Alhassanain(p) Network for Heritage and Islamic Thought

Journey to the Unseen World

A picture book with an abridged text of the original book 'Jouney to the Unseen World' in simple English, which discusses the circumtances of life after death.

Author(s):  Hujjatul Islam Najafi Quchani

Publisher(s): Tabligh Sub-Committee

Table of Contens

Foreword. 3

Journey to the Unseen World. 4

Post-Scriptum. 62

Foreword

This picture book contains an abridged text of the original book by Hujjatul Islam Najafi Quchani. This was prepared as an easy reader for all age groups. However, it is strongly suggested that the youth and the older readers also study the original book which makes very interesting reading and explains in detail various issues, discussions and circumstances of Barzakh in detail (in the light of Qur'an and Ahadith) which was beyond the scope of this picture book.

Please note, the figures drawn in this book are from the artist's imagination and do not bear any resemblance to the supernatural beings.

Your ideas and suggestions for improvement of this book are most welcome and will definitely be considered for inclusion in the next edition. Please feel free to write to:

The Secretary

Tabligh Sub-Committee

P. 0. Box 233

Dar es Salaam

Tanzania

East Africa

Journey to the Unseen World

When I died, I saw myself standing, relieved of my illness, feeling fit and healthy; I saw my relatives mourning around my corpse. I was saddened by their crying and told them that I was cured and not dead; but nobody heard me.

My body was bathed and shrouded. I even joined the funeral procession, in which I saw many wild animals which frightened me. But the other people didn't even notice these beasts.

My body was lowered head-first into the grave. Just at that moment many animals emerged and started attacking my body. My fear knew no bounds but the other people behaved as if they did not even see them! My cries for help fell on deaf ears!

Suddenly some people entered the grave and shooed away the animals. I thanked them. They told me that they were my “Good Deeds”, while the beasts were my “Evil Deeds”.

The grave was closed over my dead body and all my friends and relatives deserted me in my lonely confinement. I was afraid and bewildered. Suddenly the grave trembled and split open.

Two huge Angels with fearful faces entered. Smoke and fire bellowed from their mouths and nostrils. They were holding red hot iron rods in their hands. Suddenly in a thundering voice, they asked me: “Who is your Lord?” In my extreme fear I could not speak and beseeched Allah for help and sought the intercession of Imam ‘Ali (as) knowing that he helps in the most difficult of circumstances.

My silence angered them and they repeated their question. My fear left me and I replied by reciting the ayats of Sura al-Hashr (Verse 22, 23). Next they asked me, “Who is your Prophet? Which is your Book? (Kitaab), Direction of Worship (Qibla), Imams”. My answers seemed to satisfy them.

They then asked me “What is the source of these answers?” I again became confused. Would the arguments I learned in the dark, ignorant and material world hold true in this enlightened, illuminated place ?

I again beseeched Allah with Imam ‘Ali's intercession. Suddenly the answer was revealed to me. I was guided by Allah. I replied. They said “Then sleep like a newly-wed” and left me. I felt the fear leave me and I slept peacefully.

When I woke up, I found myself in a pleasant room with a handsome youth. After greeting each other with respect, he told me “My name is Haadi (Guide). I guided you to your last answers. Had you answered wrongly your grave would have been filled with fire from Hell.”

I asked him “Tell me how do you know me so well, without having met me? “ He replied “I am the relationship of love and friendship which you had with Imam ‘Ali (as) and the Ahle-Bayt of the Holy Prophet (S). I have been with you always, but you never sensed my presence since in the material world your sight lacked the power to perceive me.” After some discussions, he left me. I soon went to sleep.

On awakening, I saw two men sitting on my either side, one handsome and the other ugly. They kept sniffing my body from head to toe, whispered to each other, and then filled up certain boxes and sealed them. I realized that my deeds were being judged and recorded. On completing their task, they tied some sheets round my neck and kept the boxes beside my head.

Next they put me inside an iron cage, which was made smaller by twisting a lever. I was terrified and couldn't breathe. I heard my bones cracking and oil oozed out of my body which they mopped up. I soon fainted and became unaware of what was going on.

When I regained consciousness, I found my head on Haadi's lap. I started crying in a weak voice. He consoled me and then said, “Everyone has to face this in the initial stage in the grave. It is due to one's own past deeds.” After making things comfortable, he left me. My body appeared to have been purged of all debasements and become pure and clean. I now understood that the constriction had actually been an act of purifying, so that if a man possessed evil traits these debasements would, as a result of the constriction, be squeezed out of him like the black oil which I had seen.

On Thursday night, I visited my house in the form of a dove. I saw my family and friends were reciting Quran, listening to religious lectures and then eating good food. I was saddened as all this was being done for tradition's sake. No needy or deserving person was invited. Of what good was such food to me?

When I returned to the grave, I saw Haadi with a tray of sweet ripe apples. “Where have these come from?” I asked. “Somebody sincerely recited Sura al-Fateha near your grave, and Allah has rewarded you”, he replied. He then informed me of another good news, “The Imam's son whose grave you visited and the religious scholars whom you used to remember in your night prayers are coming to visit you.”

