An Enlightening Commentary Into the Light of the Holy Qur'an Volume 11

An Enlightening Commentary Into the Light of the Holy Qur'an14%

An Enlightening Commentary Into the Light of the Holy Qur'an Author:
Translator: Sayyid Abbas Sadr-'ameli
Publisher: Imam Ali Foundation
Category: Quran Interpretation
ISBN: 9645691028

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An Enlightening Commentary Into the Light of the Holy Qur'an

An Enlightening Commentary Into the Light of the Holy Qur'an Volume 11

Author:
Publisher: Imam Ali Foundation
ISBN: 9645691028
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Notes:

The 20 Volumes of this book have been corrected and uploaded as you can go directly to any other volumes by just clicking on the volume numbers located on the left side.

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

“Verily the Qur'an doth guide to that which is most right (or stable) (to run societies), and giveth the glad tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward”1 .

“We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad tidings to Muslims"2 .

“When those come to thee who believe in Our Signs, say: 'Peace be on you: Your Lord hath inscribed for Himself (the rule on Mercy; verily, if any of you did evil in ignorance, and thereafter repented, and amended (his conduct), Lo! He is oft-forgiving, Most Merciful”3 .

The light of Islam is illuminating hearts of individuals in nearly all parts of the world, in spite of heavy barriers and careful controls and religious interrogation exerted by not only many governments of non-Muslim nations, but also in some Muslim countries, against their believing people, especially during the years after the Islamic Revolution of Iran.

The effective influence of the light of the truth together with the speed in the movement of the Age has brought forth a more vital exchange of thought and religious ideology in connection with the Holy Qur'an.

In regard to this, we refer to what the Messenger of Allah (S) has said about it:

When afflictions surround you like the dark night refer to the Qur'an, because, it is an Intercessor whose intercession is accepted. It reports the evils (of people) which will be confirmed. It leads the person to Heaven who puts it in front of himself (follows it); and he who puts it behind himself (neglects it) will be driven to Hell.

This very Qur'an is the best guide to the best ways. It is a Book in which there are useful explanations, statements and gaining (of goals). It is the Separator (of right and wrong).4

Obviously, those people whose language is not Arabic can refer to the Holy Book in English, because this is an international language and it is possible for all nations with any native language, to read and understand it in English. As far as we know, there are more than 50 different English translations of Qur'an available in Iran alone, and probably others exist in libraries (and homes) throughout the world.

This makes it easy for the lovers of truth to obtain the knowledge of the Holy Qur'an and Islamic ideology, through the medium of English, which formerly was acquired directly by the Arabic and Persian languages.

But, a fact should be mentioned here that not all of the words of Allah are easily understood by ordinary people and need explanatory commentary, i.e. 'Tafsir’.

Alongside this path, there are some problems that those eager to learn the Qur'anic truth should know and be careful of. Hence, we deal here with some of the difficulties we were involved in and recognized when we were preparing this endeavour; the fruit of our humble labour of more than three years, a translation of the commentary of over one section (of the 30 sections) of the Holy Qur'an from different commentary sources.

The work is based upon popular commentaries accepted by Muslim scholars. We consulted other books and present living scholars, learned in the Qur'anic Sciences for our work to produce this commentary in a simple standard of English easily understood by the laymen.

The style of writing here is a mixture of British-English and American-English, understandable for all the readers; even for those acquainted with only one of them. However, excuse us for using interchangeable spellings. If both are used, from time to time, they are acceptable; for example, honour and honor.

Not All English Versions of Quran Are Acceptable

Some Western translators of the Holy Qur'an; not all of them, and some producers of literature on Islam in the English language, are the anti-Muslim elements which are busy in distorting the facts about the faith to create disruption in Islamic ideology.

These hostile minds have attempted to black-list the Holy Prophet (S) and the religion of Islam, through their purposeful and subtle mis-translations, mis-interpretations, mis-representations and distortion of the facts.

The distortion and the misinterpretations are so skilfully decorated in linguistic excellence and delusive logic that the blind lovers of the English language, who are hardly or even totally unaware of the actual Qur'anic factors of their own faith, get caught up in the falsehood tempered with eloquence and they swallow the 'sugar-coated poisonous pills of deceit' allowing themselves to become duly conditioned to serve the purpose of the publications of the hostile camps.

The current standing of Evil has always been against the Truth in the history of man, even before written history, when the sons of Adam came into existence.

When these antagonistic elements have successfully extended their active influence upon our own religion, ideology and social tradition, we are also duty bound to Allah, His Final Word (the Holy Qur'an), the Faith, and to Islam, to do our best to present to every sincere seeker of Truth, a selection of a translation of the verses of the Holy Qur'an of the original Arabic text, and the 'Tafsir' (commentary) of them.

By the way, we believe that it is the essential belief of 'Shi'a' that the present Qur'an, that which is in our hands today, is the Holy Book of Allah, revealed to the holy Prophet Muhammad (S), as arranged and compiled during his lifetime and read out to him and it contains nothing less or more than what was revealed.

And it should be noted that,

"Nay, but it is a Glorious Qur'an, (inscribed) in a tablet preserved."5 ,

whose present arrangement is the order in which the various verses were sorted and arranged at the command of the Holy Prophet (S), himself.

This is the uncorrupted or undisturbed Word of Allah, the preservation of which has been guaranteed by Allah, Himself:

"We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)"6 .

Furthermore, the English translations, along with the Arabic text of the verses, in this book, are selected from different translations of English versions of the Holy Qur'an, (whose names are listed at the end of the book under the title of 'References') which are from the best available sources in which some better styles and more proper meanings are employed. The translator and editor did their best to preserve this divine message and in conveying the Qur'anic facts in English.

In a few instances this writer, the translator, changed a word of those existing translations to a better one, from the existing material which was employed in this work.

What is a 'Commentary'?

A pure, correct, accurate translation of the Qur'an is necessary, but sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman to read, understand and contemplate on the Holy Qur'an according to his own capacity:

"...read you, therefore, of the Qur'an as much as may be easy for you.."7 .

This reading has to be done not only with the tongue, voice and eyes; a mere recitation, but, also, with the best light that our intellect can supply, and even more, with the truest and purest light which our heart and conscience give us.

However, it is not always possible to fully understand the Holy Book as Allah says:

"That is indeed a Qur'an most honourable,"Which none shall touch but those who are purified"8 .

Thus, some additional information is needed. For example, it is sometimes necessary, for understanding the text, to refer to the particular occasion for the revelation of a particular verse; or to know the philological changes of a word used at the time of revelation or before it and the meaning that it has in Arabic, today.

Or the alphabetical symbols which evidently and undoubtedly are secrets, and especially the ambiguous /mutashabihat/; the knowledge of which has been announced to be with the /rasixuna fil 'ilm/; those deeply established in knowledge.

They are some things that only 'the particular ones, the sinless ones', besides the Prophet (S), himself, viz, Ahlul Bayt, knew with all the Qur'anic facts and talked about them in their traditions and narrations (as He says:

"And whom We had taught knowledge from Our own Presence"9 .

For instance, the Apostle, himself, answered the questions which used to be asked by people as to the meaning of certain words in the verses revealed, or details of certain historical or spiritual matters on which they sought more enlightenment. These answers and explanations or in other words, the commentaries were gathered by some Companions /ashab/ and were afterward written down which are called 'Hadith' or 'traditions'.

Of course, the holy Prophet (S) had openly declared in Hadith-uth- Thaqalayn that the Qur'an is with the Ahlul Bayt, and to avoid going astray, the Muslims should be attached to these two. Later, the Ahlul Bayt's explanations and narrations, were added to them and together with the effect of expert religious scholars, in the past and present, established 'Exegesis' (explanation of Qur'an) which became a science in itself and was called 'Tafsir', commentary.

'Commentary' shows how every verse, or group of verses, were revealed to the holy Prophet (S) on a particular occasion, but which also has a general meaning. The particular occasion and the particular people concerned have passed away, but the general meaning and its application remain true for all time.

This is also one of the miracles of the Qur'an that with the help of 'commentary' it is always open and it is always new for those new generations to come.

The Current Commentary

As was mentioned earlier, the light of Islam is enlightening every corner in the world and seekers of truth, having referred to the translations of the Holy Qur'an, find that they need 'Tafsir', (commentary).

Some of them, Shi'a believers in particular have been led to this Center; Imam Ali (as) Library, requesting a clear, concise English Tafsir; 'a commentary of the Holy Qur'an'.

From the beginning of Islam until today (although many times the Holy Qur'an has been translated into English and a few of them are published with brief, detailed commentary, as footnotes, there has rarely been, as far as we know, a fairly complete commentary in English sufficient for them to find their answers. So the decision was made to supply this commentary.

Ayatullah Mujahed Al-Hajj, Allamah Sayyid Kamal Faqhih Imani, the founder and responsible party of this Islamic Scientific Research Center, approached us and reported the situation to scholars and appropriate research societies.

Then 12 people, who had varying nationalities and educational backgrounds, especially from the point of the English language and Islamic Theology, gathered. In their first gathering, which was held on 28th Safar, 1412 (1370 H. / 1991), they concluded that the commentary of the whole Qur'an which they intended to supply in English, would take many years to produce.

In order to quench the thirst of the lovers of Truth who had demanded it again and again, they decided to supply the commentary of the last section of the Qur'an, as a sample, and after its publication and receiving constructive comments by the readers and with a better skillfulness of the ones involved, the translation of the commentary would begin from the beginning of the Holy Qur'an.

Therefore, they thought it would be better that the sample, entitled 'An Enlightening Commentary Into the Light of the Holy Qur'an', begin with Surah Insan, the end of the 29th Section, because the Qur'an was revealed for the improvement of Man and this Surah is about Man and his creation from a lowly life-germ which can develop unto the highest point where no other creature can ascend.

But, after several weeks the number of us dwindled to a handful and after some months, until the present, we remain two people; the translator and the editor. During this period of more than three years, a few people have tried their hands at this task to have a share in the translation, but, for different reasons, they were not successful.

However, we are completely grateful for their efforts and extend our thanks for their attempts, as well as to those who had any involvement in this work.

Attributes Needed for Working on This Kind of Commentary

This endeavour needed not only the knowledge and skillfulness in the English language, but also the knowledge of Arabic, and Islamic science and culture, because Tafsir is an attempt to analyze and explain the meaning of verses in the Holy Qur'an.

Moreover, Allah, Himself, says:

"We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims"10 .

Then, it needs that those involved know a little bit about almost all sciences and knowledge that human beings are concerned with when working with the commentary. Also, the phonetic sound systems of the two languages, English and Arabic, are different. Therefore, when an Arabic word from the Qur'an is mentioned in the English text, it is shown with the phonetic alphabet and in its special phonetical sign, i.e.: / /, to avoid using 'Arabic script' in the book, as far as possible.

A transliteration table of the Arabic letters and sounds and the corresponding phonetic signs, applied in this book, is given at the beginning of the book.

