Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 8: The Hijra Of The Holy Prophet (S.A.W.W.)

Allah (S.W.T.) was aware of evil plans of the Kuffar. He revealed this plot to the Holy Prophet (s.a.w.w.) and addressed him, saying, "You must leave this town immediately and secretly and proceed towards Yathrib. This migration will strengthen Islam and will release the Muslims from the oppression of the Mustakbirin (Oppressors)."

The Prophet (s.a.w.w.) thus prepared for his journey. He knew however, that his house was already under the watch of the enemy and that any suspicious movement could cause them to act faster than they had planned.The Mushrikeen were keeping such a close watch on the house that they even peeped through the window from time to time to ensure that the Prophet (s.a.w.w.) was still there.

The night of the migration, there were 40 men stationed outside his home when the Holy Prophet (s.a.w.w.) called Imam Ali (a.s.) to him. He said to Ali (a.s.), "O Ali, will you assist me in implementing the order of Allah (S.W.T.)?"

Imam Ali (a.s.) asked him how he could do this and the Prophet (s.a.w.w.) explained, "There are about 40 men outside who want to attack kill me. My Lord has informed of their plans and ordered me to leave this town and migrate but if they see that my bed is empty, they will understand that I have left and follow me so that they can carry out their evil plan. I need someone to sleep on my bed so that when they look through the window, they will think that it is I. It is very dangerous situation because the men may kill you instead by mistake. Are you ready to sleep in my bed despite all this?"

Imam Ali (a.s.) asked, "Will you be safe if I do so, Yaa Rasulalah?" The Prophet (s.a.w.w.) told him, "Yes, I will be able to migrate to Medina and succeed in my mission, Insha Allah."

When he heard this, Imam Ali (a.s.) immediately said that he would sleep in the Prophet (s.a.w.w.)'s bed. His firm and definite answer has gone down in history as an example of how ready he was to sacrifice all for the cause of Islam.

Thus, with Imam Ali (a.s.) taking his place in the house, the Holy Prophet (s.a.w.w.) set off towards Medina with Abu Bakar as his traveling companion. The 40 Mushrikeen who were to murder the Prophet (s.a.w.w.) had chosen that same night to carry out their evil plot and gathered outside his house.

They wanted to break into the house and murder him in the middle of the night but when they looked through the window and saw his bed occupied they decided that they would leave it for the morning when they could see better. Confident of their numbers and knowing that he could not leave without being seen, they settled down outside the house and waited for sunrise.

With the coming of dawn, they rushed into the house with drawn swords and prepared to kill the Prophet (s.a.w.w.). When Imam Ali (a.s.) heard the noise of their entry he threw off his blanket and they stopped short when they saw that they had the wrong man.

"Where is Muhammad?" they asked angrily.

"Did you leave him in my charge that you are asking me?" Imam (a.s.) replied. Seeing that they had lost their man and would get no information from Imam Ali (a.s.) they quickly left the house to see if they could find him in the town. When they discovered that he was no longer in Mecca, they realized that he must have left for Medina and sent out search parties to hunt for him on the way there.

They also set a prize of money and 100 camels for anyone who managed to capture the Holy Prophet (s.a.w.w.).

Many were tempted by this offer and set off in small parties to look for the Holy Prophet (s.a.w.w.). One particular group managed to track the footsteps of the Holy Prophet (s.a.w.w.) and Abu Bakr and followed the trail to a cave known as the Cave of Thaur. As they approached the cave, the Prophet (s.a.w.w.) and Abu Bakr who were inside, heard them and Abu Bakr became scared that they would be found. The Prophet (s.a.w.w.) reassured him however and told him to place his trust in Allah (S.W.T.).

As the Mushrikeen approached the cave, they saw that a spider had made its web across the entrance and a bird's nest with eggs in it was there too. Knowing that it would have been impossible for anyone to enter the cave without disturbing at least one or both of those things, they abandoned their trail as a false one and headed back to Mecca disappointed. With this amazing miracle, Allah (S.W.T.) saved the Prophet (s.a.w.w.) from being captured by the enemy who would surely have killed him.

The Cave of Thaur was to the south of Mecca while the road to Medina was to the north. Because of this, the people did not come near the cave again and concentrated their search on the northern sides. The Prophet (s.a.w.w.) spent three days in the cave, during which Imam Ali (a.s.) sometimes brought food for them and at other times, Abu Bakr's son Abdullah came with the provisions.

