Alhassanain(p) Network for Heritage and Islamic Thought

Duties of man

Duties, which are imposed on human beings, are wide ranging and are of different types, but the most important of them are the following three:

1. Duties of man to God and Prophet

2. Duties of man with regard to himself

3. Duties of man with regard to others.

Duties of man to God and Prophet

Man is logically and according to the law of religion duty-bound to recognize the creator of the universe and his giver of bounties. He thanks Him, worships Him and fulfills the duties He has imposed on him. He recognizes the true prophets, listens to the messages of God and gains through their guidance. Obedience of God and Prophet is in the interest of man only, because it secures for him the success of the world and the hereafter.

Quran says:

يَأَيُّهَا النّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِى خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ‏

“O men! serve your Lord Who created you and those before you so that you may guard (against evil).” (2:21)

يَآ أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَلَا تُبْطِلُواْ أَعْمَالَكُمْ‏

“O you who believe! obey Allah and obey the Apostle, and do not make your deeds of no effect.” (47:33)

يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِى الْأَمْرِ مِنكُمْ فَإِن تَنَزَعْتُمْ فِى شَىْ‏ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهَ وَالْيَوْمِ الْأَخِرِ ذَ لِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

“O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end.” (4:59)

Duties of man with regard to himself

The dearest and the most valuable thing for man is his own self. It is necessary for man to before everything else, be concerned about his own self; that is: he should know what type of a being he is, from where has he come and where he is at present and what is his final destination? What are the causes of perfection and decadence?

Man should recognize his status in the world and be aware of his duties. It is necessary that he must think upon carefully where his real success and well being lies? What are the factors of his misfortune and failures? From where should he take the program of his life and how he should delineate his path?

If man thinks upon all this with full concentration and organizes the program of his life properly, he would make himself successful. If not, he has oppressed himself and cast his valuable self into destruction and what can be a greater loss than this?

The Holy Quran says:

يَآ أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ‏

“O you who believe! be careful of (your duty to) Allah, and let every soul consider what it has sent on for the morrow, and be careful of (your duty to) Allah; surely Allah is Aware of what you do.” (59:18)

قُلِ‏اللَّهَ أَعْبُدُ مُخْلِصاً لَّهُ دِينِى‏ * فَاعْبُدُواْ مَا شِئْتُم مِّن دُونِهِ قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ وَ أَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“Say: Allah (it is Whom) I serve, being sincere to Him in my obedience: Serve then what you like besides Him. Say: The losers surely are those who shall have lost themselves and their families on the day of resurrection; now surely that is the clear loss.” (39:14-15)

وَاتَّقُواْ يَوْماً تُرْجَعُونَ فِيهِ إِلَى‏ اللَّهِ ثُمَّ تُوَفَّى‏ كُلُّ نَفْسٍ مَا كَسَبَتْ وَ هُمْ لَا يُظْلَمُونَ‏

“And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned and they shall not be dealt with unjustly.” (2:281)

يَآ أَيُّهَا الَّذِينَ آمَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً وَقُودُهَا النَّاسُ وَ الْحِجَارَةُ عَلَيْهَا مَلاَئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَ يَفْعَلُونَ مَا يُؤْمَرُونَ‏

“O you who believe! save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded.” (66:6)

Imam Sajjad (a) said: The right of your self against you is that you employ it in obeying God; then you deliver to your tongue its right, to your hearing its right, to your sight its right, to your hand its right, to your leg its right, to your stomach its right, to your private part its right, and you seek help from God in all that.[107]

Amirul Momineen (a) said: Self is a valuable gem, one who guards it, his rank is exalted and one who considers it unimportant, it takes him to baseness.[108]

He also said: One who has recognized his self; he does not drag it to baseness to the matters, which are destructive.[109]

Duties of man with regard to others

Man lives in society and is needful of the help and support of others. Human beings are compelled to live together and to cooperate with each other in social matters. Each of them has taken over social responsibilities. Human beings should observe the rules and regulations of the society, so that they may have a happy and comfortable life. Morals and social rights have also been framed and compiled in this regard.

Religion of Islam has paid full attention to social morals and has fixed upon each member of the society, mutual rights and advised and emphasized much on their observance.

