The Touch Of Grace

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The Touch Of Grace

The Touch Of Grace

Author:
Publisher: www.alseraj.net
English

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


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Question 23

A group of historians and narrators have attributed so many wives to Hazrat Imam Hassan (a.s.), and have written that he has married with many wives, and divorced them after a short period, and married with some others, and on this account, he was known among people for having many wives. It is correct ?

Reply:

Considering that investigation on different aspects of life and personality of each individual clarifies the ambiguous parts of his life, first we have better to study the morality of Imam Hassan (a.s.) in brief, and reveal his real personality.

Our second leader was born in the noblest and most eminent family and was grown up by Amiralmomenin (a.s.) and Fatima Zahra (a.s.).

Hazrat Imam Hassan (a.s.) was a distinguished personality from various aspects. He was a pious man who utilized all of his facilities not for more enjoyment from life, but for attraction of God's satisfaction and helping the poor and deprived in the society.

He went to Haj for twenty five times during his life, and despite of having a horse, he traveled on foot and sometimes with bare foot to show more courtesy and submission to God.1

At his time, no one could peer him in view of immense worship and servitude and attention to God. He was touched so greatly when remembering God and the Day of Resurrection, and the Other World. A special spiritual state and deep attraction was observed in him when making Wudhu and worshipping similar to the pious and divine men. He never neglected God.2

This is a brief description about the greatness and purity of our second leader, which has been explained in details in the related books.

Considering these realities, it is not acceptable to assume such a person, with such qualification and behavior engaged in servitude and attempt in the path of God, to show such extravagant attention and desire to marriage and matrimony as exaggerated by some historians.

Imam's Children:

One of the good evidences for our idea is the number of his children. If he had many spouses as claimed by the historians, he should have many children too. While it is not so! The highest number of his children is 23 mentioned by Ebne Jozi (a.s.).3

Yaeqoubi has mentioned the number of eight for his children4, Ebne Shahr Ashoub, thirteen sons and one daughter5, Ebne Khashab, eleven sons and one daughter6, and Tabarsi, sixteen sons and one daughter7, and the Late Sheikh Mofid who is very precise and careful in such issues assumes the number of his children as totally fifteen (boy and girl).8

The writer of book, "Aladad", narrating from the Late Allameh Majlessi, has written many wives for Imam Hassan (a.s.), but has not mentioned the number of his children more than fifteen.9

In this way, as per the historians, Imam Mojtaba (a.s.) has not have maximum more than 23 children, and this proves the issue of numerous number of his wives observed in some books to be completely baseless.

At our time too, there could find some people having so many children, without having many wives. The possibility of having many wives but some infertile, and or not giving birth to any child is very weak.

Taking into account the number of his children, the falsehood of attributing hundreds wives to Imam Hassan (a.s.) is revealed. Shouldn't we say that such false news have been fabricated by Umayyids, who have numerous records in fabrication of news? We shall not narrate willingly or unwillingly such fabricated news and help the enemies of Prophet's House (a.s.) in this way!

Moreover, the historians mentioning many wives for Imam Hassan Mojtaba (a.s.) has failed to state their names and or the name of their tribes, and only some scholars have sufficed with stating the names of some wives, and hereunder, we will refer to the way of their marriage.

It is funny that some narrators have exaggeratedly attributed tens of wives to him, have written that after his martyrdom, all of those women participated with bare foot in his funeral ceremonies.10

If such an event happened in Medina, didn't the Sunnite Faqihs who were always looking for a pretext against the Household of Prophet, criticize them?

Moreover, the divorced women do not like their ex-husbands. Then, how is it acceptable to think that the women who had already divorced to participate in the funeral ceremonies.

Solution

If we suppose that such big figures have been right, we shall say that Moslems at that age liked Prophet (s.a.) too much, and wanted to achieve the honor of kinship with him, and since the second leader was his elder grandson and the elder son of Amiralmomenin (a.s.), they requested voluntarily for marriage of their daughters with Hazrat Mojtaba (a.s.), and sometimes only sufficed with the formalities of legal marriage sermon. Therefore, they were honorific wives of the second leader.

Most probably, a number of the women registered in the history as his wives, were poor women and Imam Hassan (a.s.) had undertaken to support them, and has apparently married with them.11

One evidence is the event narrated by Ebne Jouzi, the well known Sunnite scholar, the brief of which follows:

One of the Moslems, called Abdollah Ebne Amer, divorced his wife, and after the waiting period, Imam Mojtaba (a.s.) married with him.

Later, Abdollah referred to his ex-wife to receive something trusted with her, Imam (a.s.) told: I married with your divorced wife to remove the enmity between you during this period. Now, I am ready to divorce her so that you can resume your marital life!12

Notes

1- Manaqib, 4:14, Kashfolghammeh, 2:124, History of Kholafa Albedayat Va Alnahayat- Taking into account the distance between Medina and Mecca, signifies the importance of issues.

2- Aeyan Shiite, volume 4, part 1, page 12

3- Tazkareh, 214

4- Historyaeqoubi History, 2:216

5- Manaqib, 4:29

6- As per narration of Shablanchi in Nourol Absar, 124

7- Aelamel Vari, 212

8- Ershad, old version

9- Behar, 44:173

10- Ramesh Afzai, by Abdollah Mohaddes (narrated from Manaqeb by Ebne Shahr Ashoub, volume 4, page 30)

11- Solhol Hassan, page 26 Tazkareh Ebne Jouzi, page 210

Question 24

We know that our religious leaders and Imams have instructed us to defend our right as far as we can, and do not submit to the unjust, and live freely, as Hazrat Imam Hossein (a.s.) says in one of his sermons: O People! Be ware that an ignoble person has made me to choose freely between warfare (and being killed) and submission to abasement, but we are free from abasement, and never accept abasement.

Evidently, by "We" he referred to the practice and attitude of all members of Prophet's Household (a.s.). Then, why his honorable brother was patient against the actions of Moawieh while he was not less ignoble than Yazid ?

Reply:

We shall consider all historical aspects, situations and conditions of their time for the rise of Imam Hossein (a.s.) and peace of his honorable brother, Imam Hassan (a.s.) to clarify the mysteries behind the Peace and the Warfare. Although Moawieh was not different with his son, Yazid, in view of morality and practices, but as all history books testify, Moawieh was a conservative and sly man, and attempted to display his improper actions in a deceptive way. The story of putting Qurans on the tip of swords in the Saffein warfare and preventing the definite defeat in this war is an example of his behavior.

However, his verdant and inexperienced successor, Yazid, not only did not believe in the Islamic principles, but also did not know anything about the basics and procedures of government and politics. In this way, he did not pretend as Moawieh did, and violated the Islamic rules openly, and opposed with the sacred things in Islam carelessly.

In such conditions, the Moslems were ready for rising against the Umayyids. On these conditions, the rise of Imam Hossein (a.s.) was very effective, and revealed clearly the nature of this family, the result of which was the victory of Islam, and real defeat of Umayyids. It was not so at the time of Moawieh.

As per one of the scholars, if Imam Hassan lived at the time Yazid, he rose against him, and if Imam Hossein (a.s.) lived at the time of Moawieh, he settled with him.

The proof is that Imam Hossein (a.s.) waited for about ten years after his brother, Imam Hassan (a.s.), and did not involve in warfare and battle. Upon hearing of death of Moawieh, and succession of Yazid, he started opposition, and from the beginning, refrained to pay allegiance, and did not stop opposition until his martyrdom.

Moreover, it is understood from above that keeping silent before Moawieh who had not transgressed openly for protection of bloods of innocent Moslems, has not been abasement for Hazrat Imam Hassan and Imam Hossein (a.s.) during ten years of his Imamate.

The other important issue is that as per history, the situation of foreign politics of Moslems at the time of Moawieh necessitated peace and settlement, because the Eastern Rome Empire who was tracing the internal wars of Moslems carefully, was ready to attack to the territories of Islamic countries in case of occurrence of another war between Imam Hassan (a.s.) and Moawieh, and compensate its previous defeats, and this was a hard strike to Islam and Moslems. Such conditions necessitated peace by Imam Hassan (a.s.).

Question 25

We read in some books that Amiralmomenin (a.s.) traveled from Medina to Madaen in one night through land when Salman passed away, and performed Ghusl for Salman, and buried him, and returned to Medina till morning. Is it possible while we know that the distance of Medina and Madaen is more than 600km?

