Alhassanain(p) Network for Heritage and Islamic Thought

Memorizing the Qur'an

Among the blessings of Allah on mankind is that He, Himself, has guaranteed to guard this everlasting Divine Message against any form of distortion, forgery and disfigurement, in such a way that falsehood cannot approach it from any direction.

Remarkably, the Qur'an, today, is the same text which was revealed fourteen centuries ago to the Prophet, and is free from any additions or deletions.

The religious scholars (ulama) and researchers, in the school of Ahlul-Bait, certify this great fact. We mention only what Sheikh Tabarasi (one of the prominent interpreters and great Shi'ite scholars of the sixth century A.H.) (may Allah bless him) said:

What is known among the Shi'a scholars and researchers, or what they even positively take for granted, is the rejection of the idea of any falsification."(31)

He also said:

...of such (baseless) talk about additions and deletions, in the Qur'an, is unbecoming of any interpretation. As to the additions, it is unanimously regarded to be a false assumption; and concerning deletions, a group of our people think of some alterations and deletions in the Qur'an, while the true belief of our people is to the contrary. This has been supported by (Sherif) Murtadha (may Allah bless his soul), who, extensively discoursed on it..."(32)

Sheikh al-Balaghi (may Allah glorify his status) said:

The Qur'an continues to enjoy great veneration among the Muslims, generation after generation. Everywhere you would encounter thousands of copies of the Book and thousands of those who learn it by heart. They studiously copy from one another and the Muslims recite it to one another for verification. Thousands of its copies stand as sentinels over the learners, and thousands of learners stand as sentries over the copies of the Qur'an, and thousands of them both stand as guardian over the new copies. We say thousands, while actually they are hundreds of thousands. Nay! Thousands of thousands, because no historical event received such a kind of perpetuity and unquestionable eternity as the Qur'an did, as promised by Allah, the Exalted:

Surely We have revealed the Reminder and We will most surely be its guardians.

Holy Qur'an (15:9)

Surely on Us (devolves) the collecting of it and the reciting of it.

Holy Qur'an (75:17)

Therefore, if you happen to hear dubious narratives that something of the Qur'an was distorted and some of it was lost, do not heed such talk, as scholarly researches have proved how disordered, shaky and weak their narraters are, and how contradictory they are to the Muslims..."(33)

In a chapter titled 'The Imamiya's opinion rejecting deletions in the Qur'an', Balaghi further states in his 'Tafsir'. "It is no secret that Saduq (may Allah bless him) who is known for the great care he took in what he narrated, says in his book 'Iqtiqad'. Our belief in the Qur'an, which was sent down by Allah to His Prophet, Muhammad (s.a.w.), is that it consists of all that is in between its two covers, and it is what is in circulation among the people, no more...Whoever ascribes to us that we say it was more than that, is but a liar.

Another great Shi'iti scholar, Sheikh Mufid, writes in his book 'Maqalat' that:

A group of the Imamiya say that nothing was deleted from it (the Qur'an) not even a single word, verse, chapter, but what was omitted were the notes, explanations and interpretations concerning the meanings and the truth of its revelation, which had been written by the Commander of the Faithful Ali (a.s.) on his own compilation of the Book

In 'Kashf al-Ghita fi kittab al-Qur'an', chapter eight, concerning the deletion, it is said:

No doubt that it is protected against any alteration by the Sovereign, the Almighty, as is proved by the evidence of the Qur'an and the scholars' unanimity of opinion.

Sheikh Bahauddin Amili says:

...they also differed concerning additions and deletions in it, but the truth is that the Glorious Qur'an is protected against all that, be it addition or deletion. This is proved by Allah's saying: "We surely are its guardians

Muqaddas Baghdadi, in 'Sharh al-Wafiya' says:

...the talk about deletion which is in circulation among our companions, is in contrast to the unanimous talk of non-interference in it...it is said that Sheikh Ali bin Abdul-Aali had written an exclusive book refuting the deletion theory', quoting the aforementioned speech of Saduq."(34)

The late contemporary scholar, Sheikh Muhammad Husein Aal Kashif al-Ghita', in his book 'Asl al-Shi'a wa Usuliha', says:

The Book which is (in circulation) among the Muslims is the Book which Allah had sent down to His Prophet - a miracle and challenge - and there is no deletion, distortion, nor additions in it.

Tas his is the position of the Shi'ati scholars, regarding the Qur'an now in the hands of the Muslims. It is, it was revealed to the Messenger of Allah (s.a.w.), and it will remain pure and unadulterated, as long as man remains on the face of the earth, guiding humanity towards virtue and happiness.