Individual members of the society, who live in it, are having responsibilities; parents have responsibilities with regard to children and children have with regard to parents; husband and wife, brother and sister, neighbor with regard to his neighbor, teacher and student, scholar and ignorant, healthy and ill, ruler and subjects, officials and laymen, government officials and soldiers, old and young, Muslim youths to Muslims, Muslims with regard to People of the Book and disbelievers; all have mutual responsibilities.[110]

Although responsibilities of man are not fully clarified or limited as above; on the contrary, man is having responsibilities with regard to animals, trees, rivers, atmosphere, environment, earth, mines and forests.

Part V: Duties, laws and their sources

Duties and laws of Islam

Sources of Islamic Law

Duties and laws of Islam

Man requires a law in his social life, interactions and condition of relationships with others, occupation, professions and ownership, kinds of monetary transactions, marriage and family relations, securing social peace, rights of the individuals of the society, absence of injustice and oppression, prevention of tyranny and obstructions, punishing the criminals and opponents, guardianship and determination etc.

In the same way, in personal and inward life of man also, it is necessary that there should be a proper procedure of connection with the Lord of the universe, process of worship acts and rituals of servitude, recognition of the factors of success and misfortune, awareness of the good and bad morals and knowledge of method of development and perfection of the self is in dire need of the guidance of the Lord of the universe.

Since the creator of the universe was aware of the astonishing aspects and secrets of the body and soul of man and He knew about their different needs, he framed and designed the necessary laws and rules and sent them through the prophets. In the same way, he issued programs and necessary commandments to guarantee spiritual and ideal success, and sent them to human beings through the prophets. This collection has been entrusted to man in the form of a code of duties and explanation of responsibilities. That which has come to the people from God through the prophets is in form of rules and regulations or in the form of commands and prohibitions.

Laws and commandments of Islam, which are wide ranging and of different kinds are discussed and studied in books of traditions, jurisprudence, Quranic commentary and morals. Here, we would be content only to mention the classification of laws:

Laws of duty (Taklifi) and laws of situations (Waz’i)

Laws of Islam are divided into two groups: Laws of duty (Taklifi) and laws of situations (Waz’i).

Laws of duty (Ahkam Taklifi)

The laws of duty include those duties, which contain obligation, prohibition, desirability, undesirability and simple permissibility. Below, we explain each of them in brief:

Obligation (Wajib): A person, who is capable (Mukallaf) is duty bound to perform it and to omit it would make him a sinner and liable to punishment.

Prohibition (Haraam): A person, who is capable (Mukallaf) is duty bound to avoid it and to commit it would make him a sinner and liable to punishment.

Desirability (Mustahab): An act, performing which, is recommended and earns divine rewards, but omitting it does not make one punishable.

Undesirability (Makruh): An act, which in the view of Islam is detestable, but yet if someone commits it, he or she is not liable for any punishment.

Simple permissibility (Mubah): An act, doing and not doing which is same in the view of religion.

Laws of duty (Ahkam Taklifi) are called as such, because they impose duties on a person in the form of dos and don’ts.

Laws of situations (Ahkam Waz’i)

Laws like the law of marriage, property, ownership, freedom, slavery, guardianship, representation, conditionality, restraint, partiality, causality, evidentiality, validity, invalidity are called as ‘Laws of situations’. These laws do not impose any duty or responsibility, on the contrary, they are issues, which Islam has framed and related various effects to them.

Laws of Servitude (Ahkam Ta’abbudi) and Laws of Mediation (Ahkam Tawassuli)

Laws of Servitude (Ahkam Ta’abbudi)

It means those things, the correct and valid performance of which depends upon the intention (niyyat) of proximity to God. That is, if the obligatory action is performed solely with the intention of approaching the Divine, without any worldly, material motive, it is correct and valid, and if not, it is not valid. Some servitude (Ta’abbudi) obligatory acts are: Obligatory Prayer, obligatory fasting, ritual bath after sex (Ghusl Janabat), ablution (Wudhu) dry ablution (Tayammum) for Obligatory Prayer, Obligatory circumambulation (Tawaaf), Obligatory Hajj, Zakat and Khums.

