Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 13: Family Life in Islam

The family is one of the most important and sacred institutions in Islam. According to Allah (S.W.T.) there is no other structure as dear as that of a family, which is why He tells us that whoever avoids a life of loneliness and puts an effort to acquire a spouse will have secured half of his faith.

The establishment of a family is the best way to protect oneself from sins. It helps to provide an Islamic environment for the people in it and thus, enhances moral values.

In order to ensure that this blessed environment remains strong and firm from the beginning, Allah (S.W.T.) has assigned all members who fall under its umbrella with rights and duties. Every individual has an important role to play in his family. Just as no one can claim to have rights without duties, similarly, each member of a family has both when dealing with his relatives.

The Rights Of Children Upon Their Parents

It is the duty of parents to do the following for their children:

1. To give them good names.

2. To educate and nurture the children spiritually, morally, intellectually and physically. Especially in Qur'anic training and Islamic values.

3. To show them love, compassion, kindness and respect.

4. To allocate them a good place in the home as part of the family. Parents must guide their children towards Good with an attitude of kindness. They should also encourage them in their ambitions and share their feelings and ideas.

The Rights Of Parents Upon Their Children

The duties of children towards their parents are:

1. They should not to do anything that would against their will or order. This applies only as long as the order is not against that of Allah (S.W.T.)

2. Children should show their parents great compassion and utmost respect at all times.

3. When their parents become old, they should serve them happily with a willing heart i.e. not only out of a sense of duty but also with love. Parents raise their children with love when they are helpless babies and thus, it is only fitting that children should reciprocate in the same manner when they are frail and weak in old age.

Family life in Islam is based on principles like sacrifice, kindness, sincerity, and devotion. That is why, although a member is required to fulfill his duties, he is expected to understand if his rights are not upheld to his standards. He should also try and help the other members to fulfill their rights.

The Role of Hejab (Modesty) in the Family

In order to safeguard the sanctity of families and protect the Islamic society, Islam has ordered men, women, boys and girls to live within Hejab in order to avoid moral corruption.

Islam warns daughters, not to cross the limits of the Sheriat in regards to Hejab. They should refrain from socializing with Na-Mahram (men who are strangers). This is so that they may live in self-respect and chastity, away from the dangers of lust and greed. They should also avoid adorning themselves in front of such men as this too would invite advances.

Allah (S.W.T.) says in the Holy Quran:

"Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is aware of what they do." Sura Noor, Verse 30

In another ayat, Allah (S.W.T.) ordered His Prophet saying: "O Prophet! Say to the believing women to lower their gaze..." Sura Noor, Verse 31

According to the laws of Islam, a woman should cover her body, hair and head from strange men. She should refrain from wearing clothes that would attract/seduce men because clothes are regarded not only as a covering for the body, but also as a shield of protection. This kind of modest dressing raises the status and value of women and prevents their being abused or dishonored.

The Ideal Family

When studying family life in Islam, we find a perfect example of what this institution should be like in the form of Imam Ali (a.s.) and Hadhrat Zahra (a.s.). Theirs was a marriage that was founded on faith, respect and honor.

The Holy Prophet (s.a.w.w.) had allocated each their duties when they were married. Hadhrat Fatema (a.s.) would deal with the indoor work i.e. grinding flour, baking bread, cooking, cleaning and looking after the children, while Imam Ali (a.s) handled all the outdoor work. However, when he came home, if he saw that she was tired and over burdened, he would help her out with the chores. He also took an equal part in looking after the children so that they spent quality time with both their mother and father. This system worked wonderfully and they lived a hard but happy life.

Despite the fact that they had to struggle to make ends meet, their love and faith never wavered and Islam always came first in their priorities. It was this devotion to Allah (S.W.T.) that allowed them to find solace and comfort in even the most trying times.

One day Imam Ali (a.s.) found Hadhrat Fatema (a.s.)'s working at the chores with blistered and bleeding hands. He felt sad that she was suffering so much and yet never uttered a word of complaint to him.

"How I wish I could help you more in your work," he said to his wife. "Forgive me that I cannot assist much. My responsibilities towards my beloved Prophet take up my time so that I cannot do more for you."

He then suggested, "Why not ask your kind father to get you a househelp to share the duties with."

Hadhrat Fatema (a.s.) agreed with this and left for her father's house. When she arrived to there, she found that the Prophet (s.a.w.w.) was in the company of a few of his companions. Seeing this, she felt too shy to present her request and after a little while, she bid him farewell and left.

The next morning, the Holy Prophet (s.a.w.w.) came to his daughter's house and at the door he stopped and greeted those inside three times, saying "Assalamu Alaikum Yaa Ahlul-Bayt" (Peace be upon you, O People of My house).

