Alhassanain(p) Network for Heritage and Islamic Thought

27. If Every Person’s Sustenance has been Decreed, then why are Some (found to be) Hungry?

Verse 6 of Surat Hud says:

وَ مَا مِنْ دَابَّةٍ فِي الأَرضِ إِلاَّ وَ عَلـى اللٌّهِ رِزْقُـهَا

“And there is no animal in the earth but on Allah (s.w.t.) s the sustenance of it.”

In view of the above verse, the question that comes to mind is: Why it is that in today's world and all throughout history there are some, who have died and continue to die of hunger? Have their livelihoods not been secured and safeguarded?

The answer to this questions demands attention towards the following points:

Firstly: Securing sustenance does not mean that it should be made ready for a person and sent to his house or a morsel prepared and put into his mouth; rather, it means that the groundwork has been prepared, but man's effort is a condition for transforming them into actuality. Even Maryam (s.a.), in that severe state of labour in that lonely desert wherein Allah (s.w.t.) ordained her sustenance to become manifest in the form of dates upon the date-palm, was ordered to move and addressed as follows:

وَ هُزِّي إِلَيکِ بِجِذْعِ النَّخلَةِ …

“And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates.” 1

Secondly: If, in the past and the present, men have usurped the rights of others and have taken their livelihoods from them unjustly, this does not prove that Allah (s.w.t.) has not secured their livelihoods. In other words, in addition to the issue of effort and striving, the existence of social justice is also a condition for a just distribution of sustenence.

And if it were to be said: Why does not Allah (s.w.t.) prevent the injustices perpetrated by the unjust ones? We state that the life of man is based on the freedom of will so that all are tested and examined, and not on force and compulsion - for in such a case the development and perfection (of man) would not take place.

Thirdly: In this very earth there exist numerous sources that can provide nutrition to mankind, but which need to be discovered and put to use. However, if man exhibits negligence in this regard, he is the one to be blamed.

We ought not to forget that some areas of Africa, the inhabitants of which die of hunger today, are amongst the most enriched regions of the world. However, destructive factors, which were mentioned above, have brought them to this miserable state of theirs.2

Notes

1. Surat Maryam (19), Verse 25

2. Tafsir Payam-e-Qur’an, vol. 2, pg. 357

28. What are the reasons for the backwardness of the Muslims?

It can be clearly concluded from the verses of the Qur’an that whenever we suffer reverses and failures, they are always a result of one of the following two factors: Either we have neglected and failed in our jihad and in our efforts, or that we were lacking in sincerity. And if these two were to gather together, as per the emphatic Divine promise, success and guidance shall certainly come our way.

Why have Muslims, the leaders of yesterday, lagged behind today?

Why do they extend their hands to the foreigners for everything, even for their culture and their own laws?

Why should they rely upon others to protect themselves vis-à-vis political storms and military assaults?

Why is it that yesterday the others benefited from their knowledge and culture whereas today they (the Muslims) have to turn to the others?

And finally, why is it that they are captives in the clutches of others and their lands are under the occupation of the transgressors?

All these 'whys' possess just one answer: Either they have forgotten the jihad or that the intentions have become polluted.

Indeed, jihad in the fields of science, culture, politics, economics and military has been thrust into the dark world of forgetfulness. Affection for the self, love of the world, desire for comfort and pleasure and personal motives have prevailed over them to the extent that those of them who are killed by own hands, are more than those killed by the enemies!

The overwhelmed state of some West-stricken and East-stricken individuals, self-selling by some of those vested with authority, and isolation of intellectuals and scholars have not only taken the jihad from them but also the sincerity.

Whenever there manifests slight sincerity amongst our ranks and our warriors jolt themselves into activity, successes are achieved one after the other and the fetters of captivity fall apart. Despairs turn into hopes, failures into successes, humiliation into dignity, and disarray and hypocrisy into unity and cohesion. How inspirational is the Qur’an, which, in a short sentence, has not only mentioned the malady but has also presented its remedy!

Truly, those who strive in the path of Allah (s.w.t.) are the beneficiaries of Divine guidance and it is self-evident that in the presence of His guidance, deviation and failure are inconceivable.

In any event, every person plainly senses and perceives this Qur’anic reality in his efforts that when he sets out to strive for Allah (s.w.t.) and in His path, doors open up before him, problems decrease in severity and adversities tend to become more bearable.1

Note

1. Tafsir-e-Namuna, vol. 16, pg. 350

29. What is the incident of Fadak?

Fadak had been one of the villages around Medinah situated at a distance of 140 kilometres from Khaybar. In the year 7 ah when the forts of Khaybar fell one after another to the soldiers of Islam and the central power of the Jews was smashed, the inhabitants of Fadak approached the Noble Prophet (S) in submission and handed over one half of their land and gardens to him retaining the other half for themselves. In addition, they also agreed to shoulder the responsibility of cultivating his share of the land and used to receive some benefits for this effort of theirs.

