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Islamic Question & Answer

Author: Tebyan

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Table of Contents

Question 1: Which is the correct phrase according to the Hadith, "wa etrati" or "wa sunnati"? 7

Question 2.What is meant by the term'Shia'? 8

ANSWER: 8

Question 3. Why is Ali bin Abi Talib the guardian and successor of the Holy prophet? 10

ANSWER: 10

Question 4: Who are the 'Imams'? 12

ANSWER: 12

Question 5 Why is it so that when we send benedictions upon the Holy Prophet, we follow it with mentioning blessings on his household and recite,"Allahumma swale Ala Muhammed wa Ale Muhammed."? 14

ANSWER: 14

Questioin 6: How do you claim that your Imams are infallible? 15

ANSWER: 15

Question 7: Why do you recite "Ash hadu anna Aliyyan waliyyu Allah" in the call of prayer, thereby witnessing the guardianship of Ali (p)? 16

ANSWER: 16

Question 8: Who is 'the Mahdi' from the family of the Holy prophet, and why to you await for his re-appearance? 17

ANSWER: 17

Question 9: If the Shia religion is the true one, then why is it that only a minority have accepted it, and majority of the Muslims all around the world have still not acknowledged it? 19

ANSWER: 19

Question 10: What is 'Al-Rajah' and why do you believe in it? 21

ANSWER: 21

Question 11: What do you mean by your belief in intercession? 24

ANSWER: 24

Question 12: Is the asking of intercession from those worthy to intercede, considered as polytheism? 26

ANSWER: 26

Question 13: Is the asking help from other than God, regarded as Polytheism? 28

ANSWER: 28

Question 14: Does calling others imply worship to them or is it considered to be polytheism? 30

ANSWER: 30

Question 15: What is Badaa', and why do the Shi'ahs believe in it? 33

ANSWER: 33

Question 16: Do the Shia believe in the distortion of the Quran? 34

ANSWER: 34

Question 17: What is the opinion of the Shia regarding the companions? 39

ANSWER: 39

Querstion 18: What is meant by temporary marriage? (Muta'a) and why do the Shia believe in it's permissibility? 43

ANSWER: 43

Question 19: Why do the Shia prostrate on blocks of earth (clay.)? 48

ANSWER: 48

Question 20: Why do the Shias kiss the doors and walls of their holy Shrines whislt paying a visit to them? 53

ANSWER: 53

Question 21: According to the Islamic point of view, is religion supposed to be regarded separate from politics? 56

ANSWER: 56

Question 22: Why do the Shia regard the offspring's of Ali bin Abi talib (Hassan and Hussein) to be the offsprings of the holy Prophet? 60

ANSWER: 60

Question 23: Why do the Shias consider caliphate to be through the appointment of God? 61

ANSWER: 61

Question 24: Is the swearing of other than God considered to be polytheism? 64

ANSWER: 64

Question 25: Does imploring for help through the friends of God ('Tawassul') apply to polytheism or innovation? 65

ANSWER: 65

Question 26: Is the celebration of the Birthdays of the chosen servants of Allah regarded to be an innovation or polytheism? 68

ANSWER: 68

Question 27: Why do the Shias cut short the five daily prayers joining them to three times a day? 69

ANSWER: 69

Question 28: What do the Shia Jurisprudents use as their sources? 75

ANSWER: 75

Question 29: Did Abu-Talib die as a believer of Islam such that the Shia consider it an honor to visit his shrine? 78

ANSWER: 78

Question 30: Do the Shia believe that Gabriel was not faithful in communicating the message and that he revealed the Quran to Allah's messenger instead of revealing it to Ali Ibn Abi Talib? 82

ANSWER: 82

Question 31: What is the criterion for 'Taqiyya' (precautionary concealment)? 84

ANSWER: 84

Question 32: In the Islamic Republic constitution of the Islamic state, why do you the Shias consider the Jaffari sect as the country's official sect? 85

ANSWER: 85

Question 33: Do the Shia consider the prayer of 'witr' midnight prayer as being obligatory? 86

ANSWER: 86

Question 34: Does the belief in the super-natural power of God's friends cause polytheism? 87

ANSWER: 87

Question 35: Why is the position of Imamate considered higher that that of Messengership? 89

ANSWER: 89

Question 36: What is the criterion for distinguishing 'unity' from 'polytheism'? 94

ANSWER: 94

Question 1: Which is the correct phrase according to the Hadith, "wa etrati" or "wa sunnati"?