Suddenly the guests arrived, most prominent amongst them were Hazrat Abbas and Hazrat ‘Ali Akber Their majestic faces were very bright and they were wearing a war-helmet, shield, sword etc. as if prepared for battle. Hazrat Abbas spoke to me, “Your remembering my father, Imam ‘Ali (as), has proved your salvation. You have been pardoned and absolved.” After some conversation, the guests departed.

It was time to move ahead and picking up my bag of Deeds, I started walking along the path that Haadi had shown me. After covering some distance, I began feeling a bit tired and thirsty.

At this point, an ugly person, “Abu Lahaw” joined me. He told me, “They call me “Ignorance.” My title is “Waywardness”. My family name is “Abu Lahaw” (Father of playfulness and wasting time). My aim is to create mischief, mislead people and cause them to go astray.”

He tempted me into a “short cut” and I left the main road. This proved to be more difficult, full of ditches, dirt and thorns with many snakes and scorpions. The unbearable heat made me very thirsty, but my companion laughed and seemed to enjoy my plight.

On an open ground, we saw some watermelons which he ate with relish and also offered me some. “It is somebody's property and hence it's not right to eat this without permission.” He tempted me again saying, “Don't be so pious. The Qur'an says, “Whoever is driven to necessity, not desiring nor exceeding the limits….” I fell into his trap again and bit into the fruit. To my horror, it was so bitter that my mouth and throat hurt.” Watermelons of Satan and Ignorance!” I thought.

Suddenly we were attacked by a dog and a guard of the land. I was beaten viciously for being on the property without permission. By the time I reached the true road, I was in a bad state. Abu Lahaw, who had escaped the beating, was laughing and enjoyed seeing me crying and calling out to Haadi for help. “The seeds of these sorrows were laid by yourself on the earth.” he shouted.

After sometime, I reached an open airy and bright city. I requested the guard to rid me of Abu Lahaw. He replied, “Abu Lahaw is inseparable just like your shadow! But he cannot enter the City of Light. Though, when you resume tomorrow, he'll be beside you again.”

I spent the night in this place. It was beautiful and here I met some old acquaintances. We were happy here with the best of people, food and service. We were thankful to Allah that for our small deeds on the earth, He had richly rewarded us.

The next day, I moved on. At a bisection, to my dismay, I saw Abu Lahaw approaching me like a black smoke. The Duty-officer saw this and said, “Abu Lahaw is the face of your own bad traits, like injustice, pride, desire, anger etc. etc. If you did not desist from them on earth, how can you separate them from yourselves now?”

I moved on with Abu Lahaw by my side. We soon reached a mountain, which had a deep moat on one side. Abu Lahaw tempted me to climb this. I accepted and to my great surprise, it proved to be very difficult and dangerous. Several times, I slipped and hurt myself almost falling into the moat. Abu Lahaw laughed and said, “He who is proud in this world, Allah will break his back, and he who tries to be higher than others, Allah will rub his nose in dust. You have read all this (in the Qur'an), but never acted on it!”

After some time I reached a garden with a pond around which some people were sitting and eating fruits. They greeted me and invited me, “We had been fasting at the time of our death; Since you had played host to people who were fasting, you can also have these fruits. As for Abu Lahaw, your defense weapon against him is the control which you had exercised in your life over your desires.”

The next part of the journey was easy going. There were fruit laden trees on both sides of the road and a river flowed alongside it. It was as if we were beholding the beauty of God.

I reached the next station without feeling tired. A separate silver and gold bricked palace reserved for me to stay in. The servants were handsome and well-mannered and took care of every comfort for me.

At nightfall, the palace became illuminated. I realized at once, that this light was of the tree of Muhammad (S) and his progeny and this city, was for those who had love for them. I thanked Allah for His Grace and Bounty and to Muhammad (S) and his progeny for having guided us towards the straight path.

The next morning, I headed for the next station. Again the path was easy and beautiful with lush green trees, cool water in the lakes and a pleasant breeze.

Once out of the city, the path became narrow and rocky. Suddenly, Abu Lahaw appeared by my side and tried to tempt me into taking another “short cut”, but I kept to the same road, having no trust for him and having already suffered at his hands before. As Imam ‘Ali (as) has said, “To try him whom you have already tried (and he has failed) is stupidity.”

In a short while we reached the good road again and were soon at the next station. Haadi met me at the gate. We greeted and embraced. He said, “Don't consider yourself to be safe from Abu Lahaw as yet. He has powerful weapons of deception and I can only warn and alert you against Abu Lahaw's deceptions, so be very careful that you don't fall into traps now. As today is Friday, go and visit your family, and see if they have done any good deeds on your behalf.”

I visited my home again. What I saw saddened me. My family was going through difficult times without anyone caring for their welfare. I prayed “O Most Merciful, have pity on my family and myself, because you are the Lord of all.” I then noticed that my family were also praying for me and weeping remembering the good times they had in my lifetime.