In view of the verse of booty (Fai), this land was specific to the Noble Prophet (S) and he could utilize it for himself or use it in other instances as stated in verse 7 of Suratul Hashr and accordingly, he gifted it to his daughter Fatimah (s.a.). This is a fact, which has been emphasized and stated by numerous Sunnite and Shi'ite historians and commentators. In the commentary al-Durrul Manthur, it has been narrated from Ibne 'Abbas that when the verse:

وَ آتِ ذَا الْقُربـى حَقَّهُ

“Then give to the near of kin his due” 1

was revealed, the Noble Prophet (S) gifted Fadak to Fatimah (s.a.)2 :

أَقطَعَ رَسُولُ اللٌّهِ فَااَطِمَةَ فَدَکٌَ

In the chapter of silah rahim (establishing bonds of consanguinity) of the book Kanz al-'Ummal, written as annotations for the book Musnad of Ahmad ibne Hanbal, it has been reported from Abu Sa'id Khudri that when the above verse was revealed, the Noble Prophet (S) sought Fatimah (s.a.) and said to her:

ياَ فاَطِمَةُ لَکِ فَدَکٌُ

“O' Fatimah! Fadak is for you.”3

Hakim Nishaburi has also reported this same meaning in his book, which deals with history.4

Ibne Abil Hadid too, in his commentary of Nahjul Balaghah, has mentioned the incident of Fadak in great detail5 and so too have numerous other books.

But after the Noble Prophet (S) those, who perceived this economic power in the hands of 'Ali's (a.s.) spouse as a danger to their political power and were determined to isolate his supporters in every respect, confiscated it on the basis of a fabricated tradition:

نَحْنُ مَعَاشِرَ الأَنْبِيَاءِ لاَ نُوَرِّثُ

And despite the fact that Fatimah (s.a.) was in official possession of the land - and one in possession of something is not asked to present witnesses - she was asked to present her witnesses (that Fadak belonged to her). She presented them, who testified that the Noble Prophet (S) had personally gifted it to her, but they disregarded these witnesses.

In later periods, those Caliphs who desired to express their inclinations towards the Ahlul Bayt (a.s.), would return Fadak to them but soon after another would come up and confiscate it once again! This was repeated on numerous occasions during the time of the Umayyad and the 'Abbasid caliphs.

The incident of Fadak and the events associated with it during the initial stages of Islam and in the later eras are of the most painful, sorrowful but at the same time, the most admonitory portions of the history of Islam which ought to be placed under meticulous study so that it illuminates various other incidents of Islam.

Significantly, the Sunni narrator - Muslim ibne Hajjaj Nishaburi - has reported the incident of Fatimah's (s.a.) demand for Fadak in detail in his book Sahih Muslim and reports from 'Aishah that after the first Caliph's refusal to return Fadak to Fatimah (s.a.), she was enraged with him and did not speak a word to him for as long as she was alive.6 and7

Notes

1. Suratul Rum (30), Verse 38

2. al-Durr al-Manthur, vol. 4, pg. 177

3. Kanzul 'Ummal, vol. 2, pg. 158

4. Refer the book Fadak, pg. 49

5. Sharh of Nahjul Balagha of Ibn Abil Hadid, vol. 16, pg. 209 onwards

6. Sahih Muslim, vol. 3, pg. 1380, no. 52 of 'The Book of Jihad'

7. Tafsir-e-Namuna, vol. 23, pg. 510

30. Was Abu Talib a Muslim?

All the Shi'ite scholars and some of the eminent Sunnite ones like Ibne Abil Hadid, the commentator of Nahjul Balaghah, Qastalani, in his book Irshad al-Sari and Zini Dahlan, in his annotations to the book Sirah Halabi, have regarded Abu Talib as being a Muslim. In the original Islamic sources too, there exist numerous evidences in support of this issue, which when studied leave us profoundly astonished and perplexed as to why Abu Talib finds himself the object of such unkindness and accusation?

How is it possible that one, who had defended the Noble Prophet (S) by his entire existence, and time after time had presented himself and his children as a shield for him in times of peril, be the object of such an allegation?

And here the discerning researchers have surmised that this wave of antagonism against Abu Talib is one that is political in nature and stems from the opposition of the evil lineage of Bani Umayyah to 'Ali (a.s.).

This is because it is not just Abu Talib, who due to his proximity with 'Ali (a.s.), has found himself to be an object of this onslaught; rather, we observe that in the history of Islam, whosoever happened to possess a close relation - in any manner whatsoever - with 'Ali (a.s.) had not remained protected from these foul and shabby offensives. In truth, Abu Talib had no crime to his name save that he was the father of 'Ali ibne Abi Talib - the great leader of Islam!