Recommended acts of servitude (Ta’abbudi) are: Recommended Prayer, recommended ritual bath (Ghusl) and ablution (Wudhu), recitation of Quran, supplication, devotions, recommended Hajj and Umrah, Ziyarat of the tombs of the Holy Prophet (s) and the Holy Imams (a) etc.

In all of the above, it is necessary that one should have sincerity of intention and his sole aim should be to gain proximity to Almighty Allah. If he or she performs any of these acts for show off, not only they be invalid, he or she is supposed to repeat them once more.

Laws of Mediation (Ahkam Tawassuli)

Any act, which is performed for another act and in which intention of gaining divine proximity is not required, is called as Act of mediation (Tawassuli). It is either obligatory or recommended.

Obligatory mediation (Wajib Tawassuli)

Like: Holy war (Jihad) in the way of God, defense of Islam and Islamic territories, defense of the oppressed, enjoining good, forbidding evil, fulfilling an oath, funeral rituals, repayment of debts, maintenance, reply to greeting (Salaam) and saving the life of a Muslim.

Such acts are obligatory mediation (Wajib Tawassuli); if they are performed with the intention of gaining divine proximity, they are rewardable and if they are not performed with this intention, they are not rewardable.

Recommended Mediation (Mustahab Tawassuli)

Such types of acts were themselves aimed at by the religious authority of Islam even if they are not performed with the intention of gaining divine proximity. So much so that if they are performed with the intention of gaining divine proximity, they carry rewards and if they are not performed with that intention, the actual aim is achieved although they would not earn any reward. Following are some examples of the same:

Cooperating in public welfare, doing a good turn to the parents, helping the weak, respect for the teacher, kindness to children, respect of elders, maintaining good relations with ones kindred, serving the public, solving the problems of people, fulfilling the needs of Muslims, entertaining guests, nice behavior with people, nice manners, pleasing the believers, visiting the sick, visiting Muslim brothers, teaching and training and propagating knowledge, taking care of the orphans, nice behavior with one family members, participating in Muslim funerals.

Universal and Sufficing obligations (Wajib ‘Aini wa Kifai)

Another way in which the obligations are divided is into Universal and Sufficing obligations (Wajib ‘Aini wa Kifai).

Universal obligations (Wajib ‘Aini): Is that, which is obligatory on each and every individual, like prayer and fasting, Hajj, Zakat, Khums, etc. in such way that if one performs it, others will not be absolved.

Sufficing obligations (Wajib Kifai): Sufficing obligation is that, which is obligatory on some general Muslims, and which, when performed by one of them, is no longer obligatory on any of them. But if none of them perform it, all would be punishable; like in case of: funeral rituals, holy war, defense of Islam, enjoining good and forbidding evil, being involved in necessary occupations like: medicine, judiciary, agriculture, business etc.

On the basis of this, if one or some people cultivate these occupations according to the requirement, others are absolved from that responsibility. But if all omit it, or only if some cultivate it as are not sufficient, all of them would be culpable.

Specific and multiple choice obligation (Wajib T’ayuni wa Takhiyiri)

Obligations are divided into two groups in yet another way:

Specific obligation (Wajib T’ayuni): It is an obligation, which becomes obligatory to be performed specifically. Like: Prayer, fasting, Hajj, etc.

Multiple choice obligation (Wajib Takhiyiri): In this case, the duty bound person is given the choice to perform one of the two or more acts; like the penalty of not keeping a fast during the month of Ramadhan, which is either of the following three: To free a slave, to feed sixty poor people or to keep sixty fasts. The duty bound person can perform any of the three.

Prohibited acts

In Islam, some acts are considered taboo and if one commits them he or she is promised divine chastisement. Like: To kill those whose murder is prohibited by Allah, adultery, homosexuality, oppression, usurping property of others, stealing, misappropriation, drinking wine, paying or accepting usury, eating unlawful animals, eating dead animals (animals not slaughtered in the Islamic way), looking at unrelated ladies, breaking oaths, making allegations, lying, backbiting, picking faults, paying and accepting bribes, consuming impure foods, fleeing from the battlefield (in Jihad), omitting obligatory duties and other numerous acts.

Such acts are introduced in Islam to be forbidden acts and Muslims are duty bound to avoid them.