Certain dubious narrations which allegedly speak about deletions in the holy text, and, sometimes, claim of a Qur'an other than this, have been exploited by purposeful offenders and have obviously misled some people. These simple-minded souls cite the following narration from Imam Ja'far bin Muhammad al-Sadiq to support their misconstrued views:

...but by Allah (pointing to his chest) we have the weapon of the Messenger of Allah (s.a.w.), his sword and his armour. By Allah we have Fatima's 'Mashaf' (book), wherein are not any of the verses of Allah's Book. It is a dictation of the Messenger of Allah, written by Ali with his hand."(35)

They have misunderstood the Imam, and without going into the lexical meaning of the word Mashaf thought that he was indicating a Qur'an other than the one in circulation. It was a grave mistake on the part of these people.

However, a careful scrutiny of the narrative, will help reveal the actual meaning of the word Mashaf:

By Allah we have Fatima's 'Mashaf' (book),

By looking up the word Mashaf in Arabic lexicons, we discover what Imam al-Sadiq (a.s.) actually meant.

Raghib Isfahani says:

(Al-Sahifa means any flat thing such a s the flatness of the check, a leaf a page, or a sheet which is used for writing. Its plural is Saha'if or Suhuf as the Almighty says;

'Suhuf' of Abraham and Moses, and also...receiving pure 'Suhuf' (pages) wherein are all the correct books.

Holy Qur'an (87:19)

It is said that it means the Qur'an and that by using the plural Suhuf in which are 'Books', it is meant to say that they include more than what is in Allah's Books. Hence, a Mashaf is a collection of written Suhuf, and its plural form is Masahif.(36)

Therefore, the word Mashaf means any book and is not a special term for "the Book of Allah". It can mean any collection of Suhuf (leaves of paper or skin), and only in this context can the Qur'an also be called Mashaf because it is a collection of Suhuf.

The exclusive names for the Book of Allah are: Al-Qur'an, al-Dhikr, al-Furqan and al-Kitab(37) , as mentioned in the holy text, itself. Allah did not call it "Mashaf", but, it were the later Muslims who named it so, after having compiled it on leaves or sheets.

Thus, it is clear that the mistake arose from the linguistic use of the word during the early days of Islam, when people did not take 'Mashaf' to mean Qur'an, as it may imply in present day usage.

A closer look at Imam al-Sadiq's narration, itself, will help clarify the misconception. He says that:

In Fatima's Mashaf there are none of the verses of Allah's Book

It obviously means that it is neither the Qur'an nor any part of it. Nor is it a divine revelation, but it is a dictation of the Messenger of Allah written in Imam Ali's handwriting.

According to some scholars 'the Mashaf Fatima' was a collection of supplications and instructions which Prophet Muhammad (s.a.w.) dictated for the benefit of his beloved daughter Fatima (ass.).

Principles for Understanding the Qur'an

The Qur'an is the Book of Allah Who sent it down as a Revelation to His Prophet Muhammad (s.a.w.).

Allah protected it (the Qur'an) against any distortion, forgery and disfigurement, additions and deletions.

Praise be to Allah that all the Muslims agree with the purity and the safety of the Qur'an, but there is a scientific problem which is the problem of understanding the Qur'an and its explanation. Most of the differences in ideological, and jurisprudental opinions belong to the difference that exist in understanding and explaining the Qur'an.

In order to give a correct explanation to the Qur'an, the Imams of Ahlul-Bait (a.s.) used to follow a scholarly method in explaining the Qur'an, these are:

1. The explanation of the Qur'an by the Qur'an, that is; some Qur'anic verses explain some others.

2. The explanation of the Qur'an by true and authentic traditions and narrations. Surely the Messenger of Allah (s.a.w.) explained what was in need of explanation through his sayings and actions, like the verses of prayer, paying the poor-rate (zakat), pilgrimage and various other Qur'anic concepts and laws.

3. Explaining the verses, whose explanation does not reach us from the pure Prophetic traditions (sunnah), and were not clear, because of other verses, from the linguistic understanding of the Arabic language. Indeed Allah's Book is a clear Arabic Book; what is understood from its literal meaning is an excuse upon the Muslims.

4. The explanation depends on the reason for the revelation in explaining most of the verses of the Qur'an and this should be done within the framework of the Qur'an and the Traditions in order to give their true and real meanings.

The Prophetic Traditions (Sunnah) in the School of the Ahlul-Bait

It is narrated that the Messenger of Allah (s.a.w.) said:

May Allah prosper the person who heard my saying, memorized it, comprehended it and retold it (to others) as he had heard it, since a carrier of knowledge may not be a scholar and perhaps one may transport knowledge to a more learned one."(38)

The Prophetic tradition means the specific actions, sayings and the declarations (confirmations)* of the Prophet Muhammad (s.a.w.).

Allah, the Almighty ordered us to follow the Prophet (s.a.w.) and practise his traditions (sunnah) by saying:

...whatever the Apostle gives you accept it, and whatever he forbids you abstain (from it).