The Problems in Translating

We tried to avoid mixing up our own personal theories and conclusions with the interpretation of the text itself. With the help of Allah, we did our best; at times asking for guidance from some learned religious men (Ruhaniyan), and used all the knowledge and experience we possessed in the service of the Holy Qur'an for its commentary, hoping that Allah accepts it.

The nature of this sort of endeavour is so that, in the course of translation, some difficulties arise from various causes.

For instance, cultures in the Arabic language and English language are different so that some of the words like /amrun bayn al amrayn/ in the case of fatalism and freewill are nearly impossible to translate into English, because of the difference in the concept in English literature; or the meaning of a word like 'prostration', in English, is rather different with what /sajdah/ exactly means in Arabic.

In such cases, we selected the meaning of the words from among what the earlier commentators and phililogists used and where they were not unanimous, we also used the ideas of new writers, who had reasonable advantages in their interpretations, when the senses adopted with the commentary sources that we were taking and translating materials from. Explanations, of course are always helpful which we took benefit from, too.

It is noteworthy that there are some circumstances in the text, of the commentary, in which a verse or verses of Qur'an from other Suras rather than the Surah under discussion are mentioned as evidence or, thereby, for strengthening the idea.

The text of these verses and also the traditions and narrations from the holy Prophet or Ahlul Bayt (as) is printed in bolder type than the running commentary in order to distinguish, at a glance, the substance from the shadow. Also, the mentioned verses are generally taken from A. Yusuf Ali's translation.

It Was Only By His Merciful Will!

Translators Note

Both the editor and the translator have interesting factual stories to tell of how the way of this endeavour was paved by Providence and how they were divinely led to be absorbed into this task, Alhamdulillah. A few words given here in this regard are not to be misunderstood as a display of vanity for any peculiar distinction; for there is none.

It is purely to attract the attention of the readers to a living instance of the Providential implementation of the divine plan and how man drifts to his assignment and how matters are automatically manipulated, though, they seem yet only to be circumstantial.

"He said: Our Lord is He Who gave to each (created) thing its form and nature and further gave (it) guidance"11 .

For example, once, on a night, the writer of these lines, the translator, had seen in a dream that the Holy Qur'an, was placed, honourably, on a high position, wide open, high above a very great crowd of people amongst whom he was standing, watching. The full name of his was clearly written in the midst of the writings on the right page of it with magnificent bold letters.

The dream was obviously a good one, but it did not mean vividly to him at that time.

It was four years before he found out, in the course of translating the commentary of verses 11-16 from Surah 'Abasa No. 80, both the meaning of that dream and the cause of later changes in his career of twenty years, as a manager of a profitable Foreign Language Center, thanks to Allah.

It is always true what the Qur'an says:

"You will not unless Allah wills, surely Allah is All-Knowing, All-Wise"12 .

By His graceful arrangement this writer was separated from his almost material gains, of this fleeting world, to be set toward the assured, perfect, pure, spiritual rewards of the next, everlasting world from Him, Allah willing, when he began translating the commentary of the Qur'an and entered this great Divine Ocean of light, he found out that from earlier times such a success had been appointed and bestowed to him by Allah.

Therefore, all changes and graceful arrangements directly are from Him and it was His helpful Will that planned His graceful design and showered the ability and insight upon us to lead us to the present point. We are eagerly in hopes that He will help us and guide us in all cases to complete the task successfully so that He accepts it from us.

Editor's Note

In my case, it is a fact that only by the grace of Allah have I come to be at the helm working, side-by-side with the translator, on this commentary of the Holy Qur'an. Editing and checking this translation of 'An Enlightening commentary into the Light of the Holy Quran' has been a most important and rewarding experience for me.

To be of value in this work several things were necessary; my mother tongue, English, was almost at the top of the list. Then, having the ability to use a computer and printer, which involved me having to learn and use a Farsi program named Zarnegar, produced in Tehran, Iran, I was able to make use of the wonderful array of fonts it contains; necessary to type the Arabic and English languages.

Next, living in Iran, for four years, has made it possible for me to become acquainted with the native language and customs. However, the greatest asset, of all, is that I am a Shi'a Muslim woman.

It is fifteen (15) years from now, that in America, I became enlightened to the existence of the Holy Qur'an and accepted it as a better way of life. Over this period of time it has put me in touch with the purity of the religion and the logical answers to the religious questions I had as a Catholic.

My father told us (during our childhood) that if we ever wanted to know anything we should go to the source and to always have the correct tools on hand to do the job right.

When I started hearing and seeing, on television, the upheaval of the Islamic Revolution, in Iran, and the speech of a brave and courageous man they called Ayatullah Khomeini, I became very intense on knowing why it was happening and in knowing who this man was who had been exiled and was making his return to his homeland.

"Our Lord! We have heard the call of one calling (us) to faith, 'Believe ye in the Lord,, and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous"13 .

It was something more spectacular than I had ever read about in my high school history books. There was a charge in it that I could not explain, and up until that time, I had never really heard anything about Islam, Prophet Muhammad or Muslims, for that matter.

I bought A. Yussuf Ali's English Translation of the Holy Qur'an, basing my decision on my father's counsel and I began from page one.

It was talking about the same things I had already learned; Adam and Eve in the Garden, disobeyed God due to the wiles of Satan and then, were expelled to Earth; Moses is given the scripture and leads his people out of Egypt, but they forfeited their covenant for a golden calf; Abraham, Ismail and Issac of the religion true, and there, Mary.

Hail Mary! Chaste, pure, chosen above other women, given glad tidings of a Word from Him; his name will be Christ Jesus, son of Mary, held in honor...14

And it went on: Practise charity, take care of the orphans, speak a speech that is just, beware of the deceits of the Unbelievers...I was in awe as I neared the end. No place was any obscenity found -no trace of ugliness which I found in the Bible -nothing but pure scripture; a complete religion, the one and only continuing from the first of Abraham. So, it became crystal clear to me that Islam is the final, refined message from God.

True, just, undeniable, containing what I had always felt and that is this: There is only One God; unique, needing no partner, powerful, and yet merciful and kind. How could God be more than one; Creator of such a vast universe and more?

With this understanding, though, came many tests to my new-found-faith; albeit necessary tests. Did I really believe - did I really submit to His Will - was I really worthy?

I began by only putting on a scarf, covering all of my hair.

"And say to the believing women...that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers..."15

Immediately the responses that I encountered proved the rightness of it all. I was chided, spit at, hit and cursed. Well, of course, a great deal of this was due to the propaganda which caused mass hysteria against Iran and not having their facts straight about the religion of Islam, however, it hurt just the same, but I had learned forgiveness and perseverance from my mother.

It was difficult for my family in the beginning; this change I was making, however, we are very close at heart, today, due to my faith and reliance on Allah.

"And out of kindness, lower to them the wing of humility, and say: 'My Lord! Bestow on them Thy Mercy even as they cherished me in childhood.'"16

Almost at once the veils over my understanding fell away and I started rejecting a lot of the 'big-business' propaganda that had infiltrated into my life.

"Let there be no compulsion in religion: Truth stands out clear from error; whosoever rejects Evil and believes in God bath grasped the most trustworthy hand-hold, that never breaks..."17

The 'Big Sell' eats away at the very fabric of human society to the point that life has only a superficial meaning and high value is put on every inanimate object which man can produce.

"The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for God bestows His abundance on whom He will "18 .

I had developed an intense desire to go to Iran--the country of martyrs; having an air so thick with emotions, direction and goal, at that time, and having the presence of an undeniable strength caressing it in the hands of an unseen power.

Ten years after I started practicing the tenets of Islam the opportunity presented itself for me to be able to fulfil my desire.

"Not equal are those Believers who sit (at home) and receive no hurt, and those who strive and fight in the cause...God has granted a grade higher to those who strive...”19

I wished very much to become involved in some type of work regarding the Holy Qur'an and in due time I was approached to work with a group of people on a commentary of the Holy Qur'an.

"And for those who fear God, He prepares a way out" "And He provides for him from (sources) he never could imagine..."20

Those of you who know anything about the rigors of editing know that it is very time-consuming and attention to detail is very necessary.

Spending many hours discussing the meaning of a single word, or phrase, can cause the ordinary soul to become frustrated, but that frustration is ultimately quelled when peace and tranquillity cover the heart at the point where there is that final agreement and gives those involved renewed enthusiasm to continue.

Sometimes you will notice more spacing than usual on a line or within the phonetic brackets (/ /), but this is due to the fact that the Zarnegar program is a Farsi program and it took much time trying to place the little phonetic line over, or the little dot under, the correct letter, because English is written from left to right and Farsi is written from right to left, so, I had a bit of anarchy on my hands for a time.

I leave you, now, in the hopes that you, too, will be provoked to question and seek. (Seek and you will find). Looking back, I feel that Allah does consider me worthy.

"God is the protector of those who have faith; from the depths of darkness He will lead them into light"21 .

Wa Salam.

Notes

1. 17:9

2. 16:89

3. 6:54

4. Usul al-Kafi, vol 2, p. 599.

5. 85:21, 22

6. 15:9

7. 73:20

8. 56:77, 79

9. 18:65

10. 16:89

11. 20:50

12. 76:30

13. 3:193

14. 3:42-45

15. 24:31

16. 17:24

17. 2:256

18. 2:212

19. 4:95

20. 65:2-3

21. 2:257

Acknowledgment

Tafsir Nemunah is compiled by the great writer and researcher, His Eminence Ayatullah il-Ozma Nasir Makarim Shirazi, and with the cooperation of an estimable group of Muslim scholars, Hujaj-

ul-Islam:

By the way, it should be notified that for the translation of this volume, Tafsir Nemunah has been mainly utilized.

* * * *

يَأَيهَا النّاس قَدْ جَاءَكُم بُرْهَنٌ مِّن رّبِّكُمْ وَ أَنزَلْنَا إِلَيْكُمْ نُوراً مّبِيناً

“O mankind! Verily there has come to you a convincing proof (the Messenger and the Qur’an) from your Lord: for We have sent unto you a light (that is) manifest.”1

إِنّا نحْنُ نَزّلْنَا الذِّكْرَ وَ إِنّا لَهُ لحَافِظونَ

"We have, without doubt, sent down the Message and We will assuredly Guard it (from corruption)."2

وَ مَنْ أَعْرَض عَن ذِكرِى فَإِنّ لَهُ مَعِيشةً ضنكاً وَ نحْشرُهُ يَوْمَ الْقِيَمَةِ أَعْمَى

"But whosoever turns away from My Message (the Qur’an), verily for him is a straitened toilsome life, and We shall raise him up blind on the Day of Judgement''.3

وَ نُنزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَاءٌ وَ رَحْمَةٌ لِّلْمُؤْمِنِينَ

“And We send down (stage by stage) of the Qur’an that which is a healing and a mercy for those who believe..."4

Notes

1. 4:174

2. 15:9

3. 20:124

4. 17:82

References

Arabic, Farsi Commentaries

1. Tafsir-i-Nemuneh, by A Group of Shi'a Scholars with Ayatollah Makarim Shirazi; Dar-ul-Kutub-il-Islamiyyah, Qum, Iran, 1990/1410.

