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Are The Shi'ites Negative Towards The Companions?

Muslim scholars differ in answering two questions pertaining to the companions of the Messenger of God:

1. Who are the companions of the Prophet Muhammad?

Most of the Sunni scholars consider all those who adopted Islam during the time of the Prophet, saw the Prophet, and prayed with him to be of his companions. However, it seems that the Messenger himself did not agree with these scholars. Al-Tabari in his History part 3, page 68, reported that there was an argument between Khalid Ibn Al-Walid and Abdul Rahman Ibn Awf when Khalid killed some members of Banu Jadhimah.

The Messenger of God sent Khalid as a missionary for Islam (not as a fighter). Khalid exceeded the order of the Messenger and killed a number of men from Banu Jadhimah after he gave them the assurance of no-harm.

Some men from Banu Jadhimah had killed Al-Fakih Ibn Al-Mughirah Al-Makhzumi, uncle of Khalid, and Awf Ibn Abd-Awf, father of Abdul Rahman, before the conquest of Mecca. Now Khalid acted in revenge in spite of the Prophet's orders.

In their heated dialogue, Abdul Rahman said to Khalid: "You followed the method of the pre-Islamic era." Khalid said: "I only avenged the killing of your father." Abd Al-Rahman: "You lie. I already killed the killer of my father, but you avenged the killing of your uncle."

Their heated argument led to a verbal abuse on the part of Khalid. When the Prophet found out about it, he said to Khalid: "...Khalid, leave my companions alone. By God, should you have a piece of gold the size of Uhud Mountain, and you spend it in the path of God, your charity would not compare to a morning or evening trip in defense of Islam by any one of my companions." (Ibn Hisham, in his Sirat of the Prophet, part 2, page 421).

This statement of the Prophet indicates that Khalid was not considered a companion of the Prophet because he told him to leave his companions alone.

Thus, the Prophet clearly indicated that Khalid is not one of his companions. Yet, this statement was uttered by the Prophet after the conquest of Mecca (which took place two years after Khalid adopted Islam, shortly after the pact of Al-Hudaybiyyah).

The exclusion of Khalid from the community of the Prophet's companions means the exclusion of thousands of companions who adopted Islam during the time of the Prophet, who met the Prophet, and who prayed behind him.

2. Are all Companions of the Prophet Righteous?

The righteousness of all the companions and their worthiness of confidence are matters about which the Shi'ites and the Sunnis argue.

The majority of the Sunni scholars believe that all the companions are righteous and worthy of our confidence. The Shi'ite scholars are selective.

The Sunni scholars cite Qur'anic verses for substantiating their claim:

"Muhammad is the Apostle of God; and those who are with him are firm against unbelievers, compassionate towards one another. You see them bowing and prostrating, seeking grace from God and His satisfaction The mark of prostration shows on their faces... Allah has promised those among them who believe and do righteous deeds forgiveness, and a great reward." (48: 29)

Thus, the Almighty described the companions of the Messenger as firm against the unbelievers, merciful among themselves; and that they bow and prostrate. The mark of their prostration shows on their foreheads; and that Allah promised those who believe and do righteous deeds forgiveness and a great reward.

All these descriptions substantiate the piety and virtue of the companions. The verse, however, does not include all the companions. It only includes the companions who were firm against the unbelievers, merciful among themselves.

Thus, the companions who were not firm against the unbelievers or were unmerciful to the believers would not be included by the verse.

It would be only logical to say that those who shed the blood of Muslims without justification in civil wars such as Talhah, Zubayr, and Mu'awiyah are not included in this Qur'anic statement, plus all companions who joined them in their unrighteous wars against Imam Ali, and those who divided the Muslims and destroyed their unity.

Furthermore, the end of the verse clearly indicates that the praise was not to include all the companions because it declares that only those who believed in Islam and did good deeds will be entitled to forgiveness and great rewards.

One of the verses which is offered as evidence of the righteousness of all the companions of the Prophet is the following:

"And the early Muslims from the Meccan migrants and the Medinite Ansar (the helpers) and those who followed them with their good deeds, Allah is well pleased with them, and they are well pleased with Him; and He has prepared for them gardens beneath which rivers flow, to dwell therein forever. That is the mighty achievement." (9: 100)

This verse, however, speaks of the virtue of the migrants and Medinites who adopted Islam at the early state of the Islamic era. Thus, it does not include the thousands of the companions who adopted Islam after the Hudaybiyyah truce or after the conquest of Mecca. These were not from the early Muslims. Their Islam took place about twenty years after the proclamation of Islam and about eight years after Hijrah.

Another verse which is cited for the righteousness of all companions is the following:

"Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree; He knew what was in their hearts, and He sent down tranquility to them and rewarded them with a speedy victory..." ( 48: 18)

This verse also does not include all the companions who declared their Islam after signing the Hudaybiyyah pact which took place during the sixth year after Hijra. The declaration of the allegiance to the Prophet under the tree took place shortly before signing the pact.

The companions who gave allegiance under the tree at Hudaybiyyah were about fourteen hundred.

It is worthy to mention that a number of students of the companions (such as Sa'id Ibn Al-Musayyab and Al-Shi'abi and Ibn Sirin) said that the early migrants were those who prayed to the two Qiblas (Al-Masjid Al-Aqsa and Al-Ka'bah). (Abu 'Umar Yusuf Ibn Abd-Barr, Al-Isti'ab part 1, pages 2-3)

Do The Hadiths Of The Prophet Substantiate The Righteousness Of The Companions

Some scholars tried to substantiate the righteousness of the companions through a number of hadiths:

l. It is reported that the Messenger of God said, "None of those who attended the battle of Badr or the pact of Hudaybiyyah will enter Hell."

2. It is also reported that the Prophet said: "None of those who gave their allegiance under the tree (during the event of Hudaybiyyah) will enter the Fire." (Ibn Abd al-Barr, page 4)

The two hadiths do not substantiate the righteousness of any companions except the companions who were present at Badr and Hudaybiyyah. Putting them together, their number would not reach two thousand, while the number of the companions was much bigger. Those who attended the conquest of Mecca were ten thousand, and those who went with the Prophet to Tabuk were about twenty-five thousand.

Thus, the majority of the companions of the Prophet would not be included in these two hadiths.

The Opinions Of The Selectionists

The Shi'ite Muslim scholars did not put all the companions in one rank; nor did they say that all of them were righteous. Some of them were righteous to the highest degree. Some of them were truthful and worthy of confidence, but they were not entirely righteous. Some of them were not known to be righteous or unrighteous, and some of them were known to be devious.

Qur'anic Verses Support The Selectionists

These scholars who view that some of the companions were neither righteous nor in a place of confidence support their view with a number of Qur'anic verses:

"And they say: 'obedience'; but when they leave thee, some of them spend the night planning other than what they say to you. Allah records what they plan by night. Disregard them and put thy trust in Allah. Allah is Sufficient Trustee." (4: 81)

This verse declares that a number of those who were residents of Medina were Muslims, and they prayed with the Prophet and attended his gatherings and heard the Messenger commanding the Muslims to do some good deeds. They used to say to the Prophet: "We heard you and we will obey you;" but when they left him, they did not obey the Messenger.

We find in chapter nine of the Holy Qur'an many verses which indicate that some of the companions of the Messenger were people of hypocrisy, and the Messenger did not know their hypocrisy.

"And among those around you of the wandering Arabs are hypocrites and among the people of Medina there are some who persist in hypocrisy whom thou (0 Muhammad) know not. We know them and We shall chastise them twice; then they will be relegated to a painful doom." (9: 101)

"O Prophet! Combat the disbelievers and the hypocrites and be hard on them. Their abode is Hell, a hapless journey's end. They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief. They disbelieved after they declared their Islam, and they plotted that which they could not carry out, and they sought revenge only because Allah and His Messenger enriched them of His bounty..." (9: 73)

"Among them are men who made a covenant with Allah (saying): If He gives us of His bounty we will give alms and become of the righteous. Yet, when He gave them of His bounty, they hoarded it and turned away, averse. So He made a consequence (to be) hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah and because they lied." (9: 75-77)

We also find in chapter 33, "The Confederates":

"And when the hypocrites, and those in whose hearts is a disease say 'Allah and His Messenger promised us nothing but delusions.' And when a party of them said: 'Oh folk of Yathrib! there is no stand possible for you; therefore, go back.' And some of them even ask permission of the Prophet, saying: 'Our homes are exposed to the enemy, and they lay not exposed.' They only wished to flee." (33: 12-13)

The chapter of Al-Munafiqun is a clear evidence that a number of Muslims (who declared their Islam at the time of the Prophet, and lived with him in Medina, and prayed with him, were hypocrites. They came to the Prophet to defend themselves by taking an oath in the presence of the Prophet that they did not betray him, and they were liars. They had believed in Islam then deserted it and Allah sealed their hearts.