Other laws

Laws of Islam are not fully explained in two groups: obligatory acts and forbidden acts; on the contrary they are extensive and they exist in every individual and social matter. We would only mention some general subjects as follows:

Impurities and Purifying agents

The following eleven things are essentially impure according to Islam and a Muslim is expected to keep himself pure from them; they are: urine, feces, unlawful meat animals, semen, dead body, blood, land dog and pig, alcoholic beverages, barley beer, infidel and sweat of an animal that persistently eats impurities.

Purifying agents: Purifying agents means those things which purify that which has become ritually impure. They are also eleven in number, the most important of them being water. It is not possible here to mention all the details, therefore those who are interested may refer to books of jurisprudence and code of Islamic laws.

Transactions

Laws of transactions are also extensive in Islam and we can only mention some of their general topics: Acquisitions, buying and selling, different types of charitable deeds, interest, right of mediation, rentals, contracts, gifts, endowments, proxies, foreign exchange, loans, partnerships, leases, payment of reward, lease land to a farmer, Musaqat,[111] agency, inheritance, bequests, mortgage, revival of wastelands, ownership, surety, bails, trusts, gleanings and usurpation etc.

Family Laws

Islam is also having detailed laws in the various sections of the family life of Muslims; and there are very specific and commands in some matters. We mention a few of them by way of example:

Marriage, dower, mutual rights of the spouses, nursing and laws related to children, maintenance, marital discord, divorce, waiting period after divorce, waiting period after the death of the spouse, etc.

Guardianship and rulership

Islam has also legislated detailed and extensive laws with regard to mastership and rulership; some of which are as follows:

Origin of Islamic guardianship and rulership; and the reasonings of its validity, description of Islamic rulership, requirements of the ruler, discretions of the ruler, duties of the ruler, process of selection of the guardian, duties of officials of the Islamic government, public property and government budget, taxes, Zakat, Khums, Jihad, judiciary, testimony, retaliation, penalties, blood monies, etc.

Laws related to foods and drinks

Laws like: Conditions of religiously lawful slaughter, the person who slaughters, conditions of hunting etc.

Sources of Islamic Law

Quran – fundamental source of Islamic laws

Two sources of the Sunnah

Traditions of Ahle Bayt (a) – the third source

Possessors of the prophetic sciences

Reason is the fourth source

Ijtihad and Taqlid

Quran – fundamental source of Islamic laws

Something from which laws and sciences of Islam are derived is known as the source and origin. These sources are four: Quran, Sunnah of the Prophet, traditions and life history of the Imams; and intellect.

The Holy Quran is the most important and reliable source of Islamic sciences and recognitions, because every Muslim has faith that this Quran was revealed from Almighty Allah upon the heart of the Prophet and no sort of distortion and changes have appeared in it. Therefore, such a distinction is not there for any heavenly scripture.

Distinction of words, meanings and connotations of Quran is also a clear matter. Even though the finality of evidence of the apparent form of Quran is subject to discussion, it does not need discussion and argument because:

Firstly: Quran is the program of life and a book of practical acts, which is revealed in a simple and eloquent language, which is understandable to ordinary human beings.

Secondly: Muslims of the early period of Islam, by hearing the verses, understood their duties and acted upon them and did not have any kind of doubt in it. The Holy Prophet (s) also, in his propagation, recited the Holy Quran to the people and reasoned through it.

Third: The Quran has also repeatedly urged people to contemplate and ponder on the verses and asked them to take benefit from them for their lives. In any other instance such contemplation would have been absurd.

On the basis of this, one should not doubt in the argumentation of the apparent aspect of Quran and relying on it and one should wait for confirmation of the proof. In order to prove it, some verses may also be resorted to:

Almighty Allah says:

إِنَّ هَذَا الْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّلِحَتِ أَنَّ لَهُمْ أَجْراً كَبِيراً

“Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward.” (17:9)

كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآناً عَرَبِيّاً لِّقَوْمٍ يَعْلَمُونَ‏

“(It is) a Book of which the verses are made plain, an Arabic Quran for a people who know.” (41:3)