Here, we enumerate, only briefly, some varied arguments that bear a clear testimony to the faith of Abu Talib, and leave the details for books that have been particularly devoted to this issue:

Even prior to the proclamation of the prophethood of the Noble Prophet (S), Abu Talib had been well cognizant of the fact that his nephew would attain the rank of prophethood. This is because the historians have written that on one of the journeys that Abu Talib had undertaken to Egypt in the caravan of the Quraish, he had taken his twelve-year old nephew Muhammad, along with him.

In the course of this journey various extraordinary acts were witnessed from him; in addition, as soon as the caravan came across a monk by the name of Bahira - who had been engaged in worship in the monastery for years, possessed knowledge of the Old and New Testaments and used to be visited by the trade caravans who passed that way - Muhammad (S), who was not more than twelve years old then, attracted his attention. Bahira, after gazing at him deeply and profoundly, asked: To which of you does this child belong? Those around pointed to Abu Talib, who informed him that he was his nephew.

Bahira said: “This child has a brilliant future before him. He is the very prophet, whose prophethood has been prophesized by the Divine books and whose attributes I have read in them.”1

Even before this encounter, there had been other indications which made Abu Talib aware of the prophethood and the spirituality of the Noble Prophet (S).

As has been stated by the Sunni scholar Shahristani (the author of al-Milal Wal Nihal) and others, one year skies of Mecca withheld their rains and the city was caught in the grip of a severe drought. Abu Talib ordered his nephew, Muhammad, who was just a suckling then, to be brought to him. When the child, suntil wrapped in swaddling-clothes, was handed to him, he stood before the Ka'bah, raised the child upwards three times and each time beseeched: O' Lord! By the sake of this child, send down the blessed rains upon us.

It was not long before a cloud became visible above the horizon and soon covered the skies above Mecca; it then began to pour with such intensity that it was feared that the Ka'bah might suffer damage.

Shahristani then writes: This incident, which indicates Abu Talib's knowledge of his nephew's prophethood right from his infancy, proves that he believed in the Noble Prophet (S). Later, Abu Talib recited the following verses in connection with this incident:

وَ أَبْيَضُ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلألْأَرَامِلِ‏

“He is a luminous-faced one and it is for him that the clouds pour down rain he is the shelter of the orphans and the protector of the widows.”

يَلُوْذُ بِهِ الْهُلاَّكُ مِنْ آلِ هَاشِمٍ. فَهُمْ عِنْدَهُ فِي نِعْمَةٍ وَ فَوَاضِلَلٍ

“Those from the Bani Hashim who face destruction seek refuge in him and it is by means of him that they find themselves receiving bounties and favours.”

وَ مِيْزَانُ صِدْقٍ لاَ يَخِيْسُ شَعِيْرَةً وَ وَزَّانٌ صِدْقٌ وَزْنُهُ غَيْرُ هَائِلٍل

“He is that balance of justice that never violates (even) one grain of barley and he is a correct measurer whose weight and measurement are not to be feared for error.”

In addition to Shahristani, numerous eminent historians too have reported the incident of the people resorting to Abu Talib during the famine, and his entreaty to Allah (s.w.t.) by employing the honour of the Noble Prophet (S). 'Allamah Amini has mentioned this incident in his book, al-Ghadir, quoting it from the books Sharh Bukhari, al-Mawahib al-Ladunniyyah, al-Khasais al-Kubra, Sharh Bahjah al-Mahafil, Sirah Halabi, Sirah Nabawi and Talabah al-Talib.2

In addition, certain well-known Islamic books contain some poems from Abu Talib, all of which have been gathered and this collection referred to as Diwan Abi Talib. Some of these poems are presented below:

وَ اللهِ لَنْ يَصِلُوْا إِلَيْكَ بِجَمْعِهِمْ حَتَّى أُوَسَّدَ فِي التُّرَابِ دَفِيْنًا

“O' Nephew! The enemies shall never reach you until such time that Abu Talib has rested in the earth and taken the grave as his bed,”

فَاصْدَعْ بِأَامْرِكَ مَا عَلَيْكَ غَضَاضَةً وَ ابْشِرْ وَ قِرَّ بِذَاكَ مِنْهُ عُيُوْنًا

“So accomplish your assignment and fear none give glad tidings and make the eyes joyous and cheerful.”

وَ دَعَوْتَنِيْ وَ زَعَمْتُ أَنَّكَ نَاصِحِيْ وَ لَقَدْ صَدَقْتَ وَ كُنْتَ قَبْلَ أَمِيْنًا

“You invited me towards your faith and I know fully well that you are a sincere adviser to me and surely you invited and are trustworthy in your invitation.”