Imam Ali (a.s.) immediately replied inviting the Prophet (s.a.w.w.) to come inside. The Prophet (s.a.w.w.) sat and talked with them a little. Then, he turned to his daughter and said, "My dear daughter, yesterday you came to my house and wanted to say something to me but left without sharing what you had in your heart."

He waited for her to reply but seeing that she was to shy to bring up the issue, he asked her "O my beloved Fatema, tell me what it is that you want with your father."

Again Hadhrat Fatema (a.s.) could not state her wish. Instead she looked away and seeing her reluctance, Imam Ali (a.s.) spoke instead, "O Messenger of God, I sent Zahra to you, because the work of the house is too much for her to handle alone. Looking after the children, baking bread, grinding flour, and the innumerable other chores tire her out. Because I am busy traveling on missions, in the battle field or carrying out the other work required outside, I cannot offer her more help and support in fulfilling her enormous tasks. Sometimes, when I am tired, she even has to bring firewood and fetch water."

He told the Prophet (s.a.w.w.), "For this reason, I suggested that she come to you for guidance and assistance in acquiring a house help".

The Holy Prophet (s.a.w.w.) pondered on this request. He greatly loved his daughter and would have liked nothing better than to relieve her from all the problems she was facing but he knew that the majority of people in Medina lived in similar conditions.

After Hijrat, the Ansaars (the citizens of Medina) shared what they had with the Muhajirin (the Immigrants). Many did not live a comfortable life and could not afford house help. The Messenger of Allah (S.W.T.) knew that as leader of the Ummah, he could not live a more comfortable or luxurious life than other Muslims. Looking at his daughter and son-in-law gently, he asked them, "Would you like me to teach you something that is much better than a house help?" "Of course, O Messenger of God," they both replied.

Pleased with their answer, the Holy Prophet (s.a.w.w.) told them, "When you prepare for bed, say Subhaan Allah 33 times, Alhamdulilah 33 times, and Allaho Akbar 34 times. Repeat this often and it will provide you with strength, patience and firmness. No doubt, repeating this Dhikr is far better than a house help. He then glanced at his daughter and asked her, "Are you happy with your father?"

Hadhrat Fatema (a.s.) smiled and nodded saying, "Whatever Allah (S.W.T.) and his Messenger wills, I gladly accept too." Ref: Bihaarul-Anwaar Vol 43 page 82

A Holy Verse

Regarding parents, Allah (S.W.T.) has said in the Qur'an "And We have enjoined on man doing of good to his parents." Sura Ahqaf, Verse 15

SOMETHING TO THINK ABOUT…

1. The family is the most sacred and loved social structure in Islam and Allah (S.W.T.) has identified duties and rights for every member so that it be strong may face all problems that come its way with unity.

2. The duties of parents to their children are to give them a good name, show them love and consistently persevere in raising their children up with the highest standard of morals.

3. The duties of children to their parents are to do good to them, respect them, follow their order - as long as it is not against Allah (S.W.T.). During their old age, when they turn weak and frail, it is obligatory upon the children to take care and nurse them with patience, gentleness and love.

Think and Answer

1. What is the most beloved social structure in Islam?

2. Mention the rights of children upon their parents.

3. Mention the duties of children upon their parents.

4. What do you think is the philosophy behind Hejab and chastity? What are the effects of maintaining Hejaab?

5. What was the Dhikr the Holy Prophet (s.a.w.w.) gave to Imam Ali (a.s.) and Hadhrat Fatema Zahra (a.s.)?

Introduction To Chapter Six

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

IMAMAT AND THE SOCIAL SYSTEM

We have seen in our previous studies that the Holy Prophet (s.a.w.w.) gave very special attention to the issue of Imamat (Leadership) of the Muslim society after his death. We know that he appointed Ali Ibn Abi Taalib (a.s.) as his own successor, at the command of Allah (S.W.T.). Imam Ali (a.s.) was to take over the leadership of the Ummah and implement the ahkam of Islam. He was to be guardian of the religion sent by Allah (S.W.T.).

In furthering our study of this most basic root of religion (Imamat), we will now look at the position of Aimmah (a.s.) and their attitude against unjust Caliphs.

Lesson 14: The Treasure Of The Holy Prophet (S.A.W.W.)

The Family of the Holy Prophet i.e. the Ahlul Bayt (a.s.), are the Treasure of Prophethood. Allah (S.W.T.) is the source of all the Teachings and Ahkam in Islam. The Holy Prophet (s.a.w.w.) received these ahkam through Wahy (Revelation) and it was his duty is to pass the knowledge on to the people. He was ordered to teach the people at a pace they could follow and ensure that they understood everything that they were being told to do.

