There is also the verse of the 'mutual imprecation' (mubahala) (Q: 3/61). The Prophet (S.A.W.A) came with 'Ali, al-Hasan,al-Husayn and Fatima to discuss a delegation of Christians from Najran. In this verse, God identifies 'Ali as the soul of the Messenger of God (S.A.W.A.). Moreover, He refers to 'Ali, as the successor to the Prophet, in the Guardian Verse (aya wilayat) as follow, ﴾ Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer, and give the zakat while bowing down. ﴿ (Q: 5/55).10

The Prophet (S.A.W.A.) usually appointed commanders and ordered them to raid to the polytheist tribes or he sent representatives to the kings and invited them to Islam, but he never sent Abu Bakr for a delegation. He only once entrusted him with the “Renunciation Chapter” to proclaim it to the people in Mecca, while God sent down the Gabriel and ordered the Prophet that he or a man of his own should proclaim it.11

These are the reasons why we believe 'Ali b. Abi Talib is the immediate successor to the Prophet (S.A.W.A.), however, our brother disapproves them.

Notes

1. Ibn Hisham, 4, 305; Tabari, Ta'rikh, 4, 1815 f.

2. Salimi, 5-6.

3. Muslim b. Hajjaj (d. 261/875), Sahih, kitab al-imara,bab al-istikhlaf wa tarkuhu, ed. S. 'A. M. Al al-Shaykh, Riyadh, 1419, no 12[4714].

4. See Ibn Hisham, 1: 262; Tabari, Ta'rikh, 3: 1160; Ibn Athir, 2: 57.

5. See Nahj al-balagha, 1: 417.

6. See aya mubahala. (Q: 3/61).

7. See al-Haskani, 2: 18-140 for the isnads the 'People of Household' (ahl al-bayt) referring to Muhammad, 'Ali, Fatima, al-Hasan and al-Husayn; moreover, the pronoun referring to them is the masculine plural (kum), while in the preceding part of the verse the pronoun is the feminine plural (kunna). This change of gender in the last part of the verse from kunna to kum is evidently referring to the five People of the Mantle (ahl al-kisa)': Muhammad, 'Ali, Fatima,al-Hasan and al-Husayn.

8. For writing this part, I owe in large measure to Professor Wilferd Madelung's invaluable work,The succession to Muhammad, A study of the early Caliphate, Cambridge, 1997.

9. See, Q 26: 214-216.

10. For this verse concerning 'Ali, see e.g. Muqatil b. Sulayman (d. 150/767), Tafsir, ed. 'A. M. Shihata, Beirut, 1424, 1: 486; Baladhuri (d. 279/822) , (Kitab jumal min) Ansab al-ashraf, ed. S. Zakkar, and R. Zirikli, Beirut, 1417/1996, 2: 381; Tabari (d. 310/923), Tafsir Tabari: Jami' al-bayan 'an ta'wil ay al-Qur'an, Beirut, 1420/1999, 4: 628-9.; Jassas (d. 370/981), Ahkam al-Qur'an, ed. 'Abd al-Salam Muhammad 'Ali Shahin, Beirut, 1415/1994, 2: 557; Suyuti (d. 911/1505), al-Durr al-manthur fi al-tafsir bi al-ma'thur, ed. Muhammad Amin Damaj & Co., Beirut, n.d. 3: 99.

11. See Ibn Hisham, 4: 190; Ya'qubi, 2: 76

Concord and Discord

Originally, we, Shi'ite and Sunnite Muslims, are both from the tribe of Islam and we have many things in common. Our beliefs originate from the Holy Qur'an and the Apostle of God's traditions and customs narrated by his purified household and his trusted Companions, however, we have some divergence of views about interpreting a few verses of the Holy Qur'an and understanding the meaning of some traditions and customs of the Prophet (S.A.W.A). In spite of this divergence, we should not dispute and lose our power; rather we could listen to each other's word and follow what is the best of it.