When I returned, I found a strong horse besides Haadi. “Your family prayed for you and Allah's blessings has come to you in this form. You'll need this horse for your next journey,” he said, “Moreover, your prayer for your family has been granted and henceforth, they will live in comfort and well-being.”

I returned to my room and was pleasantly surprised to find a beautiful maiden there. Her eyes were bright and her shining face seemed to illuminate the whole room. “This maiden has been wed to you and especially sent here for tonight from the valley of Peace.” Haadi announced and left us.

The next morning with a stick and sword, I mounted the horse and rode away. The ground was sandy and slippery. I saw monkey-like creatures who, I realised were actually humans for they had no tails nor hair and walked on two legs. Pus and blood emitted from their private parts accompanied by a bad stink. “This is the land of Lust and Desire,” Haadi said, “These people were adulterers. Beware you don't deviate from the straight path, or it might spell the end of you.”

Next, I saw people resembling animals hanging from posts and their private parts had been nailed to the posts with big iron nails. Some were also being whipped and were screaming in pain. Haadi informed me that these people used to indulge in various forbidden sexual pleasures.

Suddenly, Abu Lahaw appeared and tried to lure me into the adjoining path. I resolutely followed Haadi's advice and stuck to the straight path because salvation lies only in following the straight path.

Riding on, I experienced the earth shaking, the winds raging and the sky darkening. A hail storm of stones was falling. All around me I saw people who had followed their Abu Lahaw's advice sinking into the mire or being crushed by the falling huge stones. “These people were homosexuals.” Haadi cried. “Now get out fast from here, or otherwise you might be subjected to the same punishment!”

We travelled only a couple of miles more to find ourselves out of the place. I thanked Allah and went on with the journey.

Suddenly the accursed Abu Lahaw arrived. My horse shied at his sight and threw me down. I was badly hurt. Haadi arrived and helped me mount again. I bitterly complained, “whenever you leave, Abu Lahaw arrives to cause trouble.” He replied, “No, I always leave when Abu Lahaw arrives, but this is also due to your misdeeds on earth”.

Ahead of us was another Land of Desire. Here were people who used to be heavy eaters. Those who used to overeat their food obtained by lawful means, had faces like donkeys and cows. Those who had obtained their food by unlawful means had faces of pigs and bears with huge bellies and thin legs! They were being severely punished. It was as if their bellies were full of fire.

We quickly moved on and soon reached a rest house in a barren and deserted area. Some other travelers were also there, eating from their bags. As my limbs were still painful, Haadi applied some ointment and instantly the pain vanished! “Haadi, what medicine is this?” I inquired. “This is the praises and thanks to Allah you used to give for any gift you were blessed with!

The next day, Haadi warned me that I would now witness punishments due to the sins of the tongue and advised me to take along water and shield. “Your fasts on the earth is the shield which will now protect you from Hell fire.” On the way we saw various animals fighting with each other viciously, some even eating the flesh of the dead bodies. They were extremely thirsty and flames emerged from their mouth and ears. These are the back-biters and their audience, liars, fault finders and those who laughed and made fun of the faithful.”

Has Khums BeenForgiven during the Absence of Imam Zaman (a.s.)?

They ask: “Hasn’t Khums been forgiven during the absence of Imam Zaman (a.s .) from his holiness to Shiites and still have people the duty to pay Khums to Bayt Al-Mal in order to spend in necessary ways of consumption? While several cabbalas say that: “Imams of Ahlul Bayt has forgiven Khums”. Therefore if we accept that Khums is obligatory on all kinds of income, then we should also accept that Khums is forgiven during the absence time!

***

The answer to this question is available almost in all of Fiqh books and those who assume that this question is a new question or they are the only persons who have seen the Ahadith of Tahlil (to make Halaal) are hardly mistaking.

A glimpse to Fiqh books especially the bookswhich recent Faqihs have wrote shows that this matter had been completely in the area of attention of Faqihs and they had answered to that.

We consider it necessary to explain this issue completely for respected readers in order to give more description.

Cabbalas which have caused this hallucination consist in five groups:

First, are cabbalas which have been said about the spoils of war and captives of war and women who were among slaves and had been taken as servants by people and those people married them and had children with those women.

We know that if Jihad had not been performed by the permission of Imam, then all of spoils which are taken are for Bayt Al-Mal and should be spent by the permission of Imam and if jihad had been performed by the permission of Imam then Khums applies on them and in case of not paying the Khums, using them is Haraam.

Therefore, female servants who had taken by people as spoils and their Khums had not been paid were Haraam to their owners and theydidn’t have the right to treat those women as their wives.