"When the hypocrites come to thee (O Muhammad), they say: 'We bear witness that thou art indeed Allah's Messenger. And Allah knows that thou art indeed His Messenger, and Allah bears witness that the hypocrites indeed are speaking falsely. They made their oaths a shield so that they may turn (men) from the way of Allah. Verily, evil is that which they wanted to do. That is because they believed and then disbelieved; therefore, their hearts were sealed so that they understand not.' " (63: 1-3)

These numerous verses which are in many of the Qur'anic chapters testify clearly that many of the people who declared Islam during the time of the Prophet, and who lived and prayed with him, were hypocrites. What testimony could be bigger than the testimony of the Qur'an?

These hypocrites were living with the rest of the companions, and their names were not known. Therefore, it is impossible to avoid taking hadiths from them or know how many they were. Historians, among them Al-Tabari in his History, part 2, page 504, and Ibn Hisham in his Al-Sirah Al-Nabawiyyah, part 2, page 64, reported that when the Messenger went with his army to Uhud, he had with him one thousand companions. But Abdullah Ibn Abi Salul left the Prophet and went back to Medina accompanying three hundred from the Medinites. Islamic history did not inform us of the names of any of the three hundred except the name of their chief, Abdullah Ibn Abi Salul.

Knowing that the situation was so, how can we avoid taking hadiths from these hypocrites, who were not separated from the good companions through any mark of distinction?

The Companions Who Shed The Blood Of The Muslims

We should not forget that there were among the companions some prominent men such as Talhah, Zubayr, Mu'awiyah, Amr Ibn Al-’As, Al-Nu'man Ibn Bashir, and Samurah Ibn Jundab who shed Muslim blood. These should not be considered in a place of confidence after they shed the blood of thousands of Muslims in order to reach their worldly goals.

Allah declared in His book the following:

"And whoever kills a believer deliberately, his reward is Hell forever, and the wrath of God is upon him, and He cursed him and prepared for him a great punishment." (4: 73)

Thus, if a person kills a believer, his abode will be the Fire and the wrath of Allah is upon him, and He curses him and prepares for him a great chastisement. This will be the fate of people such as Mu'awiyah, Amr Ibn Al-’As, Talhah, and Zubayr who shed the blood of more than forty-thousand Muslims.

It would be very illogical to consider people who committed so many sins righteous and their reports acceptable. There are people who say that these men who committed such sins are from the companions whom Allah likes, because they were from the early Meccan and Medinite Muslims, and they were among the ones who gave their allegiance to the Messenger under the tree of Hudaybiyyah. These are from among the ones whom Allah was pleased with; and whoever Allah was pleased with one time, He will never be angry with. This would be clear when we look at the end of the verse which gives the early Muslims of Mecca and the Medinite the good tidings that they will have gardens under which rivers flow, wherein they will dwell forever.

But this verse and the verse of allegiance under the tree of Hudaybiyyah did not include men such as Mu'awiyah and Amr Ibn Al-’As because they were not from the early Muslims nor from the early migrants from Mecca to Medina; nor were they from the people of the allegiance under the tree of Hudaybiyyah. Amr Ibn Al-’As adopted Islam after Hudaybiyyah and Mu'awiyah adopted Islam after the conquest of Mecca.

Furthermore, we cannot find in the Qur'an any verse that declares that whomever God has been pleased with, God will not be angry with.

It is inconceivable that Allah will give a permanent immunity against punishment to a person who did a good deed, such as being of the early Muslims or early migrants from Mecca to Medina, and that Allah will forgive his shedding the blood of thousands of believers without any justification. If it were so, it would mean that a companion could cancel all the Qur'anic rules and the instructions of the Prophet. Certainly, we can not believe this when we remember that Allah said to His own Messenger Muhammad:

"Say: surely I fear (if I disobey my Lord) the chastisement of a grievous day." (6: 15)

If a companion can interpret the Qur'anic verses and the Prophet's words the way he wants, he may be able to give a verdict that the five daily prayers are only desirable and not imperative. He may say "I understand from Aqimu Al-Salat (offer prayer) that the prayer is only desirable. Nor do I understand from the word "salat" that it has to contain bowing and prostrating, or reading from the Qur'an or the declaration of the Shahadah. It would be sufficient in the prayer to supplicate the Lord to forgive or to give sustenance or to prolong life because the word Salat used to mean supplication before Islam.

The Messenger Of God Predicted The Deviation Of Many Of His Companions

The Messenger informed the Muslims that many of his companions will deviate after him. Al-Bukhari in his Sahih, part 2, page 149, reported that the Prophet said:

"A number of my companions will come to drink from the basin. When I recognize them, they will be taken away from my sight. I would say: 'My Lord, these are my companions.' And Allah will say: 'You do not know what they innovated after you.' "

The same source, page 150, recorded that Abu Hazim reported that Sahl Ibn Sa'd reported that the Prophet said:

"I shall come to the Hawd (basin of water) before you. Whoever meets me there will drink water. And whoever drinks of it will never be thirsty afterwards. Groups will come to me, and I will recognize them and they will recognize me and they will be screened from me." Abu Hazim said: "Al-Nu'man Ibn Ayyash heard me and said: 'I testify that Abu Sa'id Al-Khudri said and I heard him adding to it the following: I will say: "May God put away from me whoever deviated after me.' "

Similar to this is reported by Muslim in his Sahih, part 15, pages 53-54. Al-Bukhari reported in the section of Al-Hawd that Abu Hurayrah reported that the Messenger of God said:

"On the Day of Judgement a group of my companions will come to the Hawd (Basin), and they will be prevented from drinking out of the basin. I will say: 'My Lord, these are my companions.' He will say: 'Certainly you do not know what they innovated after you. They deserted their religion.' "

Al-Bukhari reported in his Sahih, part 4, page 169, that one reporter quoted Ibn Abbas as saying that the Prophet said:

"You will be resurrected bare footed, unclothed, and uncircumcised." Then he read: 'As We started the first creation, We shall resurrect it, a promise on Our part. Certainly We shall fulfill it.' "

"Certainly a number of my companions will be taken to the left side, and I will say: 'My companions, my companions.' Allah will say: 'They continued deserting their faith after you left them.'"

I will say as the good servant of God (the Messiah) said: "And I was a witness on them as long as I was with them..."

Muslim in his Sahih, part 10, page 59, reported that the Messenger of God said: "I will be the first one to come to the Basin, and I shall be challenged about some people and I will lose them, then I will say: 'My Lord, these are my companions; these are my companions.' I will be told: 'You do not know what they innovated after you.' "

Muslim in his Sahih, part 10, page 64, recorded that Anas Ibn Malik reported that the Prophet said:

"Men from among the people who accompanied me shall come (on the Day of Judgement) to the Basin. When I see them and they are brought to me, they will be taken away from me. I will say: 'My Lord, these are my companions.' It will be said to me: 'You do not know what they innovated after you.' "

Unity of the Muslims and the School of Ahl al-Bayt

As we come to the end of our discussion, we find that Sunnites and Shi'ites do not disagree on any fundamental point in Islam, and that the mercenary writers, whose goal is to divide Muslims, can not substantiate any of their accusations. They have tried to spread falsehood and deliberately mislead some uneducated Muslims. The vicious campaign which they have waged is opposed to the Holy Qur'an and the authentic hadiths of the Prophet. To prove this, we only need to read the first five verses from the second chapter of the Qur'an, in which the Almighty has defined the meaning of Al-Muttaqin (the righteous).

