Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)

Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)50%

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Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)

Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)

Author:
Publisher: www.al-islam.org
English

Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)

This text presents a brief commentary for the valuable and well-known Hadith Al Kisaa’ that is commonly narrated by all schools of thought. The author, Jerrmein Abu Shahba, attempts to analyze each event and statement in this authentic tradition in order to extract the obvious and latent meanings and better appreciate its significance which marked the revelation of the Purification Verse (Ayat At-Tatheer) in honor of the purified AhlulBayt of the Holy Prophet (SA).

Author(s):

Jerrmein Abu Shahba

Table of Contents


Introduction. 3


Authenticity Of Tradition. 4


Sources 4


Testimonials 4


Jabir Ibn Abdullah Al Ansari - The 1st Narrator 6


Lady Fatima Al Zahra - The 2nd Narrator 8


Exchange of Greetings 9


Physical Discomfort 11


Station of The Yememite Cloak. 13


Radiance Of The Holy Prophet 15


Etiquettes Of The Ahlulbayt 17


Pleasant Fragrance of The Holy Prophet 19


Imam Hasan - Director of the Prophet’s Pond  21


The Divinely Chosen One 24


Imam Husain -Intercessor of The Nation  26


Imam Ali - Commander of The Faithful 28


Imam Ali - Successor And Flag Bearer Of The Prophet 31


Role Of Brotherhood. 31


Role of Wasi (Guardian) and Caliph (Vicegerent) 32


Role of Standard-Bearer 34


Lady Fatima-Flesh Of The Holy Prophet 35


Members of The Cloak Completed. 38


Superior Position of The Ahlulbayt 40


Relationship Between Prophet And His Household  43


Prophetic Prayers Raised. 46


Prayer For Thorough Purification. 50


The Divine Declaration. 52


Hadith 1. 55


Hadith 2. 55


Hadith 3. 55


Divine Identification of The Members of The Cloak  57


Archangel Jibrael Seeks Proximity. 61


Archangel Jibrael Delivers The Message 63


Revelation of The Purification Verse 67


Imam Ali Seeks Explanation. 69


Spiritual Rewards of The Tradition of The Cloak  71


The Cry of Victory. 76


Wordly Rewards of The Tradition of The Cloak  78


Conclusion. 81


Full Arabic Text of Hadith Al Kisaa. 83


References 86


Introduction

Bismillah Ar-Rahman Ar-Raheem

TheTradition of the Cloak (Hadeeth Al Kisaa) is an authentic and frequently narrated (Mutawatir) tradition that has been cited by recognized Islamic sources in the major schools of thoughts in Islam in the books of exegesis, tradition, and history. The Tradition of the Cloak is further validated by its agreement and consistency with the Holy Qur’an and its teachings, direction, and essence.

No one can deny or doubt that this great tradition came to us from the Holy Prophet (SA) in honor of his purified Household (AhlulBayt). There are slight variations in the way that this tradition is relayed; however, the core of the tradition in its meaning and essence is the same. The significance behind this event points to the fact that the Prophet (SA) intended to apply the verse of Purification (Ayat Al Tat-heer) on these holy personalities under the cloak, as he aimed to confirm that they are the ones meant and intended in the holy verse and not anyone else.

Some of us hear this tradition being recited in gatherings at the mosque or at the commencement of Islamic programs. But do we all recognize and fully understand the obvious and latent meanings behind the details of this of this great event? We take this opportunity to begin in the name of Allah (SWT) in an attempt to shed the spotlight on this beautiful narration with the hope of extracting some jewels of lessons for our benefit and the benefit of our fellow believers.


Authenticity Of Tradition

Before we delve in the analysis of this narration, let us first survey the Islamic books to gain or increase our level of confidence regarding the authenticity ofHadeeth Al Kisaa . As mentioned, both schools of thought in Islam have related theTradition of the Cloak in the major books of narration. There are countless sources and references to support that; however for the sake of brevity, we will only cite a handful of examples to demonstrate the recurrence of this tradition.

Sources

Minhaaj Al Sunnah - Volume 3, page 3; Sahih Tirmidhi - Volume 5, page 351, Hadeeth # 3105; Hakim Al Nisapouri (Mustadrak Al Sahihain) - Volume 3, page 146); Sahih Muslim - Volume 4, page 1883, Hadeeth # 2424; Masnad Ahmad ibn Hanbal - Volume 6, page 292

The Tradition of the Cloak has been narrated by various individuals and examples of the sources for each of these narrators are:

Narrator: Ibn Abbas

Ahmad ibn Hanbal (Al Masnad) - Volume 1, page 331; Ibn Abi ‘Asem (Al Sunnah) - Volume 2, page 602, Hadeeth 1351; Al Nisaai (Al Sunan Al Kubra) - Volume 5, page 112, Hadeeth 8409; Al Tabrani (Mu’jam Al Kabir) - Volume 12, page 77, Hadeeth # 12593; Al Hakim (Al Mustadrak) - Volume 3, page 133

Narrator: A’yesha bint Abi Bakr

Ibn Abi Shayba (Al Mussanaf) - Volume 6, page 373, Hadeeth # 32093; Muslim (Al Jame’a Al Sahih) - Volume 2, page 283, Hadeeth 2424; Al Hakim (Al Mustadrak) - Volume 3, page 147

Narrator: Abu Sa’eed Al Khidr

Ibn A’saker (Tarikh) - Volume 14, page 146, Hadeeth # 3459; Ibn Jareer Al Tabari (Jame’a Al Bayaan) - Volume 22, page 9, Hadeeth # 21727

Narrator: Umm Salama

Abu Al Shaykh (Tabaqaat Al Muhaditheen) - Volume 4, page 149, Hadeeth # 915; Al Khatib (Al Mutafaq Wal Muftaraq) - Volume 2, page 11588, Hadeeth # 723; Ibn A’saker (Tarikh) - Volume 42, page 136, Hadeeth # 8518

Abdullah ibn Ja'far Al Tayyar

Abu Bakr Al Bazaar (Al Masnad) - Volume 6, page 210, Hadeeth # 2251; Abu Abdullah Al Hakim (Al Mustadrak) - Volume 3, page 148, Hadeeth # 4709

Narrator: Anas ibn Malik

Ibn Hanbal (Al Masnad) - Volume 3, page 259, 285; Tirmidhi (Al Jame’a Al Sahih) - Volume 5, page 142, Hadeeth # 3217; Tabari (Jame’a Al Bayan) - Volume 22, page 5

Testimonials

Allamah Al Azizi:“The term ‘AhlulBayt’ refers to Ali, Fatima Al Zahra, and their progeny”. Source: Al Seraj Al Muneer Volume 1, page 46

Fakhr Al Razi:“There is no doubt that Fatima, Ali, Hasan, and Husain had a special relationship with the Prophet (SA) and was attached to him,

and this is apparent according to the recurrent narration, hence they must be the ones referred to as “Ahl”.

Ibn Hajar Al Makki: “The Verse of Purification (33:33) according to most exegesists was revealed in regards to Ali, Fatima, Hasan, and Husain.” Source: Sawa’eq Al Muhreqa, pg. 220


Jabir Ibn Abdullah Al Ansari - The 1st Narrator

عن جابر بن عبد الله الأنصاري

The Tradition of the Cloak has been narrated by the tongue of one of the very close and pious companions of the Holy Prophet (SA), Jabir ibn Abdullah Al Ansari, as related by many sources of the School of AhlulBayt, e.g. Sheikh Al Bahrani in his bookA’walem Al Uloom . Jabir narrates this important incident through the tongue of the Master Lady of the Universe, Fatima Al Zahra (AS). It is imperative to familiarize ourselves with the character of this noble companion as he is the main narrator of this well-known and important tradition. It is commonly agreed that the higher the level of trust and degree of confidence we gain in the narrator, the higher is the confidence we will have in the tradition relayed by that narrator.

Who exactly is Jabir ibn Abdullah Al Ansari and what is notable about him?

He was the son of 'Amru` b. Huzam al-Ansa`ri al-Khazraji. He devoted his life to the members of the House of the Prophet (SA). He was the last survival among the Companions of the Prophet (SA) and he was a prominent companion of Imam Al Baqir (AS). He is unique in that he had the honor of delivering the greetings of the Prophet (SA) to his grandson Imam Al Baqir (AS).

Jabir took part in eighteen campaigns headed by the Prophet and fought in the Battle of Siffeen headed by the Commander of the faithful Imam Ali ibn Abi Talib (AS). Jabir loved Ali (AS) very much and he was very obedient to the members of the House (AhlulBayt). He would walk through the streets of Medina and say: "'Ali is the best of all mankind. Whoever denies that is an unbeliever. O People of Ansar, educate your children to love Ali."

In testimony to the piety of Jabir ibn Abdullah Al Ansari, Imam Al-Sadiq (AS) reported on the authority of his grandfathers, “Allah revealed this verse:

‘Say I demand not, of you any reward for it (the toils of preaching) except the love of my relations.’” (42:22)

Then the Prophet (SA) rose and said: 'A right for me has been imposed on you. Will you pay it to me?' No one answered him, so he went away. On the following day, he stood up and asked the same question. No one answered him, so he left them and went away. On the third day, he also asked the same question. Then he explained: 'The right is neither gold nor silver nor food nor a drink.'

'Therefore, say it,' they demanded. 'Allah has revealed these Words of His:'Say I demand not, of you any reward for it (the toils of preaching) except the love of my relations. ' 'This is the best right,' they said" Then Imam Al Sadiq (AS) remarked: "By Allah, no one was loyal to this right except seven persons. They are Salman, Abu Dharr, Ammar, al-Muqdad ibn Al-Aswad, Jabir ibn 'Abdullah al-Ansari, the retainer of Allah's Apostle (SA), and Zayd ibn Arqam.

The Prophet (SA) asked Allah (SWT) twenty-five times to forgive Ja`bir. He died at the age of ninety-four.

Recognizing the great status of the noble companion Jabir ibn Abdullah Al Ansari, we can now understand why he was honored to narrate the famous Hadeeth Al Kisaa which will resonate in the ears of all Muslims till the end of time.


Lady Fatima Al Zahra - The 2nd Narrator

عن فاطمة الزهراء (عليها السَّلام) بنت رسول الله (صلَّى الله عليه و آله (

Jabir ibn Abdullah Al Ansari, the trustworthy companion of the Holy Prophet (SA) narrates Hadeeth Al Kisaa directly from the pure tongue of the Master Lady of the Universe, Lady Fatima Al Zahra, the beloved daughter of the Seal of Messengers. Her esteemed status and immaculate personality cannot be questioned and is not in need for introduction. Her infallibility and purity has been demonstrated in countless occasions in history such as the Event of Mubahala, and in many verses in the Qur’an such as theVerse of Qurba (42:22), Surat Al Insaan, and Surat Al Kawthar. Since she is the narrator of this tradition and knowing her status of infallibility, everything she relates to us is the complete truth without any doubt in any of the details presented.

There has been difference in opinion as to whether the event of theTradition of the Cloak took place in the house of Lady Fatima (AS) or Umm Salamah, a wife of the Prophet (SA). The answer to that is that this event took place in the house of Fatima (AS) and she is the narrator as the event is told by her tongue. She narrates that the Prophet (SA) entered her presence, and then following him, her husband Imam Ali (SA) and her sons Hasan and Husain (AS).