Reply:

We know that the movement and speed of moving is not equal for all mobile bodies. For instance, a horse's speed is much less than a car and train, and the speed of train and car is not comparable with the airplane. On the other hands, the speed of airplane is too little comparing the earth's rotation around the sun which is 30km per second, and finally, the speed of earth is much less than that of light which traverses 300,000km per second, and could rotate around the earth seven times per second.

Of course, before invention of plane, train and automobile, the people assumed impossible the travel speed of tens and hundreds of kilometers in one hour, and it is evident that it has been a usual impossibility but not an intellectual impossibility. Some systems may be invented in the future which could have a travel speed similar to rotation of earth around the sun and or electron around the nucleus of atom.

When, it is proved that such speed is not an intellectual impossibility, then, the Great God has surely power to take and return someone cared by Him in one night from Medina to Madaen, the distance of which is more than 600km. Rather, according to the definite religious evidences, we believe in corporeal ascension of Islam Prophet (s.a.), and relying on indefinite Power of the Great God, we completely accept this belief.

In the Holy Quran, our sacred divine book, there are some subjects which are acceptable for us on this basis (God's Power). For instance, before visit of Queen of Sheba with Solomon (a.s.), he said:

ایکم یأتینی بعرشها

"O Council, which one of you will bring me her throne, before they come to me in surrender?" An efreet of the Jinn's said, "I will bring it to there, before thou risest from thy place; I have strength for it and I am trusty."

Said he who possessed knowledge of the Book, "I will bring it to thee, before ever thy glance returns to thee."

Then, when he saw it settled before him, he said, "This is of my Lord's bounty".1

Basically, one shall not consider material metrics and man's limited facilities in analysis of miracles and bounties. Miracle is something extraordinary and originates from God's unlimited Power.

Question 26

The Shiite and many of Sunnite scholars believe that the verse:

الیوم اکملت لکم دینکم و اتممت علیکم نعمتی و رضیت لکم الاسلام دیناً

Today, I have perfected your religion for you, and I have completely My blessing upon you, and I have approved Islam for your religion.(1) has been revealed on Eid-ul-Ghadir, while the beginning and end of verse is concerned with the Halal and Haram fleshes. Then, how is it possible to bring a phrase in the middle of a paragraph with the least relation with the previous and next verse?

Reply:

Many of traditionists and historians like, Tabari, Ebne Mardouyeh, Abou Naeim Esfahani, Khatib Baghdadi, Abou Saeid Sajestani, Abol Hassan Almaghazeli, Abol Qassem Alhake Alhasakani, Ebne Assaker Dameshqi, Khatib Kharazmi, Ebne Jozi, Sheikhol Islam Hamouyeni, Ebne Kassir Shami, most of which are among the first rank Sunnite scholars, have approved revelation of the verse on Eid-ul-Ghadir. When the narrations from the Prophet's Household (s.a.) are added to them, revelation of the verse on Eid-ul-Ghadir is definite.

However, the order of verses which has caused problem in many subjects for the interpreters is not so complicated, because the order of revelation of suras and verses in Quran completely differs with its present order. For instance, the verses revealed in Medina should normally be placed after the suras revealed in Mecca, but the contrary is observed. Even some of the verses of a sura are revealed in Mecca and some in Medina, and there is a gap of several years between revelation of two verses in one sura.

There is no need to further explanation if we read the occasion of revelation of verses carefully, and or at least, pay attention to what is written on the top of Quranic suras. There are some suras which are called Medinite, but some of their verses are revealed in Mecca, like the Spoils sura, all verses of which are Medinite, save the verses 20-26 which have been revealed in Mecca, and the contrary in observed in the suras like the Poets and The Cave, and such like.

Therefore, the order of verses and their relations could never be a strong proof against the definite narrations and traditions. The Islamic scholars have applied the same method in interpretation of Quran, and there are many proofs for this.

Quran is never ordered like a human composition, starting a subject and following it up to end. Quran is a series of verses revealed gradually on behalf of God for various events and different objectives. Various objectives and different subjects are discussed in one sura, and thereby the previous and next verses could not be a strong proof. once all verses of a sura are correlated like a chain, and once they are not related to each other at all.

In this way, a big problem is solved, that is, many verses in a sura, do not have the least relation with their previous and next verses.2

It may be questioned that: what is said hereto, is concerned with the relation of suras with each other and verses with each other. But the case of verse in question is different, which could not be solved so, that is:

The above explanation proved that it is not necessary for the verses of one sura to be completely related, but it is not possible for the sentences of one verse not to be related to each other, and the middle of verse to differ with its beginning and end.

Of course, the said verse is so. If the phrase,الیوم اکملت لکم , is about Walayat of Ali (a.s.), definitely, there is no relation between it and the beginning and end of the verse concerned with Halal and Haram fleshes. In this way, the previous explanation is not sufficient for removing this problem.

In order to clarify our reply, we have to write the text and translation of verse in three parts (beginning, middle, end):

1-حرمت علیکم المیته و الدم و لحم الخنزیر و ما اهل لغیر الله به و المنخنقه و الموقوذه و المتردیه و التطیحه و ما اکل السبع الا ما ذکیتم و ما ذبح علی النصب و ان تستقسموا بالازلام ذلکم فسق

Forbidden to you are carrion, blood, the flesh of swine, what has been hallowed to other than God, the beast strangled, the beast beaten down, the beast fallen to death, the beast gored, and that devoured by beasts of prey- excepting that you have sacrificed duly- as also things sacrificed to idols, and partition by the diving arrows; that is ungodliness.3

2-الیوم یئس الذین کفروا من دینکم فلا تخشوهم و اخشون الیوم اکملت لکم دینکم و اتممت علیکم نعمتی و رضیت لکم الاسلام دیناً

Today the unbelievers have despaired of your religion; therefore fear them not, but fear you Me. Today I have perfected your religion for you, and I have completed My blessings upon you, and I have approved Islam for your religion.4

3-فمن اضطر فی مخمصه غیر متجانف غیر متجانف لاثم فان الله غفور رحیم

But whosoever is constrained in emptiness an d not inclining purposely to sin- God is All-forgiving, All-compassionate.5

In these three parts, the text and translation of verse is clarified, and we mean that, either the second part is about Ali (a.s.) or any other subject, either it is revealed on Eid-ul-Ghadir or Arafeh, it is an independent phrase in the middle of verse.

The proofs supporting this idea are:

1- If the second part is omitted, it does not hurt the relation between the first and third parts. Pay attention to the text and translation of the verse.

In brief, if we add the end part to the first part, a complete verse is formed and omission of the second part does not hurt the relation of verse. This indicates that this part is an independent and separate phrase (revealed for any subject), which is located between the verse.

2- The content of this verse is repeated in the suras, The Cow, Cattle and The Bee, but the second part of above verse is omitted in these suras. Now, we narrate one of them:

انما حرم علیکم المیته و الدم و لحم الخنزیر و ما اهل به لغیر الله فمن اضطر غیر باغ و لا عاد فلا اثم علیه ان الله غفور رحیم

These things only has He forbidden you: carrion, blood, the flesh of swine, what has been hallowed to other than God. Yet whoso is constrained, not desiring nor transgressing, no sin shall be on him; God is All-forgiving; All-compassionate.3

This verse includes the most part of what is mentioned in the first and third parts of the verse in question, but basically, there is no trace of the second part. It proves that the second part of the verse is an independent phrase and has no relation with its previous and next phrases.

3- The narrations indicating the occasion of revelation of verses have discussed the second part separately without talking about its beginning and end parts. For instance, they say: the verse,الیوم یئس ., has been revealed on Eid-ul-Ghadir or Arafeh. This is a proof for independency of this part which has been located in the middle of verse for some reasons.

On this account, when sound traditions narrated by Shiite and Sunnite imply that this part has been revealed on Eid-ul-Ghadir about Walayat of Ali (a.s.), the beginning and end parts can not prevent us from belief on the context of the traditions, because it is a separate phrase concerned with any subject, but having no relation with its previous and next parts.

4- Attention and reflection on the content of verse, could well guide us to the point that the verse is only applied for Walayat.

The second part includes two ideas: first, on a particular day, the unbelievers have despaired of the victory over the Moslems, and God's religion has been perfected. Now, we shall see when these two events happened?

1- Day of Prophet's mission: Certainly, these two events did not happen on the day of Prophet's mission, because on that day, neither the unbelievers had despaired, nor the religion was expressed, what about being perfected!