2. Majma'-ul-Bayan fi Tafsir-il-Qur'an, by Shaykh Abu Ali al-Fadl-ibn-il-Husain-il-Tabarsi, Dar-u-Ihya'-it- Turath-il' Arabi, Beirut, Lebanon, 1960/1380 AH.

3. Al-Mizan fi Tafsir-il-Qur'an by 'Allamah as-Sayyid Muhammad Husain at- Tabataba'i, al-A'lami lil-Matbu'at, Beirut, Lebanon, 1972/1392 AH.

4. Atyab-ul-Bayan fi Tafsir-il-Qur'an by Sayyid 'Abdul-Husain Tayyib, Muhammadi Publishing House, Isfahan, Iran, 1962/1382 AH.

5. Ad-Durr-ul-Manthur fi-Tafsir-il-Ma'thur by Imam 'Abd-ur-Rahman al-Suyuti, Dar-ul-Fikr, Beirut, Lebanon, 1983/1403 AH.

6. Al-Tafsir-ul-Kabir by Imam Fakh-ir-Razi, Dar-ul-Kutub-il-'islmiyyah, Tehran, 1973/1393.

7. Al-Jam'li -Ahkam-il-Qur'an (Tafsir-ul-Qartabi) by Muhammad-ibn-Ahmad al-Qartabi, Dar-ul-Kutub-il Misriyyah, 1967/1387.

8.Tafsir-i-Nur-uth-Thaqalayn by 'Abd-i-'Ali-ibn Jum'at-ul-'Arusi al-Huweyzi, al-Matba'atul-'ilmiyyah, Qum, Iran, 1963/1383 AH.

9. Tafsir-i-Ruh-ul-Janan by Jamal-ud-Din Abul-Futuh Razi, Dar-ul-Kutub-il-Islamiyyah, Tehran, 1973/1393 AH.

10. Tafsir-i-Ruh-ul-Bayan by Isma'il Haqqi al-Burusawi Dar-u-Ihya'-ut- Turath-il-' Arabi, Beirut.

English Translations of Qur'an

1. The Holy Qur'an, Text, Translation and Commentary by Abdullah Yusuf Ali, Publication of the Presidency of Islamic Courts & Affairs, State of Qatar, 1946.

2. The Holy Qur'an, Arabic Text by a Group of Muslim Brothers, English Translation and footnotes by M. H. Shakir, Tehran, Iran.

3. The Glorious Koran, Bi-lingual Edition with English Translation by Marmaduke Pickthall, printed in Great Britain by W. & J. MacKay Ltd., Chatham, Kent, London.

4. Al-Mizan, An Exegesis of the Qur'an by al-Allamah as-Sayyid Muhammad Husayn-at- Tabataba'i, Translated by Sayyid Saeed Akhtar Rizvi, Vol. 1, Tehran, WOFIS, 1983.

5. The Koran translated with notes by N. J. Dawood, Penguin Books Ltd, New York, U.S.A, 1978.

6. The Koran Interpreted, Translated by Arthur J. Arberry, London, Oxford University Press, 1964.

7. The Glorious Koran, Translated with Commentary of Divine Lights by Ali Muhammad Fazil Chinoy, Printed at the Hyderabad Bulletin Press, Secanderabad-India, 1954.

8. Holy Qur'an, Shakir, M. H., Ansariyan Publications, Qum, Islamic Republic of Iran, 1993.

9. The Holy Qur'an with English Translation of the Arabic Text and Commentary According to the Version of the Holy Ahlul-Bait by S. V. Mir Ahmad Ali, published by Tahrike- Tarsile Qur'an, Inc., New York, 1988.

10. A Collection of Translation of the Holy Qur'an, supplied, corrected and compiled by Al-Balagh Foundation, Tehran, Iran, (unpublished).

Supporting Technical References

1. Nahjul -Balagha by as -Sayyid ar -Radi Dar -ul -Kitab al -Lubnani, Beirut, Lebanon, 1982.

2. Sharh -i -Nahjul -Balagha by Ibn-i Abi al-Hadid, Dar -u -Ihya' -il - Kutub -il -' Arabiyyah, Eypt, 1959/1378 AH.

3. Nahj-al-Balagha of Amir al-Muminin 'Ali ibn Abi Talib, selected and compiled by as-Sayyid Abul-Hassan 'Ali ibn al-Husayn ar-Radi al-Musawi, Translated by Sayyid Ali Raza, World Organization For Islamic Services (WOFIS), Tehran, Iran, 1980.

4. Nahjul Balagha -Hazrat Ali, Translated by Sheikh Hassan Saeed, Chehel Sotoon Library & Theological School, Tehran, Iran, 1977.

5. Al-Kafi by ash-Shaykh Abu Ja'far Muhammad ibn Ya'qub ibn Ishaq al-Kulayni ar-Razi, Translated and published by WOFIS, Tehran, Iran, 1982.

6. Shi'a, by Allamah Sayyid Muhammad Husayn Tabataba-i, translated by Sayyid Hosein Nasr, Qum, Ansariyan Publications, 1981.

7. Williams Obstetrics, Pritchard, Jack A., 1921; MacDonald, Paul C., 1930, Appleton-Century-Crofts, New York, U.S.A, 1976.

8. The Encyclopedia Americana, Americana Corporation, New York, Chicago, Washington, D.C., U.S.A, 1962.

9. Compton's Encyclopedia and Fact-Index, F.E. Compton Company, printed in U.S.A, 1978.

10. Webster's New Twentieth Century Dictionary of the English Language Unabridged, Second Edition, by Noah Webster, Published by the World Publishing Company, Cleveland and New York, U.S.A, 1953.

Phraseological and Philological Sources

1. A Glossary of Islamic Technical Terms Persian-English, by M. T. Akbari and others, Edited by B. Khorramshahi, Islamic Research Foundation, Astan, Quds, Razavi, Mashhad, Iran, 1991.

2. Al-Mawrid, a Modern Arabic-English Dictionary, Third Edition,by Dr. Rohi Baalbaki, Dar el-Ilm Lilmulmalayin, Beirut, Lebanon, 1991.

3. Elias' Modern Dictionary, Arabic-English, by Elias A. Elias & Ed. E. Elias, Beirut, Lebanon, 1980.

4. An Introduction to Arabic Phonetics and the Orthoepy of the Qur'an, by Bahman Zandi, Islamic Research Foundation, Astan, Quds, Razavi, Mashhad, Iran, 1992.

5. A Concise Dictionary of Religious Terms & Expressions (English-Persian & Persian-English), by Hussein Vahid Dastjerdi, Vahid Publications, Tehran, Iran, 1988.

6. Arabic-English Lexicon, by Edward William Lane, Librarie Du Liban, Beirut, Lebanon, 1980.

7. A Dictionary and Glossary, by Penrice B.A. Curzon Press Ltd., London, Dublin, Reprinted, 1979.

8. Webster's New World Dictionary, Third College Edition, by David B. Guralnik, Simon & Schuster, New York, U.S.A, 1984.

9. The New Unabridged English-Persian Dictionary, by Abbas Aryanpur (Kashani), Amir Kabir Publication Organization, 1963.

10. The Larger Persian English Dictionary, by S. Haim, published in Farhang Moaser, Tehran, Iran, 1985.

A Presentation to Muslims

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُ

In The Name of Allah, The Beneficient, The Merciful

"O ye who believed! Obey Allah, and obey the Apostle, and those charged with authority among you”. 1

('Those charged with authority' are only the twelve sinless Imams (as) and; at the time of occultation, Sources of Imitation, who are learned, pious, and just, should be referred to.)

في إكمال الدين في حديث عن جابر الجعفي عن جابر بن عبد الله الانصاري قال: قلت: يا رسول الله عرفنا الله ورسوله، فمن اولي الامر الذين قرن الله طاعتهم بطاعتك؟ فقال (ص) هم خلفائي يا جابر، وأئمة المسلمين بعدي أولهم علي بن أبي طالب، ثم الحسن والحسين، ثم علي بن الحسين، ثم محمد بن علي المعروف في التوراة بالباقر وستدركه يا جابر فإذا لقيته فاقرأه مني السلام. ثم الصادق جعفر بن محمد، ثم موسى بن جعفر، ثم علي بن موسى، ثم محمد بن علي، ثم علي بن محمد، ثم الحسن بن علي، ثم سميي وكنيي حجة الله في أرضه، وبقيته في عباده ابن الحسن بن علي، ذاك الذي يفتح الله على يديه مشارق الارض ومغاربها

In 'Ikmal-ud-Din' a tradition, through 'Jabir-il-Ju'fi', is narrated from Jabir-ibn- Abdillah thus:

I said:

"O Messenger of Allah, we have known Allah and His Apostle; then who is 'Ulil-Amr', those that Allah has made their obedience the same as your obedience?'

Then, the Prophet (S) said:

'O Jabir! they are, after me, my successors and the Guides of Muslims; the first of them is Ali-ibn-Abi Talib; then (Imam) Hassan, and (Imam) Husain; then Ali-ibn-il-Husain; then Muhammad-ibn-Ali, known in the Torah as Baqir, whom you will see.

O Jabir! When you visit him, give my regards to him. After him, there is Sadiq, -Ja'far-ibn-Muhammad; and after him Musa-ibn-Ja'far; then Ali-ibn-Musa; then Muhammad-ibn-Ali; then Ali-ibn-Muhammad, then Hassan-ibn-Ali; and after him (there comes) Al-Gha'im whose name and sir-name is the same as mine. He is Allah's Authority on the Earth and His Remainder amongst His servants.

He is the son of (Imam) Hassan-ibn-Ali (a.-Askari). This is the very personality by whose hands Allah will open the Easts and Wests of the world.’2

قال الله تعالى: "وما ينطق عن الهوى إن هو إلا وحي يوحى"

"Nor does the Apostle speak out of desire. It is naught but revelation that is revealed".3

قال النبي (ص): "إني تارك فيكم التقلين، كتاب الله حبل ممدود من السماء إلى الأرض وعترتي أهل بيتي، وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض فانظروا بماذا تخلفوني" وفي حديث آخر: "لن تضلوا ما إن تمسكتم بهما"

The Prophet (S) said:

"I leave behind me two weighty (very worthy and important) things:

The book of Allah (i.e. the Quran), which is a stretched string from the heaven to the earth, and my progeny, my Ahlul Bayt; for verily Allah, The Merciful, The Aware, informed me that never, never, will these Two get separated from each other until they meet me at the Houd of Kauthar (the Pond of Abundance).

Therefore, be careful and contemplate on how you will treat them (after me)”

...and in another tradition it is added:

"Never, never, shall you get astray if you attach yourself to these two”.4

Abul-Hassan-ir-Rida (as) said:

"May the Mercy of Allah be upon the servant who Keeps alive our commandment".

I asked him (as) how the one could keep your commandment alive.