وَ لَقَدْ عَلِمْتُ أَانَّ دِيْنَ مُحَمَّدٍ مِنْ خَيْرِ أَدْيَانِ الْبَرِيَّةِ دِيْنًا

“Indeed I have perceived that the religion of Muhammad is the most excellent of all religions.”3

أَ لَمْ تَعْلَمُوا أَنَّا وَجَدْنَا مُحَمَّداً نَبِيّاً كَمُوسَى خُطَّ فِي أَوَّلِ الْكُتُبِ

“O' Quraish, do you not know that we have found Muhammad to be a prophet just as Musa was and his mention has been recorded in the Divine books?”

وَ أَنَّ عَلَيْهِ فِي الْعِبَادِ مَحَبَّةً وَ لاَ سِنَّ فِيْمَنْ خَصَّهُ اللهُ فِي الْحُبِّ

“The servants of Allah (s.w.t.) possess a special fondness with respect to him and this is not out of place for one whom Allah (s.w.t.) has singled out for His love.”4

Ibne Abil Hadid, after presenting a great number of Abu Talib's poems (which Ibne Shahr Ashub, in his book Mutashabihat al-Qur’an, has claimed to be three thousand in number) says: After going through the entire collection of these poems, there does not remain a semblance of a doubt for us that Abu Talib had indeed believed in the religion of his nephew.

Traditions have been narrated from the Noble Prophet (S) which testify to the faith of his self-sacrificing uncle - Abu Talib. According to the author of the book Abu Talib: Mu’minu Quraysh, when Abu Talib passed away the Noble Prophet (S), after having escorted his funeral and as he mourned his death, said: O' My Father! O' Abu Talib!

How sad I am over your death? How can I ever forget the tragedy of your death? O' you who fostered me when I was an infant and accepted by invitation when I was a grown up; in proximity to you, I was as an eye is to its socket, and as a soul is to the body.5

Also, he (S) used to repeatedly confess:

مَا نَالَتْ مِنِّيْ قُرَيْشُ شَيْئًا حَتَّى مَاتَ أَبُو طَالِبٍ‏

“The Quraish were unable to inconvenience me in any way until after the death of Abu Talib.”6

It is an indisputable fact that, years before Abu Talib's death, the Noble Prophet (S) had been ordered to refrain from establishing any kind of cordial relationship with the polytheists. In such a situation, exhibition of such fondness and affection towards Abu Talib on his (S) part indicates that he (S) had known that he was a monotheist. Or else, how could it be conceivable that while he prohibited others from befriending the polytheists he himself exhibited affection towards Abu Talib that reached the frontiers of love?

In traditions that have been narrated from the Ahlul Bayt (a.s.) too, there are abundant evidences that meet the eye which attest to Abu Talib's faith and sincerity. These traditions, mentioning all of which would only protract this discussion, contain rational and logical arguments, like the tradition of the fourth Imam (a.s.) in which it has been reported that the Imam (a.s.), in reply to a question, attests to the faith of Abu Talib and then says:

Honestly, I am amazed as to why some are given to imagine that Abu Talib was a disbeliever! Do they not realize that by harbouring such beliefs, they hurl taunts and sarcasms at Abu Talib and the Noble Prophet (S)? But has it not been prohibited in several verses of the Qur’an for a woman to continue to remain in the matrimony of her disbelieving spouse after she has accepted Islam? It is an incontrovertible fact that Fatimah Bint Asad, who had been of those who had taken a lead into Islam, had Abu Talib as her spouse all through her life.7

Apart from all these, if we were to be sceptical of all things, the one reality with respect to which none can harbour scepticism and doubt is that Abu Talib was of the most vociferous and intense supporters of Islam and the Noble Prophet (S), and his support was in such measure that it cannot be interpreted as stemming from consanguineous ties or tribal partianship.

The most manifest example of this being the incident of Shi'b Abi Talib which has been reported by all the historians; when the Quraish subjected the Noble Prophet (S) and the Muslims to an intense social, economic and political blockade and severed all connections with them, Abu Talib was the only supporter and defender of the Noble Prophet (S).

For three years he abandoned all his other work and, taking the Hashemites to a valley located between the mountains of Mecca and popularly known as Shi'b Abi Talib, settled down there. His self-sacrifice reached such an extent that in addition to constructing special towers for protection against the attacks of the Quraish, every night, he would move the Noble Prophet (S) to a different place to sleep and make his dear son 'Ali (a.s.) sleep in his place instead.

When 'Ali (a.s.) said: Dear father! Under these circumstances, I am bound to be killed, Abu Talib said: Dear son! Do not lose your forbearance. Every living thing advances towards death. I have sacrificed you for the son of 'Abdullah.