"Alif Lam Mim. This is the Book whereof there is no doubt, a guidance to those who are righteous, who believe in the unseen, and offer prayer, and spend of what We have provided them, And who believe in that which is revealed to thee (Muhammad) and that which was revealed before thee, and who are certain of the Hereafter. They follow the guidance (which comes) from their Lord; and they are the ones who will prosper."

These Qur'anic verses inform us of the requirements which, if a person fulfills them, he will be of the righteous people, and whoever is righteous, is a Muslim and a believer.

These requirements are the following:

1. To believe in the unseen (as we believe in the Creator and the Hereafter without seeing them).

2. To offer the five daily prayers.

3. To spend, in the way of God, a portion of the wealth God had provided us (by paying Zakat).

4. To believe in that which God has revealed to His Messenger Muhammad.

5. To believe in that which was revealed to all Messengers before Muhammad.

6. To believe in the Hereafter.

Thus, whoever meets these six requirements, as indicated by the first verse, will be righteous, and as indicated by the last verse, will be well-guided and successful.

Here, we can say that every Muslim who is committed to the principles of Islam will meet all the requirements.

True Muslims do not disagree on any Islamic principle, and all of them believe in that which the Almighty revealed to Muhammad and the previous Prophets.

Authentically reported statements of the Prophet are in accordance with the Holy Qur'an. The following seven hadiths clearly point this out.

1. Al-Bukhari, in his Sahih, part 1, page 19, and Muslim, in his Sahih, part 1, page 66, recorded that Talhah Ibn Ubaydullah reported that a Bedouin had the following dialogue with the Messenger:

The Bedouin: What is Islam? The Messenger: Five daily prayers. The Bedouin: Do I have to add to them any prayer? The Messenger: No, unless you volunteer. And fast in the month of Ramadhan. The Bedouin: Do I have to add to it any other fast? The Messenger: No, unless you volunteer. Then he mentioned to him the prescribed charity. The Bedouin: Do I have to add to it? The Messenger: No, unless you volunteer. The Bedouin: By God, I shall not add to these; nor shall I subtract from them. The Messenger: The bedouin has succeeded if he is true.

2. Muslim, in his Sahih, recorded that Abu Hurayrah reported that a Bedouin said to the Prophet: "Advise me of a deed that if I accomplish, I will be admitted to Paradise." The Messenger said: "Worship God, ascribe no partner to Him, offer the prescribed prayer, give the prescribed charity, and fast the month of Ramadhan." The Bedouin said: "By God, in Whose hand is my soul, I shall not add to these, nor shall I subtract from them." When he turned his back, the Messenger said: "Whoever desires to look at a man from the people of Paradise, should look at this man."

3. Muslim also recorded that Abadah Ibn Al-Samit, while he was on his deathbed, said to the people around him: "I have reported to you all the beneficial Hadiths I heard from the Messenger except one. I shall report it to you while my soul is being taken by God. I heard the Messenger of God say:

"Whoever testifies that there is no God but the Almighty, and that Muhammad is Messenger of God, God shall protect him from Hell."

4. Muslim also recorded that 'Ubadah Ibn Al-Samit reported that the Messenger of God said: "Whoever says: I bear witness that there is no God but the Almighty, alone without partner; that Muhammad is His servant and Messenger; that Jesus is His servant and Messenger and the Son of His maid, and word, which He (Allah) had given to Mary and a spirit from Him, that Paradise is a reality and Hell is a reality, God shall admit him into Paradise through any of its eight gates He chooses.

5. Muslim also recorded that Mu'adh Ibn Jabal reported that the Messenger said: "What is due to God from His servants is that they worship Him, ascribe to Him no partner; and what is due to God's servants from Him is that He will not punish anyone that does not ascribe to Him a partner."

6. Al-Bukhari, in his Sahih, recorded that Abu Hurayrah reported that the Messenger said to a questioner: The Iman (faith) is to believe in God, His Angels, His meeting, His Messengers, and to believe in the resurrection. He said also to the questioner: Islam is to worship God, ascribing to Him no partner; to offer the prescribed prayers; to pay the prescribed charity, and to fast the month of Ramadhan.

7. Muslim recorded, in his Sahih, that 'Umar reported that the Messenger said to a questioner: "Islam is to testify that there is no God but the Almighty and that Muhammad is the Messenger of God; to offer the prescribed prayer; pay the regular charity; fast the month of Ramadhan, and visit the Ka'bah.

The same questioner asked the Prophet to inform him about Iman. The Prophet said to him: To believe in God, His Angels, His Book, His Messengers, the Day of Judgement, and to believe in: "Qadar," pleasant and unpleasant.

These authentic hadiths, plus many other reliable hadiths which I did not quote, agree with the Qur'an and indicate that whoever believes in God, His Angels, His scriptures, His Messengers, the Hereafter, worships God alone by offering the prescribed prayer, fasts the month of Ramadhan, pays zakat, and performs the pilgrimage if he has the financial and physical ability, will be considered a Muslim in good standing.

There is no real difference between the Shi'ites and Sunnites concerning articles of the Faith of Islam. There is a disagreement between the two schools in two areas.

1. The Caliphate.

2. The Islamic rule when there is no clear Qur'anic statement, nor is there a hadith upon which Muslim schools have agreed.

The disagreement about the caliphate should not be a source of division between the two schools. Muslims agree that the Messenger did not appoint Abu Bakr as the first Caliph. They agree that his caliphate came through election. Election implies choice and freedom, and that every Muslim has the right to elect or not elect the nominee. Whoever refuses to elect him does not oppose God or His Messenger because neither God nor His Messenger appointed the nominee.

Election, by its nature, does not compel any Muslim to elect a specific nominee. Otherwise, the election would be a coercion. This means that the election would not lose its own nature. It would be a dictatorial operation. It is well known that the Prophet said: "There is no validity for any allegiance given by force."

Imam Ali refused to give his allegiance to Abu Bakr for six months. He gave his allegiance to Abu Bakr only after the death of his wife Fatima Al-Zahra, Daughter of the Holy Prophet. (Al-Bukhari, his Sahih, part 5, page 177).

If refusal to give allegiance to an elected nominee was prohibited in Islam, Imam Ali would not have allowed himself to delay in giving his allegiance. The well known companions, Abdullah Ibn 'Umar and Sa'd Ibn Abi Waqqas, refused to give their allegiance to Imam Ali for the duration of his caliphate. (Ibn Al-Athir, his history AI-Kamil, part 3, page 98). But the Imam did not punish the companions, nor did he call them transgressors.

If it was permissible for a Muslim, who was a contemporary of a caliph, to refuse to give his allegiance, it would be more permissible for a person who came in a later century to believe or not believe in the qualifications of that elected caliph. In doing so, he would not be sinning.

The Disagreement About Islamic Rules

As to the disagreement among the Mujtahids (the high Islamic scholars) in their verdicts, it is permissible by all Islamic schools. Therefore, we see that the imams of the four schools did not agree with each other in their verdicts concerning many Islamic rules. Had they been always in agreement, there would be only one Sunni school rather than four.

If it is permissible for Muslims to follow the four schools, the school of Imam Ja'far Al-Sadiq would have more right to be followed. Both Abu Hanifah and Malik were students of Imam Ja'far. Al-Shafi'i was a student of Muhammad Ibn Al-Hassan Shalbani who was a student of Abu Hanifah, and Imam Ahmad was student of Al-Shafi'i.

Thus, the four imams were either students of Imam Ja'far or students of his students.

It would be extremely curious to impose on Muslims the duty of following the verdicts of one of the four imams and prevent them from following the verdict of Imam Ja'far who was the teacher of the four imams.

Certainly this does not agree with the Qur'an because the Qur'an declares that the Almighty had completed his religion before the death of the Messenger of God. The Holy Qur'an declares that in the following verse:

"Today I have completed your religion for you, and have perfected my favor upon you and chosen Islam as your religion." ( 5:10)

Since the religion had been completed before the death of the Messenger, it would be unfair to impose on the Muslims to follow one of the four schools which came over one hundred years after the death of the Prophet Muhammad.