The narrations of the very well known "Thaqalain" have been recorded in the books of tradition in two ways that we shall now illuminateso as to find out which the correct one is.

Question 2.What is meant by the term'Shia'?

ANSWER:

'Shia', in the Arabic language means 'follower'. The Holy Quran says:

"And most surely Ibrahim was one of His Shia" (followed His way),

Meaning that Ibrahim (as) was one of the followers ofprophet Noah. However, in the Muslim terminology 'Shia'is used for a group who believe that the prophet (saw) before his death, appointed the successor and a caliph for the Muslims. He did so in many occasions among which one of them happened to be on the eighteenth ofZilhajj which is known as the day of 'Ghadeer'. This was a gathering consisting of thousands of people where the prophet himself specified Imam Ali appointing him as the political,religious and judicial authority.

Explanation:

After the demise of the honorable prophet, the Muhajir and Ansar divided into two groups:

A group believing that God's messenger attended to the matter of appointing a caliph making Ali to be his successor, who was the first believer after him.

This group constituted from a group of Muhajir and Ansar headed by the all the dignitaries of Bani-Hashim including a group of close companions such as Salman, Abu dhar, Miqdad, Khabab bin Arr among others.This group remained steadfast on the prophet's belief and were named as "Shia of Ali (as)." Of course,this title was given by the Holy prophet himself during his lifetime to the followers of the leader of the faithful. This was when he pointed to Ali Ibn Abi Talib and said:

"I swear by the one who possesses my soul that surely, he and his followers are the winners on theday of Judgment."

Therefore, the Shia are a group of Muslims during the early period of Islam, who because of their belief in the appointment (by a specific text) of the position of guardianship and leadership, were known by this name, and this very group is still on the line of executorships and following the prophet's household.

Thus, the position of Shia is determined in this way. With the above explanation, the baselessness of the speech of some of the ignorant or among the private motives of forgery based on the formation of Shia creed to have come in the later Islamic era, becomes evident ofit's falsification. For further knowledge of the Shia's history, refer to the books of 'Asl-Al-Shia wa Usuluha', 'Al-Murajia'at' and 'Aayan Al-Shia.'

Another group believed that the position of caliphate is an elected one; therefore, swore allegiance to Abu bakr.This group were later known as 'Ahl sunnah' or 'Sunnis'. Thus, this finally resulted in the difference between two Islamic sects.However these two sects seem to have many common features between them. The difference in opinion arose regarding the matter of caliphate, and the fact that who is to succeed the Holy prophet. The initial source of conflict was however due to the two very groups of Ansar and Muhajir.

(saffat , 83)

Jalal Al-Deen Al-Seuti, Dur Al-Manthur, vol.6, in interpretation of the seventh verse of sura Bayyinah (as for) those who believe and dogood , surely they are the best of men.)

Question 3. Why is Ali bin Abi Talib the guardian and successor of the Holy prophet?

ANSWER:

As we previously mentioned, the Shia have firm belief that the position of caliphate is appointed by God (according to a text) and that Imamate after the honored prophet is similar to prophet hood in some aspects; the guardian has to be appointed by God as was the appointing of the prophets.

The history of the prophet's life certifies this principle; because he had appointed Ali (as) as his successor in several occasions of which we shall mention three instances:

During the early period of the prophet hood of the prophet:

When the Prophetwas commanded as the mission from God to call his relatives inorder to create unity according to the verse "and warn your nearest relations."