The author of the above-mentioned book, Khilafatva intikhab (Caliphate and Election), rejects some of Shi'ite views, which we will quote, and then we will answer his objections. He writes:

“The ink and parchment (qirtas) tradition which is related in Bukhari's Sahih is baseless. Although this ludicrous storyis found in many collections of traditions, it seems unreliable and untrue. Some religious sects and nations, which rose up secretly in later times; fabricated it and some naïve and thoughtless Muslims included it in their books. In many occasions the Messenger of God said, “The Book of God and my practice are enough for your guidance and bliss.” Why did he [the Prophet] want to write something contradictory to his previous sayings? ”Heaven be praised, a monstrous calumny!” The Messenger of God is immune and immaculate from inconsistency. 1

We say, Many Sunnite and Shi'ite scholars have narrated this tradition in their canonical and historical books: including San'ani in al-Musannaf, Bukhari in Sahih, IbnSa'd in Tabaqat al-kubra, al-Mufid in Kitab al-irshad and so forth. Itis so well attested by different isnads that it does not seem possible to reject it; however, our brother devoted seven pages refuting it. He says, “Some of the naïve and thoughtless Muslims included this fabricated tradition in their books. 2

Moreover, he considers that the Prophet (S.A.W.A.) wished to write a will contrary to his previous sayings and customs, God says, ﴾ Nor does he speak out of [his own] desire: It is just a revelation that is revealed [to him]. ﴿ (Q: 53/3-4). In the last hours of his life, the Messenger of God (S.A.W.A.) wanted to write a document for his people, after which they would never go astray. It is the natural right of every one to make a testament. If he wanted to repeat his former sayings, itwas based on God's order, ﴾ And admonish, for admonition indeed benefits the faithful. ﴿ (Q: 51/55). ﴾ So admonish, for admonition is indeed beneficial. ﴿ (Q: 87/9).

Concerning the Guardian Verse (aya wilayat), he writes, ”according to Shi'ite belief, while 'Ali was bowing down in his prayer, a beggar came to the mosque and asked for help.' Ali gave him his ring for charity; and this verse came down concerning him. They believe that the term 'guardian' (wali) in this verse refers to'leadership' which is exclusive to God, the Messenger of God and the faithful, and the concept of 'while bowing down' is 'Ali, since he gave alms while he was bowing down. Our exegetists and traditionists have not preserved it. From our (the Sunnite) point of view it is not the case.3

It concerns all the Immigrants and the Helpers, since the pronoun is in the plural form (alladhina), figuratively speaking, although we can sometimes use it for singular nouns, there is no reason here to ignore its real meaning. The phrase 'while bowing down' does not have a real and practical meaning, since alms giving during saying one's prayers renders it invalid; its real meaning is ﴾ those who are humble. ﴿ .4

We say many Sunnite and Shi'ite exegetes and traditionists including, Muqatil b. Sulayman, Baladhuri, Jassas, Tha'alibi,5 Suyuti,6 as well as all Shi'ite ones have narrated this verse as concerned with 'Ali. Had he consulted the exegetical and traditional literature he would not have said, “Our exegetes and traditionists have not preserved it.” The plural pronounsare used for singular nouns on other occasions in the Holy Qur'an.

During the Battle of Dhat al-Riqa', a man of Banu Muharib called Ghaurath (or 'Amr b. Jihash of Banu Nadhir) went to the Messenger of God (S.A.W.A.) as he was sitting with his sword in his lap, and asked to be allowed to look at it. The Prophet (S.A.W.A.) gave it to Ghaurath (or 'Amr) and he began to brandish it intending to strike him, but God frustrated him. He said, “Aren't you afraid, Muhammad?” “No, why should I be?” “Aren't you afraid of me when I have a sword in my hand?” “No, God will protect me from you. Then he returned the Apostle's sword to him. God sent down, ﴾ O you have faith! Remember Allah's blessing upon you. When a people (qawmun) set out to extend their hands against you, but He withheld their hands from you. ﴿ (Q: 5/11).7

In this verse, God uses 'a people' (qawmun) for a singular noun, Ghaurath or 'Amr b. Jihash. In another verse, ﴾ Indeed Abraham was a nation (ummatan) obedient to Allah. ﴿ (Q: 16/120). He uses 'a nation' (umma) for a singular noun, Abraham. He also, uses a plural pronoun for a singular noun in aya mubahala (Q: 3/61), when He speaks of 'our' women; Fatima was the only woman present at mubahala.