He (as) said:

"He (can) learn our sciences and teach them to people. In fact if people knew (the merits) and goodnesses of our speech, surely they would follow us.”5

Notes

1. 4:59

2. Ikmal-ud-Din, Vol. 1, p. 253; with nearly similar meaning, in Yanabi-ul-Mawaddah, p. 117

3. 53:3,4

4. Ma'uni-ul-Akhbur, p. 90, tradition 2, & Musnad Ahmad-ibn-Hanbal, Vol. 3, p.17, and other books from the Sunnite School and Shi 'ah School mentioned in Ihqaq-ul-Haqq, Vol 9, p. 309 to 375

5. Ma' ani-ul-Akhbar, p. 180 & 'Uyun-i-Akbar-ur-Rida, Vol. 1, p. 207

Station of Mastership (Wilayat) in Islam

Since Wilayat has a fundamental and distinctive role in Islamic teachings, we would have a brief discussion about it here.

Wilayat is introduced in traditions to be the most important pillar of Islam. Imam Muhammad Baqir (a) said: Islam is based on five pillars: Prayer, Zakat, Fast, Hajj and Wilayat. People are not invited to anything with as much emphasis, as they are invited to Wilayat.[9]

In another tradition, Zurarah says: I asked Imam Baqir (a): “Which of these five is the most important?” He replied: “Wilayat is the most important, because it is their key. The Guardian is a guide to them.”[10]

Wilayat is in the meaning of guardianship and taking charge of affairs of others. The world of ‘Wali’ is also from the same root and it describes one in charge of guardianship of an individual or individuals, like Wali of the young and Wali of the mentally challenged persons. The word of ‘Waali’ is also derived from the same root. The governor or governor-general is called as ‘Waali’ since the administration of the city and affairs of citizens are in his charge and they are supposed to obey his commands. The Holy Prophet (s) also has the same type of Wilayat over the Ummah, since he is their guardian and has discretion over them. Almighty Allah says in Quran:

ألنَّبِىُّ أَوْلَى‏ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ

“The Prophet has a greater claim on the faithful than they have on themselves…” (33:6)

The word of Maula is also derived from the same root. That is why the Holy Prophet (s), at the beginning of Ghadeer sermon in Farewell Hajj addressed the people: Do I not have more authority on you more than what you have on yourself? They said: Why not? Then he said: Of whomsoever I am the master; this Ali is also his master.[11]

Umar bin Khattab, who was present in the event of Ghadeer and witnessed the appointment of Ali (a), also derived the same meaning from the word of ‘Maula’, because he remarked to Ali (a): “O Ali, congratulations; you have become the master of every believer man and woman.”[12]

It can be concluded from these statements that Wilayat is an executive position and not only a holy rank.

Wilayat during the lifetime of the Holy Prophet

Now the question arises that what were the circumstances of Muslims during the proclamation of prophethood (Besat) of the Prophet of Islam (s)? Did they live without leaders and social administrator? Or an arrangement, control and rulership existed although in a limited way and in enforcing simple laws? In order to get the replies to these questions, it is necessary to cast a brief glance on the rules and laws of Islam:

Laws of Islam, which are mentioned in Quran and traditions, can all be divided into two types:

A) Individual laws and duties like Prayers, fast, Hajj, observing good manners, refraining from bad morals, purification, impurity and other individual laws.

Such laws are personal duties and they are addressed to each and every duty bound person individually and acting on them does not require presence of rulership and social management.

B) The second type of laws and political duties – are social, like: Struggle (Jihad) to propagate Islam, defending existence of Islam and Muslims, military preparedness, securing social peace, legal judgment and solving of disputes, enforcing penalties, blood monies and retaliations, punishment of criminals, mutual relations between Islamic countries, relations with others, collection of Zakat and its proper use, collection of Khums and its proper use, and tens of other similar social matters. Such social and political laws and rules have are also included in Islam. With a little consideration, we would know that acting on such laws needs formation of institutions headed by a determined and a religious ruler and leader.

That is why it can be said that rulership and Wilayat is included in religion and there should always be a ruler who is in charge of guaranteeing the application of political and social laws. And if it is not so, a great part of Islamic laws would be in suspended condition.

The Holy Prophet; the first Wali of Muslims

Although in Quran we don’t have a verse in which the Messenger of Allah (s) has clearly ordered formation of government, but in some verses he has commanded about some practices and acts, which are concerned with government; for example the following verses can be cited as proof:

إِنَّآ أَنْزَلْنَآ إِلَيْكَ الْكِتَبَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَآ أَرَيكَ اللَّهُ وَلَا تَكُنْ لِلْخَآئِنِينَ خَصيماً

“Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.” (4:105)

وَ أَنْزَلْنَآ إِلَيْكَ الْكِتَبَ بِالْحَقِّ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَبِ وَ مُهَيْمِناً عَلَيْهِ فَاحْكُم بَيْنَهُمْ بِمَآ أَنْزَلَ اللَّهُ وَ لَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ الحَقِّ

“And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you…” (5:48)

يَأَيُّهَا النَّبِىُّ جَهِدِ الْكُفَّارَ وَالْمُنَفِقِينَ وَاغْلُظْ عَلَيْهِمْ

“O Prophet! Strive hard against the unbelievers and the hypocrites and be unyielding to them.” (9:73)

يَأَيُّهَا النَّبِىُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ

“O Prophet! urge the believers to war…” (8:65)

خُذْ مِنْ أَمْوَ لِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا

“Take alms out of their property, you would cleanse them and purify them thereby…” (9:103)

It is clear that arbitration and solving disputes of people, encouraging people to Jihad, collection of Zakat and taxes and expending them in the specific ways are from the duties of the ruler, and since their performance was asked from the Messenger of Allah (s), it is known that he was ruler appointed by Almighty Allah. Therefore, it must be said: The Prophet of Islam in addition to receiving revelation, its protection and propagation to people, also had other duties and it implies formation of government, enforcing of political and social laws, leadership and administration of Islamic Ummah in different matters.

The Holy Prophet (s) in managing the affairs of Islamic state, took advantage of laws, which he received through revelation; he was also authorized to issue commands and apply them in accordance with exigency of the nation. Such laws were named as laws of governance. Muslims also are duty bound to obey his commands.

The Holy Quran says:

يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِى الْأَمْرِ مِنكُمْ فَإِن تَنَزَعْتُمْ فِى شَىْ‏ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهَ وَالْيَوْمِ الْأَخِرِ ذَ لِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

“O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end.” (4:59)

It can be concluded from this verse that it is obligatory on the believers to obey the commands of three persons: Allah, the glorified, the Prophet and those vested with authority (Ulil Amr). Obedience of Allah is in the instances when the Prophet announces the command as revelation and message of God. Obedience of the Prophet is in instances, when he issues commands in the capacity of religious authority and ruler of Muslims and not as divine revelation. Such laws are called laws of government and authority. The third type is obedience of Ulil Amr. Ulil Amr is one who is introduced by the Prophet as a ruler and owner of authority. In many traditions, the Holy Imams (a), who are from Ahle Bayt (a) and progeny of the Holy Prophet (s) are introduced as implications of Ulil Amr. They are also having authority on people and their obedience is obligatory. With reference to books of biography, it would become absolutely clear that the Holy Prophet of Islam since the beginning of the migration (Hijra) to Medina and when the call to Islam became evident, felt the need of establishing a government, which would protect the interests of Islam and Muslims and when he got opportunity, he took the necessary steps. During a period of ten years in Medina, gradually he performed actions, which were necessary to form a simple government and to administer a limited society. Some of them are as follows:

Selection of minister and advisor, selection or appointment of chief and governor for big and small towns, selection of judge, establishment of courts of justice, selection of persons for application of penalties, guarding the prisons and prisoners, selection of chiefs of tribes, selection of persons for gathering information and intelligence, selection of persons to enjoin good and forbid evil, establishment of classes for Quranic education, writing, jurisprudence and laws, selection of individuals for making copies of Quran, selecting individuals to write letters, selecting officials and collectors of Zakat, individuals for collecting taxes, treasurer and treasury in charge, accountants, officials for paying and distributing shares, appointment of commander-in-chief, standard bearer, weapons in charge, selection of security personnel, supervisor of commercial transactions, and other small and big posts of responsibilities.[13] Such types of acts are definitely from the ranks of rulership. On the basis of this, one should not reject the rulership of the Prophet of Islam. He was the first owner of authority (Wali Amr) over Muslims and the founder of the Islamic government, and his Wilayat is proved from revelation and Quran. It should be mentioned that although the position of Wilayat and rulership was given to His Eminence by God, it would not have been possibly realized externally without earnestness, loyalty, sacrifice and preparations through people. From this aspect, responsibility of application of social and political laws of Islam in Quran is placed directly upon the Muslims. For example, Almighty Allah says in the Holy Quran:

وَ جَهِدُواْ فِى اللَّهِ حَقَّ جِهَادِهِ

“And strive hard in (the way of) Allah, (such) a striving as is due to Him…” (22:78)

وَقَتِلُواْ فِى سَبِيلِ اللَّهِ الَّذِينَ يُقَتِلُونَكُمْ وَلاَ تَعْتَدُواْ

“And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.” (2:190)

وَ قَتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَتِلُونَكُمْ كَآفَّةً

“…and fight the polytheists all together as they fight you all together…” (9:36)

وَأَعِدُّواْ لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَ مِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَ عَدُوَّكُمْ

“And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy…” (8:60)

وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُواْ أَيْدِيَهُمَا جَزَآءً بِمَا كَسَبَا نَكَلاً مِّنَ اللَّهِ

“And (as for) the man who steals and the woman who steals, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah…” (5:38)

اَلزَّانِيَةُ وَالزَّانِى فَاجْلِدُواْ كُلَّ وَحِدٍ مِّنْهُمَا مِاْئَةَ جَلْدَةٍ

“(As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes…” (24:2)

وَلْتَكُنْ مِّنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى‏ الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ

“And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong…” (3:104)

يَأَيُّهَا الَّذِينَ ءَامَنُوا كُونُوا قَوَّ مِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ

“O you who believe! Be maintainers of justice, bearers of witness of Allah’s sake…” (4:135)

يَأَيُّهَا الَّذِينَ ءامَنُواْ لَا تَتَّخِذُواْ الْكَفِرينَ أَوْلِيَآءَ مِنْ دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَنْ تَجْعَلُواْ لِلَّهِ عَلَيْكُمْ سُلْطَناً مُّبِيناً

“O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?” (4:144)

يَأَيُّهَا الَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ الْيَهُودَ وَالنَّصَرَى‏ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ

“O you who believe! do not take the Jews and the Christians for friends; they are friends of each other.” (5:51)

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah…” (3:110)

From the above verses, which are revealed about the ‘obligatory-ness’ of holy struggle (Jihad) and defense, military preparedness, application of punishments and fines, enjoining good and forbidding evil, obligatory-ness of establishment of social justice, relations of Muslims with others and tens of other similar verses and hundreds of traditions, which are recorded with reference to jurisprudence, political, administrative, economic, dissemination of sciences and popularizing of cultural values and prevention of opposing values, can be nicely concluded that the holy lawmaker of Islam has regarded Muslims to be a proper nation, which should, in order to administer its community and to fulfill its social and political needs, form organizations. And since Muslims have practically accepted the leadership and Wilayat of the Holy Prophet (s) the possibility of formation of government for him is obtained.