2- Day of conquest of Mecca: This idea too is similar to the previous one, because Mecca was conquered on the eighth of A.H., while many of agreements between Moslems and unbelievers were still valid, and the idolaters were free to accomplish Haj ceremonies as they did at the Age of Ignorance. on this account, the unbelievers were not despaired, and God's religion was not perfected on this day, and even we have some commands which have been expressed after conquest of Mecca.

3- Day of Acquittal, when Ali (a.s.) recited the Acquittal sura for the idolaters.

Although, the idolaters despaired on that day from any victory, but the religion was not perfected then in view of ordinances, and some ordinances like retaliation and legal punishment in the Table sura, were revealed later. We shall find a day on which both events happened.

4- Day of Arafeh in the Farewell Pilgrimage: Most of Sunnite interpreters have selected this idea, and have also narrated some traditions. However, we believe these two critical events did not happen on this day, because then, we shall see who the unbelievers who had despaired from overcoming Moslems were. If we say that it refers to the Qoreysh idolaters or the majority of idolaters in Arabia peninsula, surely, this day has not been the day of despair for them, because Qoreysh were despaired of any victory on the day of Conquest of Mecca, and the others after recitation of "Acquittal sura", but not on Arafeh. on the other hand, if we say that it refers to the all unbelievers on the earth, either in the Arabia peninsula or other places, definitely such despair did not happen to them till the last minutes of Prophet's life.

Moreover, what does perfection of religion refer to? Does it indicate Haj tasks? It is evident that teaching obligations for one task does not result in perfection of religion! Or it may refer to the explanation about Halal and Haram stated in this sura (The Table)? Nevertheless, according to the Sunnite scholars, many of Islamic ordinances, like heritage and usury, have been available to the Moslems after the Day of Arafeh.

Therefore, we shall confess that there has been a special despair accompanied with perfection of religion, and these two are only realized through appointment of a successor. Many Quranic verses testify that the unbelievers were always hoping defeat of Moslems' religion, and their last desire was to persuade Moslems to give up their religion and convert to their ancestor's religion, as it says:

ود کثیر من اهل الکتاب لو یردونکم من بعد ایمانکم کفاراً

Many of the People of the Book wish they might restore you as unbelievers, after you have believed.7

In contrary, Moslems were in progress, and the Meccan idolaters were losing their fortresses one by one, and losing their hope.

Their last delusive hope was that since the messenger of new religion does not have any son to rule over the Moslems after him, and lead the young Islamic government, the palace of his governance and Islamic religion will be ruined after his death, and soon they will overcome Moslems, and the situation will be restored to the first one.

Quran narrates this reality from the idolaters in the following verse:

ام یقولون شاعر نتربص به ریب المنون

Or do they say, "He is a poet for whom we await Fate's uncertainty (his death)?8

This was their last hope, but when Prophet (s.a.) appointed his successor and leader of Moslems after himself, an apparition of fear and despair overshadowed their life. on that day, Islam changed into a stable and surviving religion, and the Prophet (s.a.) perfected his religion through strengthening and confirmation of causes of survival, that is, appointment of a successor and leader.

Notes

1-Quran, The Table: 3

2- For instance, please refer to the Cow sura, 238-239. These two verses discuss about prayer, while their previous and next verses are concerned with the women's obligations and ordinances.

3, 4, 5- Quran, The Table: 3

6- Quran, The Cow: 173

7- Quran, The Cow: 109

8- Quran, The Mount: 30

Question 27

It is said: one of the miracles of Islam Prophet (s.a.) is the act of splitting the moon. Is it right?

Reply:

For clarification of this issue, we have better to investigate it from several aspects?

1- Is it possible for the moon, such a big sphere, to split and then restore to its initial form?

2- If it is possible, we shall see to find definite proofs for occurrence of such event at the time of Prophet (s.a.) as a miracle?

3- If there are proofs for occurrence of this miracle, how it has happened?

First argument

For proving the possibility of splitting of the moon in view of sciences, we will refer hereunder to some samples of the explosion and splitting in the solar system:

a- Asteroids are the great celestial bodies revolving around the solar system, also called minor planets, sometimes with 25 km diameter. The scientists believe that they are formed from a big planet with an orbit lying between Mars and Jupiter, exploded and spitted for unknown reasons. This is a sample of splitting in the celestial bodies.

b- Meteoroids are small stones wandering with an amazing speed around sun in a particular orbit. Sometimes, they cross the earth orbit, and are attracted towards the earth.

The scientists believe that these are the remains of blazing stars exploded and split due to unknown events. This too is another example of splitting in the celestial spheres.

c- According to the theory of Luplus and many other astronomers, appearance of solar system has been the result of a great splitting in the sun, and all of these planets and sun have been primarily a single mass, each splitting gradually. However, there is dissidence between the astronomers about the cause of separation and splitting, but all of them have accepted the possibility of occurrence of splitting and separation in the spheres of solar system.

We conclude from above that the occurrence of splitting in the celestial spheres is possible, and science does not deny it.

Obviously, splitting in any of the spheres requires a great power, known in some cases according to the existing theories, and unknown in some other cases.

Certainly, a mysterious factor has involved in splitting of the moon. Anyone believing in the issue of splitting of the moon, knows that the Prophet has sought help from a supernatural and extraordinary power, and no one claims that he has done this with normal human power to be incompatible with science.

Now, one problem remains, that is, the possibility of full conglutination of moon after splitting.

To solve this problem, we shall know that if the cause of splitting is not severe and splitting is not so strong to result in complete dispersion of the components, their conglutination and restore to the first position due to the attraction of the same components is justifiable, because we know that two bodies attract each other according to the popular formula of Newton, and with less distance and or more mass, the attraction would be more powerful.

Therefore, it will conglutinate soon after a little cleft.1

Here, we conclude from above that in the event of "splitting of the moon" nothing is impossible by science.

Second argument

The best argument for occurrence of the miracle of "splitting of the moon" is the first verses of The Moon sura in the Holy Quran:

افتربت اساعه و انشق القمر و ان یروا آیه یعرضوا و یقولوا سحر مستمر و کذبوا و تبعوا اهوائهم و کل امر مستقر

The Hour has drawn nigh: the moon is split; Yes if they see a sign they turn away, and they say, "A continuous sorcery!"; They have cried lies, and followed their caprices; but every matter is settled.2

Both Shiite and Sunnite commentators believe definitely and explicitly: The above verses are concerned with the issue of splitting of the moon, as a miracle at the lifetime of Prophet (s.a.). This has been mentioned in the Quran commentary books, from Shiite: Tafsir Bayan, Majmaol Bayan, Abolfateh Razi, Menhejol Sadeqin, Safi, Borhan, Norothaqalein va Shabbar, and from Sunnite, Tafsir Tabari, Dorrolmansour, Fakhr Razi, Bizavari, Kashaf and Fizelalel Quran.

The late Tabarsi in the popular commentary of Majmaol Bayan, under these verses says:

All commentators believe this verse is concerned with the miracle of "splitting of the moon" at the lifetime of Prophet (s.a.)

Also Fakhr Razi, the famour commentators says under the above verses:

All commentators believe that the verse indicates "splitting of the moon" at the lifetime of Prophet (s.a.).

Moreover, about 40 traditions have been narrated in the Shiite and Sunnite books regarding "splitting of the moon", in most of which, it has been stipulated that the above verses are revealed for "splitting of the moon".

Therefore, there is no doubt or denial for indication of the above verses to the occurrence of this miracle (splitting of the moon).

Third argument

It is deduced from the above verse and traditions that the miracle occurred at the lifetime of Prophet (s.a.) upon the request of the unbelievers, that is to say: the moon split by a mysterious power (divine power), and restored.

However, the specifications of this event written in some books (which could be correct), need more discussion. However, since knowing its specifications is not necessary, we avoid to discuss about it.

At the end, we shall remark this event too, like many other issues has not been immune from the fanciers and tradition forgers, and many unreal things have been added to it, like the baseless story that half of the moon came down and entered the Prophet's sleeve and came out from the other one.

This has not been mentioned in any of authentic Shiite and Sunnite tradition books, and is baseless.

Now, we shall reply to the objection or doubt propounded on this issue resulting in doubt and suspicion of some people:

If the event of "splitting of the moon" had really occurred, with such significance, it should have been registered in the world's history books, while it is not so, and it has not been registered in any history book.

Following points shall be taken into account for replying to this problem:

First, We

1- Splitting may refer to cracking, not completely two separate halves. In this case, restore after splitting is more justifiable.