The most basic problem he faced was trying to explain these teaching to the people at their level. Because they had lived all their lives in ignorance, many found it difficult to understand philosophical and spiritual matters.

Even learning the basic laws took time and effort. In addition to this, the Prophet (s.a.w.w.) was constantly being distracted from his main aim by the various plots of the Kuffar. From the beginning, he was never allowed to freely preach to the people. When Allah (S.W.T.) first commanded him to declare his Message, the Holy Prophet (s.a.w.w.) had to approach a few people in secret.

Later, he and the Muslims were boycotted by the Mushrikeen and had to live in the Valley of Abu Talib like prisoners. This together with the tortures that the Muslims faced daily, did not allow them to spend much time of the actual learning of akham.

The Muslims had to deal with this persecution for thirteen years in Mecca before Allah (S.W.T.) commanded the Prophet (s.a.w.w.) to migrate to Medina. In the thirteenth year of Be'that, Hijrat took place. This might have provided the Prophet (s.a.w.w.) with the stable base he needed except that the Muskrikeen were not willing to leave him in peace.

They prepared armies to attack Medina and the Muslims found themselves constantly at war, with one battle barely ending before the next began. With all these problems, they again did not have the time to devote to learning more about the teachings of Islam and Ahkam. The Prophet (s.a.w.w.) knew this and he realized that if he wanted to pass the treasures of knowledge at his disposal to all the Muslims, coming generations included, then he would have to make some kind of provision for this.

The tactic he used was to leave the knowledge in the hands of a chosen few who could grasp it easily. These few could then make it available to others as and when the people had the time and ability to study it. The person he selected to head this group was Ali ibn Abi Talib (a.s.).

Since, Ali (a.s.) was under the care and guidance of the Prophet (s.a.w.w.) from his infancy, the Prophet (s.a.w.w.) brought him up to a level of maturity, Taqwa, and understanding that allowed him to accept the knowledge of the Prophet (s.a.w.w.) and become a source of it for the people. His pure spirit accepted and absorbed the divine light as it was given to him.

When Imam Ali (a.s.) was still a young boy, the people of Mecca were affected by drought. Abu Talib - the father of Imam Ali (a.s.) - was a very respected personality. At the time of the drought, he had great difficulty in looking after his family because of their large numbers.

At this time, the Prophet (s.a.w.w.) discussed the issue with his uncle, Abbas, and they decided that they should offer to look after one of the children of Abu Talib so as to ease his burden. Abu Talib (a.s.) accepted their offer and gave Ali (a.s.) to the Prophet (s.a.w.w.).

The Holy Prophet (s.a.w.w.) loved the boy and gave him the best education and training. Imam Ali (a.s.) himself says, "I was with the Prophet (s.a.w.w.) since my childhood. Every day, he would open for me the door of his knowledge, give me some of his excellent akhlaq and discipline me in the best way. He used to care for everything I needed and gave me the order to follow him in whatever he did.

" The Prophet (s.a.w.w.) told me that Allah (S.W.T.) ordered him to feed me with his knowledge and my ruh (spirit) would be ready to accept and understand it." In the years to come,

Imam Ali (a.s.) proved to be the best and most knowledgeable companion of the Prophet (s.a.w.w.). So much so that the Prophet (s.a.w.w.) said, "I am the city of knowledge and Ali is the gate of that city." Whoever wants to attend and go to the city he has no choice other than to pass through the gate and to the door of that city.

Imam Ali (a.s.) was appointed as the source of all Knowledge. He was in direct contact with the Unseen One. Despite this, the Holy Prophet (s.a.w.w.) ordered him to write down all the verses and ahadith that he learnt from him.

Imam Ali (a.s.) asked him, "O Prophet! Are you afraid that I may forget them?" The Prophet (s.a.w.w.) replied, "No, I am not afraid of that. It is not possible for you to forget, while Allah (S.W.T.) wants you to remember and protect the ahkam of deen. But, I want to leave a written record that will be passed on to the Aimmah (a.s.) who are going to succeed you." Then the Holy Prophet (s.a.w.w.) pointed at Imam Hassan (a.s.) and said, "He is going to be the first one of them."

After that he turned towards his younger grandson and said, "The second one of them is Hussayn. The rest of the Aimmah (a.s) will be from his descendants."