He writes, “Giving alms during saying one's prayer renders it void and null.”

God is Gracious! He knows the Islamic laws and gives decrees what is right and what is wrong but God and His Apostle do not know it!

He says, “leadership (wilayat) is not derived from guardian (wali), concerning this verse, ﴾ O you who have faith! Do not take those who take your religion in derision and play, from among those who were given the Book before you, and the infidels, as friends (awliya). ﴿ (Q: 5/57).” It means friend, companion,spouse and boss. Here it is impossible that 'guardian' would mean 'leader'; for no believer thinks of making the Jews or Christians 'caliph', but it is probable to make them friends.8

Regarding the meaning of the word wali, a term may have different meanings in different occasions. For avoiding such a mistake, God has used the exclusive word 'only' in this verse (Q: 5/55). He says, your guardian is only Allah, His Apostle and …” If it meant companion, friend, spouse and boss, the use of the word 'only' would be unnecessary. We may have many friends and companions other than Allah and His Apostle.

In the next verse (Q: 5/57), awliya means friends, but they are two different verses with different concepts, however, if we accepted it as 'leader' or 'emir' we would not go beyond the expectations. God orders, ﴾ O you who have faith, obey Allah and obey the Apostle, and those who vested with authority among you, and if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. ﴿ (Q: 4/59).

﴾ And obey Allah and His Apostle, and do not dispute, or, you will lose heart and your power will be gone. ﴿ (Q: 8/46). Unfortunately, we ignored God's ordinance and began to fight each other. Due to weakeness of Mulsims, the Europeans could defeat them in Andalusia and uproot Islam in the Iberian Peninsula in Europe. The Jews occupied Palestine and now they govern the Farther Mosque (Masjid al-Aqsa) the first Muslim Qibla. Theyimprison, torture and kill our Muslim brethren and we remain silent. The American Christians have occupied Afghanistan and Iraq, and they rule over the Muslim people in those counteries.

He adds, “All the nouns in this verse Q: 5/57 are in the plural form, while 'Ali b. Abi Talib is only one man; it is unreasonable to say a group of people are our enemy and 'Ali alone is our supporter. 9

Verses Q: 5/55 & 57 are two different ones with two different meanings. Even so, as we said before, we can use plural pronouns for singular nouns.

He continues, “Well, giving alms 'while bowing down' is a story, but how could one say their prayers 'while bowing down'? 10

We think it is a misprint, perhaps he means how one give alms while bowing down.

Again, he says, “Supposing that he gave zakat, but he was not a wealthy man and he did not have the definite kinds of properties which zakat is levied on. He did not keep more than one meal at home, much less for gold and silver which zakat is levied on. 11

'Ali b. Abi Talib was a Muslim and the bravest warrior in Islam. His share in spoils of war and public treasury was not less than the one of other Muslims. Moreover, he possessed the fertile estate of Fadak up to the caliphate of Abu Bakr.12 He possessed plant grooves, which he dedicated to his offspring.13 He had also dug several springs from under the ground and brought under cultivation many barren and uncultivated lands. Thereafter he gave up rights over them and dedicated them as trust for the Muslims. When he left the perishing world, he owned nothing. He could earn his living well, but he preferred others to himself. He gave food, for the love of Allah to the needy, theorphan and the prisoner.

The term zakat does not mean necessarily a tax, whichis levied on definite kinds of property, and it is distributed to eight categories of persons. The giving away of the worldly possessions was regarded as a particularly pious act (see Q 13: 22). The term zakat also means virtue in general as well as, with an almost means of perceptible translation of meaning (see Q: 86/14) and pious gift (see Q: 7/75). The same word, that denotes righteousness and virtue, can therefore also use for benevolence and charitable gifts.14 Moreover, Qurtubi says, “This verse indicates that, we can use zakat for recommended charity, since 'Ali gave his ring while bowing down. 15

He says, “It is obligatory to give alms to Muslims not to unbelievers. How could the beggar know that he should take the ring? 'Ali could not speak in his prayers. 16

This verse says nothing about the beggar's creed. Whence does the writer judge that he was an unbeliever? Although 'Ali did not speak to him, the beggar knew (perhaps by sign) that he gifted him the ring and he took it.