Notes

2- Quran, The Moon: 1-3

Question 28

What have been the causes of infallibility of prophets, and were they infallible as a result of a particular divine blessing, or have they acquired this attribute thanks to their deeds?

Reply:

Infallibility of prophets (avoidance from sin, mistake and error) originated from their spiritual and immaterial perfections.

With no doubt, the source of good and or bad actions is man's spiritual and immaterial states. The evil spiritual states, like ignorance, lack of belief on origin and resurrection, rebellion of insubordinate desires and such like, are the source of deviation, sin and taint. on the other hand, knowledge and science, belief and moderation of desires and virtue, prevents man from sin and taint, and cause a series of good and human actions.

Spiritually, the prophets enjoyed an extraordinary belief, knowledge and science. These two spiritual factors controlled the causes of sin and deviation in them. When a man is full aware of evilness of sin and its ill consequences for his eternal prosperity, and on the other hand, his belief and virtue is so much that the external and internal causes of sin could not effect in him, it is not possible for such person to commit sin in action.

Here, the question arises that whereof and how these spiritual states known as the sources of infallibility were formed in the prophets?

We shall care that appearance of these spiritual perfections is the result of several main and fundamental factors:

1- Heritage

In biology, it has been proved that spiritual aptness and readiness fro acquiring human virtues and perfections and even some of attributes and perfections are transmitted from one generation to the other through heritage. The families of prophets were generally pure and noble ones, in whom prominent spiritual perfections and virtues were aggregated by lapse of time, prevailed in them as a result of heritage from one generation to the other. History proves this basic reality in many cases. For instance, regarding the Islam Prophet's (s.a.) family, history approves that he was born in the noblest Arab tribe (Qoreysh), and the most honorable sect among Qoreysh (Bani Hashem). This family was really well-known for honesty, truthfulness, bravery, hospitality, bravery, justice, purity and trustworthiness, and on this account, were respected particularly among different Arab tribes. The forefathers of Islam Prophet (s.a.) have generally been prominent, honorable and faithful individuals as far as history has recorded their name.

Therefore, heritage has prepared a particular aptness and readiness for reception of spiritual perfections in the prophets. This preparation is a basic which nourished the virtues in these individuals after addition of some other factors, like "high and spiritual training".

2-Transmission of spiritual virtues and perfections through training

The second factor in formation of spiritual perfections for the prophets is training. There were some perfections and virtues in the prophets' families which were surely transmitted to them through training, as a complementary to their heritage aptness for acquisition of spiritual perfections. They were trained faithful, trustworthy, intelligent, brave and perfect in their families.

3- A series of unknown causes

In research of causes of individuals' spiritual personality (apart from heritage and training), psychology and biology have believed on a series of unknown reasons causing special effects in the particles of germ and the genes of individuals, and many of extraordinary states and powers in them. A number of psychologists and biologists believe these causes are the mutations in germs, resulting in extra states in the individuals and special spiritual privileges in them.

4- A particular divine favor

Beyond the above triple factors, there is another important factor that is particular divine blessing and favor in the prophets. The previous factors create aptness and readiness in the infallible to become liable to a special bounty and favor from God. Under the grace of this divine and heavenly bounty, his spiritual powers become stronger and more effective.

This bounty supports his spiritual perfections, and adds new perfections to them. The special divine favor strengthens prophet's faith, knowledge, intuition, and as we said earlier, the two factors of "Strong faith and extraordinary knowledge" result in condemnation of sin factors in the infallible. In this way, the various factors cause immunity of the infallible from taint to sin, and deviation. It is noteworthy that in all of these stages, the infallible has freedom of will, and his infallibility is a fully voluntarily state.

You can study the detailed explanation of this part in the reply to the next question, and it goes without saying that the above applies to the Imams too.

Question 29

We read at the beginning of the Night-Journey sura in the Holy Quran:

سبحان الذی اسری بعبده لیلا من المسجد الحرام الی المسجد الاقصی الذی بارکنا حوله لنریه من آیاتنا انه هو السمیع البصیر

Glory be to Him, who carried His servant by night from the Holy Mosque to the Further Mosque the precincts of which We have blessed, that We might show him some of Our signs, He is the All-hearing, the All-seeing.

Please explain why God took His elected Messenger to ascension? It is not proper to say that God was going to show him His place, because God does not have any location and place, and is omnipresent, and if we say that the purpose has been to show him the spheres, galaxies, and the great views from the world of creation, again there could be an objection, because we Moslems believe that our Prophet and Imams (a.s.) are aware of everything and everywhere.

Reply:

First, we shall note that the first verse of the Night-Journey only refers to the departure of Prophet (s.a.) from the Holy Mosque towards the Further Mosque, and do not say anything about his ascension to the heavens. However, this could be deduced from the other verses as follows:

علمه شدید القوی ذو مره فاستوی و هو بالافق الاعلی عند سدره المنتهی عندها جنه المأوی اذ یغشی السدره ما یغشی ما زاغ البصر و ما طغی لقد رأی من آیات ربه الکبری

Taught him by one terrible in power, very strong; he stood poised, being on the higher horizon, Indeed, he saw him another time by the Lote-Tree of the Boundary nigh which is the Garden of the Refuge, when there covered the Lote-Tree that which covered; his eye swerved not, nor swept astray, Indeed, he saw one of greatest signs of his Lord.1

The above verses clearly indicate journey of Prophet (s.a.) to the heavens, but the first verse of the Night-Journey sura only refers to the beginning of his journey on the land. However, the purpose of this journey (as it was referred to in two parts of the said verses) is to observe the verses and great signs of God in the world of creation.

Obviously, the observation has been a personal observation, which is not possible for the being having body save through its attendance before what he wants to see. The point that Prophet (s.a.) was aware of heavens without ascension to the heavens completely differs with close observation. For instance, something has happened in the city, and we are aware of its occurrence, but we have not been present in the place of occurrence, and have not seen it by our eyes. Surely, presence in the place and observation of the event has a much deeper effect in man, while the non-personal awareness is not so.

Therefore, God had willed the Islam Prophet (s.a.) to observe closely the effects of His magnificence with eye, and to make his heart more aware. If one thinks that Prophet (s.a.) could see the effects of God's magnificence in the higher worlds with his normal eyes, he is wrong, and it is not in conformity with the reality, because he had the properties of corporeality and the material world in view of matter, and a man's eyes seeing power has a special limit.

Note

1- Quran, The Star, 5-8, 14-18

Question 30

We read about Imam Ali (a.s.): he was so drowned in worship and focus on God when praying that arrow was pulled from his foot and he did not notice. on the other hand, we read that he noticed a beggar when praying and donated his ring to him! How agreement of these two states is possible?

Reply:

We shall note that there is a big difference between "pulling arrow from body" and "donating ring to a poor man", because the former is a personal and corporeal affair, and far from the rank of full attention to God and being drowned in His pure essence. However, care to a poor servant lamenting and pleading for mercy in the Prophet's (s.a.) mosque is an act pleasing to God, and proportionate with attention to God.

In fact, he did not notice himself, but the poor, ant this is the same notice of God!

In other words, contribution to God's people and the poor and the needy is one of the great worships, and compatible with prayer as a great worship. Therefore, it is not surprising if the heart-rending lament of the poor man and pleading for mercy from the Moslems draws Ali's attention while praying so that he performs another act of worship simultaneously, both for God's satisfaction. Even, the deed was such a righteous and valuable action that a verse was revealed for it.

Note

1- Quran, the Table: 55.

.015: Two despised characteristics: Eating too much and looking at others

Text of the Hadith:

قال رسول الله (صلي الله عليه و آله و سلم):‌إياكم و فضول المطعم فانه يسم القلب بالقسوة، و يبطيء بالجوارح عن الطاعة، و يصم الهمم عن سماع الموعظة، و إياكم و فضول النظر،‌ فإن يبدر الهوي، و يولد الغفلة

Translation of Hadith:

The Messenger of Allah (blessings of Allah be upon him and his family) has said, I warn you in relation to eating too much since surely this act poisons the heart by making it hard (no emotional feelings) and makes your body parts lazy and lethargic in relation to obedience (of Allah through worship) and deafens the ears from hearing advice and good counsel. And I also warn you in relation to looking around with inquisitiveness since surely this act excites your desires and passions and gives birth to negligence.(1)

Commentary of Hadith:

In the above Hadith, we have been prohibited from eating too much (filling our stomach) and looking at others and other things with inquisitiveness.