It was on one of these nights that the Holy Prophet (s.a.w.w.) asked Imam Ali (a.s.) to return all the Amanat (trust) of the people that had been left with him and to bring them camels to continue their travels with. After three days, they set out towards Medina, travelling at night and resting during the day so the spies would not catch them.

On their way, one of the Quraysh spies suddenly caught up with them. He wanted to stop the Prophet (s.a.w.w.), who raised his hands and prayed to Allah (S.W.T.): " O Rahmaan! Who takes care of His own servants. O Rahim, Who shows Mercy to His own believers, we praise no one but You. I do worship none but You;

You are the only one Whom I seek assistance from. Oh my Lord, I am migrating towards You, protect us from the evil and take care of us. Indeed, You are the one Who is All-Powerful."

As soon as he finished this du'a, the horse which was galloping towards them, threw its rider off. The rider quickly got back on the horse but it threw him off again.When it did this the third time, he suddenly realized that this was a message for him that was he was planning to do was wrong. He was immediately ashamed and went towards the Prophet (s.a.w.w.) asking for forgiveness.

The Prophet (s.a.w.w.) accepted his apology and asked him to help them by making sure that no one else followed them. The man eagerly agreed to do this.

In the meantime, the Holy Prophet (s.a.w.w.) made his way towards Yathrib. The people of Yathrib were so keen to meet him that they - together with the Muhajireen who had already migrated to Medina - rushed out to greet him. They saw him approach at a small village outside Medina called Quba.

Here the Prophet (s.a.w.w.) stopped and waited for Imam Ali (a.s.), who was also bringing the women of the Prophet (s.a.w.w.)'s household, to join him. When Imam (a.s.) arrived, the Prophet (s.a.w.w.) then entered Medina with him and began to establish his base there amongst his sincere followers.

This Hijrat is one of the greatest events in Islam and marks a turning point in the history of the Prophet (s.a.w.w.)'s mission.It is however, important to understand that the Hijrat that Islam encourages us to perform applies at this time, not as a physical movement but as spiritual one.

The Hijrat that each and every one of us must perform individually is the migration from our weaknesses, and sins towards goodness. A person who does this sincerely will find that Allah (S.W.T.) opens the ways to success for him in his lifetime.

A Holy Verse

" …Therefore those who fled and were turned out of their homes and persecuted in My way and who fought and were slain, I will forgive their evil deeds and I will most certainly make them enter gardens beneath which rivers flow - a reward from Allah and with Allah is the best of rewards." Sura al-Imran, Verse 195

SOMETHING TO THINK ABOUT…

1. Allah (S.W.T.) disclosed the plan of the Mushrikeen to the Holy Prophet (s.a.w.w.) and ordered him to migrate to Medina that very night.

2. The Prophet (s.a.w.w.) told Ali ibn Abi Taalib (a.s.) about his migration and Imam Ali (a.s.) agreed to sleep in his bed to save his life.

3. The Holy Prophet (s.a.w.w.) hid for three days and nights in the cave of Thaur, and left on the fourth night for Yathrib - where he was to establish his own Islamic government.

4. When the Prophet (s.a.w.w.) reached near Yathrib, the Muhajirin and Ansaar (Citizens of Medina) came to welcome him at a small village known as Quba outside of Medina. The Prophet (s.a.w.w.) waited here for Imam Ali (a.s.) to join him.

5. The Hijrat of the Holy Prophet (s.a.w.w.) was one of the greatest events in the history of Islam. For that reason, it was pronounced as the beginning of the Islamic Calendar. All Muslims remember this magnificent event and perform a personal hijrat from ignorance towards light as a way of emulating the Prophet (s.a.w.w.) and his noble companions.

Think And Answer

1. What roles did Imam Ali (a.s.) play during the night of Hijra?

2. a. For how long did the Holy Prophet (s.a.w.w.) stay in the cave of Thaur?

b. How did the Imam assist the Prophet (s.a.w.w.) during that time?

c. What did the Holy Prophet (s.a.w.w.) tell his companion who was afraid that they would be caught?

3. Mention two incidents when Divine help came down for the Prophet (s.a.w.w.) during Hijra.

4. Where did the Prophet (s.a.w.w.) make his first stop after leaving the cave and before reaching Medina?

5. When did the Islamic Calendar begin and why was this chosen as its starting point?

Introduction To Chapter Five

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

SOCIO-POLITICAL AND RELIGIOUS TRAINING

While Islam greatly emphasizes the need to understand ideology and cultivate ones spirit, it also deals with the practical life that a Muslim should lead. As much as we need to be good people individually, we also need to create a society that will provide us with a constructive and positive environment in which to lead our lives.