Abu Hanifah was born 80 years after the Hijra and so was Malik Ibn Anas. These two are the oldest of the four imams. They did not become imams the day they were born. It took each of them at least forty years or more to reach the degree of Ijtihad. This means that the school of Abu Hanifah was formed 120 years after the death of the Messenger and so was the school of Malik. The other two schools came decades after the Hanafi and Maliki schools.

This means that the imposition on Muslims to follow one of the four schools is an innovation which has no support from the Book of God or the hadiths of the Prophet. No one reported that the Messenger of God ordered Muslims to follow any of these schools.

Had this imposition been legitimate, all devotional works of the companions (including the four caliphs) would be nullified and unaccepted because they were not Hanafi, Maliki, Shafi'i, or Hanbali. And what should one say about the Prophet's worship?!!! He also was not a follower of any of the four schools.

It would have been more logical to say that it is permissible for any Muslim to follow any imam he considers (after serious research) to be the most knowledgeable among them whether that imam is related or not to the four schools.

The School Of Ahl Al-Bayt

We are certain that the Prophet neither commanded Muslims nor recommended that they follow any of the four imam's verdicts. There is no reported statement by the Prophet that he commanded us to follow one of the four imams (Abu Hanifah, Malik, Shafi'i, or Ibn Hanbal).

However, the Sunnites and the Shi'ites recorded in their authentics that the Messenger commanded Muslims to follow the members of his House.

Al-Tirmidhi and others from the authors of the Sihah (authentics) reported that Zayd Ibn Arqam reported that the Messenger of God said:

"Certainly I am leaving for you that which if you follow, you will never go astray after me: the Book of God, a rope extended from heaven to earth, and the Members of my House. They will never part with each other until they come to me on the Day of Judgement while I am standing at the Hawd (basin). Be careful how you treat the two after me." Al-Tirmidhi, his Sunan, part 5, page 329)

Al- Tirmidhi also said:

"There are on this subject hadiths of Abu Dharr and Abu Sa'id and Zayd Ibn Arqam and Hudhayfah Ibn Usayd."

This hadith clearly indicates that the Messenger commanded Muslims to follow the Book of God and the instructions of the members of his House concerning Islamic law. He informed us that the instructions of the Members of his House always agree with the Qur'an. He declared that the Qur'an and his Itrah (Members of his House) will never part with each other until the Day of Judgement.

Muslim scholars may argue about the indication of this hadith that the Prophet Muhammad appointed the members of his House to be the caliphs after him. But it is not logical to argue about the indications of this hadith that the Prophet wanted Muslims to follow the instructions of the Members of his House concerning Islamic rules.

It is needless to emphasize the authenticity of this hadith after it was reported by about twenty companions. [Ed. Please see Hadith al-Thaqalayn, a study of its tawatur] The Sunnite Muslim scholars say it is mandatory to follow one of the four schools and their verdicts. Yet it was never reported that the Prophet said that the duty of Muslims is to follow the verdicts of these four schools. Knowing this, we find no justification for the refusal of the Sunni scholars to follow the instructions of the Members of the House of the Holy Prophet Muhammad after the Prophet Muhammad himself testified that the members of his House are allies of the Qur'an and will never part with it.

The least that the Muslims should do toward the teachings of the members of the House of the Holy Prophet Muhammad is to consider their teaching equal to the four schools (if not better).

The fact is that the followers of the four schools took a negative attitude towards the teachings of the Imams from the House of the Prophet without knowing their teachings. They thought, without any research, that their teaching is not worthy of consideration and respect. This tells us that the followers of the four schools did not agree with their imams, and that they were more kingly than the kings. Abu Hanifah was a student of Imam Ja'far, and he believed that Imam Ja'far was the most knowledgeable in Islamic law among all the people of his time.

The Abbasid Al-Mansur commanded Abu Hanifah to prepare for Imam Ja'far a number of questions concerning Islamic law and to ask the Imam those questions in the presence of Al-Mansur. Abu Hanifah prepared forty difficult questions and asked Imam Ja'far about them in the presence of Al-Mansur. The Imam not only answered all the questions but also informed him of the opinions of the Iraqi scholars and the Hijazi scholars. Abu Hanifah commented on this episode saying:

"Certainly, the most knowledgeable among people is the most knowledgeable of their different opinions."

Abu Hanifah described his feeling (when he entered the palace of Al-Mansur and found Imam Ja'far with him) by saying:

"When I saw Imam Ja'far, I felt that his personality commands more respect than that of the caliph himself. Yet the caliph was ruling the Muslim world, and Imam Ja'far was a private citizen." (Shaykh Muhammad Abu Zahra, AI-Imam AI-Sadiq, page 27)

Imam Malik was also one of the students of Imam Ja'far, and it is reported that Malik said:

"I used to come to Ja'far Ibn Muhammad and went to him for a long time. Whenever I visited him, I found him praying, fasting, or reading the Qur'an. Whenever he reported a statement of the Messenger of God, he was with ablution. He was a distinguished worshipper who was unconcerned with the material world. He was of the God- fearing people."

Imam Ahmad Ibn Hanbal reported the famous hadith of Thaqalayn (the two valuables) through more than one source. He reported through his channel to Zayd Ibn Thabit that the Prophet said:

"Certainly I am leaving for you two Caliphs: The Book of God, a rope extended between the heaven and the earth and the members of my House. They will never part with each other until the Day of Judgement" (Imam Ahmad, his Musnad, part 5, page 181).

Imam Ahmad also reported through his channel to Abu Sa'id Al-Khudri that the Messenger of God said:

"Certainly I am about to be called upon (by God), and I will respond (by departing from this world), and I am leaving for you the two valuables: The Book of God and the members of my House. The Book of God (which) is a rope extended from heaven to earth and the members of my House. The Almighty informed me that the two will not part with each until they meet me near the Basin. Beware how you treat them after me (same source, part 3, page 17).

Imam Ahmad also reported this hadith through his channel to Zayd Ibn Arqam (same source, page 371).

Shaykh Muhammad Abu Zahra who was one of the outstanding Sunni contemporary scholars said:

"The Muslim scholars of various Islamic schools never agreed unanimously on a matter as much as they agree on the knowledge of Imam Ja'far and his virtue. The Sunni imams who lived during his time were his students. Malik was one of them and those who were as contemporary as Malik such as Sufyan Al-Thawri and many others. Abu Hanifah also was his student in spite of their being close in age, and he considered Imam Ja'far the most knowledgeable in the Muslim world." (the same source, page 66).

Imam Al-Shafi'i was truly attached to the members of the House of the Prophet. His love and adherence to their way is well known and conveyed by scholars who were in the place of confidence of Muslims. Imam Al-Razi recorded in his commentary on the following Qur'anic verse:

"Say (to the Muslims) 'I ask from you no reward (on my endeavor in leading you to the right path) except your love for my close relatives.'

Imam Al-Shafi'i in his poetry said:

"Members of the House of the Prophet, your love is a Divine duty on mankind. God revealed it in His Qur'an. It is of your high distinctions that whoever does not pray on you has no prayer." He also said "If the love of the members of the House of the Prophet is Rafd (rejection), let mankind and the Jinns testify that I am a rejecter."

My Humble Effort In The Path Of Islamic Unity

In 1959, I attempted to begin a campaign in this direction. I visited Egypt and met the late President Jamal Abdul Nassar. I discussed with him and separately with the late Shaykh Al-Azhar, Shaykh Mahmud Shaltut (on the first day of July), the matter of reconciliation between the Sunnite and the Shi'ite schools. I spoke to each of the two leaders about the necessity of solving this problem and about the way through which it can be solved.

This problem, I said, had started during the Umayyad era and continued through the Abbasid and the Turkish era. We still suffer a great deal through this problem, which continues to separate Muslims and spread suspicion among them and make them reciprocate false accusations.

The Shi'ite Imami Ja'fari (the followers of the Imam Ja'far Al-Sadiq) are not seeking a privilege or superiority. They want the Muslim world to know that the teachings of Imam Ja'far Al-Sadiq and the rest of the members of the House of the Holy Prophet are not less valuable and sound than the teachings of the four imams. The teachings which the Shi'ite Imami Ja'fari follow deserve and command the respect of all Muslims. Those who follow these teachings are sound Muslims and true believers like the followers of the four schools. I said that a declaration by Shaykh Al-Azhar in this direction will be a sound step in the way of Islamic unity.