It follows logically that it must have been her home that they entered and not the house of Umm Salamah. One may question what difference it makes whether the event took place in either house as it doesn’t change or affect the overall story. That is true; however, if theTradition of the Cloak took place in the home of Umm Salamah, some Muslims may have brought forth the argument that the virtue of infallibility and purification also includes the wives of the Prophet (SA).

The fact that the Prophet (SA) declined the request of Umm Salamah to enter the cloak, as we will see later, although he acknowledged her positive status and that she is “good”, eliminates the idea that the wives are included among the People of the Cloak.


Exchange of Greetings

دَخَلَ عَلَيَّ أبي رَسُولُ اللهِ (صلى الله عليه وآله) فِي بَعضِ الأيَّامِ فَقَالَ : أَلسَّلامُ عَلَيكِ يا فاطِمَةُ ، فَقُلتُ : وَ عَلَيكَ السَّلامُ ،

One day, my father the Messenger of Allah, peace be upon him and his Household, visited me, "Peace be upon you, O Fatimah!" he said. "Peace be upon you, too." I answered.

When one of us meet a friend or neighbor, we typically exchange hellos and convey our greetings to that person. And the other person usually replies back with a ‘good morning’ or ‘Walaykum asalam’ (Peace be upon you). But what really is the extent and degree of that ‘salam’ (peace) that is extended between two different people? And is there any guarantee that two Muslims who are exchanging greetings of peace will actually achieve the practical and spiritual peace with each other? Often times, we find two individuals exchanging expressions of greetings or peace in the morning, yet in the afternoon they are busy fighting with each other over petty issues or otherwise. Thus, we may agree that it is not necessarily the case that all the words and actions of the layperson or common Muslim is always true and/or achieved.

However, when we speak about an infallible personality, we must recognize that all their words and actions are exactly on the dot and at the highest level of accuracy without exaggeration or underestimation. So, if they make a judgment, it is a just verdict, and if they make a decision, it is a wise course of action. Along the same lines, if an infallible guide who has been purified and divinely appointed as a guide for mankind, performs a simple action such as greet or convey ‘salam’ to another person, then we should not interpret that greeting as ‘routine’ or trivial. Rather, the peace which an infallible personality conveys to another person is to be interpreted as glad tidings and a guarantee for exceptional peace at all levels. Surely, those who represent Allah (SWT) cannot exchange peace with a person whom Allah (SWT) is displeased with or has committed injustice to others.

Furthermore, one can logically deduce that if the two individuals exchanging peace and greetings areboth infallible and divinely chosen for the guidance of mankind, then the product of such greetings must be at a grand level which one cannot comprehend. The degree of peace, the percent of guarantee, and the secrets behind that greeting is beyond our ability to fathom or reason.

In theTradition of the Cloak , the narration begins with greeting of peace by the Holy Prophet (SA) after he has entered the presence of his daughter Fatima Al Zahra (AS) who replies back affirming the peace to her father.

As discussed, this exchange of peace by two holy and exceptional personalities, the Seal of Messengers and the best of Creation, Muhammad, along with the Master Lady of the universe, Fatima, yields nothing but unbreakable unity between two purified souls which carries with it all the meanings of peace, tranquility, attachment, love, and devotion, etc. Such feeling of peace is not bound by time or place nor is it conditional on mundane factors. This expression of peace by the Prophet (SA) to Fatima

(AS) and vice versa is in fact an act of worship that is blessed by Allah (SWT) as He (SWT) instructed the believers in Surat Al Ahzaab, Verse 56:

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تسليما.

Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation. (33:56)

In this verse, it is interesting to note that Allah the Almighty Creator first announces that He Himself along with the angels are praying on the Prophet. Then He (SWT) conveys His order to those who believe (hence excluding nonbelievers) to call for the blessings upon him and to salute him. This action of benediction and salutation to the Holy Messenger (SA) is an act of worship and obedience and is in fact obligatory upon all believers.

Furthermore, the verse highlights that only a true believer is given the permission to share in this blessed action of salutations and the servant is the one honored by having the ability and success in delivering these greetings to the beloved one.

If this is the grand station of Prophet Muhammad (SA) as depicted by verse 33:56, what about the station of Lady Fatima? Besides recognizing the fact that she is the Master Lady of the universe, we are to recall the authentic and well-known narration in all schools of thought where the Prophet (SA) emphasizes,“Fatima is a part of me, whoever harms her harms me, and whatever pleases her pleases me.”

So, if Lady Fatima (AS) is from the self of the Prophet (SA), then by the rules of logical correlation, we can deduce that when Allah (SWT) and the angels are sending their blessings on the Prophet (SA) as mentioned in verse 33:56, they arealso sending their blessings and salutations to his daughter Fatima! That is not surprising as the angels are known to accompany Lady Fatima in numerous occasions and descend upon her home regularly.


Physical Discomfort

قالَ : إنّي أَجِدُ في بَدَني ضَعفاً ، فَقُلتُ لَهُ : أُعِيذُكَ باللهِ يا أَبَتاهُ مِنَ الضَّعفِ.

"I can feel some fatigue in my body," he said to me, and I answered, "I pray Allah to protect you O father against fatigue."

The Messenger of Allah (SWT) then expresses to his daughter his feeling of weakness which he experiences physically. It is not uncommon for parents to express physical or any other discomfort and seek help from their children. What is expected is for the children and family members to rush to the aid of their loved ones, especially the elderly. Furthermore, it is narrated that

من شكى إلى مؤمن فقد شكى إلى الله ومن شكى لغير مؤمن فقد شكى الله.

Whoever complains to a believer has complained to Allah and whoever complains to a nonbeliever has complained about Allah.” (Bihaar Al Anwaar)

Hence, we learn that there is no problem in sharing our complaints to a believer who will give us an open ear and may support and assist us in a positive manner.

However, when we speak about providing assistant to a father who is not like any father, a guardian who is not like any guardian, a family member who is not like any family member, and a human being who is by far the best of creations, then the status of he or she who is given the opportunity to provide that aid must be noted and appreciated. Certainly it is the honor of Lady Fatima (AS) to rush to the aid of her father. Lady Fatima (AS) who by the testimony of the Prophet (SA) is “the mother of her father” spontaneously assumes the role of motherhood with all the love, care, and nurture that a mother gives to her darling.

Actually, this reminds us of the same position which her own mother Lady Khadija (AS) encountered after the Be’that (official inauguration as messenger of God) of the Prophet (SA) when he came down from Cave Hiraa' after receiving the first Revelation of Surat Al ‘Alaq. When he came to the house of Lady Khadija (AS), he requested his wife to cover him with a blanket. This scene is displayed in the Qur’an at the commencement of Surat Al Muddather where the Prophet (SA) was referred to as the “cloaked one” and also in Surat Al Muzzammel where he was referred to as the “enshrouded one”. Lady Khadija rushed to tend to her husband and cover him up and from there he earned his nickname which Allah (SWT) referred him to in the abovementioned chapters of Qur’an which were named by these titles of the Prophet (SA).

It became Prophet Muhammad's custom each year to spend the holy month of Ramadan in seclusion and reflection in a cave on the mountain of Hiraa’ which is located on the outskirts of Makkah. Lady Khadija (AS) would always make sure that he was provided with food and drink during his retreat. Towards the end of one Ramadan when he was forty years old, Muhammad (SA) suddenly appeared at their house in the middle of the night saying, "Cover me up, cover me up!"

Lady Khadijah (AS) quickly she wrapped a blanket around his shoulders and she asked him to describe exactly what had happened. He told her how

a being whom he had never seen before - angel Jibrael - had appeared to him while he was worshipping in Cave Hiraa’ and had instructed him to, "Read!" This state of physical discomfort would be experienced by the Prophet (SA) whenever he was about to receive a grand revelation from God through angel Jibrael (AS). This was the case in Cave Hiraa' when he received the word of God for the first time. The fact that the Prophet (SA) has just experienced physical comfort of the same nature which urged him to make the same request for covering him, may be an indicator that he is also about to receive divine revelation, and that is exactly what happened (as we will see)!

It is known in the historical accounts of the prophet’s autobiography that Lady Fatima (AS) was the source of comfort and consolation for her father. Whenever he didn’t feel well or suffered pain, he would rush to the house of Fatima (AS) where he found relief, comfort, and peace. Whenever her father felt distressed, he looked at her face and his worries and grief would disappear just like Imam Ali (AS) said about his wife, “Whenever I looked at her all depression and sadness was lifted from my heart.” Otherwise, why didn’t the Prophet (SA) go to any of his wives to seek comfort since a man usually feels tranquility with his wife, as the Qur’an says:

“And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion.” (30:21)

And Allah (SWT) also defined the relationship between a husband and wife as:

“They are your garments (Libaas) and you are their garments.” (2:187)

But instead of going to any of his wives, the Prophet (SA) went to his daughter Fatima because she was “the mother of her father” (Umm Abeeha) and he would feel most peace and relief when he went to see Fatima. Hence, it is not surprising that Al Hakim narrates“Whenever The Prophet (SA) used to travel the last person he would see was Fatima (AS). When he returned from his travel the first person he would go to see would be Fatima.”

Lady Fatima (AS) seeks refuge from Allah (SWT) for his physical weakness, and there is no doubt that this feeling of weakness is only temporary and will disappear as the whole world is in need of this great energy of the Prophet (SA) that is crystalized in his mercy, goodness, and generosity, etc.


Station of The Yememite Cloak

فَقَالَ : يا فاطِمَةُ إِيتيني بِالكِساءِ اليَمانِيِّ فَغَطّينِي بهِ .

What is the significance of theKisaa (cloak)? It is a piece of cloth or sheet which the Prophet (SA) requested to cover him to ease his discomfort. Here, one may think that it is so insignificant that history records the Prophet (SA) experiencing exhaustion or discomfort and requesting a cloak. Furthermore, why is the Prophet (SA) specifically asking for a cloak to cover him when he could’ve asked for something to eat or drink?

As believers, we are to be reminded that the wisdom of the Almighty Creator (SWT) is greater than what our minds perceive and He (SWT) does not do anything in vain. If it were not for the Yeminite Cloak (Kisaa) which the Prophet (SA) requested, theTradition of the Cloak would not have existed, and the purification verse (Ayat Al Tat-heer) which is the ultimate result of this event wouldn’t have been revealed in this incident. TheKisaa is the means by which the members of his household are gathered to set the stage for the revelation of the Purification verse (33:33).

As we will discuss later, it is narrated in theTradition of the Cloak that the total individuals who were granted permission to enter under the cloak with the Prophet (SA) were four: Ali ibn Abi Talib, Lady Fatima, and their sons Hasan and Husain. In addition, archangel Jibrael (AS) was also given divine and prophetic permission to join the holy five in this exceptional setting. With the knowledge that all these divine personalities were under the cloak and didn’t enter its protection without the permission of the Prophet (SA), we can better appreciate the significance of the cloak. Though it may be a materialistic item, theKisaa is a symbol of protection, a sign of unity and purity, and the representation of the infallibility of the Holy Five.

The cloak can be seen as analogous to the “Cave of Refuge” (كهف الورى ) as they are described in the beautiful invocation of Salawat Sha’baneyah . It is similar to the Arc of Prophet Nuh (AS) which the Prophet (SA) resembles to his purified household, as narrated in the famous Hadith As-Safinah by Anas ibn Malik that the Messenger of Allah (SWT) said:

"مثل أهل بيتى كمثل سفينة نوح من ركبها نجا ومن تخلف عنها غرق."