In this chapter we will concentrate the moral, socio-political and ethical instructions that Islam give us as Muslims. We have previously dealt with issues related to governing of the Islamic Ummah, defense in Islam and fighting against the enemies of Islam. We will now turn our attention to Ijtihad and Leadership,

administration of an Islamic Government and Baitul-Maal. On the part of individual training we will discuss anger and the rights and duties of members within the family and society.

Lesson 9: Ijtihad and Leadership

When someone is sick and needs to have medical attention, what do we do? Do we take him to a blacksmith or a farmer? Of course not! Our first reaction is to call a doctor who has the required knowledge of illnesses and medicines. On the other hand, if we needed the plan for a building, we would not turn to the doctor but seek the advice of an architect. In our lives, we always turn to experts to help us with those problems that we cannot solve on our own. In each case we search for a person who knows about the specific field that we are dealing with.

So then, when we want to know about the laws and regulations of Islam, who should we refer to? Is a sociologist or a psychologist the right person to turn to?

How can that be when such people would not necessarily be fully aware of the divine commands of Islam? In order to deal with questions about religion we need to refer to specialists on Islam.Such people are called FAQIH or MUJTAHID.

A Faqih spends his whole life in researching the aspects of Fiqh (Jurisprudence). He familiarizes himself with the verses of the Holy Qur'an and the ahadith of the Holy Prophet (s.a.w.w.). A Faqih is also familiar with other subjects such as Arabic language, Literature, Usool and Ijtihad. He usually specializes in the religious sciences i.e. Qur'anic sciences and Ilmul-Rijaal (Study of ahadith and Narrators in depth).

In regards to ahadith, he learns to differentiate between authentic, weak and fabricated traditions. Since, not everything written in books can be accepted as a fact, a Faqih needs to be able to research the histories of the Narrators and make comparative studies with the Qur'an. This is so that he can make sure that the traditions he derives his information from are reliable.

A Mujtahid is one who is capable of deriving the true Islamic laws from the ayats of the Holy Qur'an and ahadith. He must have attained the level of ijtihad in order to be able to analyze ahkam (laws) and ahadith (traditions).

Such people are renown as Islamic experts in law, socio-political issues, culture, morals and economics. They can analyze the information at hand and apply it to the situations that Muslims find themselves in with the passing times. Thus they are guides for the Ummah and show the Muslims how to deal with the anti Islamic values that they are bombarded with in their daily lives.

The person whom the Ummah follows at any given time is known as the MARJA'E - TAQLID. The Holy Prophet (s.a.w.w.) has said:

"Islamic Jurists are appointed by the prophets as the trustees of Muslim Ummah." Imam Hussayn (a.s.) has spoken on the topic saying:

"Implementation of the Islamic laws should be in the hands of scholars who can be trusted on the issues of the lawful and unlawful." The Holy Prophet (s.a.w.w.) also added:

"At all times there should be group of pious religious scholars within the Muslim society to safeguard Islam and its divine laws - those who can remain steadfast and firm in the Islamic beliefs." More recently, Imam Khomeini (May the Almighty be pleased with his soul) has said:

"If we did not have Islamic jurists from the early days of Islam, today we would have remained ignorant about Islam. It was the Fuqaha who made us aware of Islam. They struggled and persevered in the writings and teachings of Islam. It is our duty to safeguard the noble school of Islamic jurisprudence."

A Faqih who is Adil (Just), Muttaqi (Pious) and has the required qualities of leadership assumes the responsibility of guiding the Muslim Ummah during the absence of the Twelfth Imam, Al-Mahdi (a.s.). It is the duty of Muslims to follow such a person's guidance.

Imam Khomeini (May the Almighty be pleased with his soul) was just such a personality. He advocated and led the triumphant Islamic Revolution in Iran, which then spread globally and united the Ummah in its efforts to re-ignite its faith.

SOMETHING TO THINK ABOUT…

1. Just as we refer to different specialists for our different problems, we need to refer to specialists in Islam for our queries regarding religion.

2. A Faqih is an Islamic expert i.e. one who aware of the laws - individual, social, political and religious - and who can guide the Ummah with wisdom in the current times to fulfill the divine goals of Islam.