Shaykh Al-Azhar asked me: "Would it not be sufficient for solving this problem to teach the Ja'fari Madhhab (school of thought) at Al-Azhar?" I replied in the negative and mentioned to him two reasons:

1. Teaching of the Ja'fari Madhhab does not indicate that Al-Azhar and its shaykh believe in the soundness of such a Madhhab. Al-Azhar can decide to teach the Marxist theory. This would not indicate that you believe in the soundness of that theory.

2. Teaching of the Ja'fari Madhhab at Al-Azhar may make a few hundred students of Al-Azhar aware of this Madhhab. This is not our goal. Our goal is to inform millions of Muslims of the soundness of the teachings of the members of the House of the Holy Prophet Muhammad. This would not be accomplished except by issuing a verdict of equality between the Ja'fari Madhhab and the four Madhhabs. Such a declaration should be published and announced through all Islamic media. This may inform millions of Muslims at once about this truth which has been ignored for hundreds of years.

The grand Shaykh responded to this suggestion immediately. On the following day his son-in-law and secretary, Mr. Ahmad Nassar, visited me and brought the good tidings; the Grand Shaykh had responded to my suggestion and issued a verdict about the subject. I went with him to the Grand Shaykh, thanking him for his historical achievement. The Shaykh read to me the text of the verdict before publishing it.

On the seventh of July, 1959, the Middle East radio station and the Egyptian and the Lebanese press published the text of the verdict of the Grand Shaykh.

Shaykh Al-Azhar issued his verdict in a form of an answer to a question that was directed to him as follows:

"Some people view that in order to have religiously sound devotions and transactions, it is imperative to follow one of the four known Islamic schools: Hanafi, Shafi'i, Hanbali, or Maliki. This excludes the two Shi'ite schools: Imami (Ja'fari) and Zaydi. Shaykh Shaltut in answering this question stated the following:"

"It is permissible for a "non-mujtahid" (the one who is not qualified to give his own opinion in Islamic law) to follow the opinion of the "the 'Ulama" (the Muslim scholars), whose knowledge and piety are known, provided such an opinion reaches its followers in a correct and nearly certain way, directly or indirectly.

"We should not be concerned with a view expressed in some books which claims that the four schools are the only ones to follow, and that it is not permissible for a Muslim to move from one school to another.

"The word Shi'a (Shi'ite) by which the followers of Ali (son of Abu Talib) are known, is derived from the word "mushayya'ah" which means to follow . There are groups related to Ali, and they are the well guided ones. Of these Shi'a is the group which is known by the name of Ja'fari or Imami Ithna-Ashari. This well known school follows principles that are taken from the Book of God and the teachings of His Messenger which reached them through their Imams in both fundamental belief and Islamic law.

"The difference between the Ja'fari and Sunni schools is not greater than the difference among the Sunni schools themselves. They (the Ja'faris) believe in the fundamental principles of Islam as they are stated in the Glorious Qur'an and the teachings of the Prophet. They also believe in all the rules whose inclusion in the religion of Islam is self-evident and whose recognition is required for being a Muslim and the denial of which excludes the person from Islam. The Madhhab of these Ja'fari Shi'ites in the Islamic laws is completely recorded and well-known. It has its own books, conveyers (who reported the statements of the Prophet and the Imams), and the supporting evidence of what they convey. The authors of these books and those from whom these authors had received the (hadiths) are well-known, and their scholarly and jurisprudential ranks are respected among Muslim scholars.''

From this explanation, it becomes evident that:

1. Islam does not command any of its followers to follow a particular Islamic school. On the contrary, it establishes for every Muslim the right to follow, at the beginning, any one of the correctly conveyed Madhhabs, whose verdicts are recorded in their respective books. It is permissible also for anyone that follows one of these schools to shift to another, any other school, and he is not sinning by doing that.

2. The Ja'fari school which is known as the Madhhab of the Ithna-Ashari, Imami Shi'a is a sound school. It is permissible to worship God according to its teachings like the rest of the Sunni schools.

3. Muslims ought to know this and get rid of their undue bigotry to particular schools. The religion of God and His law do not follow, nor are they bound to, a particular school. All the founders of these schools are Mujtahids (qualified to give verdict) reward-deserving from God, and acceptable to Him. It is permissible for the non-mujtahid to follow them and to accord with their teachings, whether in devotion or transactions.

This recognition should have taken place during the second century after the Hijra when the four Islamic schools were at the state of formation. The School of Imam Ja'far is the School of the House of the Prophet Muhammad who declared it to be inseparable from the Qur'an, and that the adherence to the Qur'anic teaching and their teaching represents security against straying. This is the School of Imam Ali who was declared by the Prophet to be the gate of the city of knowledge.

The fact is that the Umayyad and Abbasid policies viewed that recognizing the School of the House of the Prophet is dangerous to them.

However, the Declaration of Shaykh Al-Azhar is a positive step and in the right direction. It is true that it came very late but it is an indication that some of the contemporary Islamic scholars have a new and sound way of thinking. Should this step be followed by other positive steps, the Muslim World may regain its brotherhood and unity.

Letter 12

In the Name of God

Dear Hasanat

Assalamu Alaikum

I was very happy to receive your last letter that dearly showed that you have successfully crossed the stage from disbelief, to Faith and certainty. I congratulate you on your new birth, which, I hope, will be a happy birthday for you every year.

You should not think that I am fed up with your letters and questions.

On the contrary I am happy that God the Great has chosen me to help you on this crucial issue of faith and religion.

I am happy to help you discover the truth that had been hidden from you by deviated ideologies. You have already listened to the voice of faith that has taken you from darkness to light. I am happy and ready to write to you, though, the books you have read can furnish you with all the answers to your questions.

You still want more evidence about the Creator. Such evidence is related to our bodies.

Have you ever thought of the complicated system of telecommunication? Have you ever thought how the voice is carried from one place to another, far away? Of course it is a wonderful system that calls for praise for its designers.

Yet why doesn't man think of a yet more complicated device? It is our own nervous system.

Our nerves carry, all the time, millions of pieces of information and instructions from side to side without the least stop, day and night. The nervous system carries out its duty of controlling the heart and other organs. Every system has a central control, and the communication systems center is man's brain.

There are millions of nerve cells with wires that extend throughout the body. These are called the nerve tissues (neurons) and they receive and respond to various stimuli and respond accordingly, thus giving instructions to various parts of the body. Through this system we hear, see, taste and think and do our work.

Have you ever thought of the brain? Have you ever thought about how it remembers names, numbers, images, and events of the past and countless other incidents? Can we say where such information is hidden, when my brain is so small? Has nature (which cannot itself comprehend) arranged this brain system and made it the central control in human bodies? Can any wise person really believe such a claim?

Don't you know that there are countless machines and devices, which are all invented in imitation of what God the Almighty has already created?

Can't you see that the camera functions in a similar manner to the eye that also has an outer network and a screen where images are reflected? The film that is sensation to light, in the camera box is similar to the retina where various images are found. Yet, can anyone claim that a camera makes itself.

Is there anyone who would dare to say that the delicately functioning eye was established without designer, just by chance?

Have you heard that in one of the world-known international universities, they have invented a tool with which to measure the ultra-sound waves of the voices vibration in order to get more information about floods and earthquakes before they occur?

Do you know that some kind of sea-fish have been studied and imitated to this end? They imitated those fish (that are aware of such occurrences by nature) in order to build their apparatus. These are only a few examples.

You can find more if you read the books: ‘God in Heaven’ and ‘Medicine and Faith’ and ‘The Behavior of Creatures’.

Mustafa.

Soon after Rihab got Mustafa's letter, she borrowed the books he'd recommended, from her sister. Her faith increased and yet she had some other questions that she intended to ask him; then she would confess the truth to him before the end of the year when he would be back at home. She wrote:

Letter 13

Dear Mustafa

Assalamu Alaikum

You must be busy with your finals, hence I apologize for asking more questions of you, but they are quite important to me. It is a matter of life that has been renewed in me by you.Therefore I have the right to ask you as a sustainer. We agree that God has created every thing. Then who has created Him?