The Holy Prophet (s.a.w.w.) repeatedly spoke of Imam Ali (a.s.) as his successor and when he received knowledge that he was soon to leave this world, he left a definite decree regarding the issue. This was at Ghadeer where we have seen the famous Hadith of Thaqalayn was spoken. In it the Prophet (s.a.w.w.) told the people,

"I am leaving with you two valuable things. If you hold on to them, you will never lose the right path. One of them is the book of Allah (S.W.T.), which serves as a chain connecting the Heavens and earth. The other is my pure family. These two will never separate from each other till the Day of Judgment when they will both come to me at the spring of Kauther."

From this hadith, we understand that that the Qur'an and the Aimmah (a.s.) together will provide us with the direct path to salvation. It is not possible to be successful if we take either one independently because they were created to complement each other.

The other Aimmah (a.s.) are included in the progeny that the Prophet (s.a.w.w.) referred to in this hadith.They followed in the footsteps of Imam Ali (a.s.) and like him, were the sources of divine knowledge in their times. These Aimmah (a.s.) guided the people, giving them the deeper information that the Muslims of the Prophet (s.a.w.w.)'s time were unable to fully absorb.

Our sixth Imam, al-Sadiq (a.s.) says, "My ahadith are the ahadith of my father, and my father's sayings are the same as those of my grandfather and the sayings of my grandfather are the sayings of Imam Hussayn (a.s.) and the sayings of Imam Hussayn (a.s.) are the sayings of Imam Hassan (a.s.) and the sayings of Imam Hassan (a.s.) are the sayings of his own father Ali Ibn Abi Taalib (a.s.) which are the sayings of the Holy Prophet Muhammad (s.a.w.w.) and the sayings of Rasullah (s.a.w.w.) are the sayings of Allah (S.W.T.)."

Thus the knowledge that we derive from the ahadith of the Aimmah (a.s.) and use in our studies of Akhlaq and Fiqh, is directly linked with the treasure of Wisdom that is with Allah (S.W.T.). Utilizing this wealth leads us to success in this world and the hereafter and turning away from it destroys us.

SOMETHING TO THINK ABOUT…

1. The Holy Prophet of Islam (s.a.w.w.) received the laws and regulations of Islam directly from Allah (S.W.T.). He then conveyed them to the people but because of the many problems that were facing him - in regards to politics and the intellectual level of the people - he could not give all his knowledge and had to teach them according to their own ability and power of understanding. He shared with them all that they could accept but could do no more than that.

2. To ensure that the knowledge did not leave the world with him, the Holy Prophet (s.a.w.w.) was commanded to choose Imam Ali (a.s.) as receiver and preserver of this divine wisdom. The Prophet (s.a.w.w.) took Imam Ali (a.s.) under his care from infancy and supervised his upbringing to ensure that he would be perfect for the responsibility that he was to take.

3. Imam Ali (a.s.) and the other Aimmah (a.s.) after him, were appointed by the Prophet (s.a.w.w.) as bearers of the treasure of knowledge. It is the duty of all Muslims to follow them in order to achieve success in this world and the hereafter.

Think And Answer

1. Explain in your own words what the difficulties and problems were that the Prophet (s.a.w.w.) faced in his own mission.

2. What did Imam Ali (a.s.) say about his upbringing in the house of the Holy Prophet (s.a.w.w.)?

3. What was the order of Allah (S.W.T.) to the Holy Prophet (s.a.w.w.) regarding the teaching of Imam Ali (a.s.)?

4. What did the Holy Prophet (s.a.w.w.) say about the Aimmah (a.s.) who were to come after Imam Ali (a.s.)?

5. Mention two important pieces of advice given to us by the Prophet (s.a.w.w.) in Hadith - e - Thaqalayn.

6. The knowledge of Fiqh in the Shia Ja'fari Faith is based on four main sources. What are those sources?

Lesson 15: The Aimmah (A.S.) Vs. The Opperessor

1. Imam Ali (a.s.)

During his lifetime and prophethood, the Holy Prophet (s.a.w.w.) had two main responsibilities to fulfill:

1. Receiving the divine Laws (ahkam) and commands about Islam from the Almighty and conveying the message to the people.

2. Establishing an Islamic government i.e. one based on Islamic principles. After the demise of the Prophet (s.a.w.w.), Imam Ali (a.s.) was given these duties. We have seen that he was chosen by Allah (S.W.T.) and appointed by the Holy Prophet (s.a.w.w.).

Imam Ali (a.s.) was to ensure that the existing laws were practiced and upheld. There was no further revelation descending from the Almighty and the information that he used was what the Holy Prophet (s.a.w.w.) had brought. This is true of all the Aimmah (a.s.).