Wilayat after the Messenger of Allah (s)

After the passing away of the Holy Prophet (s), although divine revelation (direct contact with Allah and receiving of laws) came to an end, the religion was perfected and legislation of laws reached its conclusion, but with attention to the fact that the Prophet of Islam is the last of the prophets and the religion of Islam is a universal religion and it is to endure till Judgment Day and would always remain as a torch of guidance, it is necessary that after the passing away of the Messenger of Allah (s) there should be a prominent person to take over his responsibilities and pursue his agenda. He is named as the Caliph of the Prophet and the Imam of Muslims.

The Holy Prophet bore the following four responsibilities:

1. Receipt of divine laws and messages through revelation. 2. Conveyance of divine messages to people. 3. Protection of divine laws. 4. Formation of government and enforcement of political and social laws of Islam. In all these stages, the Holy Prophet (s) was infallible from sins and doubts. In books of theology, it is proved that the Caliph of the Prophet also like him should be immune from mistakes, doubts and forgetfulness so that aims of the Prophet should be pursued and the true religion remains strong.

Imamite Shia, with attention to the need of condition of infallibility in Caliph say: Except for the Prophet, no one can introduce and appoint the Caliph, as except for the Prophet, who is having divine revelation, no one else is aware of the infallibles.

From the same argument and numerous historical evidences and tens of traditions that are present in sources of narrations, it is said: The Messenger of Allah (s) due to his concern for survival of Islam and its spread and greatness of Islamic Ummah was definitely not oblivious of appointing his infallible successor.

Therefore historical testimonies and traditions hint at that great personage during the period of his prophethood and he was always concerned about this important matter and for this purpose had selected Ali Ibne Abi Talib (a). He paid utmost attention to his education and training and entrusted necessary knowledges to him. Imam Ali (a) also with his personal capacity and with divine supports memorized the knowledges and did not forget anything. Moreover, as per the orders of the Prophet, he wrote down all knowledges to leave behind for the Imams succeeding him.

Imam Ali (a), as a result of the special bestowals of the Messenger of Allah (s) mastered all the sciences of prophethood. As the Holy Prophet (s) mentioned about him: I am the city of knowledge and Ali is its gate; so one who wants to seek knowledge should come to its gate,[14] and tens of other traditions, which are recorded in books of Shia and Ahle Sunnat.

The aim of the Messenger of Allah (s) in stating the excellences and virtues of Imam Ali (a) was to prepare public opinion and prepare the grounds of his introduction and appointment as his successor and for Imamate of Muslims and always looking for opportunity to declare his appointment formally.

These circumstances continued till the 10th year of Hijrat. That year, the Holy Prophet (s) decided to perform the Hajj of the Holy House of Kaaba. He invited all Muslims to participate in the Hajj so that they may witness the rituals of Hajj from close quarters. The Messenger of Allah (s) intended to officially declare the appointment of Ali Ibne Abi Talib (a) as his successor and to introduce him to the pilgrims, who had arrived from various countries to perform the Hajj. The rituals of Hajj came to an end and the pilgrims started returning to their hometowns. When the Messenger of Allah (s) and his followers reached Ghadeer Khum it was almost noon and the climate was extremely hot. At that moment Jibraeel arrived with the following verse:

يَأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَ إِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِى الْقَوْمَ الْكَفِرِينَ‏

“O Apostle! deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.” (5:67)

The Holy Prophet (s) halted at that spot. He issued orders to prepare that place for Noon Prayer. Pilgrims gathered. After the prayer, the Messenger of Allah (s) mounted the pulpit. He recited a lengthy sermon, which later came to be known as tradition of Ghadeer Khum. This tradition is reported in various versions and is present in reliable Shia and Sunni sources. Below we mention one such version:

Zaid bin Arqam says: When the Messenger of Allah (s) was returning from the Farewell Hajj he reached Ghadeer Khum. Initially he ordered them to sweep the ground below the trees and then he delivered a sermon: As if I have been called to Allah. I leave among you two important things by way of trust and one of them is greater than another: The Book of Allah (Quran) and my progeny. Try to take care of these two trusts. They would not separate from each other till Judgment Day. Then he said: Allah, the Mighty and Sublime is my master and I am the master of all believers. Then he raised the hand of Ali (a) and said: Of whomsoever I am the master, this Ali is also his master.

O Allah, take under Your guardianship whoever accepts the mastership (Wilayat) of Ali and be inimical to whoever is inimical to Ali.[15]

Baraa Ibne Azib has added the following words in narrating the same sermon that in the beginning the Messenger of Allah (s) asked: Am I not having more authority over the believer than they have on themselves? They replied: Why not, O Messenger of Allah (s)? You are having more authority. At that moment he pointed to Ali and said: Of whomsoever I am the master, this Ali is also his master.[16]

After that Umar Ibne Khattab met Ali (a) and said: “Congratulations Ali, you have become my master and the master of all believer men and women.”[17]

The tradition of Ghadeer is a widely related (Mutawatir) and authentic tradition and there is no doubt in its authenticity.

Thus on that blessed day, the Holy Prophet (s) performed two most important tasks: One was that he declared Quran and Progeny to be complimentaries of each other and left them as two reliable sources of reference for the Muslims as trusts and advised them to refer to them to derive the laws of religion.

Another was introduction of Ali Ibne Abi Talib (a) as master and owner of discretion. In this act he delegated to him the position of his Wilayat and rulership so that he may become the Caliph and Imam of Muslims after him; and that by enforcing the laws of religion about whom he was perfectly knowledgeable, he should administer the Islamic dominions.[18]

On the basis of this, the Messenger of Allah (s) in the tradition of Ghadeer and other traditions transferred three of his duties to Ali Ibne Abi Talib (a): 1. Protection of divine laws. 2. Conveying them to Muslims. 3. Rulership and enforcement of political and social laws of Islam; as he was one of the implications of ‘progeny’ and Ahle Bayt (a).

From the tradition of Ghadeer and tens of similar traditions, it can well be concluded that with the death of the Messenger of Allah (s) the period of his rule has not ended and enforcement of political and social laws of Islam do not remain without an infallible executive. On the contrary, by appointment and nomination of Ali (a), he fixed the duration of the Imamate of the infallible Imams.

Imam Ali (a), as per the orders of the Holy Prophet (s) during his lifetime, appointed Imam Hasan (a) and Imam Hasan (a) appointed his brother, Imam Husain (a) and Imam Husain (a) appointed his son, Imam Ali Ibne Husain (a) to Imamate and in this way Imamate continued till the twelfth Imam.

According to belief of Shia Imamiyah, after the Messenger of Allah (s) the following twelve have been appointed as Caliphs and Imams in sequence:

Ali Ibne Abi Talib (a)

Hasan Ibne Ali (a)

Husain Ibne Ali (a)

Ali Ibne Husain (a)

Muhammad Ibne Ali (a)

Ja’far Ibne Muhammad (a)

Musa Ibne Ja’far (a)

Ali Ibne Musa (a)

Muhammad Ibne Ali (a)

Ali Ibne Muhammad (a)

Hasan Ibne Ali (a)

Hujjat Ibnul Hasan al-Askari (a)

Imamate and Caliphate of these twelve personages in its own capacity is proved through evidence and proofs.[19]

Each of the above mentioned personages were having the two necessary qualifications of Imamate: (1) Infallibility from mistakes, forgetfulness and sins; and (2) knowledge of all the laws of Shariah. That is why they were directly appointed by the Holy Prophet (s) as Imams.

Although except for Ali Ibne Abi Talib (a) and that also after a delay and only for few years, none of them practically reached to the post of Caliphate, but the Caliphate of the Messenger of Allah (s) was their right, which due to ignorance and shortcoming of people in defending Wilayat was trespassed and Caliphate deviated from the path that the Holy Prophet (s) had specified for it. Muslims were duty bound and are duty bound to have faith in Wilayat of the Infallible Imams from the progeny of Prophet and they should make efforts to prepare grounds for the rule of the righteous and to become aloof from the rule of non-righteous. This is in fact the implication of Tawalla and Tabarra.[20]

Wilayat during the period of Occultation

As concluded from a large number of traditions, the authority (Wali Amr) of Muslims is the twelfth Imam, His Eminence, Mahdi (a), who has attained this position from Almighty Allah and through the Messenger of Allah (s) and the Holy Imams (a). But due to the shortcoming of people in preparing the prefaces of his reappearance and establishment of his rule, he is compelled to live in occultation and is in anticipation of the time, which would provide the background of his reappearance, but in this time also the holy lawmaker of Islam (God) has not ignored the enforcement of His social and political laws and establishment of Islamic rule.

Since Muslims during the period of the Messenger of Allah (s) and during the tenure of infallible Imams are duty bound to make efforts and struggle in establishment of their kingdom and to prepare the background of reaching the position of Wilayat, during the time of occultation also, they are duty bound to recognize the most superior of the people; that they accept their leadership, obey their commands and prepare background for enforcement of all Islamic laws and religious rules and regulations. Such persons would be authority (Wali Amr) and representatives of the Imam of the Time (a) and their Wilayat would have the same status as that of the Holy Imam (a) and the Holy Prophet (s). But how and in what manner can one obtain these qualifications is a matter, which requires extensive research and study. In this regard, a large number of traditions have been recorded from the Holy Imams (a), which can be found in reliable sources and they can help us to decide this matter.

In this book, it is not practically possible to study this important subject in detail. But many scholars have published well researched books on this topic; especially after the Islamic revolution (of Iran).

However, in brief, we can say that the authority (Wali Amr) and leader of Muslims should have the following qualities:

1. Academic capability to issue verdicts in various subjects of jurisprudence.

2. Justice and piety, which is necessary for leadership of the community.

3. Right political and social opinion, management, determination and sufficient ability for leadership.

Part II: Morals and manners in Islam

Morals and manners in Islam

Ethical Practices

Supplication (Dua)

Worship in Islam

Morals and manners in Islam

‘Khulq’ means a good disposition and personal behavior. The late scholar, Faiz Kashani defines morals thus: Disposition is an aspect, which has become deeply rooted in the soul of man, in such a way that easily and without any need of thinking and contemplating acts are committed by him. Thus if from that aspect such acts are committed by him, which are logically and religiously praiseworthy that aspect is called as a good disposition and if acts are evil, the disposition is called as bad.[21]

Intellectuals, in defining moral acts, have said: Act or quality is a value, whose good or evil is detected by perfect reason and all human beings, at all times and places are having consensus on its goodness or evil. Moral act is an act that realization can perceive its goodness and the duty of man itself sees that it should be performed, or it perceives its evil and personally feels that its performance does not befit his humanity and it should be abandoned.

Good character in Islam is having great status and lofty position. So much so that it is considered to be a sign of perfection of faith. Good character is described as the heaviest act that would be placed in the scale of deeds. Development of good morals was so important that it was said to be the aim of the sending of the Prophet.