Therefore, if you notice this ruling then understand that children who are born from these women are illegitimate, therefore Imams of Ahlul Bayt have forgiven this part of Khums which is related to those women in order that their children born legitimately.1

According to this short preface, we mentionthis group of cabbalas in continue :

1- We read in cabbala of “Zurays Kunasi” that Imam Sadiq (a.s .) said: “Do you know that from where adultery entered among (some of) people?I said no. He said: From the Khums of us Ahlul Bayt, except our pure Shiites which is Halaal for them and also it is Halaal for their birth”.2

2- Muhammad ibn Muslim quotes from Imam Baqir (a.s.) or Imam Sadiq (a.s.) that he said: “The most severe thing which people are involved with in the day of judgment is that the owner of Khums stands and says My God! (Usurped) My Khums but we made it Halaal for our Shiites in order that their birth to be pure and their children born pure.3

3- Fazil (Ibn Yassar) quoted from Imam Sadiq (a.s .) that he said: “A person who feel our love in his hearth thanks Allah for his first gift.I said: What is the first gift of Allah your holiness? Hesaid: It is the purity of birth (and sperm).

Then he said: Amir Al-Mu’mineen (a.s .) told Fatima (a.s.) that make your share from spoils Halaal for the fathers of our Shiites in order to make them pure.

Then Imam Sadiq (a.s.) said: We made mothers of our Shiites Halaal for their fathers in order that they become pure (and their children to be Halaal children)”.4 And Also Ahadith 15, 16, 18 and 20 from chapter 4 of chapters of Anfal and Hadith 8 from chapter 8 of chapters “What Khums is obligatory in it”.

These eight Ahadith has been expressed clearly about the issue of female servants and we know that according to affirmation of Faqihs they are excluded from Khums but obstinate and less-literate people have wanted to make them as a prove for Tahlil (to make Halaal) of Khums in absolute way without noticing to content of them and noticing to explicit Fatwas of Faqihs, unaware that with a little attention to the content of these Ahadith their lie will be revealed.

***

Second, are Ahadith which proves the Tahlil of Khums in specific and certain time, because as we said before Prophet (S) and Imams (a.s.) as the governor of Islamic government had the right to forgive this Islamic tax in special conditions according to benefits of Muslims.

As it had necessitated to add some extraordinary taxes temporarily and limited in hard conditions, also this is one of the authorities of Islamic government to dispense with that temporarily according to the conditions of Muslims.

We mentioned some examples of these Ahadith in continue:

1- “Younos ibn Ya’qoob” quotes that I was with Imam Sadiq (a.s.) that a man entered and said your holiness, there are assets and benefits and merchandises that we gain and we know that you right is in them and we are guilty about this matter; Imam (a.s.) said: If we order you to pay these rights today this is unfair (it means that we forgive them to you because of strong pressure from government or living which is on you).5

2- Hakim (Ibn Eisa) quotes from Imam Sadiq (a.s .) that I asked what is the meaning of the verse “و اعلموا انما غنمتم ”? He answered: “Any benefit whicha human gains day by day; but my father forgave Shiites in order them to be pure”.

All of these Ahadithare related to exemption of a group of Muslims who were in special conditions from this Islamic tax plan and it is not the proof of general exemption at all.

The clear proof and strong evidence about this matter is that some of other Imams (a.s.) or Imam Baqir (a.s.) and Imam Sadiq (a.s.) had charged Shiites to pay that and take this Islamic tax from them seriously in conditions that they were capable of paying, and we mention some examples in continue:

1- “Muhammad ibn Zayd Tabari” quotes that one of merchants from Fars who were one of friends of Imam “Ali ibn Mousa Al-Reza (a.s.)” wrote a letter to his holiness and askedfor the Tahlil (to make Halaal) of Khums, his holiness wrote him:

“In the name of Allah the compassionate the merciful, Allah is most granter and generous, he had made a prize for any good act and deprivation of prize for abstaining from good acts; there is no Halaal (free and permitted to use) asset unless Allah has made it Halaal (know that) Khums helps us to organize religious tasks and also tasks about our family and our Shiites, and we save our honor by that against tyrants.

Therefore, do not ignore paying of Khums …

Muslim is a person who is loyal to the divine oath and pledge, not in the way his tongue says that and his hearts denies”.6

2- And also the same person quotes that a group came to Imam “Ali ibn Mousa Al-Reza (a.s.)” from Khorasan and asked him to exempt them of paying Khums, Imam said: “I do not permit such a thing, you express your kindness to me by your words, but you withhold the right which Allah has legislated for us and has made us its servants from us, I do not exempt any of you, do not exempt, do not exemp”.7

3- Abu Basir quotes from Imam Baqir (a.s .) that I heard that his holiness was saying: “Anyone who buy something from Khums, Allah will not forgive him because he has bought a thing which is not Halaal for him”.8

Moreover, cabbalas 8, 9 and 10 of this chapterand also cabbalas 1, 2, 3, 4, 5, and 6 of chapter eight from chapters of “What Khums is obligatory in it” say that some of Imams (a.s.) not only didn’t permit the Tahlil of Khums, but also took that seriously for spending in necessary cases.