Ideally, it was the duty of the Ummah to follow each of the Aimmah (a.s.) as their leader. No doubt the Islamic society would have flourished if this had been the case. However, this was not so. The Prophet (s.a.w.w.) had just passed away when the struggle for power and Caliphate began amongst the hypocrites. Despite the fact that the Holy Prophet (s.a.w.w.) had left clear instruction that Imam Ali (a.s.) was to take over leadership after him, the majority of the Muslims did not allow this to happen.

Infact, history shows us that of all twelve Aimmah (a.s.), only Imam Ali (a.s.) managed to rule (for approximately 4 years and 9 months). Imam Hassan (a.s.) also came to power after his father's martyrdom but for a very short while. While our Aimmah (a.s.) struggled to uphold the Islamic System of Justice, the power-hungry were willing to stoop to the lowest levels to gain the Caliphate. They bribed, threatened and murdered where necessary and took over the ruling of the Ummah. However, their evil ways were greatly overshadowed by the purity and excellence of the Imam (a.s.) alive at that time. Thus, at some time or the other, an oppressor would feel so greatly threatened by the popularity of the Ahlul Bayt (a.s.) that he would plot to murder the Ma'soom leader. Eleven of the twelve Aimmah (a.s.) were martyred in this way.

Keeping in mind that the times and circumstances of each Imam was uniquely different, let us look very briefly at what happened in each of their lifetimes. We will study the Imamat of Imam Ali (a.s.) in detail in our next lesson so let us begin with the second Imam.

2. Imam Hassan (a.s.)

Our second Imam (a.s.) initially succeeded his father as Caliph of the Muslim Ummah but within a little while, the majority turned against him and joined the oppressors. He was forced to agree to a treaty in order to prevent widespread bloodshed. After him, no Imam was given his right to govern.

3. Imam Hussayn (a.s.)

During the Imamat of our third Imam, Islam was being attacked and mutilated by the tyranny of the Banu Ummayyad. Imam Hussayn (a.s.) thus had to openly protest against the oppressor so that people would not forget the true message of Islam.

The tragic event of Karbala in which Imam (a.s.) sacrificed the lives of his family members - including his six month old son - and his own acted as both a re-awakening and a catalyst for the Muslims and the whole world. When the shock and horror of what Yazid had done sank in, the people began to follow the example of Imam (a.s.) and fight against oppression and injustice. Islam was saved and never again did it face the danger of extinction because as long as there were tyrants and dictators, the story of Karbala offered strength to the oppressed to stand up for their rights.

4. Imam Sajjad (a.s.)

Our fourth Imam (a.s.) lived in very difficult times. He survived the event of Karbala and had to bear the imprisonment and mistreatment of Yazid from the moment his Imamat began.

Even after Yazid died, the Banu Ummayad were so wary of another revolution of the kind that Imam Hussayn (a.s.) had begun that they watched every move that Imam Sajjad (a.s.). They were on the lookout for a chance to arrest or even execute him. For this reason, Imam (a.s.) could not preach directly and had to rely on du'a (Supplication) and munaajat (prayers) to pass on the word of Islam.

His poems penetrate the hearts of those who read them and ignite a spark of light in the spirit. These du'as have been compiled into a famous book Sahifa- e-Sajjadiya which is used even today both as a guide for communicating with Allah (S.W.T.) and as a source of rules for akhlaq and spiritual enlightenment.

5. Imam Muhammad Baqir (a.s.) and 6. Imam Jaffer Sadiq (a.s.)

Our fifth and sixth Holy Imams (a.s.) had a chance during their lifetime to educate many Muslims and they led the way in furthering all areas of science. They both prepared the society to fight against and destroy Kufr. History tells us that the Caliphs tried many times to stop people from meeting with our Holy Imams (a.s.) but were unsuccessful in their attempts.The Muslims, once inspired, came up with a variety of plans and strategies to meet the Imam's (a.s.) in secret.

The times were far from easy and many companions were arrested, tortured and imprisoned. Many others were martyred because of their love for the Ahlul Bayt (a.s.) but none of this discouraged them and they continued to meet with and learn from their leaders.

This made the tyrants turn their attention towards the Imam's (a.s) themselves. Imam Muhammad Baqir (a.s.) was arrested and put in jail for some time but the Caliph had to release him because he had no reason for his actions. When this did not affect the popularity of Imam Baqir (a.s.), he was poisoned and murdered.

Imam Al-Sadiq (a.s.) faced similar problems with the oppressors raiding his house at night and constantly arresting him. It was during his Imamat that the Caliphate of the Banu Ummayyads was overthrown and taken over by the Banu Abbas who turned out to be even greater enemies of the Ahlul Bayt (a.s). Our sixth Imam (a.s.) was murdered by these new tyrants.