Surely the likeness of my AhlulBayt is similar to Noah's Ark, whoever boards it will attain salvation and whoever remains behind is drowned. (Al Durr Al Manthur) Whoever rides the Arc of Noah or more appropriately the Arc of the AhlulBayt (AS) of Prophet Muhammad (AS) will be saved and will attain salvation in both worlds.

In this context, we can view the Cloak of the Prophet to be similar to the Arc of the Prophet (SA) in that whoever recognizes the significance behind the immaculate personalitiesunder the cloak who have been purified by divine command, will also attain the blessings of the cloak! An example of such blessings is demonstrated at the conclusion of this narration where Imam Ali (AS) asks the Prophet (SA) what is the significance of this blessed gathering under the cloak and he replies back with the rewards that the Shi’as and lovers of AhlulBayt (AS) will attain if they recite and appreciate this gathering. We shall discuss this aspect in detail later.

Even though only the infallible guides are admitted entrance under this purified cloak, we as the lovers and devotees of the Prophet (SA) and his holy household can also aim to seek permission from Allah (SWT) and the Messenger (SA) to join them under the cloak. We can follow the example of Archangel Jibrael (AS) who recognized that his station was no were close to that of the AhlulBayt (AS) despite his high rank in Allah’s eyes, yet he still expressed his devotion to them by seeking their unity and proximity.


Radiance Of The Holy Prophet

فَأَتَيتُهُ بِالكِساءِ اليَمانِيِّ فَغَطّيتُهُ بِهِ وَ صِرتُ أَنظُرُ إِلَيهِ وَ إِذا وَجهُهُ يَتَلَأ لَأ كَأَنَّهُ البَدرُ فِي لَيلَةِ تمامِهِ وَ كَمالِهِ

I brought him the Yemeni cloak and covered him with it. I then kept on looking at his face, which was glittering like a moon at the night of its fullness and perfection.

Lady Fatima (AS) brings the cloak to her father and she covers him. A parent in general appreciates and prefers the service of their children more than a stranger or even a housemaid. There is no comparison to the feeling that the parent gets when they experience care and affection from their own children compared to others. Lady Fatima (AS) went on looking and gazing at him as she covered her father.

According to the Islamic code of conduct, it is highly recommended for a person to look at the faces of their parents and persist in doing so. (Fiqh Al Zahra) On the other hand, it is narrated that he who gives his parent an abhorrent look, Allah (SWT) will not accept anything from him. With that in mind, imagine if the father of a person is the prophet of God, never mind the Seal of Messengers and best of creations! It is also recommended to look at the face of a knowledgeable scholar or even at the door of a scholar.

From these traditions, we come to understand that there is indeed a positive effect that we acquire from “looking” at a scholar or parent, and that effect is not limited to the materialistic aspect but is rather spiritual and long-lasting. Same is the case regarding the Holy Ka’aba which we are encouraged to gaze upon.

That is because looking at someone who have reached the stage of perfection or has come close to it will in turn make that person approach the stage of perfection that is personified in that person or thing. That’s why it is recommended to look at the face of an infallible person such as Imam Ali (AS) as the Prophet (SA) said in his regards,“Looking at the face of Ali is worship”. (Wasa’el Al Shi’a)

If gazing at the face of a scholar is recommended, then it is not surprising that he who is the gate of knowledge be one whom the Prophet (SA) would specifically identify him as deserving of such merit.

Upon observing her father, Lady Fatima (AS) observed that his face was “glittering like a moon at the night of its fullness”. It is interesting that this is how the Prophet (SA) appeared even though he just expressed physical weakness.

It may seem like a contradiction but the reality is that Lady Fatima (AS) became preoccupied and captured by the beauty and splendor of her father. She knew very well that her father was not like any father or man; her father was the best of creation and the Seal of Messengers who is delivering the final revelation to all of mankind till the end of time! In her mind, Lady Fatima (AS) was not simply looking at her father, but rather, the divine representative of her time who has authority on her and all the believers.

Words could not describe what she observed upon looking at the Prophet (SA) under the cloak. However, the analogy Lady Fatima (AS) presents gives a hint and draws a good picture of what magnanimity of appearance

emanated from her father’s face. She testifies that her father’s face“was glittering like a moon at the night of its fullness and perfection” . It is the course of nature that when the lunar month reaches the middle, the moon becomes full and thus, we observe it to be radiating from the sky like a piece of diamond in the midst of a black sea.

The scene is beautiful and sensational as it urges us to reflect on the Almighty Creator who has brought into existence every beautiful creation of His and bestowed us the ability to observe and recognize that. Due to the exceptionally beautiful scene of the full moon in the midst of the sky, it has become the tradition of the Arabs in particular to draw an analogy of the full moon to anything that is distinctly beautiful and radiant.

The blessed face of the Prophet (SA) which constantly appears to be radiant with the glow of light emanating from him is certainly analogous to the full moon at the middle of the month. Actually, the radiance of splendor from the Prophet’s appearance ismuch greater than that of a full moon glittering at the night of its fullness and perfection!

Furthermore, it should be noted that the physical or materialistic beauty can only be recognized by those who have eyes of the heart that can be able to identify that beauty. If we compare that physical beauty emanating from the Prophet (SA) to his inner and spiritual beauty, we will surely recognize that the latter is much greater and cannot be measured by a normal human being. It is certainly quite interesting that the person who is testifying on behalf of the Prophet (SA) about his splendor in appearance isherself the manifestation of the splendor of creation!


Etiquettes Of The Ahlulbayt

فَما كَانَت إِلاّساعَةً و إذا بوَلَدِيَ الحَسَنِ قَد أَقبَلَ وَ قالَ : أَلسَّلامُ عَلَيكِ يا أُمّاهُ ، فَقُلتُ : وَ عَلَيكَ السَّلامُ يا قُرَّةَ عَيِني وَ ثَمَرَةَ فُؤادِي

No more than a while passed when my son al-Hasan came in, "Peace be upon you, mother!" he greeted. "Peace be upon you, too, O delight of my eye and fruit of my heart!" I replied.

TheTradition of the Cloak essentially begins with the sequence of events commencing with the entrance of Imam Hasan ibn Ali (AS) who is the first person to enter the presence of the Prophet (SA) after encountering his mother. Lady Zahra (AS) narrates that her son Hasan enters home and conveys his greetings of peace to her.

This scene is an example of the etiquette and manners which children should observe when they enter their homes and meet their family members, especially the parents.

Unfortunately nowadays, we find that many kids come back from school or work and fail to extend proper greetings to the members of their home as they run off straight into their rooms as if they are living in a hotel or dorm. This incorrect behavior does not reflect the manners of believers who follow the path of AhlulBayt (AS) and who are members of a unified family institution that represents the overall unity of the nation.

When entering or leaving your house, a person must acknowledge its inhabitants by greeting with the label of Islam,'Asalam 'Alaikum wa Rahmatullahi wa Barakatuh (peace and mercy of Allah be with you). As a Muslim, one should not neglect this Islamic greeting by replacing it with another phrase, such as 'Good Morning,' or 'Hello.' Pronouncing theSalaam is the sign of Islam and the phrase that the Messenger of Allah (saw) recommended and practiced.

So important is the etiquette to be displayed upon entering a home that it is even narrated that if a person enters their home and there is no one present in it, it is still recommended to pronounce greetings (salam) upon entry in vacant places and that greeting is directed to other living things that may be inhabiting your surroundings.

Also among the etiquettes of entering a house is to make your presence known to those inside before you approach them. Also, one should avoid startling or frightening them and give a head notice before you enter their presence suddenly.

In response to her son Hasan, Lady Fatima (AS) conveys her greetings to her beloved son and her eldest darling. Furthermore, she refers to him with two different titles:‘the delight of my eye and fruit of my heart’ . One can very well imagine the grand stature of he who possesses the honor of being delight of the eyes of the Master Lady of the universe and the purified daughter of the Seal of Prophets!

Lady Fatima is she whom her father has testified on her behalf, “Fatima is part of me, and whoever pleases her, pleases me ."(Al-Sawa'eq Al-Muhriqa)

She is also the one whom he said to her, “O Fatima, verily Allah is angry when you are angry .” (Mustadrak Al-Hakim) Therefore, as we understand

from the combination of both traditions, the position of Lady Fatima (AS) towards anything and anyone is equivalent to the position of Allah (SWT). So, if we observe that Fatima is pleased with person ‘A’, then Allah (SWT) is also pleased with person ‘A’ and vice versa.

The title which Fatima labels her son Hasan as “delight of my eyes” certainly indicates the peak of pleasure and joy that she feels about him! Furthermore, if we contemplate about the most important organs in our body, we will find the eyes to be irreplaceable and very precious. So when Fatima (AS) says that Hasan is the “delight” of her eyes, she has associated her delight with a most valuable part of the body.

Moreover, she describes him to be “the fruit of her heart”. The heart is in fact the most important vital organ in the body of a human being without which a person cannot live. The expression “fruit of the heart” speaks volumes of the special position which Imam Hasan (AS) enjoys in regards to his mother. He is the “fruit” which refers to the purified progeny that is bestowed to Lady Zahra (AS), just as she is the “Kawthar” (the abundant good) bestowed as a divine gift to her father.


Pleasant Fragrance of The Holy Prophet

فَقالَ : يا أُمّاهُ إِنّي أَشَمُّ عِندَكِ رائِحَةً طَيِّبَةً كَأَنَّها رائِحَةُ جَدِي رَسُولِ اللهِ (صلى الله عليه وآله) ، فَقُلتُ : نَعَم إِنَّ جَدَّكَ تَحتَ الكِساء،

I replied. "O mother," he said, "I can smell a pleasing scent as if it is the scent of my grandfather the Messenger of Allah, peace be upon him and his Household."

"Yes, it is," I answered, "Your grandfather is now under the cloak."

After the exchange of pure greetings between the Master Lady of the Universe and the Master Youth of Paradise, Imam Hasan (AS) remarks that he smells a pleasant scent at home which resembles the fragrance of his grandfather - the Prophet (SA). This is the second time in theTradition of the Cloak that the Holy Prophet (SA) is described physically with a positive attribute.

The first being his shining face that resembles a full moon, and the second being the good scent which emanates from his pure being.

It is not surprising as all the prophets and messengers have good fragrance and there was never anything shameful or humiliating ever displayed from them. Then one can imagine the Seal of Prophets and Messengers who is the best of creation! Surely, he must enjoy physical and materialistic purity that complements the spiritual purity.

This is proven by virtue of the purification verse in Verse 33 of Surat Al Ahzaab,“Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purification.”

Every person in this world has two aspects of his life, apparent and concealed which are physical and spiritual, respectively. The balance in the development of a good human being is obligatory for both activities. Islam is a clean religion and prefers a person to be clean physically and have pure thoughts. Physical purity provides a person respect and honor in the eyes of the world.

Allah (SWT) advises the believers to clean themselves for such a condition suits their spiritual state and nature. Cleanliness is considered a form of worship by believers, and is therefore a source of great relief and pleasure to them. In many verses of the Qur’an, Allah (SWT) draws attention to the believers’ spiritual and physical purity.

Prophet Muhammad (SA) often stressed the importance of being clean as he said, “Cleanliness is half of faith ”. (Sahih Muslim) The Holy Qur’an also refers to the importance of wearing clean clothes,

“Purify your garments. And shun uncleanness.” (74:4-5)

Furthermore, physical cleanliness is important because it shows one's respect for other people. Indeed, respecting other people requires taking care of one's physical appearance.