Itis understood well from these cabbalas that the matter is not permanent and forever, but it is exclusive to specific conditions like some of tax exemptions.

***

Third, has been about a specific person, which means that a specific person had came to Imam (a.s .) and Imam exempt him from paying Khums by considering his conditions.

Example of this matter is Hadith 13 of chapter 1 from chapters ofAnfal9 which shows that a person called “Hakam ibn Oliya Asadi” came to Imam Baqir (a.s.) while he had brought the Khums of his assets, his holiness took that Khums and then forgive it to him.

Because the conditions of this person were in the form that because of need or encourage or any other purpose, it was best thing to do to exempt him from paying Khums.

And the sentence that Imam said “I make this Halaal for you” is a proof for the fact that this order had not been a general ruling, unless this expression doesn’t make any sense.

***

Fourth, are cabbalas which theirs contents are about Tahlil but it clears by noticing that the meaning of them is not Khums, but it is “Anfal” (Spoils and also public resources)

Like cabbala 12 of chapter 4 from chapters ofAnfal which the late owner of Wasael has mentioned that with other cabbalas of Tahlil in one chapter, but it is understood well from below of the cabbala that it is related to Anfal lands (public resources).

Therefore, all emphasize of this cabbala is on the issue of lands and fields.

And also seventeenth cabbala of this chapter.

***

Fifth, arecabbalas which are not exclusive to specific time or person, and their features are absolute Tahlil, that are only three cabbalas which we study in continue.

First is the cabbala that “Salim ibn Mukram” (Abu Khadija) quotes from Imam Sadiq (a.s.) that I was there when someone came to Imam (a.s.) and said I want you to permit me for sexual intercourse with women, Imam was frightened by his words; a person from attendance said he does not mean to rape people, but he means that he wants to buy a female servant (from spoils and assets which their Khums has not been paid) or a women to marry him, or a heritage which he receives, or the income of business or the thing that someone gives him as a gift; Imam (a.s.) said these are all Halaal for all of our Shiites, consisting those who are present here or absent, those who are dead or alive, or those who will be born until the end of days, these are Halaal for everyone.10

Although nothing has been mentioned explicitly about the Khums in text of Hadith, but thething which Imam (a.s.) has made Halaal for everyone consisting of merchandise and spoils of war and gifts should be an asset which Khums has been implied on it.

But we should note that first of all, the document of this Hadith is weak because Salim ibn Mukram who his another name is Abu Khadija is the subject of lots of discussions among scholars of Rijal science; some persons considered him reliable and some others considered him very weak, and some scholars has stop discussing about him and expressed no comment, and accordingly cabbalas which he had quoted alone are not acceptable.

Secondly, if we pay little attention to the question which has been asked from Imam, it clears that whole discussion in cabbala is about female servants whom Khums had been implied on them or women who their Mahr (marital gift) had been paid from assets which their Khums had not been paid, or a female servant or a women who has been given to a person with gifts and heritages which Khums had implied on them.

Briefly, content of Hadith is completely about women and wives who are given to a Muslim, and either their Mahr or they themselves have been one of cases of implication of Khums and the answer of Imam (a.s.) is also exclusive to this part, unless this does not any sense that a person asks about women and another person from attendance generalize his words to everything.

Therefore the last thing which is understood from this Hadith is that any right which belongs to the Khums of Mahr of women and spouses has been made Halaal by Imam (a.s.) for anytime and anyone of Shiites in order for “purity of birth” which means legitimacy of children, and as we said before this is the matter which our Faqihs had expressed in Fiqh books as an exception, but it could not be the proof of forgiveness of Khums forever, but forgiveness is exclusive to the issue of wife and female servant.

Also we know that according to cabbalas of chapter of “Mahr” (marital gift) if a person has decided not to pay the Mahr of a woman or pay it from a Haraam asset, he is considered as adulterer.11

Although some Faqihs understood Tahrim (being Haraam) and some others Karahat (being disliked) from this kind of Ahadith, but anyhow it shows that paying Mahr from asset which is not completely owned by a person is not without influence on the condition of child and accordingly this part of Khums has been forgiven in order for purity of children.

There it is not possible to prove a thing with thiscabbala which has neither enough implication nor reliable document.

Second one is a Hadith that “Ma’aaz ibn Kathir” quotes from Imam Sadiq (a.s.) that he said: “There is lots of opportunities for our Shiites in order to spend their wealth in charity in the way of Allah, but when our Qa’im (he who arises) arises, any treasure which anyone has saved will become Haraam for him, in order to give that treasure to him and use it for achieving to his goals”.

But as it clears by an accurate look, nothing has been mentioned about the issue of Khums in this Hadith, but it points to the fact that capitalists and rich people of the nation can save wealth and also spend in charity in the way of Allah until the day that Mahdi (a.s.) arises, then in that day they should give all of their savings to him in order to use them for advancement and expansion of justice of earth.