Interestingly, 'Ali (a.s.) responds to his father's words by saying: Dear father! These words of mine were not out of my apprehension of being killed in the path of Muhammad (S) rather, it was spoken since I wanted you to know how obedient I am to you and that I am fully prepared to help Ahmad.8

We are of the opinion that every person, who casts aside his prejudice and studies the gold lines of history about Abu Talib impartially would concur with Ibne Abil Hadid and say:9

وَ لَوْ لاَ اأَبُو طَالِبٍ وَ ابْنُهُ لَمَا مَثَلَ الدِّيْنُ شَخِخْصاً فَقَامَا فَذَاكَ بِمَكَّةَ آوِى وَ حَامَىِي وَ هَذَا بِيَثْرِبَ جَسَّ الْحَمَاماً

“If it was not for the presence of Abu Talib and his son, the religion (of Islam) would never have stayed in place and stood up aloft. Abu Talib rushed to the assistance of the Noble Prophet (S) in Mecca, while 'Ali (a.s.), in supporting Islam, plummeted into a whirlpool of death in Yathrib (Medinah)!”10

Notes

1. An abstract from Sirah Ibn Hisham (vol. 1, pg. 191), Sirah Halabi (vol. 1, pg. 131) and other books.

2. al-Ghadir, vol. 7, pg. 346

3. Khazanah al-'Arab, Tarikh Ibn Kathir, Sharh of Nahjul Balagha Ibn Abil Hadid, Fath al-Bari, Bulugh al-'Arab, Tarikh Abi al-Fida, Sirah al-Nabawi etc.., as reported in al-Ghadir, vol. 8

4. Ibid.

5. Sheikh al-Abatih, quoting from the book Abu Talib: The Believer of the Quraish.

6. Tabari, quoting from the book Abu Talib: The Believer from the Quraish.

7. Kitab al-Hujjah; al-Darajat al-Rafi'ah quoting from al-Ghadir, vol. 8.

8. al-Ghadir, vol. 8

9. al-Ghadir, vol. 8

10. Tafsir-e-Namuna, vol. 5, pg. 192

31. What is the Criterion with regards to the Greater Sins?

In connection with the greater sins, reference to which has been made in several verses of the Noble Qur’an1 , there have been many views by commentators on the one hand and the scholars of traditions and the jurists on the other.

Some have regarded all sins as being greater sins; this is because against Allah, the Mighty, every sin is enormous.

Others are of the opinion that the concept of lesser and greater, employed in connection with sins, is relative in nature. Every sin, in comparison to a more serious sin is looked upon as being lesser while in comparison to a less serious sin, as great.

Some believe that Allah's (s.w.t.) warning, in the Qur’an, of chastisement with respect to a sin, serves as a criterion for that sin to be considered great.

Occasionally it has also been said that every sin which necessitates the implementation of legal (religious) penalty is a greater sin.

However, in view of the fact that the term 'great' indicates upon the enormity of the sin, the best description for it would be every sin, which happens to possess one of the following, can be regarded as a greater sin:

- The sins with respect to which Allah (s.w.t.) has issued a warning of chastisement.

- Sins that have been regarded by the Imams and the traditions as being grave.

- Sins that have been regarded by religious sources to be more severe than sins that are known to be of the greater sins.

- And finally, sins, which the authentic traditions expressly state to be great.

The greater sins that are mentioned in the Islamic traditions vary in number. In some traditions, they are said to be seven in number (killing a soul, being disowned by the parents, usury, returning to the land of kufr after emigrating from it, falsely accusing a chaste woman of adultery, misappropriating the property of orphans and flight from jihad.)2

Some other traditions have enumerated them to be seven in number with the difference being that 'being disowned by the parents' has been substituted by:

كُلُّ ماَ أَوجَبَ اللٌّهُ عَلَيهِ النَّارَ

“All (those sins) for which Allah (s.w.t.) has made (the punishment of) Hell mandatory.”

In some, their number is seen to be ten, while in others it is 19 and in yet others the figure is much higher.3

This difference in their figure stems from the fact that all the greater sins are not uniform and similar - some are more serious and grave than the others, or in other words, they are Akbar al-Kabair (greatest of the greater sins) and thus, there is no conflict or contradiction amongst them.4

Notes

1. Suratul Nisa’ (4), Verse 31; Suratul Shura (42), Verse 37, and the verses presently under consideration.

2. Wasa’il ash-Shi'a, vol. 11, Chapter Abwabu Jihad al-Nafs, Chapter 46, no. 1

3. For further explanation, refer the above source (Chapter 46 from Abwabu Jihad al-Nafs). Thirty seven traditions, which enumerate and specify the Greater sins, have been mentioned there.

4. Tafsir-e-Namuna, vol. 22, pg. 541

32. Why is it Necessary to Utter Allah’s Name at the Time of Slaughtering (Animals)?

Does reciting the name of Allah (s.w.t.) or another entity while slaughtering an animal have an influence upon the meat of the animal as far as hygiene and sanitation is concerned?