Having a pleasant fragrance is certainly a sign of cleanliness and the Prophet (SA) is the best exemplar for both physical and spiritual cleanliness combined together and has apparently attained the reputation of having good scent as it is narrated that a beautiful scent of musk used to emanate from his drops of sweat. This is similar to the scent of musk from Lady Fatima (SA) which came from Paradise, and in that context the Prophet (SA) used

to smell his daughter and remark that“Whenever I yearned for the smell of Paradise, I would smell the fragrance of my daughter Fatima”. (Muntakhab Kanz Al-‘Omaal)

So Imam Hasan (AS) recognized his grandfather’s presence at home just by his purified scent. Sure enough, Lady Fatima (AS) confirms that deduction and informs Hasan that his grandfather is indeed under the cloak.

Lesson 5: Using The System As Proof Of God

Part II

In the previous lesson we reached a conclusion that in any system, every part has its own special duty, but that each parts is varied in shape, size, position and function. We also saw that a particular element may be excluded due to lack of functionality or efficiency.

Having said this, we can ask the following questions:

- Why is it that from all the different things in the world, only certain entities have been assembled in a particular group?

- And in addition to this, why have elements with certain qualities and functions been selected above the countless other varieties available?

When we contemplate the details of an orderly group, our intellect will show us that the creator of the group must have had an aim to begin with. In order to achieve this aim, he then laid down a design or plan for what would have to been done.

Based on this plan, he would choose special components to perform the functions required. However, the choices would have to be made by an expert in the field so that each part would perform up to the standard desired.

From the above assessment we can derive four principles that every organized system must be based upon:

1. Aim

2. Plan/Design

3. Choice of parts/elements

4. Expert advice on choices

Qualities Of A Maker

Of course, it is now obvious that the Maker or Creator of a system must have an Aim to begin with, design the system, select its components and have the relevant knowledge at hand to make these selections wisely and correctly.

However, despite having these abilities, if he does not possess one fundamental quality then the others are void/useless.This basic quality is that of consciousness. If the Maker is not aware then the system cannot survive.

Would you expect a child who is unaware of any of the laws governing this world to produce an article explaining the workings of his remote control car? Hardly! Or try to imagine that this book you are holding is the result of a series of coincidences where a sudden reaction of gases and matter created the paper and then brought together atoms in pattern that just happened to form characters into sensible sentences. A little too farfetched, is it not?

Thus, for anything to exist and especially those things that are related to the intellect, there has to be some sort of pre-planned program that has been set into action. Logic cannot accept that anything remotely organized can 'just happen'.

The world around us is full of information and the very fat that we get much of our knowledge from it shows that it was created by an intelligent entity that was capable of not only creating a complex, working system but also hiding knowledge within it for us to find.

The universe is more complicated in itself than all the technology that man has discovered in the past thousands of years! Many inventors have got their inspiration for their discoveries and inventions from the natural systems around them, thus it is possible to say that the efforts of mankind are only a weak reflection of the natural world around us.

Inspiration From Nature

One of the wonders of our natural world is the ability that bats have to hunt and move about in darkness. Man, through observation and experiment, discovered that this is not due to extremely sharp vision (as was first believed) but rather is a result of an echo-signal that the bat uses to detect objects in its path.

The bat send out high pitched squeaks all the time as it flies and its extra sensitive hearing picks up on any echoes that bounce back, indicating a physical obstacle.

Based on this phenomenon, Man developed his radar systems which is a similar process, in that radio signals are sent out and radio echoes detected and translated to show where obstacles are. Sonar is even closer to the example set by the bat because it uses sound echoes and can be used under water and for deep geological research where radar does not work.

Once they realized how much there was to be learned from nature, scholars founded a new science with the name BIONIC which is aimed at examining and researching living organisms and applying their techniques to our computerized systems.

Borrowing From The Solar System

Isaac Newton is a famous 17th Century scholar. He was known to have made a model of the solar system using marbles, ropes and belts that showed the position and movement of the planets. Once a friend who did not believe in God came to visit him and saw the model for the first time. Amazed by the structure, he asked Newton: "Who made this model?" Newton replied: "Nobody."

The man was surprised at this answer and asked him again, "Didn't you understand my question? I asked who made that?" Again Newton replied, "It brought itself into existence."

The man stared at him. "Do you think I am crazy?" he asked. "Someone must have made this model and from its complexity it must have been a genius! I would like to know him."

At that Newton said to him, "My friend, this model is a small imitation of our entire solar system. It shows the earth we live on as a simple, small marble and yet you say it needs a creator to have made it and call him a genius.

"How can you then believe that this magnificent world came into existence without a creator?"

This is an extremely solid argument that can be presented to prove the need and existence of a God. We need to realize that we have studied this nature around us for centuries and have managed to barely scratch the surface of the wonders hidden in it. We then need to ask ourselves:

- If all the efforts of the best minds of our species have taken so long produced so little, how is it possible for the very source of this knowledge to be an accidental one?

- How can we derive so much law and order from something we consider a product of chaos?

- Why do our theories hold steady and our laws of science provide foundations for more laws to be derived from them? Surely, if the world came about as a result of coincidences then there should be flaws in the system.

Francis Beacon, who is known in history as the Father of New Science says: "I can not accept that the constructor of this world, created it without consciousness and intelligence. This philosophy can lead a man to infidelity, but profound philosophy guides man towards the realization of religion."

Theology And Its Development Theories

When man became well versed with the sciences, he began to believe that there was no need for a superior power in this world. His ego prompted him to develop a theory that would allow him to be the highest intellectual in the universe and leave him free to do as he wished with no accountability to anyone else. This theory is that of evolution.

The idea of evolution is based on the belief that things that exist today first began in a different raw form. Through the times, these basic simple forms then developed and adapted in the innumerable varieties of organisms and species that we see today. The people who hold this concept to be true believe that such an explanation of our origins would remove the necessity of having a Planner and Creator. Thus, their fight is not against any one faith but against religion in its entirety.

To prove them wrong we do not need to go out and search for more information. Just developing their concept to its full meaning allows us to see that the argument actually proves the need for a Creator rather than disapproving it! Consider the following:

1. The theory of evolution may have an answer to how we came to be today and explain this saying that it is the result of gradual development through the millennia. However, if we go back as far as the origins, there still remains the question of "Where did that origin come from?" Continuity is possible once a system is started but to set the system into action, you require a Creator. We see plenty of automatic machines in the world that work on their own, but that does not cause us to believe that they came to be without a creator or designer.

2. To accept that the amazingly complicated systems that exist today came to be through coincidental changes along the years is to ask human beings to accept something without using their intellect and logic.How can it be possible that just the right change should occur in the right order to result in the different perfect structures? The probabilities we would have to rely on in each case are unbelievable!

Let us take an extremely simple example to illustrate this point. Say a man wants to walk from his house to particular building across the town. He has to cross certain streets and take certain roads in order to reach it.

If you see him when he is on this walk, you would not understand why he was taking the corners he chose and wonder at them. On the other hand, if you happen to know his purpose then you immediately understand that he chose the particular route in order to reach his destination.

Now, ask yourself, if he had begun walking without thought and crossed streets and roads at random, what were the chances that he would reach that building at all? At every point, his choices would have had one right one and numerous wrong ones. Had he chosen a wrong turn even once, he would have deviated from his path and with every choice after that, he would have moved further away from the right road.

It is the same with nature. Even according to evolution, for us to be who we are today, there must have been a pre-planned route that we would have to follow. Even the smallest disorder would have had a totally different and most probably chaotic result. This means that we have to accept the existence of a Plan and therefore of a Planner.

From the above we can see that gradual development theory does not really cause any hindrance to the Proving System and its arguments.

The Creator is One

In the world around us there are systems that work in different manners on different principles. Two basic kinds are as follows:

1. The systems we create in our factories e.g. clocks, cameras, binoculars, computers, etc. In such systems, the different parts of the whole are created individually and then set together in a special way in order to make them work in co-ordination.

2. The system we see in man's words through speech or writing. In this case, we do not just pick words and then arrange them. Rather we think of what it is that we want to say or express and then use or create the words required giving them a link to each other and thus forming a system. Writing is the same where we place every word and sentence in a particular place to give them meaning. This changes depending on our aim.

The system in the world of nature is of the second type. The various parts within it were not created once and organized in a fixed manner to perform a function. All the things created have their special place in the universe and changes do occur in order to meet the final aim of the Creator of the system.

Just as when speaking, it is a person alone who expresses himself, the Expresser of the system is also One and Alone in His creation.

Lesson 6: God in The Mirror Of Nature

What is Nature?

The qualities that man possesses are of two types. Firstly, those that are gained through instruction like reading, writing, driving, sports etc. The second are those qualities that are inborn in him and require no training like affection for friends and family, curiosity, sympathy, self-preservation and the like.

The second type of qualities may be categorized as instinct and while some them are found in both humans and other lower animals, others are specific to man alone. These include love of knowledge, hope of attaining perfection and inclination towards good.

These qualities are part of the Natural tendencies. They are found in animals and some are particular to man and most importantly they are not acquired.

God In Man's Nature

It is in this nature of man discussed above that he should seek out and accept God. Although, the actual knowledge and proof comes later in life when he can speak, read and think consciously, Man has this information imprinted in him from birth.

It is his inclination to submit to a Power worth obeying and worship that Supreme entity. Every individual seeks this entity and that is why we must put a conscious effort to learn about and know God. This will allow us to fulfill our inner desire and complete our goal.

While it is true that such feelings exist within a human being, a person has the right to ask for proof for such statements. So, how can we prove that the inclination towards God is inbred in the human character? There are several ways but we will explain only two:

I. Reaction in Danger

One of the clear signs of theology (religion) being natural in human being is that when a person finds himself helpless and has no hope of protection against impending danger, he finds himself instinctively calling out to a Someone - a higher power - who can save him when no one else can.

This is usually the most sincere call a human ever experiences because he is faced with his own finite and weak self and realizes how little he can control the things that influence him. If the knowledge of God was not in his self, then how would this hope and plea arise?

One day a man came to visit Imam Ja'far Sadiq (a.s.) and asked him to prove the existence of Allah (S.W.T.). Imam (a.s.) asked him a question in return. "Have you ever traveled by ship?" he said.

The man replied, "Yes, I have."

"And have you ever been caught in a storm that you did not believe you would survive?" the Imam (a.s.) asked him.

"Yes, I have experienced that too," the man replied. "At that moment of despair, did you give up all hope and resign to your death?" The man thought about this and then told Imam (a.s.), "No, I did not, O Imam! I had a hope that somehow I would survive through some miracle."

Imam (a.s.) immediately told him, "That hope, my friend, and the one you expected to perform the miracle was no other than Allah (S.W.T.) who is always in your heart and comes to your help when you call."

There are also several verses in the Holy Qur'an that explain that in times of hardship, man tends to remember Allah (S.W.T.) and when his difficulties are removed, he forgets Him.

"In that situation when the sea waves stack on them, they supplicate to God with pure and sincere hearts, but when they reach the sea-shore safely, a group of them put moderation aside (and the other group deviates) and other than those who are ungrateful, nobody can not deny the signs of God." Sura Luqman, Verse 32

The Qur'an speaks of these people as those with whom Allah (S.W.T.) is displeased. Remembering God at times of distress is a sign of being aware of Him, but if we remember Him only at these times then it also indicates our ungratefulness and negligence.