The best reason for the fact that Hadith has no relation with Khums is that he says they should give all of their savings to Mahdi not only its Khums (one fifth), because if the purpose of Hadith was the issue of Khums he should say give its Khums to him.

Also we should note that there is “Muhammad ibn Sinan” among tellers of this Hadith whom his condition is not clear for the scholars of Rijal science and they have arguments about him.

Third one is a Mursala Hadith which has been quoted in “Interpretation of Ayyashi” from Imam Sadiq (a.s.) that he said: “The most difficult thing which people are involved with in the day of judgment is that the owner of Khums stands and say My God! My Khums (has not been paid), but our Shiites are exempted from this matter”.

It is obvious without saying anything that, this Hadith is Mursala and an unknown person has quoted that from Imam Sadiq (a.s .) and it is impossible to refer to it according to the Hadith science and this is an expression which all scholars of Rijal have accepted.

***

We conclude from all that we said, that there is no acceptable proof for Tahlil of Khums in an absolute way available, and those who claim like this in fact had not studied these cabbalas enough, unless it is clear according to above assortment that there is no cabbala available which its content shows the exemption of all people from Khums.

Albeit if we see cabbalas by an elementary view, maybe this hallucination occurs, but as we saw it clear by studying and analyzing and correct assorting of cabbalas that hallucination of absolute Tahlil is not correct and Khums is still available as an Islamic order.

And all people have to perform that like other duties.

Notes

1. It has been completely discussed about slavery in Islam and why Islam has allowed such a thing about the captives of wars and the plan of Islam for making slaves free and preventing humans to be trade in the book “Islam and freedom of slaves”.

2. Wasael Al-Shi’aa, vol. 6, Hadith 3 from chapter 4 of chapters of Anfal.

3. Hadith 5, from chapter 4 of chapters of Anfal.

4. Hadith 10, from chapter 4 of chapters of Anfal.

5. Hadith 6, from chapter 4 of chapter of Anfal.

6. Wasael Al-Shi’aa, vol. 6, chapter 3 from chapters of Anfal, Hadith 2.

7. Wasael Al-Shi’aa, vol. 6, chapter 3, Hadith 3.

8. Wasael Al-Shi’aa, vol. 6, chapter 3, Hadith 5.

9. Wasael Al-Shi’aa, vol. 6.

10. Wasael Al-Shi’aa, vol. 6, chapter four of Anfal, Hadith 4.

11. Refer to Wasael Al-Shi"aa, vol. 15, pages 21 & 22 & 23 (chapter 11 from chapters of Mahrs).

Had Khums Been Taken from People at the Beginning of Islam?

For answering this question we should say that if purpose of beginning of Islam is the time of Imams (a.s.), then the answer is positive, because as it is understood from previous discussions most of leader Imams (a.s.) not only took the Khums of all kinds of income in their time, but their ordered people emphasizing on paying this Khums, and even they had chosen special deputies and agents for collecting this Khums and people like “Ali ibn Mahzyar” and “Abu Ali ibn Rashid” and like them had this duty.1

And if the purpose of beginning of Islam is specifically the time of Prophet (S) and Amir Al-Mu’mineen (a.s.), then we should say that Khums had been taken in their time from spoils of war and also mines and treasures and diving (gems which gains by diving from the sea) and the proof of this matter has been quoted in Sunan of Beihaghi that in time of Ali (a.s.) a person found a treasure and came to Imam, Imam (a.s.) said: Four fifth of that asset is yours and one fifth (Khums) of that asset is mine.2

And also another matter like this has been quoted in the same book in another Hadith.3

And also in that same book which is one famous resources of Ahlul Sunnah has been quoted that he said: there is Khums in “Rekaz”; people asked that what is Rekaz? He said: Gold andsilver which Allah has created from the day of beginning in the earth.4

Also, a detailed Hadith about this matter has been quoted in Wasael Al-Shi’aa from the time of Ali (a.s.) that a person found a “Rekaz” (mine of treasure) in the time of Ali (a.s.) and when his holiness informed about that he told that man: Bring its Khums and hand it over.5

We had some Ahadith in previous discussions that showed Prophet (S) ordered continuously that there is Khums in Soyoob and people should pay its Khums and as we said before “Soyoob” pronounced as “Oyoob” is plural form of “Sayb” pronounced as “Ghayb” in the meaning of mines and treasures and some persons said that it can also consists of any kind of gift and bestowal and by the way we conclude that order of Khums in other than soils of war had been issued in the time of prophet (S) and Prophet had ordered people to give that in his letters.6

But this question remained that if Khums had been taken from all kinds of income in the time of Prophet (S) and Ali (a.s.) or not?

We say in answer to this question that we do not have clear historical evidences about this matter that Khums of all incomes had been taken in the time of Prophet (S) and Ali (a.s .), but this matter makes no problem about this ruling.

Because as we said before, taking and forgiving of this Islamic tax is one of authorities of Islamic government, when government find itself needless or people in trouble it can forgive that but when government has needs and sees the ability of paying in people it can take that, like later Imams who some of them had took Khums and some others had forgave that according to the conditions of people or Bayt Al-Mal.