1. Eating too much

The issue of observing moderation in our food is something whose importance we do not know or realize as we do not know what important benefits both from the point of view of our physical body and health, and also in relation to our spirit and ruh - this action has upon us. Thus, eating too much can be looked at from two different angles: the physical aspect and the spiritual aspect.

A) The Physical Aspect: It has been confirmed that a majority of the diseases that people are afflicted with are due to eating too much food. There are some doctors that have even brought proof to back up this claim and state that, Microbes can and do enter the body from four different ways: from the air, food, water and sometimes even through our skin and there is no way to prevent these from coming into our system.

When this skin of ours which is a thick barrier that should prevent the microbes from entering into us has a scratch or wound on it, it is possible that through this injury, microbes enter into the body and thus break through the barrier of protection. Therefore, we always try to defend ourselves from various types of attacks from microbes and various types of illnesses. In addition, our body develops the means of protection and the defense mechanism needed so that it does not become a source of infections.

Also, it has been said that the extra fat that is covering over the tissues in the body is a place were various types of microbes can form and grow just like a garbage can which is full and which if kept in a place for a long time could lead to sicknesses and the spreading of various diseases.

Some of the things which can protect us from such diseases is to burn off all of this excess body fat - and one of the ways that the fat can be burnt off is through fasting. This is proof that all people can understand since everyone can discern that when there is excess food in his or her body which is not absorbed into itself, then the body stores this excess, and in the end, the job of the heart then increases.

In summary, we state that when a person becomes heavier, it has a negative affect on all parts of his body and thus the heart and other organs also get sick faster, and naturally the life of the person is then cut short. Therefore, if a person is sincerely trying to attain goodness for his self, he must abstain from eating too much food and must habituate himself to eating less especially those people who do not exercise much.

One of the doctors once said, It is now twenty years that I have been trying to cure sick people and my answer to all of the experiences (over these years) that I have seen can be summed up in two phrases:

moderation in food and exercise.

B) The Spiritual Aspect: The Hadith we started with points to three very important spiritual aspects that a person who eats too much will face:

1) The first is that a person who eats too much will develop spiritual hardness in his heart.

2) The second point is that eating too much will lead the person to become lazy and lethargic in is worship. This second point has been witnessed such that when a person eats very heavy food, he is not able to for example - easily perform his Salat al-Fajr and if he is able to wake up for the Salat, he would resemble a person who is giddy or drunk. However, when a person eats light and simple food, then when the time of the Adhan comes or even before the time of the prayer, he wakes up and is full of joy. He would be in a mental condition to study or to perform worship of Allah (Glory and Greatness be to Him).

3) The third point is that a person who eats too much will have his ears sealed to listening to and taking heed of advice and good council. When a person is fasting, we see that his heart has pity and sympathy for others in it and his level of spirituality increases. However when the person’s stomach is full, his mind does not work properly and thus, he sees himself as being far away from Allah (Glory and Greatness be to Him).

Maybe you yourselves have noticed that during the Month of Ramadhan, the peoples hearts are more apt and ready to hear advice and exhortation since through staying hungry and fasting in the day time, their hearts have developed a sense of purity.

2. Looking at Others

What is the meaning of the wordنظر in this Hadith? First off, we can say that it is in the meaning of looking at a non-Mahram which would lead a person to take his lower desires as his Lord, however it is not improbable that this word has a much wider and deeper meaning that just this. By this we mean that any sort of look with the eyes which would lead a person’s lower desires to get excited. For example: a person passes by a store or shop and staring with astonishment at the things he sees in the window, he wishes and longs and says to himself, Oh! If only I had those things! Or a person sees the newest model of car that has come out and has the desire that he had that car. This sort of looking at something and having that longing and desire and wish (that he had such a thing) would lead to negligence and forgetfulness (of Allah, Glory and Greatness be to Him) since these sorts of wishes would make a person attracted and attached to the temporal world.

However the look which is done to take lessons and learn and which is a purely religious look or that look which is for example done to help and reach out to a poor, destitute person and the person who is sick so as to help and cure him is a look that is very highly recommend and has been emphatically emphasized (in our religion).

Point: Many types of wealth and levels of status in this material world just as it has been mentioned in the ahadith and Nahj al-Balagha can be described as such:

كل شيء من الدنيا سماعه اعظم من عيانه

Everything that is in the world which is heard about (that people speak about) is greater than what can be seen of it.2

As it is commonly stated, The sound of the kettledrum is pleasing to hear from afar. From a great distance, the sound of such a drum is nice and pleasing however when a person gets closer and closer to it, he would then realize that it is a flimsy, empty thing that hurts his ears to listen to!

The late Hadhrat Aytullah al-`Uzma Burujerdi (may Allah be pleased with him) once gave the following piece of advice to us in one of his lessons, If a student (of the Hawza) studies Islam with the intention that he wants to reach to the level or status that I (Aytullah al-`Uzma Brujerdi) have reached to, then do not have any doubt about his foolishness and simplicity. You are inking from afar (not in this position that I am in) and you see that I am at this position of Marja`iyyat (of course we must keep in mind that he was the Highest Marja` ever and there has never been anyone at his level) however I see myself at a station where I am not the master of my own life and how it passes by. I do not have the ability to even control when I take a rest and relax.

Almost all gifts of this world are just like this.

1 Bihar al-Anwar, Volume 73, Page 182

2 Khutbah 114

SECTION TWO

* CHARACTERISTICS OF A TRUE BELIEVER

* NOURISHMENT OF SOUL

* THE MATERIALISTIC & THE NEXT WORLD

* CERTAINITY & DOUBTS

* DEATH: AN UNACCEPTABLE TRUTH

SECTION TWO

CHARACTERISTICS OF A TRUE BELIEVER

.016: Silence

In our weekly ethical discussions, we have been narrating Hadith from the Noble Prophet (blessings of Allah be upon him and his family) that he spoke to Amir al-Mominin Ali ibn Abi Talib (prayers be upon him) in which a total of one hundred and three characteristics of the true, complete believer were explained. In our previous gatherings, we discussed forty-five characteristics and today, we cover two more.

Text of the Hadith:

قلیل الكلام، صدوق اللسان

Translation:

The Prophet (blessings of Allah be upon him and his family) has said, (The true believer) speaks less and is truthful in his speech (1)

Commentary of Hadith:

The forty-sixth characteristic of the true believer is that of "قلیل الکلام "or that the true believer speaks less. In relation to the true believer speaking less, we have numerous ahadith which show the importance of this trait since it is through the tongue that numerous sins are committed and through which everyone is made know of these acts (of transgression). This instrument of sinning is available everywhere, at all times and is very easy to make use of. However as for other sins, there are (other) ways through which they are done and they have a specific time and place in which they can be performed, however the sins of the tongue are the most dangerous of sins.

In addition, the tongue is that instrument through which (at least) thirty of the major sins can be committed and thus, we are able to commit many sins through this medium. However for sins such as drinking alcohol or gambling, there is only one instrument of the body at use when performing that sin and therefore in order to counter the dangers of the tongue, we have been commanded to speak very less -rather-we must observe silence.

In relation to the importance of maintaining silence and speaking less, we have many ahadith of which, we narrate five short Hadith from the book Mizan al-Hikmah. Contained within each of these ahadith is one point in relation to the benefit of not speaking much.

1- Silence: The First Step in the Worship of Allah (Glory and Greatness be to Him)

The Messenger of Allah (blessings of Allah be upon him and his family) has said, Silence is the first form of worship (of Allah)(2)

The first thing that the scholars of Sair wa Suluk (attaining spiritual proximity to Allah (Glory and Greatness be to Him) have advised their students to observe is silence and to speak less.

From the point of view of the general(Muslim) population, the person who drinks as much as one drop of alcohol while inside the Masjid is a very despicable person -however these same people (who think that this is act is despicable) will spend the whole day˛ from morning to night-in that same sacred place indulging in backbiting, lying, and leveling false accusations against other people and they will not even tire out in the least! This is because the detestability of the sins of the tongue are very less in the eyes of the people and they do not see such things as being bad to perform and this is one of the most dangerous things since as a sin gets more and more despicable, the more and more people will try to stay away from that sin.

2- Silence Keeps Shaitan Far Away

The Messenger of Allah (blessings of Allah be upon him and his family) has said, I advise you to prolong keeping quiet since this act repels Shaitan(3)

A t the time w hen a person is speaking a lot, Shaitan is around him, busy listening to what he is saying and at any moment, it is possible that the person’s tongue may begin to swerve this and that way and he m ay start to speak bad things. Sometimes, the bad feelings, feuds and enmities that take place within the family are due to the useless talk which Shaitan enters into.