II. Endurance in History

The second proof we can use in our argument that knowing and needing God is in man's nature is that of the endurance of theology. Man's needs and desires control the existence, invention and lasting quality of anything he come sin contact with.

We know that as times pass, man looks to improve on what he has and with the coming of new things, the older models become rare and obsolete. Examples of such object are everywhere like the carts of long ago that have been replaced with cars and buses, or the use of electricity over the old kerosene lamps.

However, those things that are inbred in man do not change. They remain the same through the ages. Man's desire for peace and happiness, his loving nature, his eagerness to learn and need of perfection have always been present and will continue to be because they are qualities in his nature.Nothing substitutes these and even if people have abandoned them in history sometimes, they always come back later to seek them out again.

The inclination to believe in a supreme deity is one of these natural qualities and has existed since the dawn of human history. Archeological investigations show that even during the days when language and society barely had any solid structure, the worship of God prevailed even in the form of idols.

It is believed by some faiths that worship began with that of one God but later with civilization, polytheism developed.

This endurance shows that the belief is so well ingrained in the nature of man that despite all his progress and advancement, it has not been removed from his nature to this day.

What the Qur'an has to say The Holy Qur'an introduces piety and the inclination to God as rising from within man:

"Then set your purpose (O Muhammad) for religion as a man by nature upright - the nature made by Allah (S.W.T.), in which He has made men. There is no altering of Allah (S.W.T.)'s creation. That is the right religion, but most people do not know." Sura al-Rum, Verse 30

Several points are found in this verse.

1. God has created mankind with the inclination of seeking Him.

2. Man's nature is unalterable and thus the seeking of God cannot be separated from him.

3. Most people are unaware of this reality and come up with doctrines that have no foundation according to their nature.

The Secret of the Prophets

We know that Prophets greatly influenced human history and that they did this with no great force at their liberty. Most were simple shepherds without any material wealth or power. Despite this, they managed to transform the world in their respective time, destroying great tyrannical empires and establishing new cultures.

Where did they get the ability to achieve all this? It is obvious that they did not force or bribe the people to accept their message and neither did they hypnotize them. Instead, they used the very power of the people themselves to bring about their revolutions.

By encouraging people to become familiar with God within themselves and rely only on Him, they made them aware of the fires hidden within their nature. This was what led to their amazing success.

The prophets only brought messages to remind the people of what they already had. This is why the Qur'an calls them Reminders and Warners.

"Remind them for you are but a reminder. You are not dominant over them." Sura Ghashiyah, Verses 21 & 22

The Prophets could not create the desire to seek God in men, this he had the capability to do himself. Rather, they showed the ways in which to use this desire and guided their strong inclinations in the right direction. The Prophets were sent to stop deviation towards idol worship and other wrong means of worship and the tendencies of man led him astray when he had no guide to help. Why do Some go Against this Nature?

Having established that the inclination to God is a natural desire, why then do some people turn against it and deny God? Do they lack this quality? Why does it not push them towards God?

The reasons for this may include:

1. Man's different tendencies. Each individual gives priority to different desires and those wants that dominate in his personality overshadow those that do not. For example, you will always see in a class some students who spend their time on their lessons and others who concentrate only on enjoyment and do not bother about studying. Thus, while some people search for the truth, others deny it.

2. The natural qualities in any man need conditional assistance for their progress. If the family and social atmosphere around a child is not positive for the nurturing his character then these qualities may be suppressed or distorted.

* Note that this is a probability and there are cases when a person has the inclination to turn to God even when he has been brought up in an environment that was against this or vice versa.

In conclusion, we can say that all worshipping systems that exist preach humility and submission to One Supreme Being. This conforms to the nature of humanity.

Lesson Seven: Qualities of God

When you look at any object in this world, it reflects some quality or qualities of its inventor/creator. Take this book you are reading, through the writing, you can see what kind of person its author is. His qualities i.e. the extent of his knowledge, his opinions, his thoughts and ideas are all displayed to anyone who reads his book.

If you look at a building you will be able to make out the creativity and competence of its architect.

The wondrous world we live in also shows the nature of its Creator and tells anyone who wishes to learn from it, about His unique qualities. The world therefore acts as a mirror in which the perfection of its Creator can be seen. In this mirror, scientists have discovered things that surprise even the greatest amongst them.

As man's knowledge increases, his amazement at the magnificence of this world also increases. Max Plank, a famous physicist says: "As man advances in science, he accordingly remains further in childhood. He must always be prepared for new amazements."

This mirror thus reflects that its Creator must possess unlimited knowledge and perfection to be able to create such an awesome and complex structure.

Attributes of Allah (S.W.T.)

Since Allah (S.W.T.) is unlimited in His perfection, He possesses all attributes that arise from excellence. In describing them, we can divide them into Positive and Negative attributes. The word negative in no way refers to flaws but is used to describe the angle from which the perfect attributes are viewed. We will elaborate more on this under the relevant subsection.

Positive Attributes

Allah (S.W.T.) is Knowledge. The system of this world alone reveals His unlimited wisdom. His knowledge encompasses everything and there is no secret hidden from Him, be it deep in the hearts of people or high in the heavens above. "…Surely Allah (S.W.T.) knows everything." Sura Anfal, Verse 75.

Although we say that Allah (S.W.T.) listens to and sees everything, his hearing and sight is not like ours. He does not use eyes and ears and His perception is based on Knowledge and a Consciousness of everything.

Allah (S.W.T.) is All-Powerful. His creation in all its magnificence glorifies His immense capacity. Nothing is impossible for Him and in His unlimited ability there are no terms such as difficult, large or hard in description of tasks. His Power controls everything.

He created man, gave him life and death and after the human body decomposes, He is capable of raising him back to life and bringing him to Judgment on the Day of Qiyamat.

"…Surely God has power over all things." Sura Baqarah, Verse 20

Allah (S.W.T.) is Kind and Merciful. There is no limit to his compassion and He is a thousand times more loving to people than their own parents can ever be. In His own words, He is closer to a human being than the jugular vein (a most important blood vessel situated in the neck).

Any body can communicate and become familiar with Him, sharing grievances and seeking support from Him. He is most considerate to those who plead with Him and take Him as their support.

"And when My servants ask you (O Muhammad) concerning Me, then surely I am very near, I answer the call of the supplicant when he calls on Me, so they should answer My call and believe in Me, that they may achieve perfection." Sura Baqara, Verse 186

The above verse gives hope to all those who are in distress. Even when we feel guilty about the numerous sins we have committed, we should turn to Him for forgiveness and have faith that He will accept us back because He loves us. Despairing of the Mercy of God is a quality of the disbelievers and doubters. "Verily none are desperate of Allah (S.W.T.)'s Mercy but the disbelieving people." Sura Yusuf, Verse 87

Allah (S.W.T.) is Ever-Living and Self-subsistant. All things depend on Him to exist but He depends on nothing. His existence is not like that of other living organisms that require motion, growth, breath, food and reproduction to survive. These creations need certain elements for life and continuity - a condition of which Allah (S.W.T.) is absolutely independent.

"There is no God but Him, the Ever Living, the Self Subsistent." Sura Baqara, Verse 255

In addition to these, Allah (S.W.T.) possesses numerous other qualities such as that He is Forgiving, Honourable, Needlessness, Praiseworthy etc.

Negative Attributes

A defect is lacking of something and since God is Perfect and lacks nothing, the title does not refer to any negative attributes in the literal sense. It actually talks of those qualities that arise from shortage and that cannot be attributed to Him.

Thus, those qualities that are NOT found in God are called Negative attributes. For example, ignorance and weakness are a result of lack of knowledge and potency and therefore ignorance and weakness are not found in God.

Allah (S.W.T.) is not Material because a substance is limited and transformable, and none of these qualities are found in Him.

A creation composed of parts and requires these to exist and survive, to such an extent that if any of the elements are removed that creature will become deformed or cease to exist. Thus the creation is needful of its parts and Need is not in the essence of Allah (S.W.T.).

Allah (S.W.T.) is also not composed of a substantial form because lack, dependency and shortcomings are inevitable to such a form. A body of any sort would require movement and would be open to change. Every motion and change needs a motive and Allah (S.W.T.) is needless of such a requirement.

Allah (S.W.T.) inhabits no Space because to do this He would have to be confined to an area. Allah (S.W.T.) is infinite and cannot be defined as occupying such and such a position or place. Thus, contrary to those who consider the place of Allah (S.W.T.) to be in the Heavens (skies), He does not dwell in any particular place but every place is a creation of His.

He is everywhere and cannot be pointed at. We should not mistake this to mean that he fills the entire universe from east to west but rather that He exists in a way we cannot observe or explain in terms of our own existence. This means that He cannot and will never be seen with human eyes. He can only be found in the heart with the vision of faith.

"Vision does not perceive Him but He perceive all visions; He is all aware and knower of the subtleties". Sura An-aam, Verse 103

Imam Ali (a.s.) once replied a man who had asked him if he could see his God, saying, "Eyes cannot perceive God, but hearts full of faith can recognize Him." There is no sleep, old age, negligence, regret, envy, lies or oppression in the attributes of God because all these are derived from shortcomings and He is free from any kind imperfection.

Allah (S.W.T.) is not in need of the prayers of His servants or of their good deeds, obedience and alms. It is we, the servants, who benefit from all these! The wrath and the happiness of Allah (S.W.T.) do not mean that our actions cause an impression on Him, some of them angering Him and others causing Him joy.

These circumstances are not found in Allah (S.W.T.), because the necessary condition for them is that the subject in question should be changeable and capable of being influenced. Whereas, transformation from one state to another, is not a quality found in God. When man performs a righteous deed, he seeks the Mercy of Allah (S.W.T.). We thus say, that Allah (S.W.T.) has applied His mercy to His nature. On the other hand when a person commits a sin, he is said to be far from the mercy of Allah (S.W.T.) and this is his greatest punishment.

Extent of our Knowledge

Having discussed so much about Allah (S.W.T.), we now need to ask ourselves that once we start this search for Him, how far can we go in it? How well can we truly know our God?

Generally, the extent of our knowledge about anything is in two levels:

1. Being aware of its Existence.

2. Knowing its condition in detail.

For the first kind of knowledge, any indication, no matter how small, is good enough for us. If someone claps his hands out of our sight, we need only have heard it to know that that it occurred.

However, to know who clapped their hands, why they were clapped and other details, we need to have the second level of knowledge mentioned. This requires us to ask questions, seek out the source etc. This means that we apply some sort of skill in acquiring the information.

We can therefore distinguish the two extents of knowledge by saying that the first needs nothing other then a natural sense while the second requires a level of intellect and ability.

On the subject of knowing Allah (S.W.T.), we can say that discovering His existence is easy through his creation. The heart sees the indications of His Presence and Power wherever it turns, and finds Him. "Wherever you turn, the face of God is on that side."

Sura Baqarah, Verse 115

But knowing Allah (S.W.T.) fully - in the manner He knows Himself - is quite impossible for the human mind. This is due to the fact that Allah (S.W.T.) is an unconfined being and cannot be confined and understood by our flawed intellect. This does not mean that we cannot have any kind of knowledge about Him. Just discovering the positive and negative attributes of His nature is a means of knowing Him.

It has been highly recommended by our Aimmah (a.s.) that we work hard in strengthening our belief in Allah (S.W.T.). The Prophet (s.a.w.w.) said: "We do not know You in the real essence of Your knowledge, and we did not worship You in the real essence of Your worship".