The Holy Quran says:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنْفُسِهِمْ يَتْلُواْ عَلَيْهِمْ ءَايَتِهِ وَيُزَكِّيْهِمْ وَيُعَلِّمُهُمُ الْكِتَبَ وَالْحِكْمَةَ وَإِنْ كَانُواْ مِنْ قَبْلُ لَفِى ضَلَلٍ مُّبِينٍ‏

“Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.” (3:164)

The Messenger of Allah (s) said: I advise you to adopt good morals, because Allah, the Mighty and Sublime has sent me with this aim.[22]

The Holy Prophet said: I have been sent to perfect morals.[23]

Imam Muhammad Baqir (a) said: The most perfect of the believers are those whose morals are the best.[24]

The Messenger of Allah (s) said: On Judgment Day, nothing would be placed on the scale of deeds more valuable than good nature.[25]

Imam Ja’far Sadiq (a) said: Allah, the Mighty would reward a servant for good morals with such reward, which is given day and night to the fighter in the way of Allah.[26]

The Holy Prophet (s) said: Good moral is half the faith.[27]

Islam had advised much with regard to purification and discipline of self and development of good character. A large number of verses of Quran are with regard to moral science, so much so that most stories of Quran pursue moral aims. Thousands of traditions of the Holy Prophet (s) and the Holy Imams (a) have been narrated on the topic of good and bad morals. Glad tidings for adopting a good character and punishments of smearing oneself with bad morals which are mentioned are definitely not less than that which is mentioned about the obligatory and prohibited acts, because they can either lead one to the perfection of self and proximity to Allah or decline of self and remoteness from God.

On the basis of this, ethical matters should be considered at par with Islamic laws or higher and one cannot be shortcoming and careless in observing them under the pretext that they are ethical commands. Basically, human life is not possible without good morals; therefore every nation and community of the world followed ethical matters and does so even today.

Moral affects success and comfort or misfortune and restlessness in two ways:

A: Worldly life and community living: If individuals of a society are aware of their duties, they fulfill rights of each other, they are kind and concerned for each other, they are having cooperation in good deeds, they hasten to solve the difficulties of each other and in one word it can be said that they consider success and comfort of society as success and comfort of themselves, they have a happy and healthy life and as much as possible, they take advantage of worldly bounties.

On the contrary, if they were not bound by ethical restraints, they would not have got their comforts. Therefore, success or misfortune of a society should be searched in observance of restraint in ethical criteria or lack of it in its individuals. That is why Islam has emphasized too much on adoption of social ethics.

The Messenger of Allah (s) said: Success of man lies in good morals and his misfortune lies in bad morals.[28]

Imam Ja’far Sadiq (a) said: No life is more pleasing than good morals.[29]

In the same way, he said: Good behavior increases sustenance.[30]

And he said: Good manners and morals populate towns and increase lifespans.[31]

He also said: One who is having bad morals is putting himself in hardship and punishment.[32]

We have a large number of traditions with regard to social manners and communal behavior, which are recorded in books like: Biharul Anwar, Vols. 74 and 75; Al-Kafi, Vol. 2; Jami Ahadith Shia, Wasailush Shia etc.

B: Spiritual perfection or decline: Good morals give perfection to the self and bring man close to God. Bad morals also cause decline and destruction of the soul of man and they make one distant from Almighty God, the consequences of which would become clear in the hereafter.

Amirul Momineen (a) said to his son: Allah, the Mighty and Sublime has made good morals as means of connection between Himself and His servants; do you not like to observe morals, which would be means of getting connected to God?[33]

Imam Ja’far Sadiq (a) said: Good morals are ornaments in the world and promenade for the hereafter. Faith of man is perfected through good morals and it is the means of proximity to God.[34]

The Messenger of Allah (s) said: The things most instrumental to get my followers admitted to Paradise are fear of God and good morals.[35]

Imam Ja’far Sadiq (a) said: Good morals destroys sins just as sun melts ice.[36]

The self of man is a noble essence, which is illuminated, ethereal and is superior to matter, which due to being ethereal is superior to all animals.

It is here that the status of moral values would become clear. Perfection of morals with the humanity of man and its ethereal spirit is having proportion and originality. If we take away perfections and excellence of morals from man, there would be no difference between him and animals.

That is why Islam has emphasized that man should guard his ethereal soul and personal nobility and should always endeavor to strengthen it.

Amirul Momineen (a) said: One who considers his self as great; it would be easy for him to abandon has animal desires.[37]

He also said: One, who considers his self noble, does not besmear it with sins.[38]

He again said: One who is attentive to the nobility of his self; he keeps it from degrading desires.[39]

And he said: Self is a valuable gem, one who takes care of it, scales a lofty position and one who drags it to meanness, has taken it to lowliness.[40]

In the same way, he said: A noble self will increase compassions.[41]

It is said with regard to perfection of ethics: All human beings in all periods of time and in all the places have consensus on beauty and value. Yes, the pure nature of man possesses such perception and ethical discrimination and the ‘should be’ and ‘should not be’ also show this holy perception. It is this same self knowledge and attention to humanity of man that gives control to his ethereal soul over body so that he may control his animal desires and inclinations and may come to the level of gaining human values.

Prophets were also sent to help human beings in this holy struggle, in the path of purification and to strengthen the discipline of self. Prophets say to the people: Why are human beings and not animals. Do not forget your humanity and do not submit to animal desires that you suffer loss. The worst loss is that human being should sink into the terrifying whirlpool of animal desires and lose his humanity and finally enter the world of the hereafter in form of a wild beast.

The Holy Quran says:

قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ وَ أَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ‏

“Say: The losers surely are those who shall have lost themselves and their families on the day of resurrection; now surely that is the clear loss.’ (39:15)

Amirul Momineen (a) said: I am astonished at one who in the world is in pursuit of his lost property, whereas he has lost his self, but is not in pursuit of it.[42]

Station of Mastership (Wilayat) in Islam

Since Wilayat has a fundamental and distinctive role in Islamic teachings, we would have a brief discussion about it here.

Wilayat is introduced in traditions to be the most important pillar of Islam. Imam Muhammad Baqir (a) said: Islam is based on five pillars: Prayer, Zakat, Fast, Hajj and Wilayat. People are not invited to anything with as much emphasis, as they are invited to Wilayat.[9]

In another tradition, Zurarah says: I asked Imam Baqir (a): “Which of these five is the most important?” He replied: “Wilayat is the most important, because it is their key. The Guardian is a guide to them.”[10]

Wilayat is in the meaning of guardianship and taking charge of affairs of others. The world of ‘Wali’ is also from the same root and it describes one in charge of guardianship of an individual or individuals, like Wali of the young and Wali of the mentally challenged persons. The word of ‘Waali’ is also derived from the same root. The governor or governor-general is called as ‘Waali’ since the administration of the city and affairs of citizens are in his charge and they are supposed to obey his commands. The Holy Prophet (s) also has the same type of Wilayat over the Ummah, since he is their guardian and has discretion over them. Almighty Allah says in Quran:

ألنَّبِىُّ أَوْلَى‏ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ

“The Prophet has a greater claim on the faithful than they have on themselves…” (33:6)

The word of Maula is also derived from the same root. That is why the Holy Prophet (s), at the beginning of Ghadeer sermon in Farewell Hajj addressed the people: Do I not have more authority on you more than what you have on yourself? They said: Why not? Then he said: Of whomsoever I am the master; this Ali is also his master.[11]

Umar bin Khattab, who was present in the event of Ghadeer and witnessed the appointment of Ali (a), also derived the same meaning from the word of ‘Maula’, because he remarked to Ali (a): “O Ali, congratulations; you have become the master of every believer man and woman.”[12]

It can be concluded from these statements that Wilayat is an executive position and not only a holy rank.

Wilayat during the lifetime of the Holy Prophet

Now the question arises that what were the circumstances of Muslims during the proclamation of prophethood (Besat) of the Prophet of Islam (s)? Did they live without leaders and social administrator? Or an arrangement, control and rulership existed although in a limited way and in enforcing simple laws? In order to get the replies to these questions, it is necessary to cast a brief glance on the rules and laws of Islam:

Laws of Islam, which are mentioned in Quran and traditions, can all be divided into two types:

A) Individual laws and duties like Prayers, fast, Hajj, observing good manners, refraining from bad morals, purification, impurity and other individual laws.

Such laws are personal duties and they are addressed to each and every duty bound person individually and acting on them does not require presence of rulership and social management.

B) The second type of laws and political duties – are social, like: Struggle (Jihad) to propagate Islam, defending existence of Islam and Muslims, military preparedness, securing social peace, legal judgment and solving of disputes, enforcing penalties, blood monies and retaliations, punishment of criminals, mutual relations between Islamic countries, relations with others, collection of Zakat and its proper use, collection of Khums and its proper use, and tens of other similar social matters. Such social and political laws and rules have are also included in Islam. With a little consideration, we would know that acting on such laws needs formation of institutions headed by a determined and a religious ruler and leader.

That is why it can be said that rulership and Wilayat is included in religion and there should always be a ruler who is in charge of guaranteeing the application of political and social laws. And if it is not so, a great part of Islamic laws would be in suspended condition.

The Holy Prophet; the first Wali of Muslims

Although in Quran we don’t have a verse in which the Messenger of Allah (s) has clearly ordered formation of government, but in some verses he has commanded about some practices and acts, which are concerned with government; for example the following verses can be cited as proof:

إِنَّآ أَنْزَلْنَآ إِلَيْكَ الْكِتَبَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَآ أَرَيكَ اللَّهُ وَلَا تَكُنْ لِلْخَآئِنِينَ خَصيماً

“Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.” (4:105)

وَ أَنْزَلْنَآ إِلَيْكَ الْكِتَبَ بِالْحَقِّ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَبِ وَ مُهَيْمِناً عَلَيْهِ فَاحْكُم بَيْنَهُمْ بِمَآ أَنْزَلَ اللَّهُ وَ لَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ الحَقِّ

“And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you…” (5:48)

يَأَيُّهَا النَّبِىُّ جَهِدِ الْكُفَّارَ وَالْمُنَفِقِينَ وَاغْلُظْ عَلَيْهِمْ

“O Prophet! Strive hard against the unbelievers and the hypocrites and be unyielding to them.” (9:73)

يَأَيُّهَا النَّبِىُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ

“O Prophet! urge the believers to war…” (8:65)

خُذْ مِنْ أَمْوَ لِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا

“Take alms out of their property, you would cleanse them and purify them thereby…” (9:103)

It is clear that arbitration and solving disputes of people, encouraging people to Jihad, collection of Zakat and taxes and expending them in the specific ways are from the duties of the ruler, and since their performance was asked from the Messenger of Allah (s), it is known that he was ruler appointed by Almighty Allah. Therefore, it must be said: The Prophet of Islam in addition to receiving revelation, its protection and propagation to people, also had other duties and it implies formation of government, enforcing of political and social laws, leadership and administration of Islamic Ummah in different matters.