يَأَهْلَ الْكِتَبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيراً مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَبِ وَيَعْفُواْ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ اللَّهِ نُورٌ وَ كِتَبٌ مُّبِينٌ‏ * يَهْدِى بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَ نَهُ سُبُلَ السَّلَمِ وَيُخْرِجُهُم مِّنَ الظُّلُمَتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيِهمْ إِلَى‏ صِرَ طٍ مُّسْتَقِيمٍ‏

“O followers of the Book! indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah. With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.” (5:15-16)

And He says:

الر تِلْكَ ءَايَتُ الْكِتَبِ الْمُبِينِ‏

“These are the verses of the Book that makes (things) manifest.” (12:1)

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُواْ آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُواْ الْأَلْبَابِ‏

“(It is) a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful.” (38:29)

وَهَذَا كِتَبٌ أَنْزَلْنَهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ‏

“And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you.” (6:155)

قُلْ أَىُّ شَىْ‏ءٍ أَكْبَرُ شَهَدَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِى وَ بَيْنَكُمْ وَ أُوحِىَ إِلَىَّ هَذَا الْقُرْءَانُ لِأُنذِرَكُم بِهِ وَ مَن بَلَغَ

“Say: Allah is witness between you and me; and this Quran has been revealed to me that with it I may warn you and whomsoever it reaches.” (6:19)

The Holy Quran has introduces itself with titles like: Light, Manifest Book, evidence, guide for the pious, guides to that which is most upright, gives good news to the believers, guides them to the right path, this Quran has been revealed to me that with it I may warn you and whomsoever it reaches, A Book of which the verses are made plain, an Arabic Quran, a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful. On the basis of this, it is not possible to have any doubt in argumentation through this book.

Some traditions also confirm the finality of proof of the apparent form of Quran:

Zaid bin Arqam said: “One day Allah’s Messenger (s) stood up to deliver sermon at a watering place known as Khum situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah’s call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household; I remind you (of your duties) to the members of my family, I remind you (of your duties) to the members of my family, I remind you (of your duties) to the members of my family.”[112]

The Messenger of Allah (s) presented the Holy Quran as a reliable and permanent source of Islam, so that it would remain forever and will be useful for Muslims.

On the basis of this, Quran is the most important, most reliable, most trustworthy source of the sciences and laws of Islam and it can fulfill the cultural and religious needs of the community. Sciences and laws of Quran have originated from reality and have been compiled in accordance to nature, that is why they do not become outdated through the ages and as a result of progress of knowledge and human civilization, their value is not decreased. As much as the awareness of man increases and intellectuals ponder on this heavenly book, as much lofty meanings would they derive from it. We don’t have any religious scripture, which has been so much studied as the Holy Quran and even then it remains worthy of further research and to derive more perfect matters and new meanings. A large number of books have been written regarding the interpretation and sciences of Quran, but there still exists scope for writing more detailed commentaries. Muslim jurisprudents have written detailed researches on the verses of legislation, but the door of jurisprudence and deriving solutions of problems is still open.

Since it is not possible to mention all those details here, we would mention only some of the topics of the Holy Quran and those interested in further details, may refer to books of Quranic commentaries.

The major subjects of the Holy Quran can be divided into a few groups:

1. Principles and fundamentals of belief, recognition of God, His names and His qualities, resurrection and life of the hereafter, purgatory and Judgment Day, scroll of deeds, accounting of deeds on Judgment Day, Paradise and its bounties, Hell and its chastisement, prophethood and need of sending the prophets, special qualities of the prophets, miracles of the prophets, conveyance of the message of God to people and the difficulties that they had to bear in this way, determination and initiative of the divine prophets in religious propagation, Imamate and guidance of Muslim community and qualifications of the Imam.

2. Stories, incidents and explanation of numerous efforts of the prophets in the path of religious propagation.

3. Encouraging people to adopt faith in God, resurrection and prophethood.

4. Glad tidings to believers and righteous persons of heavenly rewards and bounties of Paradise and warning the infidels and evil-doers of the chastisement of the hereafter.

5. Invitation to monotheism and confrontation with different kinds of polytheism.

6. Invitation to contemplation on the creation of the earth, heavens, stars, sun, seas, mountains, plants, trees, wind and rain, astonishing aspects of man and animals.