So he addressed the gathering saying that whosoever supported him in this way, as dictated by Allah, will become the guardian, vizier, and successor to him. His holiness said the following words:

"Who is ready amongst you to support me in this matter so that he be my brother, vizier, guardian and successor?"

The only one to give a positive response to this heavenly call was Ali bin Abi Talib (p). It was then that the prophet turned to his relatives and said:

"He (Ali) is my brother, guardian and successor (caliph) among you, so listen to him and obey him."

In the battle of 'Tabuk': The prophet (p) said to Ali (p):

"Aren't you pleased to be considered by me as Aaroon (was) for Moses, except that after me there is noprophet. "

That is, Aaroon was the immediate successor ofMoses, you too are my successor in the same manner.

In the tenth year of Hijrat:

God's messenger (p), when returning from Hajjat-ul-wida (last pilgrimage of the prophet), stopped in an area known as 'Ghadeer Khum' and introduced Ali (p) to a unanimous gathering as the guardian of the Muslims and believers.

He said:

"Whosoever (until now) I was his guardian, (from now on) Ali is his guardian."

The point worth mentioning and of paramount importance is that the prophet (p) at the beginning of his speech said:

"Am I not more superior to you than yourselves?"

All the Muslims stood up in approval to his statement. Therefore, it should be clearly noted that what the prophet (p) meant by the term 'Mawla'in his tradition is the position of superiority over them; this result can be used as a deduction that his holiness approved for Ali (p) the same position of superiority that he possessed.

The narration of Ghadeer is one of the most widely transmitted Islamic narrations which in addition to the Shia scholars, about a number of three hundred and sixty Sunni scholars have also narrated it; it's narration reaches up to a hundred and ten companions, twenty six of the great scholars have also written an independent book regarding its chain of transmitters.

Abu-Jaffer Tabari, the renowned Muslim historian, has collected the chains of transmitters of this tradition in two thick volumes. For more information, refer to the book of 'Al-Ghadeer'

1. Shura: 214.

Tarikh Al-Tabari vol.2 p. 62-63; Al-Tarikh Al-Kamil, vol.2 p. 40-41,

2. Masnad Ahmad vol.1 p. 111, and Shar e Nahjul Balagha (Ibn Abi Al-Hadid) vol. 13 p. 210-212

3. Seerat Ibn Hisham vol.2 p.520 and 'Al-Sawa-eq Al- mohrigha (Ibn Hajar) 2nd print, Egypt section 9, chapt. 2 , p. 121.

For example, 'Al-sawa-eq Al-mohregha' (Ibn Hajar) 2nd print, Egypt, section 9, p. 122.

Question 4: Who are the 'Imams'?

ANSWER:

The honorable prophet during hislifetime, had already declared that after him, twelve noble persons will reach leadership and all of them will be from the Quraish, and that Islam's dignity and honor will be achieved during their time.

Jabir bin Samarah said:

"I heard the messenger of Allah (p) saying, Islam will continue to flourish until the time of twelve caliphs, then said something that I didn't hear, so I asked my father as to what he had continued to say, to which he replied,

"All are from Quraish."

In the history of Islam, the caliph is he who is the protector of Islam's dignity and can be no one other than the twelve Imams whom the Shia believe in, because the twelve caliphs whom the prophet introduced were immediately after his holiness, known as his successors and caliphs.

Now let us find out who exactly who these twelve caliphs are?

If we bypass the four caliphs whom the Sunni's refer to as 'Al-Khulfa Al-Rashideen', then does it mean that the rest of the caliphs did not bring any dignity? The life history of the Umayyid's and abbasides, and the caliphs who were present as that time, attest to this. However, the Shias twelve Imams who were all the manifestation of piety during theirlifetime, were preservers of the tradition of the messenger of God. The companions, their disciples, the later generations and the historians attested to their knowledge and authority, and these revered twelve Imamsare known to be the following:

Ali Ibn Abi Talib

Hasan bin Ali (Al- Mujtaba)

Husseinbin Ali.