The Holy Prophet (s) in managing the affairs of Islamic state, took advantage of laws, which he received through revelation; he was also authorized to issue commands and apply them in accordance with exigency of the nation. Such laws were named as laws of governance. Muslims also are duty bound to obey his commands.

The Holy Quran says:

يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِى الْأَمْرِ مِنكُمْ فَإِن تَنَزَعْتُمْ فِى شَىْ‏ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهَ وَالْيَوْمِ الْأَخِرِ ذَ لِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

“O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end.” (4:59)

It can be concluded from this verse that it is obligatory on the believers to obey the commands of three persons: Allah, the glorified, the Prophet and those vested with authority (Ulil Amr). Obedience of Allah is in the instances when the Prophet announces the command as revelation and message of God. Obedience of the Prophet is in instances, when he issues commands in the capacity of religious authority and ruler of Muslims and not as divine revelation. Such laws are called laws of government and authority. The third type is obedience of Ulil Amr. Ulil Amr is one who is introduced by the Prophet as a ruler and owner of authority. In many traditions, the Holy Imams (a), who are from Ahle Bayt (a) and progeny of the Holy Prophet (s) are introduced as implications of Ulil Amr. They are also having authority on people and their obedience is obligatory. With reference to books of biography, it would become absolutely clear that the Holy Prophet of Islam since the beginning of the migration (Hijra) to Medina and when the call to Islam became evident, felt the need of establishing a government, which would protect the interests of Islam and Muslims and when he got opportunity, he took the necessary steps. During a period of ten years in Medina, gradually he performed actions, which were necessary to form a simple government and to administer a limited society. Some of them are as follows:

Selection of minister and advisor, selection or appointment of chief and governor for big and small towns, selection of judge, establishment of courts of justice, selection of persons for application of penalties, guarding the prisons and prisoners, selection of chiefs of tribes, selection of persons for gathering information and intelligence, selection of persons to enjoin good and forbid evil, establishment of classes for Quranic education, writing, jurisprudence and laws, selection of individuals for making copies of Quran, selecting individuals to write letters, selecting officials and collectors of Zakat, individuals for collecting taxes, treasurer and treasury in charge, accountants, officials for paying and distributing shares, appointment of commander-in-chief, standard bearer, weapons in charge, selection of security personnel, supervisor of commercial transactions, and other small and big posts of responsibilities.[13] Such types of acts are definitely from the ranks of rulership. On the basis of this, one should not reject the rulership of the Prophet of Islam. He was the first owner of authority (Wali Amr) over Muslims and the founder of the Islamic government, and his Wilayat is proved from revelation and Quran. It should be mentioned that although the position of Wilayat and rulership was given to His Eminence by God, it would not have been possibly realized externally without earnestness, loyalty, sacrifice and preparations through people. From this aspect, responsibility of application of social and political laws of Islam in Quran is placed directly upon the Muslims. For example, Almighty Allah says in the Holy Quran:

وَ جَهِدُواْ فِى اللَّهِ حَقَّ جِهَادِهِ

“And strive hard in (the way of) Allah, (such) a striving as is due to Him…” (22:78)

وَقَتِلُواْ فِى سَبِيلِ اللَّهِ الَّذِينَ يُقَتِلُونَكُمْ وَلاَ تَعْتَدُواْ

“And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.” (2:190)

وَ قَتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَتِلُونَكُمْ كَآفَّةً

“…and fight the polytheists all together as they fight you all together…” (9:36)

وَأَعِدُّواْ لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَ مِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَ عَدُوَّكُمْ

“And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy…” (8:60)

وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُواْ أَيْدِيَهُمَا جَزَآءً بِمَا كَسَبَا نَكَلاً مِّنَ اللَّهِ

“And (as for) the man who steals and the woman who steals, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah…” (5:38)

اَلزَّانِيَةُ وَالزَّانِى فَاجْلِدُواْ كُلَّ وَحِدٍ مِّنْهُمَا مِاْئَةَ جَلْدَةٍ

“(As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes…” (24:2)

وَلْتَكُنْ مِّنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى‏ الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ

“And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong…” (3:104)

يَأَيُّهَا الَّذِينَ ءَامَنُوا كُونُوا قَوَّ مِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ

“O you who believe! Be maintainers of justice, bearers of witness of Allah’s sake…” (4:135)

يَأَيُّهَا الَّذِينَ ءامَنُواْ لَا تَتَّخِذُواْ الْكَفِرينَ أَوْلِيَآءَ مِنْ دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَنْ تَجْعَلُواْ لِلَّهِ عَلَيْكُمْ سُلْطَناً مُّبِيناً

“O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?” (4:144)

يَأَيُّهَا الَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ الْيَهُودَ وَالنَّصَرَى‏ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ

“O you who believe! do not take the Jews and the Christians for friends; they are friends of each other.” (5:51)

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah…” (3:110)

From the above verses, which are revealed about the ‘obligatory-ness’ of holy struggle (Jihad) and defense, military preparedness, application of punishments and fines, enjoining good and forbidding evil, obligatory-ness of establishment of social justice, relations of Muslims with others and tens of other similar verses and hundreds of traditions, which are recorded with reference to jurisprudence, political, administrative, economic, dissemination of sciences and popularizing of cultural values and prevention of opposing values, can be nicely concluded that the holy lawmaker of Islam has regarded Muslims to be a proper nation, which should, in order to administer its community and to fulfill its social and political needs, form organizations. And since Muslims have practically accepted the leadership and Wilayat of the Holy Prophet (s) the possibility of formation of government for him is obtained.

Wilayat after the Messenger of Allah (s)

After the passing away of the Holy Prophet (s), although divine revelation (direct contact with Allah and receiving of laws) came to an end, the religion was perfected and legislation of laws reached its conclusion, but with attention to the fact that the Prophet of Islam is the last of the prophets and the religion of Islam is a universal religion and it is to endure till Judgment Day and would always remain as a torch of guidance, it is necessary that after the passing away of the Messenger of Allah (s) there should be a prominent person to take over his responsibilities and pursue his agenda. He is named as the Caliph of the Prophet and the Imam of Muslims.

The Holy Prophet bore the following four responsibilities:

1. Receipt of divine laws and messages through revelation. 2. Conveyance of divine messages to people. 3. Protection of divine laws. 4. Formation of government and enforcement of political and social laws of Islam. In all these stages, the Holy Prophet (s) was infallible from sins and doubts. In books of theology, it is proved that the Caliph of the Prophet also like him should be immune from mistakes, doubts and forgetfulness so that aims of the Prophet should be pursued and the true religion remains strong.

Imamite Shia, with attention to the need of condition of infallibility in Caliph say: Except for the Prophet, no one can introduce and appoint the Caliph, as except for the Prophet, who is having divine revelation, no one else is aware of the infallibles.

From the same argument and numerous historical evidences and tens of traditions that are present in sources of narrations, it is said: The Messenger of Allah (s) due to his concern for survival of Islam and its spread and greatness of Islamic Ummah was definitely not oblivious of appointing his infallible successor.

Therefore historical testimonies and traditions hint at that great personage during the period of his prophethood and he was always concerned about this important matter and for this purpose had selected Ali Ibne Abi Talib (a). He paid utmost attention to his education and training and entrusted necessary knowledges to him. Imam Ali (a) also with his personal capacity and with divine supports memorized the knowledges and did not forget anything. Moreover, as per the orders of the Prophet, he wrote down all knowledges to leave behind for the Imams succeeding him.

Imam Ali (a), as a result of the special bestowals of the Messenger of Allah (s) mastered all the sciences of prophethood. As the Holy Prophet (s) mentioned about him: I am the city of knowledge and Ali is its gate; so one who wants to seek knowledge should come to its gate,[14] and tens of other traditions, which are recorded in books of Shia and Ahle Sunnat.

The aim of the Messenger of Allah (s) in stating the excellences and virtues of Imam Ali (a) was to prepare public opinion and prepare the grounds of his introduction and appointment as his successor and for Imamate of Muslims and always looking for opportunity to declare his appointment formally.

These circumstances continued till the 10th year of Hijrat. That year, the Holy Prophet (s) decided to perform the Hajj of the Holy House of Kaaba. He invited all Muslims to participate in the Hajj so that they may witness the rituals of Hajj from close quarters. The Messenger of Allah (s) intended to officially declare the appointment of Ali Ibne Abi Talib (a) as his successor and to introduce him to the pilgrims, who had arrived from various countries to perform the Hajj. The rituals of Hajj came to an end and the pilgrims started returning to their hometowns. When the Messenger of Allah (s) and his followers reached Ghadeer Khum it was almost noon and the climate was extremely hot. At that moment Jibraeel arrived with the following verse:

يَأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَ إِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِى الْقَوْمَ الْكَفِرِينَ‏

“O Apostle! deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.” (5:67)

The Holy Prophet (s) halted at that spot. He issued orders to prepare that place for Noon Prayer. Pilgrims gathered. After the prayer, the Messenger of Allah (s) mounted the pulpit. He recited a lengthy sermon, which later came to be known as tradition of Ghadeer Khum. This tradition is reported in various versions and is present in reliable Shia and Sunni sources. Below we mention one such version:

Zaid bin Arqam says: When the Messenger of Allah (s) was returning from the Farewell Hajj he reached Ghadeer Khum. Initially he ordered them to sweep the ground below the trees and then he delivered a sermon: As if I have been called to Allah. I leave among you two important things by way of trust and one of them is greater than another: The Book of Allah (Quran) and my progeny. Try to take care of these two trusts. They would not separate from each other till Judgment Day. Then he said: Allah, the Mighty and Sublime is my master and I am the master of all believers. Then he raised the hand of Ali (a) and said: Of whomsoever I am the master, this Ali is also his master.

O Allah, take under Your guardianship whoever accepts the mastership (Wilayat) of Ali and be inimical to whoever is inimical to Ali.[15]

Baraa Ibne Azib has added the following words in narrating the same sermon that in the beginning the Messenger of Allah (s) asked: Am I not having more authority over the believer than they have on themselves? They replied: Why not, O Messenger of Allah (s)? You are having more authority. At that moment he pointed to Ali and said: Of whomsoever I am the master, this Ali is also his master.[16]

After that Umar Ibne Khattab met Ali (a) and said: “Congratulations Ali, you have become my master and the master of all believer men and women.”[17]

The tradition of Ghadeer is a widely related (Mutawatir) and authentic tradition and there is no doubt in its authenticity.

Thus on that blessed day, the Holy Prophet (s) performed two most important tasks: One was that he declared Quran and Progeny to be complimentaries of each other and left them as two reliable sources of reference for the Muslims as trusts and advised them to refer to them to derive the laws of religion.

Another was introduction of Ali Ibne Abi Talib (a) as master and owner of discretion. In this act he delegated to him the position of his Wilayat and rulership so that he may become the Caliph and Imam of Muslims after him; and that by enforcing the laws of religion about whom he was perfectly knowledgeable, he should administer the Islamic dominions.[18]

On the basis of this, the Messenger of Allah (s) in the tradition of Ghadeer and other traditions transferred three of his duties to Ali Ibne Abi Talib (a): 1. Protection of divine laws. 2. Conveying them to Muslims. 3. Rulership and enforcement of political and social laws of Islam; as he was one of the implications of ‘progeny’ and Ahle Bayt (a).