7. Reminding for the bounties of heavenly bounties and reminding how to recognize and how to value them.

8. Description of the believers and their good deeds, description of the disbelievers and hypocrites and their evil deeds.

9. Explanation of the circumstances of the past nations and their good or bad ends.

10. Discussions of the prophets with the people of their times within the subjects of monotheism, resurrection and prophethood.

11. Exposition of good morals and inviting people to them.

12. Mention of evil traits of character and need of avoiding them.

13. Miracles of the prophets.

14. Calling people to the worship of One God and urging them to perform the rituals of servitude like Prayers, fast, Hajj, Zakat and Khums.

15. Some political rules and regulations.

16. Some of the rules of business transactions.

17. Laws of inheritance and bequests.

18. Some laws of adjudication, witnessing, retaliation, penalties and blood monies.

19. Invitation to piety and discipline of the self.

20. Invitation to guarding of the self and controlling the selfish desires.

21. Explanation of some of the rules and problems of worship acts.

22. Condemnation of injustice and oppressors and mention of their terrible chastisement in the hereafter.

23. Paths of salvation of man and calling to it.

24. Factors of misfortune of man and warning about them.

25. Call to the unity of Ummah of Islam and prohibition of discord.

On the basis of this, the Holy Quran is the most independent and reliable sources of recognition of the laws of Islam, which can fulfill the different needs of people in Islamic societies throughout history. The Messenger of Allah (s) also left this valuable book as a gift among the Muslims and asked the Ummah to always remain attached to it and to take benefit of its commands and guidance.

Even though Quran is a book, which is very self sufficient, it does not make us needless of other sources of Islamic sciences like: Practice and life history of the Holy Prophet (s), traditions and biographies of the Holy Imams (a), because all subjects are not explained in Quran, rather only the general laws are mentioned and the explanation of their secondary matters have to be derived from Sunnah of the Prophet.

Two sources of the Sunnah

After the Holy Quran, the Sunnah of the Prophet is the most important source of Islamic sciences, erudition and laws. Sunnah has three implications: First: Statements of the Prophet with regard to religious matters and duties; Second: Action of the Prophet, which was performed in form of a religious act; Third: Silent approval or silence of the Prophet upon the action of one of his companions, which he performed as a religious act. In terminology, Sunnah also implies tradition and traditional report.

Traditions of the Holy Prophet (s) have played and till now play a very important role in explanation of erudition and laws of religion, because even though the Holy Quran is the most self-sufficient source of Islamic sciences, but in some instances it is needful of explanation and commentary, which are only fulfilled by the traditions of the Prophet and the Holy Imams (a). Some verses are general, absolute or abrogated whose specification, restriction or abrogation is not mentioned in Quran and traditions fulfill this need. It is an act of servitude, whose method of performance or parts and conditions or prefaces, secondary problems related to it are not mentioned in Quran and we are in need of traditions for their explanation.

Or, it is one of the comprehensive laws and whose exposition, interpretation and explanation of secondary matters are needful of traditions.

Basically, some subjects and laws have not come in Quran and have to be derived from the traditions.

The Messenger of Allah (s) has introduced the religion of Islam as a complete and comprehensive religion; which has concern for every dimension of the life of Muslims in the world as well as the hereafter and has framed laws for each and every matter; although from the verses, which have been revealed some fulfill this extensive need, but they were not sufficient. Therefore, the Holy Prophet (s) was appointed from Almighty Allah so that he may fulfill this need. In this regard, he also had the help of divine revelation. Muslims also became duty bound to obey the Messenger of Allah (s).

Quran says:

يَآ أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَلَا تُبْطِلُواْ أَعْمَالَكُمْ‏

“O you who believe! obey Allah and obey the Apostle, and do not make your deeds void.” (47:33)

It also says:

لَقَدْ كَانَ لَكُمْ فِى رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُواْ اللَّهَ وَ الْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيراً

“Certainly you have in the Apostle of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much.” (33:21)

On the basis of this, Muslims were duty bound to learn the beliefs and laws of religion through the Holy Prophet (s) and to obey his commandments and prohibitions. That is why Muslims paid attention to the statements and actions of the Prophet and what he said was accepted as a divine command. Method of performance of worship acts were learnt through his acts.