Hasanat.

Rihab posted the letter and returned home. She asked about her sister and their mother said that Hasanat had spent the day in her room.

Rihab knew that Hasanat was worried by her finance's apparently strange behavior. She felt sad for her and went to her room. She found the door locked so she knocked gently on it.

Hasanat opened it and although she smiled, traces of tears could still be seen in her eyes. Rihab knew why she had been crying and was about to tell her the truth there and then but hadn't got the nerve to do it. She still felt in need of Mustafa's letters. She entered the room and sat near to Hasanat, “You look sad dear sister, yet you should be the happiest person in the world.”

Hasanat was silent, but happy to see her sister concerned for her. She threw her hand on her shoulder as if throwing a burden of pain upon her.

Rihab tried hard to control her feelings, and said, “Dear sister, there is nothing that deserves your concern. All that is good is waiting for you.”

Hasanat gave a deep sigh and then said, “How can you say that. Can't you see how I have been engaged to a man for seven months yet not once have I heard even one word from him. This makes me wonder if I was forced upon him when he didn't want me. Within a few weeks, he will be back. What will happen on his return? I don't complain, but I can't stop thinking about my future with a man who doesn't want me.”

Rihab could hardly bear to listen to Hasanat's words. She thought she should do something for the sake of her innocent sister and said cheerfully, “No, Hasanat, you are wrong to think like that. Your fiancé is the most honorable and noble of men. He is just right for you.”

Hasanat said, “I know that, but it seems he is not satisfied with his choice.”

“I am sure he is satisfied, and that things are nothing like you think.” Rihab said.

Surprised, Hasanat said, “How can you be sosure..? ”

Rihab was at a loss as to how to answer.

“I know and am quite sure of what I say.” She said firmly.

“How do you know?” Hasanat insisted.

Rihab was about to break down and confess. What could she say? How did she know? What a dirty trick she had played! Yet she controlled her feelings and said,

“You have to believe me when I say I know that I am quite sure of this. Within a few days or a week, I will explain all to you. Now you must feel confident of your future husband. You should look at life with hope and high expectations, please dear sister!” She kissed her warmly and continued,

“Promise me that you'll be your old happy self? Be sure of what I say...”

Hasanat smiled gently and said, “I believe you dear sister. I can't explain it but I feel much better already.”

Both sisters left the room and joined their mother in the living room. Rihab continued to spend most of her time with her sister except when she left for her job. She amused her and talked about the future. She helped her with her sewing and knitting, and continued to read religious books, satisfied with what she read.

Mustafa's following letter read:

Letter 14

In the Name of God

Dear Hasanat

I am sorry to be late in replying to your letter. I have been busy with my finals.

Concerning yourquestions I will give you a brief answer and recommend that you read a book called ‘The doctrine of Faith’ This will give you details.

Supposing we see water boils, we ask: Why has it boiled? The answer is: because it is placed on fire. Then we may ask: Why should fire cause heat? Some one may reply: because it is hot. Can we explain why fire is hot? It is not a reasonable question since there is no fire that is not hot. Then don't we, the believers or the materialists, come to know that this Universe was made for some purpose?

Everything has an end. Explanations also have an end. But the difference is that the materialists claim that nature and matter or time has created life. While the believers think and believe that God has created it.

Here we see two theories for the creation of the world. The two sides confess that there is a specific reason that cannot be explained. So can the Power, which created this complicated world (which is also in harmony with the needs of man) be an unintelligent power, which cannot see, feel or comprehend, as the matter itself is? Of course it cannot.

The life system is in need of a wise designer. The wisdom behind the creation is itself clear evidence of the existence of a Wise Creator. Knowledge and wisdom can only be bestowed by a knowledgeable and wise Creator.

Blessed is He the Best Creator.

Mustafa.

As soon as Rihab finished reading the letter, she went to Hasanat and borrowed the recommended books. Reading strengthened her faith and she made up her mind to confess the truth to Mustafa.

A new idea had struck her mind. Since she believed in God, she should believe in His Book. How could she make sure that the Qur'an was actually the word of God?

She decided to write and ask about this before she made her confession as Hasanat felt and seemed much better since she'd listened to Rihab's words of comfort. Rihab wrote:

In the Name of God

Letter 15

Dear Mustafa

You have guided me well to the right path. You have filled my heart with the light of faith, and I feel I am imposing myself on you. You will soon know why!

I would like you to answer my last question. I hope you will pardon me for all the trouble I caused you. My question is: How can I be sure that the Qur'an is the word of God?

Hasanat.

Rihab got his reply very quickly. She had already started reading the Qur'an with her sister. On that day, Hasanat told Rihab that she had got a letter from her friend Zainab, Mustafa's sister who was coming back soon.

Rihab looked happy and said, “Mustafa will also come soon, God willing.”

Rihab went to her room and read Mustafa's letter:

Letter 16

In the Name of God

Dear Hasanat

I would like to tell you that I am not annoyed by your letters. They have helped me to accomplish my religious duty.

Now concerning your question; suppose you see a small girl living in a society, which opens no door for her, whereby she might gain knowledge. She neither reads nor writes and has seen no fashion magazines. Then you see this same girl claiming that she herself has designed the latest fashion. Would anyone believe her? Of course not. They consider her too young and ignorant of any fashion principles. She can neither read nor has she ever been to the big Fashion Houses. How could she design such outfits? Thus, there must have been some one clever enough to have designed it for her. Everyone will know that the little girl was not the designer.

In regard to Gods mission to mankind, we know that a truthful man was born and bred in the Arab Peninsula, in the desert, that lacked the least scientific information and art or literature. He never left his birthplace except once or twice when he was a boy and accompanied the merchant’s caravans the same as the others did. He never attended schools for studying either ancient or current civilizations. Yet he suddenly produced a miraculous Book of logic and eloquence.

Despite the eloquence of the Arab language, they were stunned at its high level. One of their men (who was against the Qur'anic verse) said on hearing it, “By God, I have listened to words, which are neither of man nor of spirits (Jinns). They are sweet with flavor, fruitful and fresh. Superior to all, and which destroy whatever is below it.”

The Qur'an is a miracle on various levels. It has mentioned the events of previous religions, such as are clear in other religions, and their books, even though the Prophet had never read those books and he was illiterate.

This is made clear in the following Qur'anic verses: “And you were not on the Western side when We revealed to Musa (Moses) the commandment, and you were not among the witness;”

“But We raised up generations, then life became prolonged to them; and you were not dwelling among the people of Madyan, reciting to them Our communications, but We were the Senders.”

“And you were not on the side of the mountain when We called, but a mercy from your Lord that you may warn a people to whom no warner came before you, that they may be mindful.” Surah Al-Qasas: 44-46.

What is quite clear is that past incidents were not copied if anyone might make such a claim. The Qur'an mentions the events in their true form free from distortion or alteration.

The Qur'an relates those incidents positively, not for the sake of merely mentioning them. The Qur'an prophesied events that were improbable then but which later came true, as with its reference to the defeated Roman army by the Persians. This caused the Muslims 'great sadness' since the Roman's were people of the Book, whilst the Persians were (at that time) pagans.

The Qur'anic verse says: “The Romans are vanquished,In a near land, and after being vanquished, shall overcome within a few years.” Surah Ar- Rum: 2-3.

You see a few years, (according to Arab Terminology) cannot exceed ten years. And what the Qur'an foretold came true nine years later. Doesn't such information make you sure that the message of Islam is Divine? As for the scientific miracles contained in the Qur'an, you should consider the following blessed verse:

“And We send the winds fertilizing, then send down water from the cloud“ Surah Hijir: 22.

Scientific progress has only recently discovered that the winds play a major role in fertilizing the plants. An English Orientalist, a Professor of Arabic language in Oxford University refers to this fact and says, “…the camel's people knew centuries ago that the winds fecund the plants, prior to this scientific discovery in Europe.”