Think And Answer

1. Who should we refer to, when we need to know the Islamic Laws?

2. For a Faqih to understand, evaluate and analyse the ahkam of Islam, what are some of the sciences he needs to be well versed in?

3. Can we accept and rely on every hadith? Explain your answer.

4. What criteria do we use to check the reliability of a hadith?

5. What has the Holy Prophet (s.a.w.w.) said about the Fuqaha?

6. What are the qualities and duties of a Marja'e? What are the duties of Muslims regarding him? Explain your answer.

Lesson 10: The Public Treasury

When Imam Ali (a.s.) was chosen as the leader of the Muslim Ummah, the problems faced by the society had reached its peak. The people eagerly turned towards him to sort out their troubles.

When reading the Nahjul Balagha, we come across one of the most famous sermons of Imam Ali (a.s.) - Khutba Al-Shiqshiqiya - where he speaks of these troubles and of the Caliphate. Part of the sermon is as follows:

" Beware! By Allah! The son of Abu Quhaafah (Abu Bakr) dressed himself with it (the Caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood-water flows down from me and the bird cannot fly up to me. I put a curtain against the caliphate and kept myself detached from it.

" Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grownups are weak and the young grow old and the true Believer acts under strain till he meets Allah (on his death).

(Then Imam Ali (a.s.) spoke of being Patient in absence of supporters) " I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation in the throats. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself."

Then Imam (a.s.) quoted a verse from Al-A'sha's poem:

" My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother, Hayyan.

" It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This (next) one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore.

One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah, people got involved in recklessness, wickedness, unsteadiness and deviation.

" Nevertheless, I remained patient despite the length of period and stiffness of trial, till when he went his way (of death), he put the matter (of Caliphate) in a group and regarded me to be one of them. But good Heavens! What had I to do with this 'consultation'?

Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him, his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.

" At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hassan and Hussayn were getting crushed and both the ends of my shoulder garment were torn.

They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying: That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones (28:83)

" Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings,

if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the pious to the effect that they should not accept the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat."

It is said that when Amir al-Mu'mineen (a.s.) reached here in his sermon a man from Iraq came up and handed him a letter. Imam Ali (a.s.) was looking at it when Ibn Abbas said, " O' Amir al-Mu'mineen, I wish you would resume your sermon from where you left it."

Upon which, Imam (a.s.) replied, "O' Ibn Abbas! It was like the foam of a camel which gushed out but subsided." Ibn Abbas says that he never grieved over any utterance as he did over this one because Amir al-Mu'mineen (a.s.) could not finish it as he wished to.

REGARDING BAITUL MAAL

On the second day after his election as Caliph, Imam (a.s.) went to the mosque and spoke to the people saying:

" Praise to the Almighty and salutations to Muhammad and his pure progeny! O people, some of you have taken from the Baitul-Maal more than what you deserve, filling your pockets with the wealth of people, buying properties, farms and gardens, purchasing horses and riding on them with great pride. In reality, you have gained nothing but curses in this world and the severe punishment in the hereafter. But you must know I will give back the rights of the oppressed people to them and return the rights of those who deserve them.

" From now on, all Muslims are equal and I will distribute an equal share from Baitul-Maal for all. It is my hope that those I have spoken of will not complain that I did not give them their rights. As from today any sort of preferences, even being the companion of the Holy Prophet (s.a.w.w.), will be null and void. The Almighty will surely reward whoever has given service to Islam, but that will not be a criteria of creating differences between them and other Muslims. Baitul- Maal is a common wealth for all Muslims and will be used for social projects and government administration. What remains will be distributed equally amongst the people.

"Whoever accepted the invitation of Allah (S.W.T.) and His Prophet (s.a.w.w.), believes that Islam is the true word of God and prays facing the Qibla, is considered a Muslim, equal to all other Muslims. Yes! Whoever attains Taqwa, will be considered high and his position will be elevated in the eyes of Allah (S.W.T.). They will receive abundant rewards in the hereafter, but not in this world."

Imam Ali (a.s.) then looked around and declared:

" Come tomorrow whether you are Arab or non-Arab. All are equal and there is no preference in regards to race, color or tribe. You will all be given your equal share."