Ali ibn Al- Hussein (Zainul-Abideen)

Muhammed bin Ali (Al-Baqir).

Ja'afer bin Muhammed (Al-Sadiq)

Musa bin Ja'afer (Al-Kazim)

Ali ibn Musa (Al-Reza).

Muhammed bin Ali (Al-Taqi).

Ali ibn Muhammed (Al-Naqi).

Hassanbin Ali (Al-Askari).

Imam Mehdi (Al-Qaem).

Widely transmitted narrations are recorded about him as being the awaited Mehdi whose descendence is fromour honorable prophet, by many Muslim narrators.

For further acquaintance with the life of these great leaders whose nameswere mentioned by God's messenger (p), refer to the following books:

Tadhkira Al-Khawas (Al-Ummah)

Kaifiyyat Al- Athar.

Wafeyat Al-Aayan.

Aayan Al-Shia (written by seyyid Muhsin Al-Ameen Al-Amili) which is more comprehensive than theabove mentioned books Sahih Muslim, vol.6 p.2 print: Egypt.

Question5 Why is it so that when we send benedictions upon the Holy Prophet, we follow it with mentioning blessings on his household and recite,"Allahumma swale Ala Muhammed wa Ale Muhammed."?

ANSWER:

It is quite certain that the prophet (p) himself taught the Muslims the way of sending benedictions upon him. When the holy verse,

"Surely Allah and His angles bless the prophet, O you who believe, call for divine blessings onhim and salute him with a (becoming) salutation."

Was revealed, the Muslims asked the prophet as to how they can do so, to which the Prophet replied,

"Don't make the incomplete benediction,"

They asked again,

"How can we do that?"

He then replied by mentioning,

"Allahumma swale Ala Muhammedwa Ale Muhammed."

The position of the household of the prophet is so high and lofty that Shafe'e says in his well-known poem:

O family of the prophet,Your love is an obligation from God, that was revealed in the Quran.

Of your lofty position, it is enough that whosoeverdidn't send benedictions upon you, his prayer is not accepted.

Ahzab: 56.

Al-Sawaeq Al-Muhriqa. (Ibn Hajar) 2nd print: 'Maqtabatel Qahera', Egypt, chap. 11 sect. 1, p.146; and repeated in 'Al-Dur Al-Manthoor', vol.5, interpretation of (Ahzab: 56) narrating from narrators and authors of 'Sahahs' and 'Masnads' such as Abdul-Razaq Ibn Abi-Shaibah, Ahmad, Bukhari, Muslim, Abi-Dawud, Tirmidhi, Nessai, Ibn Majah and Ibn- Mardawaih from Kaab Ibn Ajrah from the honorable Prophet (p).

Al-Sawaeq Al-Muhriqah, sect.11 p.148, from 1st chapter, book of Ethaf (Shabrawee), p.29 and 'Mashreq Al-Anwar' (Hamzawee Maliki) p. 88, Al-Mawahib (Zarqani) and Al-esaaf (sabban) p. 119.

Questioin 6: How do you claim that your Imams are infallible?

ANSWER:

There are several proofs that state the infallibility of the Shia Imams; and we will only mention one of them:

According to the Sunni and Shia scholars, the prophet (p), in the last days of his life said,

"I am leaving amongst you two weighty things, God'sbook and my household and these two will never be separated from each other till they join me at the pool (k)."

The point noteworthy here is:

Quran is undoubtedly secure from any deviation and error. It is virtually impossible for the divine revelation to be tinted by mistakes whileit's reveler is the Glorious Lord Himself, and its revelation is sent through the angel Gabriel and the receiver being the honorable Prophet (p)! Due the fact that the infallibility of the three is crystal clear, and Muslims all over the world believe the infallibility of the Holy Prophet and the fact that he is immune from any mistake whatsoever, in form of receiving, protecting it and propagating its message. Therefore, if it is clear that God's book has such pure and firm infallibility, the prophet's household is also immune from any mistake or error.