7. Imam Musa al-Kadhim (a.s.)

Our seventh Holy Imam (a.s.) spent long periods of his lifetime in the brutal prisons of the Bani Abbas. A few of the Caliphs during his Imamat were Mahdi Al-Abbasi, Ahadi and Haroun Rashid. It was this last tyrant who poisoned and killed Imam (a.s.) in his prison.

8. Imam Ali al-Ridha (a.s.)

The Caliphs during the Imamat of the eighth Imam (a.s.) were extremely cunning. On seeing that the people were not turning away from the Ahlu Bayt (a.s.) under any circumstance, Mamoon (the ruler of the time) decided to pretend to be on the side of Imam (a.s.).

He forced him to move from Medina where his family was to Khorasan, which was far away. Although, he outwardly declared respect for Imam (a.s.) in reality he only wanted to monitor the movements and actions of Imam (a.s.). When he saw that Imam Ridha (a.s.) had won the love and admiration of the public, he began to fear that his power would be overthrown and thus poisoned Imam (a.s.)

9. Imam al-Jawad (a.s.) and 10. Imam al-Hadi (a.s.)

The ninth and tenth Imam's (a.s.) were both under close and constant surveillance of the rulers of their times. They were denied any contact with people and were neither allowed to spread Islam nor perform any kind of Tabligh. Their close companions hardly ever saw them or met with them. After suffering the raids and tortures of the tyrants, each Imam (a.s.) was finally poisoned.

11.Imam Hassan al-Askari (a.s.)

Our eleventh Imam (a.s) spent all his life in the town of Samarra and most of it in military barracks. By this time, the people and the rulers knew that the birth of the promised saviour - the Mahdi - was nearing. That is why they were extra careful in their watch over the eleventh Imam (a.s.) and his family. Finally, believing themselves successful in having prevented the birth of the twelfth Imam (a.s.), the tyrants killed the eleventh Imam (a.s.). However, the promise of Allah (S.W.T.) always comes to pass and the twelfth Imam (a.s.) had already been born and was five years of age when his father was martyred.

12.Imam Muhammad Mahdi (a.s.)

Our twelfth Imam (a.s.), who is the Imam of our times, was taken away from public sight by the Almighty, because the tyrants were intent on killing him and finishing off the line of Imamat.

He continues carrying the responsibilities of Imamat but does so away from our view. The religious scholars act as the representatives of Imam (a.s.) and lead us under his guidance.

After glancing at the way our Aimmah (a.s.) have been treated, it is natural to wonder why they were subjected to torture, imprisonment and finally murder. Was it only because they were teaching the Laws of Allah (S.W.T.)? Was it because they used to call Muslims to pray to and worship only Allah (S.W.T.)? Or is there a deeper meaning to their sacrifices?

The late spiritual leader of the Islamic Revolution of Iran - Imam Khomeni (may the Almighty be pleased with his soul) said:

" The martyrdom of Imam Ameerul Mo'mineen (a.s.) and the grand uprising of Imam Hussayn (a.s), the imprisonment, torture and killing of our Aimmah (a.s) was all because of their effort to establish divine political movements. Due to this important action, the followers of Imams emulated their holy path both in speech and actions. The political movement is one of the most important duties of Muslim religious leaders."

We can easily see that the Aimmah (a.s.) worked hard to establish an Islamic government and this was what scared the oppressors of their times. Just as those Muslims supported the Imam (a.s.) of their time and were willing to sacrifice their lives for them, we too should be willing to stand up against the oppressors of our times and be prepared to back our Imam (a.s.) anytime he should need us.

One of the victories that Islam has gained in recent times is the Revolution led by the great spiritual leader, Ayatullah Al-Udhma Imam Khomeini (May Allah (S.W.T.) be pleased with his soul). His struggle against the Kuffar began a movement that continues even today in the whole world. Islam gained a new reputation from his words and actions and people even today take lessons from the manner in which he handled the situations he faced.

Taking this victory as a stepping-stone, we must now concentrate on encouraging each other to do good and forbid evil. In this way, we will be preparing the ground for the re-appearance of our twelfth Imam (a.s.) and the establishment of a Universal Islamic Government, Insha Allah Ta'ala.

SOMETHING TO THINK ABOUT…

1. The administration and leadership of the Muslim society and its protection after him, was given to Imam Ali (a.s.), by the Holy Prophet (s.a.w.w.).

2. The Aimmah (a.s.) spent their entire lives persevering and trying to fulfill their God-given duties. They stood firmly and fearlessly against the unjust Caliphs who had usurped their rights as leaders of the Islamic society.

3. It is the duty of all Muslims to know the Imam of their time and accept his leadership. Each one of them must support him wholeheartedly and be willing to sacrifice everything for him and his cause (Islam).