The next day Imam Ali (a.s.) distributed the wealth equally. Those who had never been given a share found themselves with their rightful amount. This did not please those who had been used to getting favours from the previous leaders and one of them spoke angrily to Imam (a.s.) saying, "How can you ignore my past and my style of living? I am used to luxury and today you give this man who is my slave, the same as you give me. Is this what you call justice?"

It was such shallow minds and selfish hearts that could not bear the justice that Imam (a.s.) established during his reign and they fostered an animosity and hatred against him.

However, Imam Ali (a.s.) did not let the words or actions of these people stop him from his firm stand. He continued to deal with all fairly. Once his brother Aqeel came to him with financial problems and requested Imam (a.s.) to assist him from Baitul-Maal. Imam (a.s.) gently replied "I can assist you from my own share but not from the public treasury."

His brother in turn said " What will I do with your little share, brother?" Imam Ali (a.s.) later told the story saying:

"By Allah! I certainly saw (my brother) Aqeel in destitution and he asked me for a sa' (approx. 3 Kg) of wheat. I also saw his children with disheveled hair and a dusty countenance due to starvation, as though their faces had been blackened by indigo. He came to me several times and repeated his request to me again and again. He thought I would sell my faith to him and follow his tread, leaving my own way.

Then I heated a piece of iron and held it near him so that he might take a lesson from it. He cried as a person in pain and backed away to avoid getting burnt. I said to him. "O Aqeel! do you cry on account of this (heated) iron which has been made by man, while you try to drive me towards the fire which Allah, the Powerful, has prepared for (a manifestation of) His wrath? Should you cry from pain, while I should not cry from the flames?"

Imam (a.s.) also spoke of another story concerning the manner in which people tried to bribe him. He said,

" A strange incident is that a man once came to us in the night with a closed flask full of honey. I asked him whether it was a reward, zakat (poor-tax) or charity, for these are forbidden to us members of the Prophet (s.a.w.w.)'s family. He said it was none of those but a present. Then I asked him, "Have you come to deviate me from the religion of Allah (S.W.T.)? Are you speaking without sense?

" By Allah (S.W.T.)! Even if I am given all seven stars that exist under the skies in order that I may disobey Allah (S.W.T.) - to the extent of snatching one grain of barley from an ant, I would not do it. For me your world is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last? We seek protection of Allah (S.W.T.) from the loss of wisdom and the evils of mistakes, and from Him we seek success."

After distributing money and cleaning Baitul-Maal, Imam (a.s.) would stand in front of the Almighty and pray, thanking and praising Him for having given him the opportunity to render his services to the Muslim Ummah. At the end, he would recite a du'a, "O Allah! I have tried my best to perform my duties and acted with justice in the distribution of wealth from the public treasury so that on the Day of Judgment, I should not be questioned and accounted for it…"

A Holy Verse

Allah (S.W.T.) reminds us:

"O you who believe! Be maintainers of justice and bearers of witness for Allah's sake, though it may be against your own selves or (your) parents, or near relatives." Sura Nisaa, Verse 135

SOMETHING TO THINK ABOUT…

1. Imam Ali (a.s.) on the second day after his election announced to all Muslims that they would receive their rights from Baitul-Maal equally and no preferences would be given to anyone.

2. Those who were used to being given more than they deserved from the public treasury showed resentment and anger but Imam Ali (a.s.) announced that he would not change his attitude or his stance on justice and equal distribution because his was the way of the Prophet (s.a.w.w.).

3. Imam Ali (a.s.) was very cautious in the distribution of wealth, more so when his brother Aqeel came for assistance. Imam (a.s.) never even considered misusing the funds in the public treasury.

Think and Answer

1. What kind of oath has Allah (S.W.T.) taken from those people who are God- Conscious?

2. Why did Imam Ali (a.s.) accept the Caliphate?

3. What did Imam Ali (a.s.) say on the second day after his election?

4. Who were the people who were displeased with Imam (a.s.) after he announced his stance on the equal distribution from public treasury?

5. After his brother Aqeel had come to him several times, what did the Imam (a.s.) do?

Lesson 11: Jehad in Islam

Jehad in the Arabic language literally means 'Struggle'. Under certain circumstances, it is also the term used to mean fighting against the enemies of Islam. Islam is a religion of ideology, faith, logic, understanding and pondering. It in no way encourages fighting against others, rather it places great emphasis on peace and stability. History holds countless examples of how Islam was truly spread - through intellectual arguments and akhlaq.