Lesson 8: One Vs Many

When we discuss theological issues, we use the word Monotheism to refer to the belief in one God and Polytheism for the belief in a number of deities. Each of these words holds a deeper meaning when discussed in full. As you read further, you will realize that the definitions are not as simple as they first seem to be.

I. MONOTHEISM

Monotheism - which is called Tawhid in Islam - can be divided into two major parts:

i. Theoretical monotheism: the faith that a person who believes in one God expresses.

ii. Practical monotheism: the effects and outcome of this belief in his life. Let us first look at the theoretical:

i. Theoratical Tawhid

This in itself has different dimensions:

a. Monotheism in Essence.

b. Monotheism in Actions.

Let us look at each dimension in turn.

A. Monotheism in Essence

This is the basic principle of Monotheism. It means to believe that God is One in essence. He is unique and has no partner. This belief of oneness in essence has already been proven in a previous lesson. (Lesson 5)

We saw that the world is a well co-ordinated system that works perfectly without any flaw. Such organization shows that a single power controls the entire structure. That Power is God.

B. Monotheism In Actions

This means that God does not need help from anyone or anything else when performing His work. Whatever ability a creature possesses, God gave it him and therefore already has it. How is it possible to believe that a creation who is in constant need of God, should have the power to assist Him?

Looking at the other side of the coin, this belief also means that there is no being that is self-sufficient and needless of God. To elaborate on this, we should understand that every creature has the strength to perform its duty and effect other creations e.g.

the sun has an effect on the growth and survival of plants and germs have the power to cause sickness in man. Despite this apparent control, neither the sun nor germs possess influence of their own accord. It was given to them by God and thus, they are not independent of Him. This is true of everything in existence.

There is only one independent influential entity in existence and that is Allah (S.W.T.). All control and authority is in His hands and none can change what He has willed. The Qur'an says:

"Praise be to God, Who has not taken a son, nor has He a partner in the Kingdom and He has no helper to save Him from disgrace. And proclaim His greatness, magnifying His glory. Sura Al-Isra, Verse 111

Note that belief in monotheism of actions does not mean disowning man's free will. Rather, it means man's free will is from God and a creation of His.

ii. Practical Tawhid

After a man has proclaimed his belief in the oneness of God - theoretical Tawhid, then he must ask himself what relations must be established between God and himself. He must then implement this belief so that it can be seen practically in his life only then will he claim of faith hold true.

According to the belief of monotheism in actions, control of all affairs is with God. From this we derive the fact that no one deserves to be obeyed and worshipped except the Almighty. This is called practical monotheism i.e. worshipping only Him. This is why the first step to becoming a Muslim is to say "I bear witness that there is no God but Allah (S.W.T.)!" This is an expression of practical Tawhid.

To put belief to action requires establishing God as the centre of your heart and making Him your goal. Everything else takes second place to Him and His commands. In the Holy Qur'an we are told that Prophet Ibrahim (a.s) said: "Surely I have turned myself, being upright wholly to Him who created the heavens and the earth and I am not of the polytheists." Sura Anam, Verse 79

"Say surely my prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.

No associates, has He. I was commanded this and I am the first of the Muslims." Sura Anam, Verse 162 & 163

These statements of Prophet Ibrahim (a.s.) reflect true Tawhid in practice.

II. POLYTHEISM

Polytheism is the opposite of monotheism. In Islamic terms we refer to it as Shirk. Just as Tawhid is of two kinds, so is Shirk i.e. theoretical and practical.

i. Theoretical Shirk

This belief in God is outside the boundaries set by Tawhid and thus can be called a wrong understanding of God. Theoretical Polytheism is likewise divided into, Shirk in essence and Shirk in actions.

A. Shirk in Essence:

This is belief in more than one separate god. The belief in two and three gods is referred to as dualist-shirk and trinity-shirk respectively. Shirk in the essence of God is the opposite of Tawhid in His essence.

B. Shirk in Actions:

This is an expounded version of Shirk in Essence whereby a person believes that different things were created and are controlled by different deities/powers e.g. that good things were made by God and bad things were made by a devil or demon, or that the god of the sea is different from that of the sun!

ii. Practical Shirk

Again this is the exact opposite of practical Tawhid and involves a person who submits himself in worship to others beside the Almighty. In Islam, when we speak of worship we do not mean only physical prostration but it is an expression of submission and obedience towards something. Therefore, whenever we surrender ourselves to the power of something or somebody, we will have worshipped him and taken him to be our God.

To abandon practical shirk, a person must set himself free from obedience to anyone other than God and then should succumb to what God is commanding Hidden and Clear Shirk When a person obviously and openly believes in several gods then his polytheism is distinct or clear. In this case, he is totally outside the borders of Islam. However, there exist levels of shirk that may not be as clear and transparent as that mentioned above.

These hidden traits of polytheism do not result in a total abandonment of Tawhid and Islam. For example, when a person follows his carnal desire against God's command or greedily seeks wealth, he engages in this hidden form of shirk.

Thus deviation from pure Tawhid is possible if one is not careful and can express itself in theory or practical form. The Prophet (s.a.w.w.) has recommended great sensitivity and accuracy in approaching the subject of Tawhid. He has warned us saying:

"To discover Shirk in the hearts of people is more difficult than finding a small black ant, passing on a smooth black stone, in the darkest hours of the night." How devious this Shirk is! From this hadith, we understand the importance of being always aware of what we believe and accept.

Sura Ikhlas, which has been given great importance in Islamic teachings, is based on Tawhid and the belief in one God. It says:

" In the Name of God, the Beneficent, the Merciful Say: He God is (only) One.

God is He Whom all depend on.

He begot not nor is He begotten And none is like Him."

Sura Ikhlas, Verses 1-4

The word Ikhlas means Sincerity and is further explained to mean purity in the belief of one God. Reciting it with earnestness is a way of removing any stain of polytheism that may have tainted our hearts and that is why we are encouraged to do often.

The lessons taught to us by Prophets (a.s.) - and especially the Holy Prophet (s.a.w.w.) - are also concerned with ways in which we can purify our faith and stay away from polytheism. Although the path towards true Tawhid is not easy and requires effort on our part, we can achieve our goal as long as we are determined to do so and rely on Allah (S.W.T.) to guide us.

Lesson 5: Using The System As Proof Of God

Part II

In the previous lesson we reached a conclusion that in any system, every part has its own special duty, but that each parts is varied in shape, size, position and function. We also saw that a particular element may be excluded due to lack of functionality or efficiency.

Having said this, we can ask the following questions:

- Why is it that from all the different things in the world, only certain entities have been assembled in a particular group?

- And in addition to this, why have elements with certain qualities and functions been selected above the countless other varieties available?

When we contemplate the details of an orderly group, our intellect will show us that the creator of the group must have had an aim to begin with. In order to achieve this aim, he then laid down a design or plan for what would have to been done.

Based on this plan, he would choose special components to perform the functions required. However, the choices would have to be made by an expert in the field so that each part would perform up to the standard desired.

From the above assessment we can derive four principles that every organized system must be based upon:

1. Aim

2. Plan/Design

3. Choice of parts/elements

4. Expert advice on choices

Qualities Of A Maker

Of course, it is now obvious that the Maker or Creator of a system must have an Aim to begin with, design the system, select its components and have the relevant knowledge at hand to make these selections wisely and correctly.

However, despite having these abilities, if he does not possess one fundamental quality then the others are void/useless.This basic quality is that of consciousness. If the Maker is not aware then the system cannot survive.

Would you expect a child who is unaware of any of the laws governing this world to produce an article explaining the workings of his remote control car? Hardly! Or try to imagine that this book you are holding is the result of a series of coincidences where a sudden reaction of gases and matter created the paper and then brought together atoms in pattern that just happened to form characters into sensible sentences. A little too farfetched, is it not?

Thus, for anything to exist and especially those things that are related to the intellect, there has to be some sort of pre-planned program that has been set into action. Logic cannot accept that anything remotely organized can 'just happen'.

The world around us is full of information and the very fat that we get much of our knowledge from it shows that it was created by an intelligent entity that was capable of not only creating a complex, working system but also hiding knowledge within it for us to find.

The universe is more complicated in itself than all the technology that man has discovered in the past thousands of years! Many inventors have got their inspiration for their discoveries and inventions from the natural systems around them, thus it is possible to say that the efforts of mankind are only a weak reflection of the natural world around us.

Inspiration From Nature

One of the wonders of our natural world is the ability that bats have to hunt and move about in darkness. Man, through observation and experiment, discovered that this is not due to extremely sharp vision (as was first believed) but rather is a result of an echo-signal that the bat uses to detect objects in its path.

The bat send out high pitched squeaks all the time as it flies and its extra sensitive hearing picks up on any echoes that bounce back, indicating a physical obstacle.

Based on this phenomenon, Man developed his radar systems which is a similar process, in that radio signals are sent out and radio echoes detected and translated to show where obstacles are. Sonar is even closer to the example set by the bat because it uses sound echoes and can be used under water and for deep geological research where radar does not work.

Once they realized how much there was to be learned from nature, scholars founded a new science with the name BIONIC which is aimed at examining and researching living organisms and applying their techniques to our computerized systems.

Borrowing From The Solar System

Isaac Newton is a famous 17th Century scholar. He was known to have made a model of the solar system using marbles, ropes and belts that showed the position and movement of the planets. Once a friend who did not believe in God came to visit him and saw the model for the first time. Amazed by the structure, he asked Newton: "Who made this model?" Newton replied: "Nobody."

The man was surprised at this answer and asked him again, "Didn't you understand my question? I asked who made that?" Again Newton replied, "It brought itself into existence."

The man stared at him. "Do you think I am crazy?" he asked. "Someone must have made this model and from its complexity it must have been a genius! I would like to know him."

At that Newton said to him, "My friend, this model is a small imitation of our entire solar system. It shows the earth we live on as a simple, small marble and yet you say it needs a creator to have made it and call him a genius.

"How can you then believe that this magnificent world came into existence without a creator?"

This is an extremely solid argument that can be presented to prove the need and existence of a God. We need to realize that we have studied this nature around us for centuries and have managed to barely scratch the surface of the wonders hidden in it. We then need to ask ourselves:

- If all the efforts of the best minds of our species have taken so long produced so little, how is it possible for the very source of this knowledge to be an accidental one?

- How can we derive so much law and order from something we consider a product of chaos?

- Why do our theories hold steady and our laws of science provide foundations for more laws to be derived from them? Surely, if the world came about as a result of coincidences then there should be flaws in the system.

Francis Beacon, who is known in history as the Father of New Science says: "I can not accept that the constructor of this world, created it without consciousness and intelligence. This philosophy can lead a man to infidelity, but profound philosophy guides man towards the realization of religion."

Theology And Its Development Theories

When man became well versed with the sciences, he began to believe that there was no need for a superior power in this world. His ego prompted him to develop a theory that would allow him to be the highest intellectual in the universe and leave him free to do as he wished with no accountability to anyone else. This theory is that of evolution.

The idea of evolution is based on the belief that things that exist today first began in a different raw form. Through the times, these basic simple forms then developed and adapted in the innumerable varieties of organisms and species that we see today. The people who hold this concept to be true believe that such an explanation of our origins would remove the necessity of having a Planner and Creator. Thus, their fight is not against any one faith but against religion in its entirety.