3- Silence: The Best Protector

Ali (peace be upon him) has said, There is no protector better at protecting (a person), than silence.(4)

We see that sometimes the tongue is the reason why a person is even killed. In the face of jealousy, enmity and the Shaitan, remaining quiet is the best protector for a person.

4- Silence: The Source of Dignity

Ali (peace be upon him) has said, Silence clothes a person with the robes of dignity and reduces the need to always ask for forgiveness(5)

Those people who always speak too much in gatherings are much more undignified that others. Thus, it is through maintaining silence that the dignity of a person is increased.

In addition to this, the person does not need to always ask for forgiveness since w hen a person speaks too much, he will fall into the trap of saying things which may necessitate him to ask forgives and apologize which would take away from his spiritual worth, and if he does not ask for forgiveness, then his worth would be lessened. Thus, if he always has to ask others for forgiveness, then the worth of his dignity is lowered and similarly, his worth is also lowered in the eyes of the people since he is always forced to ask others for forgiveness for his errors.

5- Silence: The Garden of Contemplation and Reflection

Ali (peace be upon him) has said, Silence is the garden of contemplation(6)

The person who speaks too much does not have the time to think nor does he have time to study and do research. However when he is quiet, new thoughts and views are able to come into his head which get him to start thinking and contemplating on other issues. Thus, when a person’s tongue starts working (and he speaks too much), then there is no opportunity left for him to reflect and ponder. For this reason it has been said that you should associate yourself with those people who speak less since they will inspire you with wisdom.

This is just a small section on the ahadith in relation to silence.

The forty-seventh characteristic of the true believer is that of"صدوق اللسان " or the true believer is truthful in his speech.

Another sign of the true believer is that if he does speak, his words are carefully thought out and truthful. It has been mentioned in the ahadith that truthfulness in speech is one sign of true faith and it has been stated, "Do not examine people through the Salat they perform or the fasts that they keep, rather, examine and test them through the truthfulness of their speech. If their tongue is under control, then they have some worth to them and if their tongue is not under their control, then they have no worth to themselves and even if they perform worship of Allah, this worship has no worth or merit to it.

For every single Prophet that Allah (Glory and Greatness be to Him) raised up, He commanded them to follow two principles in their mission:

اداء الامانه و صدق الحدیث

Maintain and return trusts given to them and truthfulness in their speech.

Every morning, the tongue speaks to all other parts of the body and asks how the rest of the body parts are doing. The rest of the body parts reply to the tongue that, if you were to leave us, then we would all be ok!

Insha-Allah, all of us will take this issue as something serious and will speak less and more thought out and w ill also consider whatever we speak to be a part of the actions that we do (that we will have to be accountable for) and we will not take part in those gatherings in which vain and useless talk is going on.

It is our hope that Allah (Glory and Greatness be to Him) gives us all the ability to act according to these commandments.

In relation to some of the events taking place (around the world) we must mention that these days are very dangerous days in which the enemies have shed their outer-skin and have shown their true colors and thus, we make Dua for the people of Iraq and other countries that they are able to show their strength in the face of this war. The enemies have come with full strength to the arena and the Muslim s too must be united and of course, we must also not forget the prayers and supplications.

The first point: We have two issues that we must discuss and it is important that these two are not mixed up with one another. The first is in relation to peace while the other is in relation to a peaceful coexistence and amity with other people.

True peace is in the meaning of letting each person believe in and follow his or her own religion and to accept all religions -However peaceful coexistence and amity is another topic which it can be explained as the saying: I do not follow or accept your beliefs, however since we much live together in one society, thus, we must follow certain rules. For example, those minorities who live within our society must have their wealth and life protected and we must learn to put up with them -However this does not mean that we accept their theological beliefs. Even others such as idol worshippers or Communists who do not believe in any Supreme Deity, they too can live amongst us in peaceful coexistence and we can have political, economic and other forms of relations with them.

There are some people who bring up this concern that, You (the Maraja) recognize their marriages as being correct, thus, you have also accepted their beliefs. Rather, we go a step further and state that we accept all transactions with them and they are all correct (from the Islamic point of view). Just because we accept and permit transactions with them does not mean we accept Pluralism ˛ rather, it means that we accept peaceful coexistence and amity with them since Pluralism (complete peace) in thoughts and ideologies and peaceful coexistence are two things that have no relation to one another.

The second point: Naskh or abrogation takes place in the practical laws, not in the theological beliefs. With this said, w hen we have a verse of the Quran which reads:

ان الدين الاسلام

Surely the only din (code of life) acceptable to Allah is Al-Islam.

There is no other verse of the Quran that can com e forth and abrogate this verse since as we just said, abrogation only takes place in the practical laws (Ahkam),and not in the theological beliefs. Thus, the belief in Allah (Glory and Greatness be to Him), religion (that He has sent down) and the Prophets (that He has commissioned) are all theological beliefs and are not practical laws that they can be abrogated!

This point has also been noted in Majma al-Bayan as well that: issues of theological belief can not be abrogated.

In addition, naskh or abrogation does not mean that the entire set of practical laws is replaced, rather, when we look at it, the principals of the laws are the same amongst the various Heavenly Religions and in order for this issue to make more sense, we can state that: The Shariah of Nuh can be compared to preschool, the Shariah of Ibrahim could be compared to kindergarten, the Shariah of Musa would be equivalent to elementary school, the Shariah of Isa would be equivalent to university, and the Shariah of Rasullullah (blessings of Allah be upon him and his family) is at the highest level and we can not accept that a person lives in this day and age that we are in and is still following one of the previous nations and their teachings. Rather, each and every person must strive to achieve perfection and must not look back at the past (teachings).

Notes

1- Bihar al-Anwar, volume 64, page 311

2- Mizan al-Hikmah, under the word Sumt, Hadith 10805

3- Mizan al-Hikmah, under the word Sumt, Hadith 10809

4- Mizan al-Hikmah, under the word Sumt, Hadith 10816

5- Mizan al-Hikmah, under the word Sumt, Hadith 10822

6- Mizan al-Hikmah, under the word Sumt, Hadith 10823

.017: The True Shia of Ameer-al-Mumineen (a.s.)

Text of Hadith:

قال(عليه السلام) ولما جعل المأمون الى على بن موسى الرضا(عليهما السلام) ولاية العهد دخل عليه آذنه و قال اِن قوماً بالباب يستأذنون عليك يقولون نحن شيعة على(عليه السلام) . . (1 )

Translation of the Hadith:

When Imam `Ali ibne Musa Al-Rida (a s) was requested to make his way to the city of Tus (present day Mashad) and was ordered to be the heir-apparent of Maumn Rashid, a group of the Shi`a came to see him and requested permission to enter into his presence. The Imam (a s) asked his servant who the people at the door were, to which the servant replied that, They claim that they are the Shi`a of `Ali (a s).The Imam (a.s.) did not give them permission to enter into his presence. This event continued on the second day, third day and continued on for a period of two months every day they would come, ask for permission to see the Imam (a s) to which he would not give them the permission. on the final day this group of people told the servant that, Tell the Imam that if we are to return back to our home town after being in the city of us for two months and the people ask us if we had a chance to visit the Imam or not and we tell them that he did not give us the permission to meet him then none shall respect us. The servant went to the Imam (a s) and told him what these people said and at this point, the Imam (a s) permitted them to meet him. After they entered into the presence of the Imam (a s) and wanted to sit, the Imam (a s) did not give them the permission to sit down. These people protested and said, O Son of the Messenger of Allah! What have we done to you that you are acting in this way towards us? The Imam (a s) replied to them, You claim that you are the Shi`a of `Ali (a s) whereas the true Shi`a of `Ali are people like Imam Hasan (a s) Imam Husain (a s) Abu Dharr, Salman, Miqdad and Muhammad ibne Abu Bakr. These people replied, We ask forgiveness, what else can we say? The Imam replied to them, Say that you are the lovers of `Ali (a s) When the people said this, then the Imam (a.s.) ordered his servant to show these people kindness.(1)

Explanation of the Hadith:

Truly this hadith is one which (spiritually) moves us. We normally state that we (Iran) are the country of the true followers (Shi`a) of `Ali ibne Abi Talib (a s) where as those people who had met and had contact with the Imam (a s) are much better than we are.