Thus, the claim that many non-Muslims make i.e. that Islam was spread by the sword, is a mistaken one. Beliefs cannot be imposed by force. Religion is a set of beliefs - a way of life. Force can lead people to practice something, but cannot make them accept it or believe in it. An act can be performed without thought or will but the intention of that act (which is its foundation) requires voluntary faith.

Through clear proofs and logical arguments, Islam spreads its own ideals, values, morals and codes. Of course, this immediately leads to the question: 'Why then is there a principle like jehad in Islam?' The answer is simple. Although Islam never was, and is not a religion of War, it is a realistic way of life and acknowledges that there may arise circumstances when the Ummah or the Religion itself would be under attack from its enemies. This situation is provided for by the principle of Jehad.

Jehad in itself has a philosophical reason behind it. When it is against the enemy, it is not reduced simply to a violent act but still retains its profound depth. The most basic explanation of what Jehad comprises of may be derived from the Holy Qur'an itself where Allah (S.W.T.) says:

"Verily God has purchased from the faithful their selves and properties, for theirs (in return) be the garden (of paradise); they fight in God's way, and they slay and they are slain; (this is) a promise binding on Him in the 'Torah' and the 'Injil' and the Qur'an; and who is (there) more faithful to His covenant than God? Therefore rejoice in the bargain that you have transacted; and that, it is the great achievement."

Sura Tawba, Verse 111

In this ayat, Allah (S.W.T.) talks of a spiritual bargain. Any bargain or transaction usually requires the following key components: a buyer, a seller, the commodities and the price.

According to the verse: (i)The Buyer is Allah (S.W.T.) Who is the Best and most Just of bargainers. To Him belongs all Power and with Him is all that is Good.

(ii) The Sellers are the Believers. These are the individuals who love and have faith in Allah (S.W.T.), His prophets and the Day of Resurrection. They understand Islam and find happiness in practicing its laws, implementing them with pride.

They devote their lives to serving their Lord, and look upon His favors in the Hereafter as the highest and the most sublime. They know that life in this world is very short but the life in the next world is eternal.

(iii) The Commodities are the soul, wealth and existence of the Mo'meen himself. A Mo'meen is willing to sacrifice everything including his life in order to gain the pleasure of Allah (S.W.T.).

And finally the Price is the everlasting bliss in Jannah (Paradise). A life led in the company of prophets, Imams, martyrs and humble servants of Allah (S.W.T.). A place so beautiful, that no eyes have ever seen, no ears have ever heard and no mind has ever imagined anything like it.

(iv) This bargain had been endorsed in all the divine texts i.e. Tawrat, Injil and the Holy Qur'an. Allah (S.W.T.) has vowed to fulfill His end of the transaction if a Believer holds up his, and who is better than Allah (S.W.T.) in fulfilling promises? When a Mo'meen finds himself on the battleground performing Jehad, he is offering his commodities for sale, willing to sacrifice his life for Islam. He fights for freedom from oppression, justice and in defense of his cause or home.

Because of this great act, Allah (S.W.T.) provides him with success no matter what the outcome of his battle is. If he dies then he attains the noble status of shahaadat (martyrdom) and is he survives having defended Islam and the weaker members of society from the enemy, he is considered a Mujahid (a Defender of Islam). Either way, he is a winner.

The Principles of Jehad (Holy War)

Islam does not begin a fight to conquer land or country. It does not impose its own beliefs and culture onto other nations. But when Islam finds people living in a chaotic society, overpowered by ignorance, oppression, poverty, suffering and dictatorship then it commands Believers to stand firm and fight these oppressors.

Even in actual battle, Islam lays down a set of ethical conducts. Muslims are not allowed to initiate attack. In the event of a situation of conflict arising, first, the Muslims must attempt to create an awareness amongst both parties of the situation at hand. They must tell them about the Almighty and His love of peace and unity. If after attempts to negotiate with the oppressors and dictators, there is no positive result in the terms, and the enemy is intent on attack, then finally Islam advocates war.

Defensive Jehad (against External Threats)

If an Islamic territory is attacked by enemies, then it becomes the duty of all Muslims to fight in its defense and protect the country. The Holy Qur'an says in Sura Baqara, Verse 190:

"And fight in the way of Allah with those who fight with you..." Note that the ayat speaks of fighting 'with those who fight with you' stating clearly that such a battle should be a defensive one. Since the command is stated in the Qur'an, we do not need to seek permission from the Islamic Leader of the times to join in such a battle. He can however advise on tactics and rules of Jehad.