To prove them wrong we do not need to go out and search for more information. Just developing their concept to its full meaning allows us to see that the argument actually proves the need for a Creator rather than disapproving it! Consider the following:

1. The theory of evolution may have an answer to how we came to be today and explain this saying that it is the result of gradual development through the millennia. However, if we go back as far as the origins, there still remains the question of "Where did that origin come from?" Continuity is possible once a system is started but to set the system into action, you require a Creator. We see plenty of automatic machines in the world that work on their own, but that does not cause us to believe that they came to be without a creator or designer.

2. To accept that the amazingly complicated systems that exist today came to be through coincidental changes along the years is to ask human beings to accept something without using their intellect and logic.How can it be possible that just the right change should occur in the right order to result in the different perfect structures? The probabilities we would have to rely on in each case are unbelievable!

Let us take an extremely simple example to illustrate this point. Say a man wants to walk from his house to particular building across the town. He has to cross certain streets and take certain roads in order to reach it.

If you see him when he is on this walk, you would not understand why he was taking the corners he chose and wonder at them. On the other hand, if you happen to know his purpose then you immediately understand that he chose the particular route in order to reach his destination.

Now, ask yourself, if he had begun walking without thought and crossed streets and roads at random, what were the chances that he would reach that building at all? At every point, his choices would have had one right one and numerous wrong ones. Had he chosen a wrong turn even once, he would have deviated from his path and with every choice after that, he would have moved further away from the right road.

It is the same with nature. Even according to evolution, for us to be who we are today, there must have been a pre-planned route that we would have to follow. Even the smallest disorder would have had a totally different and most probably chaotic result. This means that we have to accept the existence of a Plan and therefore of a Planner.

From the above we can see that gradual development theory does not really cause any hindrance to the Proving System and its arguments.

The Creator is One

In the world around us there are systems that work in different manners on different principles. Two basic kinds are as follows:

1. The systems we create in our factories e.g. clocks, cameras, binoculars, computers, etc. In such systems, the different parts of the whole are created individually and then set together in a special way in order to make them work in co-ordination.

2. The system we see in man's words through speech or writing. In this case, we do not just pick words and then arrange them. Rather we think of what it is that we want to say or express and then use or create the words required giving them a link to each other and thus forming a system. Writing is the same where we place every word and sentence in a particular place to give them meaning. This changes depending on our aim.

The system in the world of nature is of the second type. The various parts within it were not created once and organized in a fixed manner to perform a function. All the things created have their special place in the universe and changes do occur in order to meet the final aim of the Creator of the system.

Just as when speaking, it is a person alone who expresses himself, the Expresser of the system is also One and Alone in His creation.

Lesson 6: God in The Mirror Of Nature

What is Nature?

The qualities that man possesses are of two types. Firstly, those that are gained through instruction like reading, writing, driving, sports etc. The second are those qualities that are inborn in him and require no training like affection for friends and family, curiosity, sympathy, self-preservation and the like.

The second type of qualities may be categorized as instinct and while some them are found in both humans and other lower animals, others are specific to man alone. These include love of knowledge, hope of attaining perfection and inclination towards good.

These qualities are part of the Natural tendencies. They are found in animals and some are particular to man and most importantly they are not acquired.

God In Man's Nature

It is in this nature of man discussed above that he should seek out and accept God. Although, the actual knowledge and proof comes later in life when he can speak, read and think consciously, Man has this information imprinted in him from birth.

It is his inclination to submit to a Power worth obeying and worship that Supreme entity. Every individual seeks this entity and that is why we must put a conscious effort to learn about and know God. This will allow us to fulfill our inner desire and complete our goal.

While it is true that such feelings exist within a human being, a person has the right to ask for proof for such statements. So, how can we prove that the inclination towards God is inbred in the human character? There are several ways but we will explain only two:

I. Reaction in Danger

One of the clear signs of theology (religion) being natural in human being is that when a person finds himself helpless and has no hope of protection against impending danger, he finds himself instinctively calling out to a Someone - a higher power - who can save him when no one else can.

This is usually the most sincere call a human ever experiences because he is faced with his own finite and weak self and realizes how little he can control the things that influence him. If the knowledge of God was not in his self, then how would this hope and plea arise?

One day a man came to visit Imam Ja'far Sadiq (a.s.) and asked him to prove the existence of Allah (S.W.T.). Imam (a.s.) asked him a question in return. "Have you ever traveled by ship?" he said.

The man replied, "Yes, I have."

"And have you ever been caught in a storm that you did not believe you would survive?" the Imam (a.s.) asked him.

"Yes, I have experienced that too," the man replied. "At that moment of despair, did you give up all hope and resign to your death?" The man thought about this and then told Imam (a.s.), "No, I did not, O Imam! I had a hope that somehow I would survive through some miracle."

Imam (a.s.) immediately told him, "That hope, my friend, and the one you expected to perform the miracle was no other than Allah (S.W.T.) who is always in your heart and comes to your help when you call."

There are also several verses in the Holy Qur'an that explain that in times of hardship, man tends to remember Allah (S.W.T.) and when his difficulties are removed, he forgets Him.

"In that situation when the sea waves stack on them, they supplicate to God with pure and sincere hearts, but when they reach the sea-shore safely, a group of them put moderation aside (and the other group deviates) and other than those who are ungrateful, nobody can not deny the signs of God." Sura Luqman, Verse 32

The Qur'an speaks of these people as those with whom Allah (S.W.T.) is displeased. Remembering God at times of distress is a sign of being aware of Him, but if we remember Him only at these times then it also indicates our ungratefulness and negligence.

II. Endurance in History

The second proof we can use in our argument that knowing and needing God is in man's nature is that of the endurance of theology. Man's needs and desires control the existence, invention and lasting quality of anything he come sin contact with.

We know that as times pass, man looks to improve on what he has and with the coming of new things, the older models become rare and obsolete. Examples of such object are everywhere like the carts of long ago that have been replaced with cars and buses, or the use of electricity over the old kerosene lamps.

However, those things that are inbred in man do not change. They remain the same through the ages. Man's desire for peace and happiness, his loving nature, his eagerness to learn and need of perfection have always been present and will continue to be because they are qualities in his nature.Nothing substitutes these and even if people have abandoned them in history sometimes, they always come back later to seek them out again.

The inclination to believe in a supreme deity is one of these natural qualities and has existed since the dawn of human history. Archeological investigations show that even during the days when language and society barely had any solid structure, the worship of God prevailed even in the form of idols.

It is believed by some faiths that worship began with that of one God but later with civilization, polytheism developed.

This endurance shows that the belief is so well ingrained in the nature of man that despite all his progress and advancement, it has not been removed from his nature to this day.

What the Qur'an has to say The Holy Qur'an introduces piety and the inclination to God as rising from within man:

"Then set your purpose (O Muhammad) for religion as a man by nature upright - the nature made by Allah (S.W.T.), in which He has made men. There is no altering of Allah (S.W.T.)'s creation. That is the right religion, but most people do not know." Sura al-Rum, Verse 30

Several points are found in this verse.

1. God has created mankind with the inclination of seeking Him.

2. Man's nature is unalterable and thus the seeking of God cannot be separated from him.

3. Most people are unaware of this reality and come up with doctrines that have no foundation according to their nature.

The Secret of the Prophets

We know that Prophets greatly influenced human history and that they did this with no great force at their liberty. Most were simple shepherds without any material wealth or power. Despite this, they managed to transform the world in their respective time, destroying great tyrannical empires and establishing new cultures.

Where did they get the ability to achieve all this? It is obvious that they did not force or bribe the people to accept their message and neither did they hypnotize them. Instead, they used the very power of the people themselves to bring about their revolutions.

By encouraging people to become familiar with God within themselves and rely only on Him, they made them aware of the fires hidden within their nature. This was what led to their amazing success.

The prophets only brought messages to remind the people of what they already had. This is why the Qur'an calls them Reminders and Warners.

"Remind them for you are but a reminder. You are not dominant over them." Sura Ghashiyah, Verses 21 & 22

The Prophets could not create the desire to seek God in men, this he had the capability to do himself. Rather, they showed the ways in which to use this desire and guided their strong inclinations in the right direction. The Prophets were sent to stop deviation towards idol worship and other wrong means of worship and the tendencies of man led him astray when he had no guide to help. Why do Some go Against this Nature?

Having established that the inclination to God is a natural desire, why then do some people turn against it and deny God? Do they lack this quality? Why does it not push them towards God?

The reasons for this may include:

1. Man's different tendencies. Each individual gives priority to different desires and those wants that dominate in his personality overshadow those that do not. For example, you will always see in a class some students who spend their time on their lessons and others who concentrate only on enjoyment and do not bother about studying. Thus, while some people search for the truth, others deny it.

2. The natural qualities in any man need conditional assistance for their progress. If the family and social atmosphere around a child is not positive for the nurturing his character then these qualities may be suppressed or distorted.

* Note that this is a probability and there are cases when a person has the inclination to turn to God even when he has been brought up in an environment that was against this or vice versa.

In conclusion, we can say that all worshipping systems that exist preach humility and submission to One Supreme Being. This conforms to the nature of humanity.

Lesson Seven: Qualities of God

When you look at any object in this world, it reflects some quality or qualities of its inventor/creator. Take this book you are reading, through the writing, you can see what kind of person its author is. His qualities i.e. the extent of his knowledge, his opinions, his thoughts and ideas are all displayed to anyone who reads his book.

If you look at a building you will be able to make out the creativity and competence of its architect.

The wondrous world we live in also shows the nature of its Creator and tells anyone who wishes to learn from it, about His unique qualities. The world therefore acts as a mirror in which the perfection of its Creator can be seen. In this mirror, scientists have discovered things that surprise even the greatest amongst them.

As man's knowledge increases, his amazement at the magnificence of this world also increases. Max Plank, a famous physicist says: "As man advances in science, he accordingly remains further in childhood. He must always be prepared for new amazements."

This mirror thus reflects that its Creator must possess unlimited knowledge and perfection to be able to create such an awesome and complex structure.

Attributes of Allah (S.W.T.)

Since Allah (S.W.T.) is unlimited in His perfection, He possesses all attributes that arise from excellence. In describing them, we can divide them into Positive and Negative attributes. The word negative in no way refers to flaws but is used to describe the angle from which the perfect attributes are viewed. We will elaborate more on this under the relevant subsection.

Positive Attributes

Allah (S.W.T.) is Knowledge. The system of this world alone reveals His unlimited wisdom. His knowledge encompasses everything and there is no secret hidden from Him, be it deep in the hearts of people or high in the heavens above. "…Surely Allah (S.W.T.) knows everything." Sura Anfal, Verse 75.

Although we say that Allah (S.W.T.) listens to and sees everything, his hearing and sight is not like ours. He does not use eyes and ears and His perception is based on Knowledge and a Consciousness of everything.

Allah (S.W.T.) is All-Powerful. His creation in all its magnificence glorifies His immense capacity. Nothing is impossible for Him and in His unlimited ability there are no terms such as difficult, large or hard in description of tasks. His Power controls everything.

He created man, gave him life and death and after the human body decomposes, He is capable of raising him back to life and bringing him to Judgment on the Day of Qiyamat.

"…Surely God has power over all things." Sura Baqarah, Verse 20

Allah (S.W.T.) is Kind and Merciful. There is no limit to his compassion and He is a thousand times more loving to people than their own parents can ever be. In His own words, He is closer to a human being than the jugular vein (a most important blood vessel situated in the neck).

Any body can communicate and become familiar with Him, sharing grievances and seeking support from Him. He is most considerate to those who plead with Him and take Him as their support.