4. During Ghaybah, struggle against Kufr and injustice continues under the leadership of the Fuqaha and Religious authorities, until the advent of Imam Al-Mahdi (a.s.).

Think And Answer

1. Explain the two major responsibilities that the Holy Prophet (s.a.w.w.) had.

2. What proofs can you present that an Imam was needed to take responsibility after the demise of the Holy Prophet (s.a.w.w.)? What is the difference between the Prophet (s.a.w.w.) and an Imam (a.s.)?

3. Which one of our Aimmah (a.s.) managed to lead the Muslim Ummah and was able to establish an Islamic government? How long did his reign last?

4. Why did our Aimmah (a.s.) use different ways and means to fulfill their duties and goals?

5. What were the ways in which the fourth Imam, al-Sajjad (a.s.) explained the Islamic beliefs and created awareness within the society?

6. During the Imamat of our Holy Imams al-Baqir (a.s.) and al-Sadiq (a.s.), what system did they use to teach people and educate them about the religious tenets? Why did they choose that particular system of inviting people to Islam?

7. How did the seventh Imam (a.s.) spend most of his Imamat and how was he martyred?

8. The eighth Imam (a.s.) left his home and family and travelled to Khorasan. What was the reason for this? What was the aim of that journey?

9. Mention some of the extreme precautions the unjust Caliphs took when dealing with the ninth, tenth and eleventh Imam's (a.s.).

10. During this time of ghaybah of the twelfth Imam (a.s.), how do the religious scholars take the responsibility in combating and resisting Kufr and injustice? When and how do you think this fight will end?

Lesson 16: The Shia and The Ahle-Sunnah

The Muslim Ummah is divided into two basic communities, the Shia and the Sunni. They differ mainly in the issue of Succession and Caliphate after the demise of the Holy Prophet (s.a.w.w.).

Other differences also arise in the laws of Fiqh - Islamic Jurisprudence. However, both denominations are essentially Muslims, they believe in the same Lord, follow the religion of Islam, share the same prophets, pray facing the same Qibla - Holy Ka'bah - and accept the Holy Qur'an as the last heavenly testament from the Almighty.

They are united as brothers in faith and should ideally work together to gain victory over Kufr and develop an Islamic nation.

Succession after the Holy Prophet (s.a.w.w.)

I. The Sunni point of view

The Ahle-Sunnah are of the opinion that Abu Bakr is the successor after the Holy Prophet (s.a.w.w.). They do not claim that the Prophet (s.a.w.w.) appointed him but rather say that the Prophet (s.a.w.w.) did not choose a successor for himself. Because of this, the Muslim Ummah was faced with the need for a leader to maintain unity and to organize their life after the Prophet (s.a.w.w.).

Thus, when the Holy Prophet (s.a.w.w.) had left this world, a small number of Muslims gathered together for a meeting at Saqifah and chose Abu Bakr as new Caliph of the Muslims and pledged their allegiance to him.

The Ahle-Sunnah believe that at the time of his death, Abu Bakr in turn chose a successor after himself i.e. Umar Ibn Khattab, to be the next ruler of the Muslims. Umar did a similar thing when his death drew near.

He appointed a council of six selected people who were to take the responsibility of selecting a Caliph from amongst them selves. From this council, Uthman bin Affan emerged as Caliph. It was only after the death of Uthman bin Affan, that the Muslims insisted Imam Ali (a.s.) take the reigns of Caliphate and gave their allegiance to him.

The Muslims who believe in this chain of succession later called themselves the Ahle-Sunnah or the Sunni.

II. The Shia point of view

The Shia are of the opinion that the Prophet (s.a.w.w.) did not leave his Ummah without a leader. They believe that the leadership of the Muslims is not something that can be left in the hands of the people.

According to them, the succession of the Holy Prophet (s.a.w.w.) is a very sensitive issue and it has to be dealt with by the Prophet (s.a.w.w.) himself. From ahadith they derive information that the Prophet (s.a.w.w.) from the early days of his divine mission, had chosen Ali Ibn Abi Taalib (a.s.) as his successor and on several occasions introduced him to the people as such, by saying, "After me, Ali Ibn Abi Taalib will be your Imam and your leader."

Such a proclamation first took place when the Holy Prophet (s.a.w.w.) invited his own close relatives to Islam and was last mentioned at the event of Ghadeer. Between these two times, it was mentioned on numerous occasions.

The Shias (and the Sunni) know Imam Ali (a.s.) to have been most like the Holy Prophet (s.a.w.w.) in manners and faith. He was above all other in knowledge, Taqwa (Piety), worship, faith and spiritual perfection. They believe that an Imam, as leader of the Muslim Ummah, must possess all these qualities of perfection.