In the time of Prophet (S) and Ali (a.s.) lots of spoils from battles and also great income from Kharaj lands which their rents had been paid to Bayt Al-Mal had gained by Islamic government; amount of these spoils some times were so much that their Khums could easily solve most of financial problems of Islamic government.

And also sometimes income from Kharaj lands were so much that Bayt Al-Mal had been overflowed by assets and in these conditions there were no need for taking Khums of all incomes and therefore they had forgave it to people practically.

At the beginning of Islam when the need of Bayt Al-Mal was so much to resources of income, conditions of Muslims were so unsettled and weak that paying Khums after Zakat was cumbersome for them, and accordingly Khumshad not been taken .

But in the time of other Imams (a.s.) when the Khums of spoils of war and also income of Kharaj lands had been taken by usurper caliphs and Imams had not them, and also people had the ability of paying the Khums of all of their incomes, Imams had taken Khums from them.

Briefly, not taking Khums in the time of Prophet (S) and Ali (a.s .) from all kinds of income is not he reason for nonexistence of this ruling in the program of rulings of Islam.

Mentioning this point is also necessary that it is understood from some letters of Prophet (S) which we quoted before that he had taken Khums from “Anfal” (dead land, pasturages and streams).

And we read in the book “Kanz Al-Ummal7 ” which if one famous resources of Ahlul Sunnah that he said:

ان لکم بطول الارض و سهولها و تلاع الاودیة و ظهورها على ان ترعوا نباتها و تشربوا مائها على ان تؤدّوا الخمس

Notes

1. Refer to Ahadith of chapter eight from chapters of “What Khums is obligatory in it”, vol. 6 of Wasael Al-Shi’aa.

2. Sunan of Beihaghi, vol. 4, page 156.

3. Sunan of Beihaghi, vol. 4, page 157.

4. Sunan of Beihaghi, vol. 4, page 152.

5. Wasael Al-Shi’aa, vol. 6, the book of Khums, chapter six, Hadith 1.

6. Refer to the book “Makateeb Al-Rasool”, pages 397 & 405 and also “Usd Al-Ghaba”, section 3, page 38.

7. Kanz Al-Ummal, vol. 7, page 65; and in the book “Makateeb Al-Rasool”, page 365, it has been quoted from other resources.

Is allocating Khums for Sadat Discrimination?

Some people assume that this Islamic tax which consists twenty percent of lots of assets and half of it has been allocated for Sadat (pl. of Sayyid) and children of Prophet (S) is considered as a kind of racial superiority, and it is possible to see partiality for relatives and discrimination in that, and this matter is not compatible with the soul of social justice of Islam and universality and generality of that!

Answer:

Surely, people who think this way had not studied the conditions and characteristics of this Islamic ruling completely, because the complete answer to this questionis hidden in these conditions; the explanation of this expression is that:

First of all, half of Khums which is for Sadat of Bani Hashim should be given exclusively to their poor persons, and only as much as they need for one year to live and nothing more than that; therefore only persons who are either superannuated or ill, and orphan children or any other person who has reached a dead end in costs of living in any way.

Therefore, persons who are able to work and potentially or practically can gain an income which cover their costs of living, never can use this part of Khums, and the sentence which is famous among people that: “Sadat take Khums even the chute of their house has been made by from gold!” is nothing more than common talk and has no fundamentals at all.

Secondly, poor and needy persons of Bani Hashim do not have the right to spend anything from “Zakat” and inchange they should only use this part of Khums.1

Thirdly, if the share ofSadat which is half of Khums is more than their need, then that amount should be paid to Bayt Al-Mal, as if their need is more than their share from Khums, inevitably they should be paid from Bayt Al-Mal or the share of “Zakat”.2

According to these triple reasons, it clears that in fact no differencehad been made between Sadat and other than Sadat in financial matters.

Needy and poor persons of Sadat can cover their costs of living for one year from Zakat but theyare deprived from Khums and poor people who are not from Sadat can use Khums, but they do not have the right to use Zakat.

In fact, two sources are available here, source of Khums and source of Zakat, and each of these two groups can only use one of these two resources in equalamount which is the costs of living for one year.

But persons who did not pay attention to these characteristics and conditions assume that more share has been placed for Sadat from Bayt Al-Mal.

The only question that remains is that if there is no difference in result between these two sources then what benefit can this program have?

The answer to this question can also be understood by noticing a matter, and the matter is that there is an important difference between Khums and Zakat and the difference is that Zakat is one of taxes which in fact considers as public assets of Islamic society, therefore its usages should be in this same part, but Khums is one of taxes which is related to Islamic government; it means that costs of Islamic government and its governor should be provided from this source.

Therefore, deprivation of Sadat from public assets (Zakat) in fact is for preventing the relatives of Prophet (S) from this part, in order not to give anybody any excuse that Prophet (S) has dominated his relatives on public assets.