Thus, it is clear that this claim to be a Shi`a is something very enormous. In this hadith we see that Imam as-Sadiq (a s) has stated (in relation to the characteristics of the Shi`a) that:

انما اصحابي من له اشد الورع و خاف من عقاب الله و رجا ثواب الله هولاء اصحابي

Truly my companions are those people who are the strongest in Wara` and who fear the punishment of Allah and who are hopeful of the reward of Allah these are my companions.

As we know, Taqwa is a lower level of Wara` since Taqwa means that we keep away from sins whereas Wara` means that we keep away from doubtful things and as we see Imam as-Sadiq (a s) has told us that, My companions are those who are the strongest in Wara` and who are fearful of Allah and who are also hopeful of the reward of Allah and surround themselves with the commandments of Allah.

We have consider the various issues that come up around us as trivial things such that with the performance of the Tawassul, Ziyarat and Du`a, we consider ourselves as Shi`a. We do not wish to lower the worth and value of Tawassul and Ziyarat however there are many other things which must be performed and this is what it means to be a Shi`a.

To be a Shi`a means to be self-sacrificing, to show altruism, to possess cognizance of Allah, to be a person of Taqwa, etc and our entire life, our house, our market place, our religious programs, our travels, our entire presence must all take on the aroma of Wilayah (of the Ahlul Bait).

In these regards we must first start with ourselves and our families and we must implement the Wilayat which Imam Rida (a.s.) has stated and thus, those who make this claim (that they are Shi`a) must first ask repentance for lying! Thus, we must first start with ourselves and must realize that to be a Shi`a of `Ali (a s) does not only mean the performance of these mere acts (of Tawassul, Ziyarat, Du`a).

We hope that Allah gives us the ability to truly be the lovers of Allah in place of just claiming this station such that when we claim that We are the Shi`a of `Ali we are in that form of a Shi`a that would be pleasing to Imam as-Sadiq (a.s.) and to Imam al-Rida (a s).

Note

1 Biharul Anwar, Volume 65, Page 157

.018: The characteristics of a righteous servant of Allah

Text of the Hadith:

عن ابن عمر قال:‌ خطبنا رسول الله (صلي الله عليه و آله و سلم) خطبة‌ ذرفت منها العيون و وجلت منها القلوب فكان مما ضبطت منها:‌ أيها الناس‏،‌ إن أفضل الناس عبداَ‌ من تواضع عن رفعه،‌ و زهد عن رغبه‏،‌ و انصف عن قوة‌،‌ و حلم عن قدرة‌

Translation of Hadith:

It has been narrated from Ibn `Umar that he said, The Messenger of Allah (blessings of Allah be upon him and his family) once gave us such a speech that made our eyes flow with tears and made our hearts tremble and some of that which we wrote down (of his speech was that): O Mankind! Surely the greatest servant (of Allah) is the one who shows humility even though he may be of high rank or status and who renounces the world even though he has a desire for it (its pleasures) and who is equitable and just even though he has the strength (to oppress others) and who shows forbearance even though has the ability (to get his rights by force)(1)

Commentary on the Hadith:

The important issue (which we wish to elucidate upon) that has been mentioned in this section of the Hadith is that sometimes a person refrains from committing a sin due to not having the ability to commit that sin. Sometimes it is due to not having an attraction to commit that sin - for example, the person who does not like the taste of alcohol (and thus does not drink) or he likes the taste of it however he does not have the ability (to drink alcohol) or the introductory steps in order to do this sin are not present (for example he does not have money to purchase the alcohol) or he does not drink alcohol due to the negative effects that it has on him.

Such a form of refraining from committing a sin for a person who does not have the ability to commit the sin is not important rather, what is important is when a person has the ability but he still refrains from committing a sin. Thus, according to the words of the Prophet (blessings of Allah be upon him and his family) the greatest person is the one who even though has status, rank and position in the community, however he is still humble and modest with others.2

In relation to refraining from sins, we see that people are of various types. There is one group of people who do not commit certain sins since deep down in their heart, those are detested acts. Thus, every person must look deep within himself and see what prohibited things he has a desire to perform so that he can refrain from those things. However this point should also be kept in mind that it is difficult for a person to recognize these things by himself as sometimes there are characteristics within a person that he would not realize he has and maybe after sixty years of his life pass by, then he would then realize he has these defects. Why is this so? Because a person never looks at his own self trying to pick out his own faults and defects.

If a person would like to advance in the spiritual areas of his life and to reach to the higher levels of spirituality, then he must look at his own self with a very critical eye so that he is able to pick out his weak points. It is for this reason that it has been said that when one wants to recognize one’s own weak points and defects then he should rely on his enemies or his own friends who would sincerely criticize him (not those who would hide his defects). However, better than all of this is when a person learns to criticize himself. If a person knows what haram acts he loves to perform and he knows where his defects and slips are and through what channels Shaitan tries to get to him and make use of him, then he will never be held captive by his lower desires and the Shaitan.

It is for this reason that the Prophet (blessings of Allah be upon him and his family) has said, The best of people is that one who even though has the liking (to commit a sin) and even though he has the power and ability (to oppress others) is just, and even though he has greatness, he is still humble.

This advice is addressed to all people, especially the Scholars (`Ulama) - why? Because the Scholars are the leaders of the people and before going to teach others, the leaders must first train themselves.

The more a person’s status (within the society) increases, the more his (small) errors and slips become greater (in the eyes of the people). Similarly, when his duties increase and become more sensitive and critical (to perform in the proper way), there is a greater danger that they may not be fulfilled how they should be.

المخلصون في خطر عظيم

The sincere people (Al-Mukhlsoin) are in the greatest danger.

While a person is young, he may commit sins and then say, When I get older I will repent for this sin.

This act of delaying and postponing one’s asking for forgiveness is an act of trickery and deceit on the part of Shaitan and an act of one’s own soul.

There is also the person who makes a promise to himself that when the Month of Ramadhan comes along, then he will ask for forgiveness. However, if a person wishes to be a guest and take part in a banquet, he must first purify himself and put on clean clothing and then go forth to be the guest of another person not that he takes part in the banquet while wearing dirty, filthy clothes!3

Notes

1 Bihar al-Anwar, Volume 74, Page 179

2 The Noble Quran considers humility and modesty and refraining from any form of pride and arrogance as being one of the characteristics of a true believer (Momin). This is so because pride and arrogance are the first steps on the ladder of disbelief (Kufr) and when a person exercises humility and modesty in the face of truth, he has actually traversed the first steps towards true faith (Iman). Those who tread the path of pride and self-conceit and who not only do not submit and prostrate to Allah (Glory and Greatness be to Him) or busy themselves in His praise and glorification will eventually reach to a stage in their life that where they will not accept the truth that comes to them from the (righteous) servants of Allah and thus, the biggest idol (of worship) turns out to be their own souls. (Tafsir-e-Namuna, Volume 17, Page 146)

3 The great scholar, Shaikh Bahai has narrated the following incident, There was a man named Tawbah who was continuously busy in taking account of his soul and the acts that he used to perform. When he reached to the age of sixty, he sat down to review his life and the acts that he had done and realized that 21,500 days of his life had gone by. At this point, he said to himself, Woe on me! If each day of my life I had not committed more than one sin, then in the minimum, I would have committed at least 21,000 sins! Do I wish to wish to meet Allah while I have 21,000 sins on my record? At this point, he let out a loud shout and fell to the ground and passed away on the spot. (Tafsir-e-Namuna, Volume 24, Page 465)

.019: The signs of a Muslim

Text of the Hadith:

قال رسول الله (صلي الله عليه و آله وسلم)يقول في خطبته:أيها الناس،إن العبد لا يكتب من المسلمين حتي يسلم الناس من يده و لسانه،و لا ينال درجة المؤمنين حتي يأمن أخوه بوائقه و جاره بوادره،ولا يعد من المتقين حتي يدع ما لا يأس به حذرا عما به البأس .إنه من خاف البيات ادلج

English translation:

The Messenger of Allah (blessings of Allah be upon him and his family) said in his speech: O People! Surely a servant will not be counted as one of the Muslims until other people are protected from his hand and his tongue; and he will never reach to the stage of a true believer until his brother (in faith) is safe from his evil and his annoyance, and his neighbor is protected and safe from his harshness and anger; and he will never reach to the stage of being of the Allah-Conscious (one with Taqwa) until he keeps away from those erroneous actions which cause him to spiritually pollute himself. Surely the person who fears that he will remain asleep, moves at night(1)

Commentary of Hadith:

In reality, in this Hadith the three words: Muslim, Momin and Muttaqi have been explained, and for each of these words, there is a special level and limit set which one must pass through.