Jehad against Internal Threats

Internal Jehad involves transgressors who live within an Islamic country and collaborate with the enemy outside the country to create instability within the Islamic nation.

These people should be advised not to threaten the Islamic laws but if they remain stubborn in their ways, it becomes the duty of the Islamic nation to combat such hypocrites.

Our first Holy Imam (a.s.) fought against the Khwarijites although they practiced the Islamic rituals like fasting and prayers. This was because they used un- Islamic tricks to oppose Islam and its authority (the Imam (a.s.)) openly. The battle against them was a lesson to others like them that Islam was not weak and they could not break its laws without facing the consequences.

A Holy Verse

Allah (S.W.T.) says:

"Surely Allah has bought of the believers their persons and their property and for this they shall have the garden, they fight in Allah's way so they slay and are slain a promise which is binding on him on the Tawrat and the Injeel and the Qur'an…" Sura Tawba (Bar'at), Verse 111

SOMETHING TO THINK ABOUT…

1. Islam calls upon all Muslims to acquire faith and piety. These can only be achieved through logical explanations and proofs. Islam does NOT invite Muslims to take part in physical Jehad except under certain dire circumstances e.g. to protect the Islamic Ummah and the oppressed. When Muslims choose to defend Islam dictators and oppressors, the act of jehad becomes the best kind of Worship.

2. Allah (S.W.T.) has told the Muslims in the Holy Qur'an to fight against the enemies of Islam in its protection. He offers those who are killed in His way, forgiveness and eternal life in paradise.

3. Holy war is used as a tool to save the oppressed from the oppressors, but before that tool is put in action, the Waliyul-Amr (Leader of the time) is supposed to create awareness of the situation and educate those who are trying to destroy the Islamic country. Only if that fails does the holy war become obligatory.

Think and Answer

1. What does the term Jehad mean in the Arabic literature and in the Islamic Culture?

2. What is the deal between the Believers and Allah (S.W.T.) mentioned in the Qur'an? Who and what make up this deal ?

3. What are the principles of Holy war and its aims?

4. Explain what Defensive Jehad is.

5. Explain the circumstances that give rise to Internal Jehad.

Lesson 12: Anger and Its Control

Have you ever seen someone in a state of total rage? Did you notice that the colour of his face changed, his whole body trembled and he most probably lost control of himself, shouting things that made no sense. He might have reminded you of a mad man.

A person in this state cannot listen to reason, he is unable to distinguish between truth and falsehood. He acts without thinking and is fuelled by an urge to destroy and hurt all around him which explains why he may insult the people who try to help him or even throw and break anything he can get his hands on.

When he has vented his anger, he will feel tired and as he gradually comes back to his senses, shame for his beastly actions will wash over him. Such is the destructive force of anger.

Anger is an inherent quality in all human beings. It is a weapon provided by nature to be used in danger when guarding oneself from the enemy. It can be a useful tool to make sure that others do not think us weak and easily taken advantage of.

However, misused, anger can turn into uncontrollable rage, and provoke an individual to acts that he would never consider under normal circumstances.

One might argue that anger is not in our power to control and an involuntary reaction. This would be wrong. Anger is within a person's control. It only requires effort and practice to learn how to rein it.By cultivating and strengthening one's will power, one can learn to control one's anger and to deal with issues rationally and constructively.

The aim is to keep calm when we face any personal attacks and to save our anger only for the defense of Islam. The Holy Prophet (s.a.w.w.) was never seen to lose his temper for worldly or personal reasons but when the truth was hidden or violated, he would show his anger in such a manner that nobody would be able to oppose him.

We mostly tend to become angry over worldly issues. We get upset over the smallest things. We should make every effort to control our anger or swallow our temper. It may be difficult at first to distance ourselves in the middle of a crisis and contemplate the issues at hand but it gets easier with practice and the positive results we derives from such action will definitely be worth the effort.

The Holy Prophet (s.a.w.w.) has said, " Whoever can swallow his anger, most surely Allah (S.W.T.) will fill his heart with peace and faith." The Muslims at the time of the Prophet (s.a.w.w.) and Aimmah (a.s.) knew the great emphasis placed on control of ones anger by Islam and they strived to achieve this state. We can see their admirable will throughout history. Let us look at just one story and try to learn from it.