But needy and poor persons of Sadat should also be provided; this matter has been foreseen in Islamic laws in the way that they use the budget of Islamic government not the public budget.

Therefore, not only Khums is a superiority or advantage for Sadat, but it is a kind of putting them aside for public benefits in order that no misdeem can be made.3

In other hand, these cabbalas prove this fact that “Zakat” is not a considerable income which anyone tries to gain that and people use that for gaining blessings, but these are dirty assets because a person had not worked for that and pure and clean assets are those which human works and endeavors for gaining them.

And the main goal is that Zakat reaches people who really deserve it not the ones who are lazy and idle and do not want to work for their living, albeit this is salubrious and completely without obstacle for people who really deserve Zakat and seemingly this expression (Awsakh) is taken from the holy verse (verse 130 of Tawba Sura) “خذ من اموالهم صدقة تطهّرهم ” because this verse say that paying Zakat is the cause of purity and we know that in order to pure a thing we should always remove its dirt from it.

It is interesting that this matter has been mentioned it Ahadith of Shi’aa and Ahlul Sunnah; we read in a Hadith from Imam Sadiq (a.s.) that a group of people from Bani Hashim came to Prophet (S) and asked his holiness to launch them in the duty of collection Zakat of four-footed animals and they said we deserve more for this share which Allah has specified for collectors of Zakat; Prophet (S) said: Bani Abdul Muttalib! Zakat is not Halaal (permitted) neither forme nor you, but I promise my intercession in change of this deprivation … you should be satisfied of thing s which Allah and your Prophet have specified for you (and do not deal with Zakat)! They said we got satisfied.4

It is well understood from this Hadith that Bani Hashim had known this matter as a deprivation forthemselves and the Prophet (S) promised them the intercession in change.

We read a Hadith in “Sahih of Muslim” which is one of most famous books of Ahlul Sunnah that briefly says “Abbas” and “Rabi’a ibn Harith” came to Prophet (S) and asked him that their sons who were two young persons called “Abdul Muttalib ibn Rabi’a” and “Fazl ibn Abbas” to be the collectors of Zakat and take a share like others in order to provide the costs of their marriages, Prophet (S) denied that and ordered that their means of marriage to be provided from another way and Mahr to be paid from Khums.5

It is also understood from thisHadith which is too long with details that Prophet (S) insisted that prevent their relatives from achieving Zakat (public assets).

It cleared from thethings which we said that Khums is not only considered as an advantage for Sadat, but it is a kind of deprivation in order to save public benefits.

Notes

1. The proofs of this matter that Bani Hashim dynasty have been prevented from taking Zakat are lots of cabbalas which have been quoted in Shiites’ and Sonnies’ books, and these cabbalas are so much that no place for any kind of doubt will remain, and denying these cabbalas is equal to denying self evidence matters; for information about these cabbalas in Shiite resources you can refer to the book Wasael Al-Shi’aa, vol. 6, chapter 29 from chapters of “people who deserve Zakat”, first, second, third and fourth Hadith.

And Also chapter 30, first Hadith; chapter 31, third Hadith; chapter 32, third, fifth, sixth, seventh and ninth Hadith; chapter 33, first Hadith and chapter 34, fourth Hadith.

And for more information about Ahadith of this issue in Sunni resources, you can refer to the book “Sunan of Beihaghi”, vol. 7; the book “Al-Sadaqat”, page 29, chapter “آل محمّد لایعطون من الصّدقات المفروضات ” and page 30, chapter “بیان آل محمّد الّذین تحرّم علیهم الصّدقة المفروضة ”.

And Also to the book “Majma’ Al-Zawa’ed”, vol. 2, page 89, chapter “الصّدقة لرسول اللّه و لآله ” and the book “Makateeb Al-Rasool”, pages 216, 224, 230 and 432.

And to the book “Musannaf” by Abdul Razzaq, vol.4, page 50, chapter “لا تحلّ الصّدقة لآل محمّد ” which there is lots of cabbalas quoted about this matter.

And also to the book “Al-Mughani” by Ibn Qudama, p r i n ted in Beirut, vol. 2, page 519, and the book “Sunan of ibn Dawood”, p r i n ted in Beirut, vol. 2, page 45 and other books.

2. Wasael Al-Shi’aa, chapter 3 from chapters of share of Khums, Hadith 1 and 2.

3. It is considerable that in some of Islamic cabbalas like Hadith 2, chapter 29 from chapter of “people who deserve Zakat”, vol. 6 of the book “Wasael Al-Shi’aa”, Zakat has been expressed as “Awsakh” (dirt of people’s hands), and the purpose of this expression is to encourage Bani Hashim to this deprivation that they have and in another side, show people that they should provide their needs with their own efforts as much as they can and they should not impose themselves to Bayt Al-Mal, and only people who have crushed under the pressure of life can be provided in this way.

4. Wasael Al-Shi’aa, vol. 6, page 186.

5. Sahih of Muslim, vol. 2, page 752.

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