The Prophet (blessings of Allah be upon him and his family) has stated that, A person cannot be considered as a Muslim until other people are safe from his hand and tongue and if this is not the case, then such a person is not a Muslim. In addition a person is not considered as a Momin until his Muslim brother and his neighbors are safe from him annoying and aggravating them.

The Prophet (blessings of Allah be upon him and his family) has used two forms of the words سلم and أمن in this Hadith since the reality of Islam is complete submission (تسليم ) and also making sure that others are safe or protected from the person (سالم ) and both of these concepts are contained within the understanding of the word Islam. Thus, a person must be safe from both the physical (hand) of another Muslim and his tongue.

The Momin or true believer is the person whose friends and neighbors are safe from his hands, while the Muttaqi or one who possess consciousness of Allah (Glory and Greatness be to Him) is the one who refrains from all doubtful things. If a person pollutes his soul with the doubtful acts, then surely he is not a true Muttaqi.

Any person whose tongue acts like that of a snake or scorpion and is busy hurting others through his speech, involved in backbiting, levelling false accusations against others, making fun of other people and humiliating them, destroying their character, cursing them, etc and injures other people, is not considered as a Muslim!

There are many people who are tricked and misled by Shaitan (Satan) and thus, when they are involved in a serious conversation, they protect their tongue (from speaking bad things). However when they are busy joking with others, then they perform these things (which were just listed above) which they would not do while engaged in a serious discussion. For example, while a person is busy joking with others, he may humiliate or make fun of his Muslim brother and would keep busy in bugging and teasing him and then he would say, that (I) was only joking with you and I did not mean what I said.

Sometimes, such joking is even much worse than speaking the truth since when a person is speaking the truth, he is limited and maintains restrictions and boundaries in what he is saying. However when he begins to joke around, then he transgresses these limits and boundaries.2

If we carefully look through history, we see that court jesters and clowns used to speak truthful things to those in their presence, however they covered such speech in jokes and amusements. The function of these court jesters was not just to keep the King busy, rather, one of the philosophies of these clowns and jesters was that whenever those who were around the King were not able to tell something very important to the King directly, they would pass the information on to the clown or jester and he would convey this information to the King in a way of joking and amusement and thus, the jokes and playing of the jester was actually more serious than the truth!

The true believer is one who is very respected in Islam and we are not permitted to even joke with a true believer in this meaning of this as was just mentioned and it is not permitted to destroy his character or personality. May we seek refuge with Allah (Glory and Greatness be to Him) if one of us under the pretence of making a joke destroys the character of another believer!3

At this point, we look at the topic of refraining from doubtful things.

In the Science of Jurisprudence (`Ilmul Fiqh), actions which are Makruh (reprehensible) fall into the category of being permissible to perform and it has been mentioned that in all areas where there is a doubt whether the act is obligatory or forbidden the principal is that it is permissible. However at the same time, they are many instances in which those same doubtful things act as the bridge towards the forbidden acts. It is for this reason that a person must not make his way to the ultimate level of the permissible acts. Why? This is said because the final level of the permissible acts is the edge where the forbidden acts begin and there is a possibility that at any moment, the person could trip and fall into the forbidden deeds.

In the commentary of Nahjul Balagha if Ibn Abi al-Hadid it is written that:

ألا و إن حمي الله محارمه

Be advised that the protected limits of Allah (which we must not transgress) are those things which He has made impermissible.4

There is an area which a person is prohibited from entering into and if he does move close to it, we see that sometimes through transgressing the boundaries, he would be overcome by the evil whisperings such that he would proceed to move forward (towards the haram acts) due to the excuse that:

كل مشكوك جايز كل مظنون جايز

All doubtful acts are permissible, and all acts which are acts which one is uncertain about are (also) permissible.

Thus, such a person would then begin to perform those actions which it is possible, would cause him to enter into sin and would be classified as forbidden (haram) acts. All of these acts are permissible to perform, however at the same time, we must not approach to the boundaries of the forbidden acts since this boundary is one full of danger.

Of course we are not saying that we must refrain from all Makruh (reprehensible) acts, however there is a difference here and in certain instances, we must be extremely careful. If a person wishes to stay away from the danger boundary, then he must also distance himself from the uncertain and doubtful acts.

The final sentence in his Hadith is that if a person succeeds in destroying the mystique behind sins and no longer feels frightened at performing forbidden acts, then he will easily contaminate his pure essence. When some people who sin speak to others about their life and the actions that they had performed in the past, they say, The very first time that I performed such and such sin, I felt my entire body tremble. However after continuously performing that sin, it became common place and second nature for me.

Thus in summary, that which protects a person is him being frightened of performing a sin, however when committing sins becomes common place, then he resorts to trying to justify his sinning and he would try to make every uncertain and doubtful act something permissible.5

قال رسول الله (صلي الله عليه وآله و سلم):إن الرجل ليتكلم بكلمه فيضحك بها جلساؤه ؛يهوي بها أبعد من ألثريا

The Messenger of Allah (blessings of Allah be upon him and his family) has said, Surely a person sometimes speaks something at which those present in the gathering begin to laugh and thus he becomes further away (from Allah) than the Pleiades (a star constellation.)

قال رسول الله (صلي الله عليه و آله و سلم):كثرة المزاح،تذهب بماء الوجه

The Messenger of Allah (blessings of Allah be upon him and his family) has said, Making many jokes results in one’s honour being removed.

عن ابي محمد (عليه السلام)قال:لا تمار فيذهب بهاؤك و لا تمازح فيجترأ عليك

It has been narrated that Abi Muhammad Imam Hasan ibn `Ali al-`Askari (peace be upon him) has said, Do not disagree with others or else your respect will be removed and do not make too many jokes, so that you are not treated with immodesty.

1. The effect on the soul of the person.: The sin has an effect on the heart and soul of the person who commits a sin and if the sin had no other effect than to cover the heart with spiritual darkness, then this itself would be enough to keep away from sins.

When an oppressor raises his hand to hit the oppressed person, the first detriment is that the oppressors heart is darkened.

In the Islamic narrations it has been mentioned that for every sin that a person performs, a black dot is placed on his heart and through the repetition of sins, these black dots become more and more until the time that they take over his entire heart, and as the Noble Quran has stated:

و أحاطت به خطيئته

and who are surrounded by their evil deeds and sins.

(Surah al-Baqarah (2), Verse 81)

By this we mean that when a person’s entire presence is polluted with sin, then it is very hard for him to return back to the straight path. At the time when the black dots on the heart are few and the rest of the heart is still bright (with the Divine Light), one must work hard to remove those few black specks, however when the sins become many, then even those few bright spots are covered over.

2. Effects of Sinning in one’s Life: The person is by nature societal and one of the most important merits that a person possesses is his interdependence upon others within his life. Thus, if people were to lie to one another, then everyone would lose confidence and trust in one another such that no one else would ever be able to have trust in each other and everyone would be careful to make sure that others do not try to fool them. It is because of this that lying and performing sins, slowly transform a societal life of people into a life of individualism and the spirit of help and assistance to others is removed from the society.

3. The Effects of Sinning in the Next World: We must fully accept that sins are never destroyed and they are always with the person. For example, the lie that was told many years ago even in the next world will follow the person step by step and be with him continuously just as the Noble Quran tell us that:

يوم ينظر المرء ما قدمت يداه

On that day shall humanity see all that their hands had sent forth.(5)

And thus on that day, all of the actions of the person will be physically manifested in front of him.

Notes

1 Bihar al-Anwar, Volume 74, Page 177

2 Of the sins which result in tearing of the curtains (between a person and Allah) are: Rejecting and changing the talk that one is hearing when it is vain, futile, joking discussions which only make others laugh. In order to better understand this issue, pay attention to the following ahadith:

3 Hakam ibn Abil As (the father of Marwan who later on attained the Khilafat) was one of the strongest enemies of the Messenger of Allah (blessings of Allah be upon him and his family) who annoyed the Prophet (blessings of Allah be upon him and his family) quite a lot. Of some of the ways that he bugged the Prophet (blessings of Allah be upon him and his family) was that whenever the Messenger of Allah (blessings of Allah be upon him and his family) would walk through the streets of Makkah, he would follow the Prophet (blessings of Allah be upon him).

4 Volume 4, Page 232

5 As for the punishment and effects of performing sins, some of the Scholars of Akhlaq have mentioned many punishments and effects that performing sins has on a person of which, we suffice which just mentioning three effects.


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