Science has also proved that the earth is getting smaller day-by-day and that it is shrinking ever since it was splitted from the sun and got colder. Its surface is cracking, volcanoes, earthquakes and gravity and air pressure causes it to get smaller. This is a recent scientific discovery, but the Qur'an referred to it fourteen centuries ago. The Qur’anic verse says:

“Do they not see that We are bringing destruction upon the land by curtailing it of its sides? And Allah pronounces a doom, there is no repeller of His decree, and He is swift to take account.” Surah Ra’d: 41

“When the sun is covered,” Surah Al Takwir: 1

Only recently has science made die discovery that the sun is burning, like a candle, and is fading away. One day its heat will be exhausted, because of the continuous explosions within it. Hence the sun will vanish the same as the other stars and planets.

I don't want to bother you by making my letter longer, to make you sure of this subject, I recommend that you read ‘The Qur’anic Phenomenon’ by the Algerian writer, Malik Ibn Nabi.

Wishing you every good,

Mustafa.

Rihab read the letter several times. She placed her head on the table and cried bitterly. With each tear she recalled the horrible image of her crime, and her difficult situation. She viewed her new situation for the first time. She felt that she was not the same person who had taken the first step in this plot. She was a new person even though she still had the same appearance. She was filled with remorse and sobbed and sobbed.

Rehab was not aware of her sister Hasanat who had heard her and hurried to her room. Hasanat was worried that something had caused her to want to retreat from the path of Islam. She entered the room and took her sister in her arms. She kissed her gently and asked why she was crying.

Rihab could not answer. Her sister's affection increased her agony.

Hasanat said to her, “Please Rihab, be kind to me, I am your sister, I cannot bear to see you crying...”

At last Rihab stopped and threw her head on her sister's shoulder.

Hasanat spoke kindly to her to calm her down. She saw the letter with the address of Rihab's friend on the table. She thought that perhaps it had something to do with Rihab's sadness. She said to her, “Did your letter bring bad news? What nice handwriting! I don't think that its writer could hurt others, your friend has good taste in friends.”

Rihab could not keep silent any longer. She burst into tears saying, “I am a criminal, I am unjust, I do not deserve your love.”

Hasanat thought that Rihab was referring to those days when she was unfriendly. She said, “Forget it dear sister. You are now on your way to perfection. You need to take just one more step and then you will be better than I. The one who repents is as pure as the one without sin.”

Rihab asked, “Am I worthy of God's forgiveness?”

Hasanat said, “Yes. Prophetic narration states that, ‘However many sins a person commits, then he/she repents, God will forgive him/her. God loves those who repent.’ God not only forgives you, He also loves you and He is happy with your repentance. Imam Al-Sadiq (AS) says: ‘God rejoices at the repentance of His slaves as one rejoices at finding something lost.’

The Qur'anic verse says:

‘Surely Allah loves those who turn much to (Him), and He loves those who purify themselves.’ -Surah Al-Baqarah: 222.

Then how can you doubt God's acceptance of your repentance when you obey His orders?”

Rihab became quiet, she considered her sister's great help to her, and listened attentively, forgetting her own problematic situation. She said, “What step do you mean?”

Hasanat said, “I mean the head cover, the decent hijab. You believe in the Qur'an, don't you? Haven't you read those verses about Hijab in Surah Al Nur? You know the Qur'an is the message from Heaven. It is for us to regulate our lives by and to achieve happiness here and in the hereafter.”

Hasant's words were effective enough to awaken Rihab and make her feel her painful situation. She was quite sure that the Qur'an is the message from Heaven, but how could she achieve such faith?

Rihab was sure that Hasanat would not help her, if she had known the truth (about the false letters).

Yet Hasanat continued talking about the decent clothes and the social benefits of keeping a woman's body, properly covered.

Rihab wanted to know more about the hijab. She was thinking of wearing it herself. After listening to her sister she said, “Isn't the hijab an old Persian tradition?”

Hasanat said, “Not at all. The Qur'anic verses about hijab were revealed years prior to the conquest of Persia. It was before any contact with its people. Anyway the hijab recommended by Islam is quite different from the traditional Persian one. The hijab is just a protection as a shelter, not a curtain or barrier that prevents woman from performing her role. The ancient Persian kept women behind the veil. You can be sure if you read the Qur'anic verses in Surah Al-Nur: 30-31, which say:

“Say to the believing men that they cast down their looks and guard their private parts.

And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons….”

“So why are women believers ordered to cast down their looks if they are separated from society and social performance of their role in life? A man is ordered to cast down his looks, which means there is a woman near him, and women are ordered to do that also, which means there is a man near them.

Hence in order not to create sexual and social choas or stir up the feelings of both sexes, the religion of Islam has ordered the decent covering of women as a means for their protection. Preventing woman from performing her role in society or keeping her behind a curtain could cause a lot of psychological and mental disorders. With the decent covering, it is quite possible for a woman to perform her role, side by side with men.

The hijab prevents lots of social problems and disasters that are to be found in societies where there are no limits placed upon the mixing of men and women.” Hasanat stopped talking for a while. She waited for her sister to voice her own opinion. Rihab said, “Some say that the 'hijab' is something which came from the monks. It is an image of austerity and a denial of life’s pleasures.”

'Woman is a part of man's enjoyment; hence man has imposed the hijab on her to comply with the difficult life he has experienced.”

Hasanat rejected the idea, saying, “I am sorry to say that you have listened to a lot of distorted information concerning the Islamic decent dress. Islam has never denied the human being, life's pleasures, and has never called people to monasticism or the non-enjoyment of life.

On the contrary, Islam wants man to enjoy life. Once the Prophet (PBUH) saw a man in dirty clothes with untidy hair and a rough appearance, he said to him, “Religion is to enjoy life.”

What the Prophet meant is that life's bounties are created for the sake of man.

Imam Ali (AS) says: “God isBeauty, He loves the beautiful.” Imam Al-Sadiq (AS) says, “God has bestowed on you His bounties, do not hide them.”

When he was asked, how, he answered, “Each of you must be clean and with good perfume. His home must be bright and his walls white, his clothes clean. This will increase his earnings.”

Hasanat went on, “Three women complained to the Prophet (PBUH). One of them said, ‘My husband does not eat meat.’

The second said, ‘My husband does not use perfume.’

The third said, ‘My husband does not touch me.’

The Prophet (PBUH) was sad. He went to the Mosque, got on the pulpit and said, “Some of my companions do not eat meat, or use perfume or enjoy a relationship with their women. Yet I eat meat, use perfume and enjoy my women. Anyone who does not follow my course has nothing to do with me.’

The Prophet (PBUH) used to keep his hair tidy. He looked in a water pot in place of a mirror before he met his companions. He used to say: God loves His slave to look neat and beautiful in front of his companions.’ Thus you see that Islam does not order monasticism or the denial of life's pleasures. Hijab bears no relation to such claims, as Islam is against monastic ideas. I'll give you a book about chastity, its positive and negative aspects. You can also learn more about the decent covering and the harmfulness of nakedness.

Anyway I have a surprise for you. I have prepared an Islamic suit (hijab) for you, when you are ready you can have it. I hope f won't have to wait long,”

On hearing such words, Rihab grew calm again. Hasanat talked about other things and then left her sister's room. Rihab noticed that her sister gazed at the letter on her desk before she left.

Hasanat returned to her room.

She threw herself on a chair and murmured, “I'm sure I know the handwriting on that letter! It is familiar to me! It looks like Mustafa's handwriting. I remember his words in a book he gave to his sister as a present. Yes, I still have the book I borrowed from Zainab.”

She got up and went to the bookshelves to look for it. She soon found it. She opened it and looked carefully at the handwriting. She fell on to a nearby chair saying, “Oh my God! It is the same handwriting! Could it be so similar? How could that have happened? What has Mustafa to do with Rihab's friend? Oh no! Surely, I am wrong!

Many people's handwriting looks the same. Anyway, what does it mean? Has the letter anything to do with Rihab's pain and sufferings? Yet, I cannot imagine Mustafa's insincerity! Why should I?”

She took a book and sat reading, but couldn't take in a word. Her thoughts were busy with the letter, the handwriting… She tried to sleep but failed. She kept thinking and thinking. She spent nearly three hours in her room, then Rihab came. She was happy to have her company, so that she would not have black thoughts.