To them Imamat is a fundamental root of religion and an Imam is the one who implements the Laws of the religion, thus he is supposed to be familiar with all the branches of knowledge.

Because he is supposed to lead the society towards salvation, he must therefore be appointed by the Holy Prophet (s.a.w.w.), through the divine command of Allah (S.W.T.). Only then can he can be accepted as leader of the Muslim Ummah and followed with confidence.

The Shia follow the chain of Imamat introduced by the Prophet (s.a.w.w.) from Imam Ali (a.s.) who accordingly appointed Imam Hassan (a.s.) as his own successor. Imam Hassan (a.s.) introduced his brother Imam Hussayn (a.s.) after him and Imam Hussayn (a.s.) in the same manner introduced his son, Imam Sajjad (a.s.). This continued until the appointment of the twelfth Imam (a.s.) who is the Seal of Imamat and still reigns to this day.

These Muslims who believe in the Imamat are called Shia Ithna Asheri (Followers of the Twelve).

The Muslims Against Kufr

While these differences do exist between the Shia and the Ahle-Sunnah, the matter can be critically looked at. More research is required on this important aspect. In the meantime, both groups must stand firm against the enemies of Islam because it is only with a united front that the Kuffar can be defeated.

The enemies know that the best way to overpower a strong force is to break it into smaller more manageable parts. The concept of 'divide and conquer' has been used time and again successfully.

For this very reason, the Muslims need to be vigilant, and strengthen their solidarity. The concepts of brotherhood, unity and jehad are the same in all Muslim communities and working with these it is possible to maintain a solid union despite the differences that do exist.

If we stop fighting against each other, we will realize what a great power he Muslims are. It is only in times of internal unity that we can expect to concentrate on higher aims and gain the upper hand over our enemies. The late Imam Khomeini (May the Almighty be pleased with his soul) in his will told the Muslim Ummah the following:

"I advise the nations of all Muslim countries to join hands in brotherhood in any country from any creed and race, wherever they may be because the great Islam needs them and honours them as brothers."

It is for Muslims to sincerely pray and put an effort into creating this unity. If we are successful in implementing such a brotherhood through the efforts of our governments and nations, then undoubtedly Muslims will flourish throughout the world.

A Holy Verse

Allah (S.W.T.) reminds all Muslims about their duty towards unity saying: "And hold on to the rope of Allah strong and firm and do not create any discord." Sura Ale Imran, Verse 103

SOMETHING TO THINK ABOUT…

1. The Muslim Ummah can be divided into two groups: Shia and Sunni. Although they differ on the concept of Imamat and some areas of Fiqh, both are Muslims. They both worship One God - Allah (S.W.T.), believe in the Holy Prophet (s.a.w.w.), pray facing the Ka'bah, and accept the Holy Qur'an as the source of heavenly guidance.

2. The Shias believe that the Prophet (s.a.w.w.) left his Ummah with a guide and spiritual leader. On many occasions he introduced Imam Ali (a.s.) as the leader after him, therefore appointing him as the religious authority and protector of Islam after himself. Hence, Imam Ali (a.s.) was the rightly guided Imam for Muslims.

3. On the other hand, the Ahle-Sunnah are of a different opinion i.e. that the Holy Prophet (s.a.w.w.) did not appoint anyone to succeed him after his demise and this matter was left in the hands of the Ummah.

4. Both the Shia and Ahle-Sunnah must be aware of their common enemy - the Kuffar. They should be prepared to overcome their differences and stand united against the enemy. By doing so, the Muslims will progress and become a strong, formidable force.

Think And Answer

1. How did Imam Ali (a.s.) become Caliph?

2. Explain the Shia opinion regarding the issue of Prophet (s.a.w.w.)'s succession?

3. Mention two important events in which the Holy Prophet (s.a.w.w.) addressed the important concept of Imamat?

4. How should the Ahle-Sunnah and Shia behave against the enemies of Islam and Qur'an?

5. What did Imam Khomeini write in his will concerning the importance of Muslims solidarity against the Kuffar?

Introduction To Chapter Seven

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

LAWS (AHKAM)

As with our past studies, this final chapter is dedicated to studying the finer rules regarding the Ahkam that we must follow as Muslims.

In the previous books, we studied Wudhu, Tayyamum, Fasting, Prayers, Friday Prayers and Hajj amongst others. In this book, we will move ahead with some more laws concerning Taharat, Ghusl, Tayyamum and apparel for prayers. It is advisable for you to have the book on Masael in order to be able to better study the laws of Islam.