This is so because in this narration, the prophet'shousehold were mentioned as the those who are accompanying the Holy Quran in guiding and leading the nation, and due to this 'accompanying', both tend to have the same infallibility.

In other words, itdoesn't make sense to consider fallible individuals as being the ones accompanying the holy Quran that is in the purest form.

The most evident witness to the infallibility of the imams (p) is mentioned by the prophet (p) himself that:

"They will not separate in (guidance and leadership) till they join me at the pool (of Kawthar)."

If it was so that the prophet's household are not immune from mistakes and in some instances might have been liable to make them, then they have already separated from theQuran which is free from all mistakes, and they have gone astray, whilst the holy prophet himself strongly emphasized to their infallibility, by negating them from any mistake whatsoever.

Of course, what the holy prophet meant by his household were not all his relatives, because all of them were not free from mistakes.It is only a special group of his family (etrat) who possessed this honor, and this position applies to only a few of them. Theseare the ahl-bait who all along history, were the illuminators of the path of the nation, the protectors of the prophet's tradition and the guardians of the Islamic laws 'Sharia'.

Mustadrak Al-Hakim, 3rd volume, p.148. Al-Sawaeq Al-Muhregha, sect. 11, chapt.1, p. 149. Similar to this context in 'Kanz Al-Amal', 1st volume, section of Al-etesam bil Kitab walsunnah ' p.44 and in Masnad Ahmad 5th volume, p. 182-189 among others.

Question 7: Why do you recite "Ash hadu anna Aliyyan waliyyu Allah" in the call of prayer, thereby witnessing the guardianship of Ali (p)?

ANSWER:

Whilst answering this question, it is befitting to consider the following points:

All Shia scholars in their different books of jurisprudence, either argue, or some go on to emphasize that testifying the guardianship of Ali (p) is not part of the Adhan (call of prayer) or Eqamah, and nobody has the right to include it in part of these two.

According to the Holy Quran, Ali (p)is mentioned as one of God's chosen friends.

And likewise in the same verse, it declares his guardianship to the believers where it says:

"Only Allah is your wali and his apostle and those who believe, those who keep up prayers and pay the poor-rate whilst they bow (performing Ruku).

Both narrations from Sahih and Masaneed of the Sunnis have also mentioned that the holy versewas revealed regarding Ali (p).

Hassan bin Thabit said the following poem:

You are the one who helped the poor whilst bowing,may all the souls be ransomed for you, O best of the bowers.

Therefore God revealed the best guardianship to you and explained it in the clearly defined religious laws.

The honorable prophet said:

"Surely deeds are according to the intentions."

i.e, the criteria and acceptance of any deedis related to one's intention.

Thus, it is due to this, that the guardianship of Ali (p) is one of the fundamentals of which the Quran has also clearly testified, however the previous verse of the Holy Quran does not state it to be part of the Adhan although there is no prohibition to mention it, and is regarded in the same manner as bearing witness to the honorable prophet (p) and his messenger ship.

What is significant to mention here is the fact that if at all, adding a sentence in the Adhan is notrecommended, and the Shia are criticized for this matter, then how can the following instances be justified:

Question 8: Who is 'the Mahdi' from the family of the Holy prophet, and why to you await for his re-appearance?

ANSWER:

One of the principles to which all the heavenly religious adhere to, is agreeing on the matter concerning a "Universal reformer", who will appear at the end of the time. Not only will He reform the Islamic world, but also the Jews and Christians will eagerly await this universal reformer of justice.

When referring to both the old and new testaments, the reality of this matteris clarified .

At this juncture , the honorable prophet (p) in one of his traditions that was narrated by the Islamic narrators, stated:

"When nothing remains of life except for one day, God will send a man from my household who will fill the earth with justice after it having being filled with oppression."

Therefore, just as we had said earlier, people of the heavenly religions fully agree on the belief of such a reformer, and in addition to this, there are also many traditions mentioned in the authentic books of the Sunnis. Moreover, the narrators and Islamic researchers of both the sects (Sunni and Shia) have written many books regarding the awaited Mahdi.