From the tradition of Ghadeer and tens of similar traditions, it can well be concluded that with the death of the Messenger of Allah (s) the period of his rule has not ended and enforcement of political and social laws of Islam do not remain without an infallible executive. On the contrary, by appointment and nomination of Ali (a), he fixed the duration of the Imamate of the infallible Imams.

Imam Ali (a), as per the orders of the Holy Prophet (s) during his lifetime, appointed Imam Hasan (a) and Imam Hasan (a) appointed his brother, Imam Husain (a) and Imam Husain (a) appointed his son, Imam Ali Ibne Husain (a) to Imamate and in this way Imamate continued till the twelfth Imam.

According to belief of Shia Imamiyah, after the Messenger of Allah (s) the following twelve have been appointed as Caliphs and Imams in sequence:

Ali Ibne Abi Talib (a)

Hasan Ibne Ali (a)

Husain Ibne Ali (a)

Ali Ibne Husain (a)

Muhammad Ibne Ali (a)

Ja’far Ibne Muhammad (a)

Musa Ibne Ja’far (a)

Ali Ibne Musa (a)

Muhammad Ibne Ali (a)

Ali Ibne Muhammad (a)

Hasan Ibne Ali (a)

Hujjat Ibnul Hasan al-Askari (a)

Imamate and Caliphate of these twelve personages in its own capacity is proved through evidence and proofs.[19]

Each of the above mentioned personages were having the two necessary qualifications of Imamate: (1) Infallibility from mistakes, forgetfulness and sins; and (2) knowledge of all the laws of Shariah. That is why they were directly appointed by the Holy Prophet (s) as Imams.

Although except for Ali Ibne Abi Talib (a) and that also after a delay and only for few years, none of them practically reached to the post of Caliphate, but the Caliphate of the Messenger of Allah (s) was their right, which due to ignorance and shortcoming of people in defending Wilayat was trespassed and Caliphate deviated from the path that the Holy Prophet (s) had specified for it. Muslims were duty bound and are duty bound to have faith in Wilayat of the Infallible Imams from the progeny of Prophet and they should make efforts to prepare grounds for the rule of the righteous and to become aloof from the rule of non-righteous. This is in fact the implication of Tawalla and Tabarra.[20]

Wilayat during the period of Occultation

As concluded from a large number of traditions, the authority (Wali Amr) of Muslims is the twelfth Imam, His Eminence, Mahdi (a), who has attained this position from Almighty Allah and through the Messenger of Allah (s) and the Holy Imams (a). But due to the shortcoming of people in preparing the prefaces of his reappearance and establishment of his rule, he is compelled to live in occultation and is in anticipation of the time, which would provide the background of his reappearance, but in this time also the holy lawmaker of Islam (God) has not ignored the enforcement of His social and political laws and establishment of Islamic rule.

Since Muslims during the period of the Messenger of Allah (s) and during the tenure of infallible Imams are duty bound to make efforts and struggle in establishment of their kingdom and to prepare the background of reaching the position of Wilayat, during the time of occultation also, they are duty bound to recognize the most superior of the people; that they accept their leadership, obey their commands and prepare background for enforcement of all Islamic laws and religious rules and regulations. Such persons would be authority (Wali Amr) and representatives of the Imam of the Time (a) and their Wilayat would have the same status as that of the Holy Imam (a) and the Holy Prophet (s). But how and in what manner can one obtain these qualifications is a matter, which requires extensive research and study. In this regard, a large number of traditions have been recorded from the Holy Imams (a), which can be found in reliable sources and they can help us to decide this matter.

In this book, it is not practically possible to study this important subject in detail. But many scholars have published well researched books on this topic; especially after the Islamic revolution (of Iran).

However, in brief, we can say that the authority (Wali Amr) and leader of Muslims should have the following qualities:

1. Academic capability to issue verdicts in various subjects of jurisprudence.

2. Justice and piety, which is necessary for leadership of the community.

3. Right political and social opinion, management, determination and sufficient ability for leadership.

Part II: Morals and manners in Islam

Morals and manners in Islam

Ethical Practices

Supplication (Dua)

Worship in Islam

Morals and manners in Islam

‘Khulq’ means a good disposition and personal behavior. The late scholar, Faiz Kashani defines morals thus: Disposition is an aspect, which has become deeply rooted in the soul of man, in such a way that easily and without any need of thinking and contemplating acts are committed by him. Thus if from that aspect such acts are committed by him, which are logically and religiously praiseworthy that aspect is called as a good disposition and if acts are evil, the disposition is called as bad.[21]

Intellectuals, in defining moral acts, have said: Act or quality is a value, whose good or evil is detected by perfect reason and all human beings, at all times and places are having consensus on its goodness or evil. Moral act is an act that realization can perceive its goodness and the duty of man itself sees that it should be performed, or it perceives its evil and personally feels that its performance does not befit his humanity and it should be abandoned.

Good character in Islam is having great status and lofty position. So much so that it is considered to be a sign of perfection of faith. Good character is described as the heaviest act that would be placed in the scale of deeds. Development of good morals was so important that it was said to be the aim of the sending of the Prophet.

The Holy Quran says:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنْفُسِهِمْ يَتْلُواْ عَلَيْهِمْ ءَايَتِهِ وَيُزَكِّيْهِمْ وَيُعَلِّمُهُمُ الْكِتَبَ وَالْحِكْمَةَ وَإِنْ كَانُواْ مِنْ قَبْلُ لَفِى ضَلَلٍ مُّبِينٍ‏

“Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.” (3:164)

The Messenger of Allah (s) said: I advise you to adopt good morals, because Allah, the Mighty and Sublime has sent me with this aim.[22]

The Holy Prophet said: I have been sent to perfect morals.[23]

Imam Muhammad Baqir (a) said: The most perfect of the believers are those whose morals are the best.[24]

The Messenger of Allah (s) said: On Judgment Day, nothing would be placed on the scale of deeds more valuable than good nature.[25]

Imam Ja’far Sadiq (a) said: Allah, the Mighty would reward a servant for good morals with such reward, which is given day and night to the fighter in the way of Allah.[26]

The Holy Prophet (s) said: Good moral is half the faith.[27]

Islam had advised much with regard to purification and discipline of self and development of good character. A large number of verses of Quran are with regard to moral science, so much so that most stories of Quran pursue moral aims. Thousands of traditions of the Holy Prophet (s) and the Holy Imams (a) have been narrated on the topic of good and bad morals. Glad tidings for adopting a good character and punishments of smearing oneself with bad morals which are mentioned are definitely not less than that which is mentioned about the obligatory and prohibited acts, because they can either lead one to the perfection of self and proximity to Allah or decline of self and remoteness from God.

On the basis of this, ethical matters should be considered at par with Islamic laws or higher and one cannot be shortcoming and careless in observing them under the pretext that they are ethical commands. Basically, human life is not possible without good morals; therefore every nation and community of the world followed ethical matters and does so even today.

Moral affects success and comfort or misfortune and restlessness in two ways:

A: Worldly life and community living: If individuals of a society are aware of their duties, they fulfill rights of each other, they are kind and concerned for each other, they are having cooperation in good deeds, they hasten to solve the difficulties of each other and in one word it can be said that they consider success and comfort of society as success and comfort of themselves, they have a happy and healthy life and as much as possible, they take advantage of worldly bounties.

On the contrary, if they were not bound by ethical restraints, they would not have got their comforts. Therefore, success or misfortune of a society should be searched in observance of restraint in ethical criteria or lack of it in its individuals. That is why Islam has emphasized too much on adoption of social ethics.

The Messenger of Allah (s) said: Success of man lies in good morals and his misfortune lies in bad morals.[28]

Imam Ja’far Sadiq (a) said: No life is more pleasing than good morals.[29]

In the same way, he said: Good behavior increases sustenance.[30]

And he said: Good manners and morals populate towns and increase lifespans.[31]

He also said: One who is having bad morals is putting himself in hardship and punishment.[32]

We have a large number of traditions with regard to social manners and communal behavior, which are recorded in books like: Biharul Anwar, Vols. 74 and 75; Al-Kafi, Vol. 2; Jami Ahadith Shia, Wasailush Shia etc.

B: Spiritual perfection or decline: Good morals give perfection to the self and bring man close to God. Bad morals also cause decline and destruction of the soul of man and they make one distant from Almighty God, the consequences of which would become clear in the hereafter.

Amirul Momineen (a) said to his son: Allah, the Mighty and Sublime has made good morals as means of connection between Himself and His servants; do you not like to observe morals, which would be means of getting connected to God?[33]

Imam Ja’far Sadiq (a) said: Good morals are ornaments in the world and promenade for the hereafter. Faith of man is perfected through good morals and it is the means of proximity to God.[34]

The Messenger of Allah (s) said: The things most instrumental to get my followers admitted to Paradise are fear of God and good morals.[35]

Imam Ja’far Sadiq (a) said: Good morals destroys sins just as sun melts ice.[36]

The self of man is a noble essence, which is illuminated, ethereal and is superior to matter, which due to being ethereal is superior to all animals.

It is here that the status of moral values would become clear. Perfection of morals with the humanity of man and its ethereal spirit is having proportion and originality. If we take away perfections and excellence of morals from man, there would be no difference between him and animals.

That is why Islam has emphasized that man should guard his ethereal soul and personal nobility and should always endeavor to strengthen it.

Amirul Momineen (a) said: One who considers his self as great; it would be easy for him to abandon has animal desires.[37]

He also said: One, who considers his self noble, does not besmear it with sins.[38]

He again said: One who is attentive to the nobility of his self; he keeps it from degrading desires.[39]

And he said: Self is a valuable gem, one who takes care of it, scales a lofty position and one who drags it to meanness, has taken it to lowliness.[40]

In the same way, he said: A noble self will increase compassions.[41]

It is said with regard to perfection of ethics: All human beings in all periods of time and in all the places have consensus on beauty and value. Yes, the pure nature of man possesses such perception and ethical discrimination and the ‘should be’ and ‘should not be’ also show this holy perception. It is this same self knowledge and attention to humanity of man that gives control to his ethereal soul over body so that he may control his animal desires and inclinations and may come to the level of gaining human values.

Prophets were also sent to help human beings in this holy struggle, in the path of purification and to strengthen the discipline of self. Prophets say to the people: Why are human beings and not animals. Do not forget your humanity and do not submit to animal desires that you suffer loss. The worst loss is that human being should sink into the terrifying whirlpool of animal desires and lose his humanity and finally enter the world of the hereafter in form of a wild beast.

The Holy Quran says:

قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ وَ أَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ‏

“Say: The losers surely are those who shall have lost themselves and their families on the day of resurrection; now surely that is the clear loss.’ (39:15)

Amirul Momineen (a) said: I am astonished at one who in the world is in pursuit of his lost property, whereas he has lost his self, but is not in pursuit of it.[42]


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