In answer to this question it must be mentioned that it is not essential for the name of Allah (s.w.t.) or another entity to necessitate an impact on the substance and essence of the meat in terms of cleanliness. This is because, the prohibition imposed on certain things in Islam are dictated by several factors.

At times, the prohibition is for the purpose of hygiene and protection of the body, while at other times it is for the purification of the soul and on occasions it is for preserving the social order. In reality, the prohibition imposed upon consumption of meat of animals that have been slaughtered by reciting the names of idols has a spiritual, ethical and educative dimension associated with it.

Such acts distance man from Allah (s.w.t.) and possess undesirable psychological effects; this is so since this act belongs to the rites associated with polytheism and paganism, and serves to revive their memories.1

Note

1. Tafsir-e-Namuna, vol. 1, pg. 588

33. How does Islam view Monasticism?

In verse 27 of Suratul Hadid, we read:

وَ رَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ابْـتِغَآءَ رِضْوَانِ اللٌّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَـتِهَا

“And (as for) monkery, they innovated it - We did not prescribe it to them - only to seek Allah's pleasure, but they did not observe it with its due observance.”

In view of the above verse, the question that arises is: What is Islam's viewpoint about monasticism?

The term رَهباَنِيَّة (Monasticism) is derived from رهبة meaning fear and dread, which, in this case, means fear of Allah (s.w.t.). According to Raghib, in his book Mufradat, it is a fear, which is in combination with piety and perturbation. The word تَرَهُّب is in the meaning of تَعَبُّد , to worship; and رَهباَنِيَّة means intense devotion and worship.

Monasticism of a desired kind existed amongst the Christians although it had not been made compulsory in Christianity; however, the followers of 'Isa (a.s.) distorted the concept by hauling it beyond its limits.

And it is for this reason that Islam has vehemently denounced it and the well-known tradition, which states:

لاَ رَهْبَانِيَّةَ فِي الإِسْلاَمِ

“There is no (room for) monasticism in Islam”, is witnessed in numerous Islamic sources.1

One of the ugly innovations of the Christians with respect to monasticism had been 'prohibition of marriage' for the males and females who had abandoned the world. Others were 'social seclusion', disregarding the human responsibilities within a society, selecting secluded and far-flung monasteries and nunneries for living and worship in an environment, isolated from society. Later, great evils came into existence within the monasteries and the living centres of the monks, some of which - Allah (s.w.t.) Willing - we shall present later as a concluding portion of this discussion.

Certainly, the monks and nuns did extend positive services too like nursing individuals suffering from diseases that were dangerous and difficult to cure such as leprosy; propagation of religion in regions that were distant and amongst people that were wild and barbaric; initiating research programmes etc. Nevertheless, these acts in comparison to the entire system were trivial and insignificant, and on the whole, its evils were far greater than its benefits.

Fundamentally, man is an entity that has been created for a life within a society, and his material and spiritual development can only be achieved within a social life, and it is for this reason that none of the Divine religions have rejected this concept (of social life). On the contrary, they have endeavoured to strengthen its foundation.

Allah (s.w.t.) has placed 'sexual desire' within man to preserve lineage, and every thing that attempts to reject it totally is absolutely incorrect.

The Islamic abstemiousness (zuhd), which means leading a simple life, eliminating luxuries and not becoming a captive of wealth and rank, is in no way related to the issue of monasticism. This is so since monasticism means segregation and alienation from the society whereas abstemiousness means liberation for a more social living.

In a well-known tradition we read that one day the son of 'Uthman ibne Maz'un died which so aggrieved him that he declared his house to be a mosque and (abandoning all other work) engaged himself in worship. When the Noble Prophet (S) came to know of this, he summoned him and said:

يَا عُثْمَانَ بْنَ مَظْعُونٍ إِنَّ اللٌّهَ لَمْ يَكْتُبْ عَلَيْنَا الرَّهْـبَانِيَّةَ إِنَّمَا رَهْـبَانِيَّةُ أُمَّتِي الْجِهَادُ فِي سَبِيلِ اللٌّهِ

“O' 'Uthman! Surely, Allah, the Blessed and the Exalted has not ordained monasticism for us; monasticism of my ummah is only jihad in the way of Allah.”2

The above tradition is an allusion to the fact that if you desire to renounce the material life, do not do so negatively and by means of social seclusion; rather, seek it positively - in jihad in the way of Allah (s.w.t.).

The Noble Prophet (S) then went on to present a detailed explanation of the merits of congregational prayers - which itself emphasizes the rejection of monasticism and seclusion.

In another tradition we read that 'Ali ibne Ja'far asks his brother Imam Musa ibne Kazim (a.s.): “Does it befit a Muslim to go on a journey or adopt asceticism, enclose himself in his house and not come out of it?” The Imam (a.s.) replied: “No.”3

Explanation

The journey that has been prohibited in this tradition is something which is akin to monasticism - a kind of itinerant monasticism; some people, without procuring for themselves a house, engaging themselves in work or seeking to earn a livelihood, converted themselves into globetrotters without provisions and supplies.