Rihab stood near her and said, “I have come to ask for…”

“What...?” said Hasanat. “I would like the Islamic suit that you have prepared for me. I have decided to wear the decent covering from today.”

Hasanat's face brightened. She got up, kissed her and went to her cupboard. She got the Islamic Hijab and gave it happily to her.

Rihab took it with many thanks. She said, “I will always use it. I hope you won't ever leave me dear sister.”

Hasanat was bewildered at her sister's words. She said, “How could I do that? Why do you say such athing. This will never happen whatever the reason be.”

Rihab said, “Even if you discover something about my past?”

Hasanat answered firmly, “Whatever I learn about your past, won't change me as long as you are clean and pure now.”

But Rihab persisted, “Even if I did you some wrong?”

Hasanat said, “Even so. I am happy with your return to Islamic values. This equals all the wrongs of the past. You are my belovedsister, how can I hate you?”

“I do hope so” said Rihab “Yet I am not worthy of your love. Anyway thanks a lot.” She left the room with tears in her eyes.

Hasanat was amazed at her behavior and the letter and the handwriting.

Rihab sat thinking in her room. She made up her mind to end the shameful game. She was ready to face the result whatever it might be. She took up her pen and wrote a new page in her new life. She began to write to Mustafa:

Letter 17

In the Name of God

To Mr. Mustafa

I do not know where to begin. I am quite ashamed of what I am going to write. Infact I am newly born with your help. You have given me lessons, making me believe that shame is less harmful than hell. To feel shame in this world is easier for me than to feel it in front of God, the Almighty. That is why I am writing this letter.

I will confess the bare truth, that I (Rihab) have lied for a long time. My confession, here is an indication about my repentance to God, for all my sins. The truth is that Oh! I am sure you will be horrified. You will scorn me and hate me.

The important thing is that I am doing my duty to please God, you and my conscience. I have suffered a lot. I do confess that it is I, not Hasanat who wrote to you all those letters. Hasanat could never write such letters. She is a good believer and does not have such doubts about her faith as I had. She is an angel, a beautiful saint. How could she write what I had written? It is I who was lost in the world of deviation and misguidance. Satan controlled me and tempted me until I was tarnished by all of the devils, and all good disappeared from me.

I was jealous and remorseless, hence I wrote to you under her name, I thought I could spoil the engagement and be sure of bringing sadness to my sister. I went far into deviation and wrote what I wanted.

I even gave you a different address so that your letter might not get to Hasanat. Through your letters, the cloud of deviation was removed from my eyes. I drew nearer step by step to the righteous road. My conscience awakened and hurt me. I tried to stop and withdraw from your life, but I was in need of your advice and knowledge, so I continued the dangerous game. I turned towards the source of light that you sent me.

I noticed Hasanat's great sufferings because she didn't hear a word from you. I felt sad for her. You do not know how gentle she is! I tried to destroy her future, yet she was happy whenever she saw me read a book that could bring me to the right path.

She rejoiced at my return to faith. She never knew that my return was at the expense of her happiness.

I do not praise Hasanat because she is my sister. Hasanat is my sister, but I used to hate her. I never knew her value. Now I have come to know the reality and she is worthy of all praise.

Recently I sent you her photo, but you never confessed her beauty because you did not want to praise her. You thought she doubted her religion.

Your photo is also still with me. I do not know how to give it to her. I think that now you will curse me and you would be within your rights to do so, for this is the painful truth.

You once asked me how I got my religious books, and I never answered you. What could I say? In fact, I borrowed them from Hasanat. She allowed me to use her library whenever I liked. Oh, how I hate myself for my shameful conduct. Perhaps this confession will put me at ease for a while and give me some rest. All that matters to me now is God's forgiveness. I wonder will He ever forgive me!

You may get this letter while you are doing your final exams and getting ready for your return. However, I hope you will write to Hasanat before you come back. At least she should get one letter from you.

You can hate me as much as you like but I do apologize again and I really wish you all happiness.

Rihab.

As soon as she finished the letter, Rihab put on her hijab. She hid the letter in her handbag and before she left the house she went to her sister's room. When Hasanat saw her in the decent clothes, she shouted cheerfully, “How lovely you look! Oh look at yourself in the mirror.”

Rihab said, “Thanks a lot, I have something important to do but I'll be back soon. Wait for me please.”

She left the house in a hurry and went to the post office. She posted the letter and returned home. She took off her hijab, and went to her sister's room. She decided to confess everything to her. She knew she had caused her a lot of suffering. She was at a loss as to how to start her confession. What could she say? What would her sister say? Surely she would hate and punish her severely.

Rihab feared that she might not be able to confess, so she hurried to her sister, whispering to herself, “I should fear nothing. I am doing this to please God.”

Hasanat was worried at her sister's strange behavior. She was anxious to listen to her. Rihab immediately got Mustafa's photo from her bag and gave it to Hasanat, who was surprised when she turned the photo and read the nice words written by her fiancé.

She blushed and then said, “When did this come?”

Rihab said, “You can read the date”

Hasanat read the date loudly then said, “What? The date is some seven months ago. Where has it been all this time?”

Rihab said, “I hid it. I am guilty, I am not worthy of your love!”

Hasanat said, “Oh, no, I do not agree with you. Just tell me the story of this picture!”

Rihab answered, “Well, I have come to tell you that story, dear Hasanat, and then you will have the right to treat me as cruelly as you wish.”

She told her all the details, while Hasanat sat listening calmly. She was surprised at her sister's courage in confessing everything.

Rihab finished and sat waiting for her sister's final judgement.

Hasanat took her in her arms and kissed her warmly saying, “Oh, dear, how great your suffering must have been!”

Rihab could not believe her ears. She said, “Is it my suffering? It is you to whom I caused a lot of pain.”

Hasanat said, “Oh, dear, all my pains are nothing since they have been indirect means of your return to the right path of Islam. I am now twice as happy as I have a righteous sister and a righteous husband.”

“Will you forgive me then?” asked Rihab tentatively.

“Of course!” said Hasanat “I'll forget everything and just feel happy with your return to faith and with Mustafa's return from abroad. I shall kiss you to prove that I will always be your loving sister.” She kissed her and then looked again at Mustafa's photo.

Rihab said, “Look, how handsome he is!” Hasanat smiled saying, “All that countsis his faith and belief. I never thought of anything except his good conduct.”

The days passed by and Hasanat was again happy and cheerful. She cherished her sister and cared for her. Three weeks later, the servant brought the two sisters, two letters.

Neither put out her hand to get them, so she put them on the desk and left. The letters were from Mustafa. One was addressed to Hasanat and the other to Rihab.

Rihab was scared to open her letter. Hasanat encouraged her saying, “I won't open mine unless you open yours. I think it is a friendly letter.”

They opened their letters and each read hers.

Rihab read:

Letter 18

In the Name of God

To: The Noble Sister Rihab

Assalmnu Alaikum

My letter to you now is a different one. I honor and respect you very much and I think you are a courageous person who managed to defeat the devilish instincts by her own will. You have achieved a record in purifying the self and cleaning the spirit in a way that pleases God. You are blessed by such an experience. As soon as I read your last (first) letter, I considered you to be a sister whose happiness is my happiness and whose pain is my pain. Please do not trouble yourself with past incidents and be sure that I do not hate you at all, but respect you and hold you dear. I hope that Hasanat also has the same feelings since she is, as you say, a good and kind person.

Finally, I wish you all the best.

Mustafa.

Hasanat's letter was full of words of love and emotion to make up for the long months of suffering. She read her letter and looked now and then at her sister. She feared that she might be hurt by Mustafa's letter. But Rihab's expression showed satisfaction at what she read.

When they finished reading their letters, they kissed each other cheerfully.

Hasanat said, “He is coming within a couple of weeks.”

Rihab's comment was, “He will always be welcome.”

A week later Mustafa's mother phoned the family and promised a visit. The family thought the visit was to prepare for the wedding day, but in fact it was made to propose for Rihab. Mustafa's brother Muhammad had asked for her hand, and soon after, both sisters were married to the two brothers on the same day.

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