In this regard, some companions of the Prophet were more gifted in memorizing the laws and their rules. They got many opportunities to be present in the company of the Prophet and hear his statements; sometimes they also posed queries to him. When they were absent from there, upon their return they asked from their friends about the matters that were discussed in the meanwhile.

Muslims, who lived outside Medina, came to the city when they got opportunities and gained knowledge from the Prophet during some days. For example, Malik bin Huwairith narrates: I came to the Prophet with some men from my tribe and stayed with him for twenty nights. He was kind and merciful to us. When he realized our longing for our families, he said to us, “Go back and stay with your families and teach them the religion, and offer the prayer and one of you should pronounce the Adhan for the prayer when its time is due and the oldest one amongst you should lead the prayer.”[113]

The Messenger of Allah (s) was always concerned about guidance of people and propagation of beliefs and laws of religion. He endeavored to propagate and disseminate religious teachings in Masjid, at home, in streets, bazaar and other places. In addition to the teachings of the verses of Quran, he also explained the matters to them. Sometimes, he taught them to others in order to perform religious rituals. If he noticed an improper act, he issued a reminder and explained its correct method. If they performed it in the right way, he praised them or maintained silence.

Jabir says: On the day of Eid of sacrifice I saw that the Holy Prophet (s) left his camel of conveyance and said: Learn the rituals of the Hajj from me, because it is possible that after this year, I may not get the honor of performing Hajj.[114]

In this way, the Messenger of Allah (s) endeavored to teach the beliefs and laws of religion and companions also paid attention to memorize and learn them. The Messenger of Allah (s) had two aims in this:

First: To make the companions aware of the beliefs and sciences of religion and to teach them the laws of duties of Islam.

Second: Recording and preservation of the laws of religion with aim to propagate them to the coming generations.

On the basis of this, beliefs of religion were recorded in form of traditions for Muslim and remained stored for them throughout the passage of centuries. Ali Ibne Abi Talib (a) was most active of all the companions in fulfillment of this great duty.

On this juncture, it is necessary to mention two points:

First reminder: Although, in sources of our reports there are many traditions, but it is not that every tradition should be reliable and worthy to be acted upon, because traditions are divided into two groups: Solitary reports and widely related reports.

Widely related reports: If a tradition is having a large number of narrators, in such a way that it is usually not possible that it could have been fabricated, such a tradition is called as ‘a widely related report’. Widely related report (Mutawatir) is trustworthy and confirmed, because intellect and common parlance also act on this report.

Solitary report: It is a tradition, whose narrators do not reach to the level of ‘widely related’ (Tawatur): Solitary reports also are further divided into different kinds, like: Authentic, good, trustworthy, weak and chainless report.

Authentic report: It is a tradition, all of whose narrators are Twelver Shia and just.

Good report: It is a tradition, all of whose narrators are Imamites and trustworthy.

Trustworthy report: It is a tradition, all of whose narrators are non-Imamites and trustworthy.

Weak report: It is a tradition, some of whose narrators are weak and untrustworthy.

Fabricated tradition: It is a tradition, among whose narrators there reporters, who are fabricators of traditions.

Unknown tradition: It is a tradition, among whose narrators there are persons, whose life history is unknown.

Chainless tradition: It is a tradition, one of whose narrators has narrated it from someone directly, who was not his contemporary.

Authentic and good traditions are reliable in the view of scholars of jurisprudence and they act on them.

Trustworthy traditions are reliable, according to the view of the majority of the scholars.

But a weak tradition is unreliable, except that it should be accompanied with a context of authenticity or its weakness is compensated in a special manner.

Fabricated traditions are absolutely unreliable.

Second reminder: That, which is mentioned about the finality of the proof of solitary report, is related to traditions, which are narrated about religious duties and responsibilities, but traditions, which are related to fundamentals of belief, morals, natural science, history, matters of hygiene, special qualities of some plants, fruits, nourishments, drinks etc. are not evident legal proofs.

If solitary report is regarding matters, which require faith and certainty, like: Existence of God, monotheism, divine qualities, factuality of resurrection, originality of prophethood and need of sending of the prophets, it is not sufficient to be relied upon, on the contrary, one has to get faith and certainty through discussions and investigation.