Constantly on the move from one place to another and fulfilling their needs by begging from the people, they looked upon this as a kind of renunciation of the world. But Islam has rejected the stationary as well as itinerant monasticism; yes, according to the teachings of Islam the important thing is that man should be abstemious while within the heart of society and not while secluded and segregated from it!

The Historical Origins of Monasticism

The history of Christianity reveals that monasticism, in its present form, had not existed in the first century of Christianity, but was rborn after the third century ad during the manifestation of the Roman emperor Disiyus and his intense drive against the followers of 'Isa (a.s.), who, as a result of their defeat at the hands of this brutal emperor, sought refuge in the wilderness.4

The Islamic traditions too report this meaning, albeit more profoundly. It has been narrated that the Noble Prophet (S) said to Ibne Mas'ud: “Do you know from where did monasticism originate?”

Ibne Mas'ud replied: “Allah (s.w.t.) and His Messenger know better.”

He (S) said: After 'Isa (a.s.), some tyrants came to the fore on the scene of leadership. The believers fought them three times and suffered defeat and so, they fled to the deserts and mountains, and, awaiting the arrival of the prophet, prophesized (Prophet Muhammad (S) by 'Isa (a.s.)), engaged themselves in worship in the caves. Some of them remained on their religion while others followed the path of disbelief.

Then continuing, he (S) said: “Do you know what is the monasticism of my ummah?”

Ibne Mas'ud said: “Allah (s.w.t.) and His Messenger know better.”

He (S) said:

أَلْهِجْرَةُ وَ الْجِهاَدُ وَ الصَّلاةُ وَ الصَّومُ وَ الحَجُّ وَ الْعُمرَةُ

“Emigration, Jihad, Salat, fasting, Hajj and 'Umrah.”5

Will Durant, the renowned historian, in volume 13 of his well-known history presents a detailed discussion about monks, and is of the opinion that it was from the 4th century ad that nuns began to affiliate themselves with the monks; day by day monasticism was on the increase until it reached its zenith in the 10th century ad.6

Undoubtedly, this social occurrence, like other occurrences, in addition to possessing historical roots also possesses psychological ones; one of the facts which can be alluded to is that the psychological reaction of different individuals and nations against defeats and failures are totally different and varied.

Some develop an inclination to adopt seclusion and introversion, totally withdrawing themselves from society and social activities whereas there are some, who derive the lesson of endurance from failures, and come to possess greater firmness and resistance. The former group resorts to monasticism or something akin to it while the latter, in contrast, becomes more social.

Ethical and Moral Evils Resulting due to Monasticism

Swerving from the laws of creation always occasion negative repercussions and thus, it is not a matter of astonishment that when man distances himself from a social life, which is inherent and innate to him, he suffers from intense negative ramifications. And it is for this reason that monasticism, which is in contrast to the fundamentals of man's natural disposition, gives birth to great evils, some of which are as follows:

Man, by nature, is civil and urban, and monasticism is in contradiction with this spirit of man and thus draws human societies into decadence and change of direction.

Not only does monasticism not lead to the purification of morals and perfection of soul, instead it leads to ethical deviation, lethargy, conceit, vanity, superiority complex and the like. And upon the supposition that man does manage to acquire an ethical excellence in a state of seclusion, it would not be regarded as an accomplishment, for excellence is when man is able to liberate himself from moral uncleanness while he is within a society.

Renunciation of marriage, which is one of the fundamentals of monasticism, not only does not bring about any virtue but on the contrary results in psychological disorders. The book, Encyclopedia of the 20th Century, states: Some of the monks considered paying attention to the female sex to be a Satanic act and harboured this concept to such an extent that they were unwilling to bring the female species of animals to their houses, lest its satanic soul cause harm and detriment to their spirituality!!

Despite this, history is witness to numerous atrocious acts from the monasteries, such that, according to Will Durant, Pope Innocent III described one of the monasteries as a brothel!7

Some of these monasteries had been transformed into centres of congregation for the world-loving, gluttonous and licentious ones to such an extent that the best of the wines could be found in them.

Of course, according to the testimony of history, 'Isa (a.s.) never married, however this was definitely not because of his opposition to marriage - rather, his short life-span coupled with his perpetual journeys to different parts of the world for the propagation of religion did not permit him this liberty.

The discussion of monasticism befits separate books, devoted entirely to this topic, and if we were to dwell upon it in detail, we would deviate from our commentarial discussion.