He believes that “by accepting this story, it would mean that giving zakat is obligatory or at least recommended while bowing down, because God has praised it, however as we know there is not such an obligation in our law. 17

Only religious jurists (mujtahids) can give decrees about religious acts. We cannot judge from the outward of the Holy Qur'an. For example, in the story of Joseph in the Holy Qur'an, we recite, ﴾ When Joseph said to his father, 'Father, I saw eleven planets, the sun, and the moon: I saw them prostrating themselves beforeme.' ﴿ (Q: 12/4).

Waiting in agony and grief for a long time, Jacob's sons told their father that Joseph is yet alive and he is the governor over all the land of Egypt. Jacob saidmy son is yet alive.I will go and see him before I die. Jacob and all his seed came to Egypt. Joseph saw them, ﴾ And he seated his parents high upon the throne, and they fell down prostrate before him. He said, 'Father, this is the fulfillment of my dream long ago, which, my Lord has made cometrue.' ﴿ (Q: 12/100).

Should we prostrate before our sons or our parents when we see them? No, we are nor allowed to do so, because, prostration is only for Allah. Then he says, “The phrase 'and gives zakat while bowing down' is grammatically in simple present tense and it means that the believers should give zakat as far as they are alive, but this event happened only once. Moreover, all the traditionists, including Ibn Hajar and others, believe that it is a weak tradition. 18

The clause 'that maintains the prayer, and gives zakat while bowing down', is an adjective for the noun 'the faithful'.19 Moreover, there are other verses in the Holy Qur'an in simple present tense, referring to one special occasion, e.g. ﴾ And among the people is he, who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants. ﴿ (Q: 2/207). God sent down this verse concerning 'Ali,20 whom the Prophet (S.A.W.A.) put to sleep in his bed on the night of his departure to Mecca.

Another verse is ﴾ They fulfill their vows and fear a day whose ill would be widespread. They give food, for the love of Him, to the needy, the orphan, and the prisoner. [Saying] 'We feed you only for the sake of Allah. We do not want any reward from you or anythanks.' ﴿ (Q: 76/7-9). All these verses are in the simple present tense and all of them concern 'Ali. We explained the traditionists and the exegetes' views previously.21 Ibn Hajar is one traditionist not all of them.

He believes that “accepting this story is belittling 'Ali and the importance of the prayer. Itis narrated that they pulled an arrow out of 'Ali's leg while he was saying his prayers and he did not notice it, because he was praying to his God. How could he see a beggar come to the mosque and give him his ring while bowing down? 22

This event shows 'Ali's maximal love for Allah. While he maintains prayers to Allah, he sees and feels nothing except Him, but when he hears Allah's Name, he can do nothing but gladdening the heart of whom who prays to Allah.

He says, “The exclusive word 'only' is used when someone is in doubt about something, while this verse came down when the Prophet was still alive and there was no disagreement among Muslims. A caliph is a deputy to the Prophet, then, there was no need for a caliph. Here, “your guardian is only…”means “your friend is only…”23

One should appoint their successor while they are alive, not after their death.

Now Let us come back to the point of issue: that is the succession to the Messenger of God (S.A.W.A.). We learned God's attitude toward the last prophets and their successors in general and His attitude toward Muhammad (S.A.W.A.) and his offspring in particular. We also remember the Prophet's emphasis on the Holy Qur'an and on the offspring of his family (ahl al-bayt). He also said, “People, I am a way mark for you.

When you come tome at the heavenly waters (hawdh), then indeed I will ask you about two important things (thaqalayn) which I have left behind. Take care how you followme with regard to them, for God has informed me that they will never scatter until they meet me. Indeed,I have left among you the Book of God and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed. 24

Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.

Notes

1. Salimi, 63 - 69.

2. He believes that 'Abd al-Razzaq b. Hammam San'ani, IbnSa'd , Bukhari, and many other scholars who preserved this tradition were naïve and thoughtless Muslims. We wonder whether he belittles these famous traditionists from his own point of view or from the Sunnite's viewpoints; despite the divergence of views, we respect and honor all the scholars, who endeavored and preserved the traditions of the Messenger of God for Muslims.