"And when My servants ask you (O Muhammad) concerning Me, then surely I am very near, I answer the call of the supplicant when he calls on Me, so they should answer My call and believe in Me, that they may achieve perfection." Sura Baqara, Verse 186

The above verse gives hope to all those who are in distress. Even when we feel guilty about the numerous sins we have committed, we should turn to Him for forgiveness and have faith that He will accept us back because He loves us. Despairing of the Mercy of God is a quality of the disbelievers and doubters. "Verily none are desperate of Allah (S.W.T.)'s Mercy but the disbelieving people." Sura Yusuf, Verse 87

Allah (S.W.T.) is Ever-Living and Self-subsistant. All things depend on Him to exist but He depends on nothing. His existence is not like that of other living organisms that require motion, growth, breath, food and reproduction to survive. These creations need certain elements for life and continuity - a condition of which Allah (S.W.T.) is absolutely independent.

"There is no God but Him, the Ever Living, the Self Subsistent." Sura Baqara, Verse 255

In addition to these, Allah (S.W.T.) possesses numerous other qualities such as that He is Forgiving, Honourable, Needlessness, Praiseworthy etc.

Negative Attributes

A defect is lacking of something and since God is Perfect and lacks nothing, the title does not refer to any negative attributes in the literal sense. It actually talks of those qualities that arise from shortage and that cannot be attributed to Him.

Thus, those qualities that are NOT found in God are called Negative attributes. For example, ignorance and weakness are a result of lack of knowledge and potency and therefore ignorance and weakness are not found in God.

Allah (S.W.T.) is not Material because a substance is limited and transformable, and none of these qualities are found in Him.

A creation composed of parts and requires these to exist and survive, to such an extent that if any of the elements are removed that creature will become deformed or cease to exist. Thus the creation is needful of its parts and Need is not in the essence of Allah (S.W.T.).

Allah (S.W.T.) is also not composed of a substantial form because lack, dependency and shortcomings are inevitable to such a form. A body of any sort would require movement and would be open to change. Every motion and change needs a motive and Allah (S.W.T.) is needless of such a requirement.

Allah (S.W.T.) inhabits no Space because to do this He would have to be confined to an area. Allah (S.W.T.) is infinite and cannot be defined as occupying such and such a position or place. Thus, contrary to those who consider the place of Allah (S.W.T.) to be in the Heavens (skies), He does not dwell in any particular place but every place is a creation of His.

He is everywhere and cannot be pointed at. We should not mistake this to mean that he fills the entire universe from east to west but rather that He exists in a way we cannot observe or explain in terms of our own existence. This means that He cannot and will never be seen with human eyes. He can only be found in the heart with the vision of faith.

"Vision does not perceive Him but He perceive all visions; He is all aware and knower of the subtleties". Sura An-aam, Verse 103

Imam Ali (a.s.) once replied a man who had asked him if he could see his God, saying, "Eyes cannot perceive God, but hearts full of faith can recognize Him." There is no sleep, old age, negligence, regret, envy, lies or oppression in the attributes of God because all these are derived from shortcomings and He is free from any kind imperfection.

Allah (S.W.T.) is not in need of the prayers of His servants or of their good deeds, obedience and alms. It is we, the servants, who benefit from all these! The wrath and the happiness of Allah (S.W.T.) do not mean that our actions cause an impression on Him, some of them angering Him and others causing Him joy.

These circumstances are not found in Allah (S.W.T.), because the necessary condition for them is that the subject in question should be changeable and capable of being influenced. Whereas, transformation from one state to another, is not a quality found in God. When man performs a righteous deed, he seeks the Mercy of Allah (S.W.T.). We thus say, that Allah (S.W.T.) has applied His mercy to His nature. On the other hand when a person commits a sin, he is said to be far from the mercy of Allah (S.W.T.) and this is his greatest punishment.

Extent of our Knowledge

Having discussed so much about Allah (S.W.T.), we now need to ask ourselves that once we start this search for Him, how far can we go in it? How well can we truly know our God?

Generally, the extent of our knowledge about anything is in two levels:

1. Being aware of its Existence.

2. Knowing its condition in detail.

For the first kind of knowledge, any indication, no matter how small, is good enough for us. If someone claps his hands out of our sight, we need only have heard it to know that that it occurred.

However, to know who clapped their hands, why they were clapped and other details, we need to have the second level of knowledge mentioned. This requires us to ask questions, seek out the source etc. This means that we apply some sort of skill in acquiring the information.

We can therefore distinguish the two extents of knowledge by saying that the first needs nothing other then a natural sense while the second requires a level of intellect and ability.

On the subject of knowing Allah (S.W.T.), we can say that discovering His existence is easy through his creation. The heart sees the indications of His Presence and Power wherever it turns, and finds Him. "Wherever you turn, the face of God is on that side."

Sura Baqarah, Verse 115

But knowing Allah (S.W.T.) fully - in the manner He knows Himself - is quite impossible for the human mind. This is due to the fact that Allah (S.W.T.) is an unconfined being and cannot be confined and understood by our flawed intellect. This does not mean that we cannot have any kind of knowledge about Him. Just discovering the positive and negative attributes of His nature is a means of knowing Him.

It has been highly recommended by our Aimmah (a.s.) that we work hard in strengthening our belief in Allah (S.W.T.). The Prophet (s.a.w.w.) said: "We do not know You in the real essence of Your knowledge, and we did not worship You in the real essence of Your worship".

Lesson 8: One Vs Many

When we discuss theological issues, we use the word Monotheism to refer to the belief in one God and Polytheism for the belief in a number of deities. Each of these words holds a deeper meaning when discussed in full. As you read further, you will realize that the definitions are not as simple as they first seem to be.

I. MONOTHEISM

Monotheism - which is called Tawhid in Islam - can be divided into two major parts:

i. Theoretical monotheism: the faith that a person who believes in one God expresses.

ii. Practical monotheism: the effects and outcome of this belief in his life. Let us first look at the theoretical:

i. Theoratical Tawhid

This in itself has different dimensions:

a. Monotheism in Essence.

b. Monotheism in Actions.

Let us look at each dimension in turn.

A. Monotheism in Essence

This is the basic principle of Monotheism. It means to believe that God is One in essence. He is unique and has no partner. This belief of oneness in essence has already been proven in a previous lesson. (Lesson 5)

We saw that the world is a well co-ordinated system that works perfectly without any flaw. Such organization shows that a single power controls the entire structure. That Power is God.

B. Monotheism In Actions

This means that God does not need help from anyone or anything else when performing His work. Whatever ability a creature possesses, God gave it him and therefore already has it. How is it possible to believe that a creation who is in constant need of God, should have the power to assist Him?

Looking at the other side of the coin, this belief also means that there is no being that is self-sufficient and needless of God. To elaborate on this, we should understand that every creature has the strength to perform its duty and effect other creations e.g.

the sun has an effect on the growth and survival of plants and germs have the power to cause sickness in man. Despite this apparent control, neither the sun nor germs possess influence of their own accord. It was given to them by God and thus, they are not independent of Him. This is true of everything in existence.

There is only one independent influential entity in existence and that is Allah (S.W.T.). All control and authority is in His hands and none can change what He has willed. The Qur'an says:

"Praise be to God, Who has not taken a son, nor has He a partner in the Kingdom and He has no helper to save Him from disgrace. And proclaim His greatness, magnifying His glory. Sura Al-Isra, Verse 111

Note that belief in monotheism of actions does not mean disowning man's free will. Rather, it means man's free will is from God and a creation of His.

ii. Practical Tawhid

After a man has proclaimed his belief in the oneness of God - theoretical Tawhid, then he must ask himself what relations must be established between God and himself. He must then implement this belief so that it can be seen practically in his life only then will he claim of faith hold true.

According to the belief of monotheism in actions, control of all affairs is with God. From this we derive the fact that no one deserves to be obeyed and worshipped except the Almighty. This is called practical monotheism i.e. worshipping only Him. This is why the first step to becoming a Muslim is to say "I bear witness that there is no God but Allah (S.W.T.)!" This is an expression of practical Tawhid.

To put belief to action requires establishing God as the centre of your heart and making Him your goal. Everything else takes second place to Him and His commands. In the Holy Qur'an we are told that Prophet Ibrahim (a.s) said: "Surely I have turned myself, being upright wholly to Him who created the heavens and the earth and I am not of the polytheists." Sura Anam, Verse 79

"Say surely my prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.

No associates, has He. I was commanded this and I am the first of the Muslims." Sura Anam, Verse 162 & 163

These statements of Prophet Ibrahim (a.s.) reflect true Tawhid in practice.

II. POLYTHEISM

Polytheism is the opposite of monotheism. In Islamic terms we refer to it as Shirk. Just as Tawhid is of two kinds, so is Shirk i.e. theoretical and practical.

i. Theoretical Shirk

This belief in God is outside the boundaries set by Tawhid and thus can be called a wrong understanding of God. Theoretical Polytheism is likewise divided into, Shirk in essence and Shirk in actions.

A. Shirk in Essence:

This is belief in more than one separate god. The belief in two and three gods is referred to as dualist-shirk and trinity-shirk respectively. Shirk in the essence of God is the opposite of Tawhid in His essence.

B. Shirk in Actions:

This is an expounded version of Shirk in Essence whereby a person believes that different things were created and are controlled by different deities/powers e.g. that good things were made by God and bad things were made by a devil or demon, or that the god of the sea is different from that of the sun!

ii. Practical Shirk

Again this is the exact opposite of practical Tawhid and involves a person who submits himself in worship to others beside the Almighty. In Islam, when we speak of worship we do not mean only physical prostration but it is an expression of submission and obedience towards something. Therefore, whenever we surrender ourselves to the power of something or somebody, we will have worshipped him and taken him to be our God.

To abandon practical shirk, a person must set himself free from obedience to anyone other than God and then should succumb to what God is commanding Hidden and Clear Shirk When a person obviously and openly believes in several gods then his polytheism is distinct or clear. In this case, he is totally outside the borders of Islam. However, there exist levels of shirk that may not be as clear and transparent as that mentioned above.

These hidden traits of polytheism do not result in a total abandonment of Tawhid and Islam. For example, when a person follows his carnal desire against God's command or greedily seeks wealth, he engages in this hidden form of shirk.

Thus deviation from pure Tawhid is possible if one is not careful and can express itself in theory or practical form. The Prophet (s.a.w.w.) has recommended great sensitivity and accuracy in approaching the subject of Tawhid. He has warned us saying:

"To discover Shirk in the hearts of people is more difficult than finding a small black ant, passing on a smooth black stone, in the darkest hours of the night." How devious this Shirk is! From this hadith, we understand the importance of being always aware of what we believe and accept.

Sura Ikhlas, which has been given great importance in Islamic teachings, is based on Tawhid and the belief in one God. It says:

" In the Name of God, the Beneficent, the Merciful Say: He God is (only) One.

God is He Whom all depend on.

He begot not nor is He begotten And none is like Him."

Sura Ikhlas, Verses 1-4

The word Ikhlas means Sincerity and is further explained to mean purity in the belief of one God. Reciting it with earnestness is a way of removing any stain of polytheism that may have tainted our hearts and that is why we are encouraged to do often.

The lessons taught to us by Prophets (a.s.) - and especially the Holy Prophet (s.a.w.w.) - are also concerned with ways in which we can purify our faith and stay away from polytheism. Although the path towards true Tawhid is not easy and requires effort on our part, we can achieve our goal as long as we are determined to do so and rely on Allah (S.W.T.) to guide us.


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