We conclude this discussion by presenting a tradition from Imam 'Ali (a.s.), who, while interpreting the verse:

قُلْ هَلْ نُنَبِّئُكُمْ بِالأََخْسَرِينَ أَعْمالاً الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً

“Say: Shall We inform you of the greatest losers in (their) deeds? (These are) they whose labour is lost in this world's life and they think that they are well versed in skill of the work of hands.” 8

said:

هُمُ الرُّهْبَانَ الَّذِينَ حَبِسُوا أََنْفُسَهُم فِي السَّوَارِي

“One of the manifest examples of this are the monks, who had imprisoned themselves in the mountains and wilderness, and were under the impression that they were performing an excellent work.”9 and10

Notes

1. This tradition has been reported in Majma'ul Bayan under رهب as also in al-Nihayah of Ibn Kathir.

2. Biharul Anwar, vol. 70, pg. 114 (Chapter al-Nahi 'an al-Rahbaniyah), no. 1

3. Biharul Anwar, vol. 70, pg. 119, no. 10

4. Dairah al-Ma'arif Qarn Bistum, under رهب .

5. Majma'ul Bayan, vol. 9, pg. 243; Another tradition, similar to this but slightly abridged, has been mentioned in the commentary al-Durr al-Manthur, (vol. 6, pg. 177)

6. William Durant, vol. 13, pg. 443

7. William Durant, vol. 13, pg. 443

8. Suratul Kahf (18), Verse 103, 104

9. Kanzul 'Ummal, vol. 2, no. 4496

10. Tafsir-e-Namuna, vol. 23, pg. 384

34. What do ‘Spiritual Vision’ and ‘Mystical Intuition’ Mean?

One of the sources of acquiring cognizance is spiritual vision and mystical intuition.

Primarily it is essential to define this source, which is unfamiliar to a great number of people, in order that on the one hand, the difference between this and the issue of revelation, inspiration and innate disposition becomes clear and the ignorant ones do not consider it to be a figment of imagination and on the other, the path of misuse that many have resorted to in connection with this topic and which has compelled many to look upon it with scepticism, is blocked.

The entities of the world of existence are fundamentally of two kinds:

1. Entities that can be perceived by the senses; these entities are referred to as the World of Senses.

2. Entities that are concealed from our senses and cannot be perceived by them; these are referred to as the World of Unseen.

But at times it is possible that man acquires a new perception, enabling him to witness a portion of the World of Unseen (as per his capability). In other words, the curtains are drawn aside and some of the realities of the World of Unseen are made manifest for him as clearly as man perceives things by his senses - rather, much clearer and in a manner which imparts much more certainty.

This state is referred to as spiritual vision or mystical intuition.

This is the same thing that the Qur’an mentions in verse 5 and 6 of Suratul Takathur:

کَلاَّ لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ. لَتَرَوُنَّ الْجَحِيمَمُ

“Nay! if you had known with a certain knowledge, You should most certainly have seen the hell!”

In various Islamic sources, regarding both the believers and the offenders, it has been stated that at the time of death they come to acquire a spiritual vision as a result of which they are able witness the angels and the holy souls of Allah's awliya, whereas those around them lack the ability to perceive these things.

This is that very state which the Noble Prophet (S) came to possess during the Battle of Khandaq when he said: “In the spark that was created by the striking of a pickaxe with a stone, I witnessed the palaces of Khusroe or Caesar or the castles of the Yemeni kings.”1

Similarly, it has been reported about Aminah, the honourable mother of the Noble Prophet (S), that when she bore the Noble Prophet (S) in her womb, she said: I saw a light emanate from me and by means of it I witnessed the palaces of the land of Basri, in Syria. These are neither revelation nor are they spiritual inspiration but a kind of perception that differs vastly from sensory vision.

This is that very station which a renowned critic has mentioned, saying: If an eye of the Unseen opens up for you, the atoms of this universe shall become intimate and share their secrets with you. It is then that you shall hear the talks of water and flower. Hearing the hubbub of the glorification (of Allah) of the entities of the universe, scepticism shall be erased from within you. The ears of the untrustworthy ones do not hear these realities and only the person, who has been made intimate, is worthy of hearing these sounds and secrets.2

Thus, mystical intuition and vision can be defined in one sentence as: The entry into the meta-sensory world and witnessing its realties by an inner eye in a manner similar to sensory vision - only more powerful or listening to those murmurings by the ears of the soul.

Of course, the words of every person who claims such vision cannot be hastily accepted, nor can the words of every claimant be believed. Nevertheless, the initial discussion in this topic is concerned with the actual existence of such a source of (Divine) cognizance3 , after which comes the discussion regarding the manner of attaining it, and finally, the means of distinguishing between the true and false claimants.

Notes

1. Kamil Ibn Kathir, vol. 2, pg. 179

2. A summary of some renowned verses.

3. Tafsir Payam-e-Qur’an, vol. 1, pg. 252