These traditions specify his characteristics tracing right down to his descendents, reaching directly to being the son of Imam Hassan Al-Askari (as), the eleventh leader of the Shias. According to these narrations also, our awaited Imam has the same name as the honorable prophet (p), and he is the twelfth leader and the grandson of Hussein bin Ali bin Abi-Talib (p).

The awaited Mahdi was born by the will of the divine commandment in the year 255 of Hijrat (from the time the prophet migrated to Madina) and even today, he is still living, of course withoutbeing identified , though we perceive not.

A point noteworthy mentioning here, is that such a long life is not in disagreement according to science and general knowledge or even with logic and revelation. According to the current research, the world of knowledge is trying to increase the naturallife-span of human beings and firmly believe that humans do have the potential to live a longer life than the expected one. The possibility of which would be increased if some of the plagues and normal ailmare strictly prevented. History has recorded the names of some of the individuals who have even naturally had a lengthy life span.

The Holy Quran states the following regarding Prophet Noah:

"And certainly we sent Nuh to his people, so he remained amongst them a thousand years savefifty .. "

As for Jonah, the Quran states the following about him:

"He would certainly have tarried in its belly to the day when they are raised."

Furthermore, both prophet Khizr as well as Jesus (peacebe on them) happen to be alive even today, and to which all the Muslims agree as mentioned in the holy book of Allah.

Old Testament: Psalms of David, chapt. 96,97 and the book of prophet Daniel, chapt. 12.

New Testament: Mathew chapt. 24 , Mark, chapt. 13, Luke chapt.21 (quoted from 'An awaitedwhom the world is still awaiting')

Sahih Abi-Dawud, printed in Egypt, Al-Taziyyah printing house, vol.2 p. 207; Yanabi Al-mawadda, p.432; and Noor Al-absar, chapt.2 p. 154.

Other books such as Al-Bayan fi Akhabar Sahib Al-zaman, written by Muhammed bin Yusuf bin Al-Kanji Al-Shafe'e, and the book of Al-Burhan fi Alamate Mahdi Aakhir Al-zaman, written by Ali bin Hasim Al-deen known as Al-muttaqi Al-hindi and the book of Al-Mahdi was Al-Mahdawiyah written by Ahmad Amin from Egypt.

As for the Shia scholars, they have written many such books which to enumerate is not an easy task, such as: Al-Malahim wal Fitan, ..

Yanabi Al-mawaddah, chapt.76, Al-Manaqib narrated from Jabir bin Abdullah Al-Ansari.

Sahih Tirmidhi, printed in Delhi, year:1342 , vol.2 p.26; and Masnad Ahmad, printed in Egypt, year: 1313 vol.1 p. 376.

Yanabi Al-Muwaddah, p.443

Yanabi Al-Muwaddah, p.432

(Ankabut:14 )

(Saffat: 144)

Question 9: If the Shia religion is the true one, then why is it that onlya minority have accepted it, and majority of the Muslims all around the world have still not acknowledged it?

ANSWER:

The recognition of truth and falsehoodis not based on the fewness or greatness of its followers. In today's world, unfortunately the Muslims happen tobe only a fifth or one sixth compared to the non-Muslims. Most of the inhabitants of thefar-east are idol-worshippers, cattle-worshipers and others who deny the true faith with their belief being attached to some baseless religion or a belief of some weird kind that we don't even know of and which only happens to be unassuming!

China, which consists of a population over one million, is part of the atheist communist community, and most of the people in India (consisting a population close to a million) are cattle and idol-worshippers.

On the other hand, being the majority is not a sign uses tobe counted as the true religion. The Holy Quran often reproaches the majority and praises some of the minorities. Let us refer to some of the examples related to this subject:

.., and thou shalt not find most of them thankful."

".., its guardians are only those who guard (against evil), but most of them do not know."

"., and very few of my servants are grateful."

After looking at all these examples, it becomes clear that a practical human being never ought to fear the number of followers, even though theybe few, or even become haughty if it was the other way round. This calls for one to use his intellect when deciding between wrong and right, and derive the benefit from its light.