A MAN OF STRENGTH

A tall and masculine man was passing through the market. He was wearing a long robe of modest cloth and had a piece of the same material as his turban. One of his eyes was injured, probably in a battle.

As he walked past the stalls, a group of men noticed him. One of them, having nothing better to do, decided to provide amusement for his friends. He picked up some grass and threw it at the man, calling out in a mocking tone. His friends laughed at this scene.

The man however, did not react. He brushed the grass off his clothes and walked away calmly. When he was out of hearing, an old man who had witnessed the entire incident walked up the group and asked them, "Do you know who that was?"

The youth who had thrown the grass replied: "No, but what does it matter who he was? He couldn't even stand up for himself! What a coward!"

The old man looked at him in surprise, "The man you have insulted is Malike- Ashtar! He is the Commander-in-Chief of the army of Imam Ali (a.s.) and the most powerful man in these times. Haven't you heard about his courage in battles? Even the most powerful enemies of Islam shake in awe and fear him."

The ignorant man's face turned pale and he began to tremble. "O God!" he exclaimed. "Malike-Ashtar! What a fool I was to behave that way! I have destroyed my reputation and my self. I had better go and apologize before I have to face the consequences!"

He ran in the direction Malike-Ashtar had taken and finally found him praying in the mosque. He stood in the corner, hanging his head in shame and waited for him to finish his prayers.

As soon as Malike-Ashtar completed his salaat, the man went near him and greeted him. He then apologized profusely and asked him to forgive his rudeness.

Malike-Ashtar looked at the man said him, "It is true that your actions made me angry but as soon as I took a glance at your face when you threw the grass on my face, I realized that you acted out of ignorance. For that reason, I controlled my anger and remained calm. I forgave you with all my heart immediately. After that, I came straight to the mosque to pray to Allah (S.W.T.) to guide and forgive you. Be assured that I have already forgiven you, and I seek no revenge from you. My advice to you is that from now on, do not do such a thing to anyone."

Malike-Ashtar continued, "What is the difference between an old dress and a new one, good quality of fabric or a low one, a black person or a white one, ugly or beautiful?

"All are equal in the eyes of the Lord, except in regards to their taqwa and good deeds. We are all servants of the Almighty. Allah (S.W.T.) has told us to refrain from insulting one another. We may not always be able to fully control our anger but it is possible to succeed more often than not."

This story about Malike-Ashtar teaches us many lessons. It shows us that when we are faced with ignorance, we must not let anger affect the manner in which we deal with it. Malik also shows us that the controlling of anger is only the first step. It is our duty to also pray for the person who angered us and seek Allah (S.W.T.)'s forgiveness for him. Finally, if the person who wronged us comes to us with an apology, we must accept it unhesitatingly and never make him feel more ashamed than he already is.

According to the traditions of Prophet Isa (a.s.) he was once asked, "What is the most fierce punishment on the Day of Judgment?"

He replied, " The anger of Allah (S.W.T.)" His disciples then asked him, "What can one do to be safe from this?"

Prophet Isa (a.s.) told them, "Control his anger, so that he be saved from the wrath of God on that Day."

A Holy Verse

Allah (S.W.T.) reminds all Believers in Qur'an, " Those who spend (benevolently) in ease as well as in difficulty and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others)." Sura Ale-Imraan, Verse 134

SOMETHING TO THINK ABOUT…

1. Allah (S.W.T.) has made anger part of the human spirit so that he may be able to protect himself against the attacks of his enemies. When he turns this weapon on his friends and family, it is misused and can bring no good results. Instead he should try to overlook their mistakes and act with kindness and compassion towards them.

2. Anger should be within one's control. It is necessary to have a strong will power in order to control its flames.

3. Victory against anger is the greatest achievements of a Believer and allows him to be good and virtuous. A true Believer is one who has control over his desires and emotions (including anger).

Think And Answer

1. What was the Holy Prophet (s.a.w.w.)'s attitude towards anger ?

2. What has the Prophet (s.a.w.w.) said about those who control their anger?

3. Explain Malike-Ashtar's reaction to the man who mocked him.

4. What do you think made Malike-Ashtar behave so calmly in the face of such an insult?

5. What are the ways in which one can control one's anger? (Explain the ways learnt in this lesson and also research on any other advice given by the Prophet (s.a.w.w.) and Aimmah (a.s)).

6. What is the worst punishment on the Day of Judgment and how can a Believer save himself from it?