3. Salimi, 29.

4. Ibid, 29 f.

5. Tha'alibi, (d. 875/1470), al-Jawahir al-hisan fi tafir al-Qur'an, ed. Ali Muhammad Mu'awwadh & Ahmad 'Abd al-Mawjud, Beirut, 1418/1997, 2: 396.

6. For this verse concerning 'Ali, see e.g. Muqatil b. Sulayman, 1: 486; Baladhuri, Ansab, 2: 381; Tabari, Tafsir Tabari: 4: 628-9.; Jassas, 2: 557; Suyuti al-Durr al-manthur, 3: 99.

7. Ibn Hisham, 3: 216.

8. Salimi, 30.

9. Ibid, 30 f.

10. Ibid, 31.

11. Ibid, 32.

12. 'Ali says, “All that we had in our possession under this sky was Fadak, but a group of people felt greedy for it and other party withheld themselves from it. Allah is, after all, the best arbiter.” See Nahj al-balagha, 2,73 .

13. “This is what the slave of Allah, 'Ali b. Abi Talib, has laid down about his property, in pursuance of seeking Allah's pleasure so that He may by virtue of it give me entry into Paradise and accord me peace. Itwill be administrated by al-Hasan b. 'Ali. He would take a suitable portion of it for his livelihood and spent it on charity. If something happens to al-Hasan and al-Husayn survives, he will administer it accordingly. In the charitable estate of all the progeny ofFatima have the same rights as the progeny of 'Ali. I have laid down administration on the sons of Fatima in order to seek pleasure of Allah and the nearness to His Apostle in due regard for his honor and consideration of his kinship. It is obligatory on him who administrates it that he retains the estate as it is and spends the usufruct as hehas been ordered and instructed . He should not sell the seedlings in the plantations of these villages till the land changes its face by turning them into plants.” (See Nahj al-balagha, 2: 22-23).

14. A. Zysow, “Zakat”, in Encyclopaedia of Islam, 2nd edition.

15. Qurtubi (d. 671/1273), al-Jami' li-ahkam al-Qur'an, Dar al-kutub al-'Arabi, Cairo, 1387, 3: 2315.

16. Salimi, 32.

17. Ibid, 32 f.

18. Ibid, 33.

19. Abu al-Baqa' 'Abd Allah al-'Ukbari (d. 616/1219), Imla' ma min manna bihi al-Rahman, ed. Ibrahim 'Utwa 'Iwadh, Egypt 1969, 1: 219.

20. Al-Haskani, 1: 123; al-Razi, Fakhar al-Din (d. 606/1210), al-Tafsir al-kabir, ed. M. 'A. M. Mustafa, Cairo, n.d., 5: 223 f.

21. See above, 46, note1 .

22. Salimi, 33.

23. Ibid, 34.

24. All Hadith collections have preserved hadith thaqalayn (two important things) as 'the Book of God and my offspring' (ahl al-bayt), e.g. Ibn Hanbal (d. 241/855), Musnad, Dar Sadir, Beirut, n.d., 3: 14, 17; 4: 367; 5: 182; Darimi (d. 255/869), Sunan, ed. Dr. Mustafa al-Dhahabi, Dar al-hadith, Cairo, 1420/2000, 2: 432; Muslim b. Hajjaj (d. 261/875), 7: 122 f; Tirmidhi, al-Jami' al-sahih (Sunan) ed. M. H. Nassar, Beirut, 1421/2000, 5: 662, No. 3786; Tabarani (d. 360/971), al-Mu'jam al-kabir, ed. Hamadi 'Abd al-Majid al-Slafi, Dar Ihya' al-turath al-'Arabi, Beirut, & Maktab Ibn Taymiyya, Cairo, 1420/1999, 3: 65 f; al-Hakim al-Naysaburi, 3: 110. Only Malik b. Anas (d. 179/796) in his Muwatta' (ed. Muhammad Fu’ad 'Abd al-Baqi, Cairo, 1951) mentions 'the Book of God and the customs of His Apostle'.


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