A man came to the commander of the faithful and said:

"How can it be that the people who were not on your side in the battle of the camel, who happen to be constituted among the majority, be wrong?" Imam Ali (p) replied:

"Truth and deception is not known by the number of followers; Get enlightened so that you can know whoare the truthful ones and likewise, be aware of falsehood so that you can easily catch hold of the liars."

It is necessary for a Muslim to analyze this matter in a logical and scientific manner by applying the verse that follows,

"And follow not that of which you have no knowledge of" This serves a torchlight to pave their way.

Furthermore, even though the Shia population is lesser than the Sunnis, an exact census proves that one fourth of the Muslims in the world happen to be Shia, living in Muslim inhabited countries;

Along the annals of history, there have been scholars and famous writers and authors counted amongst the Shias.It is worthy to mention that the founders of Islamic sciences mostly happened to be Shias, such as: Abu Al-Aswad Al- doali who was the founder of the knowledge of 'Nahw' (Arabic grammar), Khalil bin Ahmad, the founder of 'Orud' (prosody), Ma'ath bin Muslim bi Abi Sarah Al-Kufi who was the founder of the knowledge of 'Sarf' (morphology) and Abu Abdullah Muhammed bin Orman Katib Khurasani (Marzbani) one of the pioneers in the science of 'Balaghat' (rhetoric's).

For further information of the vast writings of the different Shia scholars whose enumeration is almost impossible, one can refer to the book of 'Al-Thareekh Al-Tasaneef Al-Shia', the book of 'Aayan Al-Shia', and for acquaintance of the great Shia scholars and their biographies, as well as acquisition of information about the Shia history, one can refer to the 'Tareekh Al-Shia'

(A'araf: 17)

(Anfal: 34)

(Saba: 13)

(Isra: 36)

For moredetails refer to 'Aayan Al-Shia', vol.1, subject 12, p.194

If you desire further details, one can refer to the book of 'Ta'sees Al-Shia' written by Sayyid Hassan Sadr.

Question 10: What is 'Al-Rajah' and why do you believe in it?

ANSWER:

'Al-Rajah' in the Arabic language means 'return' and referring it technically, it means: 'return of a group of people after death and before resurrection.' Thisis known to take place concurrently with the appraisal of the awaited Mahdi (p). This is one of the realities with no disagreement regarding reason or revelation.

According to the Islamic point of view, and other divine religions, the essence of a human being is constituted by his incorporeal soul which is also expressed as 'self', and this remains intact even after the death of his body, continuing it's eternal life.

The Almighty Lord, who is the absolute omnipotent with no impediment limiting His ability, mentions in His divine book concerning the reality to this matter.

With this brief introduction, it is quite clear that 'Rajah' is possible a matter from the logical point of view; because when considering it, it becomes clear that the return of this group of people is much easier than their creation in the first place.

Thus theLord who created them at the beginning, is undoubtedly able to bring them back to life again.

According to the revelation, examples of 'Rajah'can be clearly observed in the previous nations:

As the Holy Quran says:

"And when you said: O Musa, we will not believe in you until we see Allah manifestly, so the punishment overtook you whilst you turned your backs over them. Then weraised you up after your death that you might give thanks."

And in yet another instance, regarding prophet Jesus (p) states:

.., and bring the dead to life with Allah's permission"

The Holy Quran not only approves the possibility of 'Rajaah', but also confirms to the mass return of all the humans after their death. The Holy Quran in the following two verses points to the return of a group of people after death and before resurrection:

"And when the word shall come to pass against them,We shall bring forth to them a creature from the earth that shall warn them and show them of their disbelief, because people did not believe in our communications. And on that day when we will gather from every nation a party from among those who rejected our communications, thereafter they shall be formed into groups."

In order to prepare aback-ground of reasoning for these two verses regarding the matter of 'Rajaah' before resurrection, let us consider the following points:

The commentaters of the Holy Quran believe that these two verses describe about theday of judgment , the first verse talks about one of the signs before resurrection. Jalal Al-deen Al-Soyuti, in the interpretation of 'Al-dor Al-manthoor', narratedfrom Ibn Abi Shaibah from Hudhaifah says that 'emergence of the reptile of earth' is one the incidents before the day of resurrection.

There is no doubt that on the day of resurrection, all the human beingswill be mustered together, and not a single group will be left out from any nation. Quran, regarding the inclusiveness of the return of the human, says the following:

" this a day on which the people shall be gathered, and in another verse says: "And together the day on which we will cause the mountains to pass away and you will see the earth a leveled plain and we will gather them and leave not any one of them behind."

Therefore, on the day of resurrection, all the individuals in the earthwill be brought back to life and this is not specific for only a special group.

The second verse declares the resurrection of a special group and a specific gathering of nations, not all humans. This verse states, "And on the day when we will gather from every nation a party from among those who rejected our communications."

This verse clearly testifies the fact that not all humans will be resurrected Result:

According to these three brief introductions, it is quite clear that the resurrection of a special group of humans, who deny the divine signs, which can be understood from the secondverse is an accident, which will occur before the set up of the day of judgment. Therefore, the resurrection of the humans on that day includes all the individuals andis not specified to one group.

With this explanation, the clarity of our points thatare based on the return of a group of humans after death and before the day of resurrection is proven: and this is the phenomenon of 'Rajaah'.

Thus, the prophet's household, who are the companions of the Quran and the interpreters of the divine revelation, have given guidance in this field, and in order to be precise, we shall limit ourselves to point out two of their traditions:Imam Sadiq (p) says:

"There are three considerable days kept for God, a day for the up raiser (p), a day for the return, and a day for the judgment."

And in another instance says:

"He is not considered one of us who doesn't believe in our return."

It is worth mentioning to two points here:

Philosophy of 'Rajaah'

By contemplating the aims of the return, one can observe two of the sublime goals to this phenomenon, one is demonstrating the real majesty, and greatness of Islam, and the disgrace of infidelity; the other is rewarding the faithful and good-doers, and retribution of the infidels and oppressors.

Apparent distinction between "Rajaah" and reincarnation.

It is necessary to mention that "Rajaah" according to the Shia, does not mean to imply to the belief in reincarnation, because the theory of reincarnationis based on denying the resurrection and considering the universe as having a continuous circulation, where each circle repeats the previous circle.

According to this theory, the soul of any human after death,will again return to this world and move into another body. So if the soul in the past was of the good doers, it will settle in the body where it shall have a blissful life, and if it was of the evildoers, it will move into the body where in the next stage it will have a difficult life. This returnis considered his first resurrection! Whilst believers of 'Rajaah' follow the Islamic religion correctly by believing in the resurrection and judgment; on the other hand, consider the transfer of a separate soul from one body to another as being virtually impossible.They believe that only a group of people will return to this world before the day of judgment, and after attaining the wisdom and imbibing the interest concerned with this return, will once again come to the eternal world so that on the day of resurrection, they shall once again be resurrected along with the others; This is a state when not a single soul shall be separated form its original body and joined to another.

(Baqara: 55, 56.)

(Ale-Imran: 49)

(Naml: 82-83)

Al-Dor Al-Manthor, vol.5 p. 177 in the interpretation of the verse 82 sure Naml.

(Hud : 103)

Al-Dor Al-Manthoor, vol.3 p. 349 has interpreted this day to being the Day of Judgment.

(Kahf: 47)

Sadr Al-Mutaliheen in the book of Asfar vol.9. sect. 8 chapt. 1, p. 3 regarding the annulling of reincarnation states: ".. if a departing soul becomes attached to the another body either during childhood or other than that, this necessitates that one of the being is in potency and the other in actuality and this is impossible due to the fact that the constitution between the two is a natural union, and a natural union in itself is not possible between two matters that is, one in actuality and the other in potency!"