Holy Qur'an (59:7)

Certainly you have in the Apostle of Allah an excellent examplar for him who hopes in Allah and the Last Day...

Holy Qur'an (33:21)

...and If you have a dispute concerning any matter refer it to Allah and the Apostle.

Holy Qur'an (4:59)

*- Taqrir in Arabic means "confirmation". it is a declaration, approval and signature and means that the Messenger of Allah (s.a.w.), himself had a witness for the actions practised by the Muslims but, did not forbid them.

These divine instructions were strictly adhered to by the Ahlul-Bait and those who followed their radiant path and advocated sincere adherance to the Book of Allah and the Prophetic sunnah in interpretation, narration, jurisprudence, legislation and ideology and other Islamic knowledge and sciences.

Thus, the Prophetic sunnah is the second source among the sources of thought and legislation on which the Muslims depended for judgement, laws and values.

Most of the Shari'ah laws, and their concepts were not clearly detailed in the Book of Allah like the laws concerning the paying of poor-rate (zakat), prayer, wealth, holy struggle (jihad), family, and international relations and others.

Therefore, the Messenger of Allah (s.a.w.) started explaining them and clarifying their rules to the Muslims through his sayings and actions. He (s.a.ws) told the Imams of Ahlul-Bait (a.s.) to return to the Qur'an and the Prophetic traditions as two main sources for explaining Islamic laws and rules and to refuse analogy, opinion, approval and other sources upon which some jurists of Islamic sects depended in their inductions and inferences.

It is narrated that Imam al-Sadiq (a.s.) said:

Never is there anything but that is mentioned either in the Book of Allah or in the Prophetic tradition."(39)

Sama'ah asked Imam Musa bin Ja'far: "I said to him: 'Is everything found in the Book of Allah and the tradition of His Prophet (s.a.w.); or do you comment on them?' He (a.s.) replied: 'Yes, all things are found in the Book of Allah and the sunnah of His Prophet '".(40)

Narrated Imam Ali bin Musa al-Ridha (a.s.) said:

Do not accept any saying (relating them to us) which disagrees with the Qur'an; surely our sayings should agree with the Qur'an and the Prophetic traditions; we speak either quoting them from Allah or His Messenger."(41)

It is narrated that Imam Ja'far al-Sadiq (a.s.) said:

Do not accept any narrative related to us unless they agree with the Qur'an and the sunnah."(42)

Indeed the Imams of Ahlul-Bait memorized the Prophetic traditions quoting them from their fathers who quote them from the Messenger of Allah (s.a.w.) and called people to write them down from the period (of rule) of Ali and his son Hasan (a.s.) while the caliphs forbid the writing down of the sunnah and they continued so till the period of Umar bin Abdul-Aziz(43) who ordered, again, to write down the Prophetic traditions in the year of 99 A.H.(44)

Imam al-Sadiq (a.s.) said:

My narration is my father's, and my father's is my grandfather's, and my grandfather's is his father's, and his; father's is the narrative of Ali bin Abi Talib, and the narrative of Ali is the narrative of the Messenger of Allah (s.a.w.), and the narrative of the Messenger of Allah (s.a.w.), is the words of Allah. the Exalted."(45)

The Imams of Ahlul-Bait were those who comprehended and understood the sunnah of the Messenger of Allah, memorized, narrated them to others, and explained their contents to the Muslim nation.

Scholarly Methods for Proving the true Sunnah:

In order to distinguish the true narratives (sunnah) from the interpolated and false ones, the scholars of the school of Ahlul-Bait placed some scholarly and ideological bases and measures for proving true sunnah. The most prominant of them are:

1. Any hadith (the Prophet's sayings) should be checked with the Book of Allah to see whether it is correct or not. If it conforms with the Qur'an, then, it is of true hadith, but, if it contradicts the divine text, then it is a false one.

2. All hadiths mentioned in the books of hadith, disregarding the reliability of their narrators, should be checked and investigated by the scholars in order to be sure of the reliability of the narrator and his truthfulness.

3. The scholars should not accept any narration unless their narrators are described by piety and truthfulness, disregarding the sect or the group to which the narrator belonged.

Therefore, the method of the jurists of Ahlul-Bait (a.s.) is not to view a book of hadith as completely correct or as completely false.

Monotheism According to the School of Ahlul-Bait

Imam Ali (a.s.) in Nahjul-Balagha says:

The foremost in religion is the knowing of Him, the perfection of knowing Him is to believe in His Oneness, and the perfection of believing in His Oneness is to be sincere to Him."(46)

Belief in Allah, the One, and the Only, to Whom all the attributes of perfectness are ascribed and Who is above all the attributes of imperfection, is the main origin and base of the Islamic faith, thought, legislation and conduct...etc.

Therefore, the Imams of Ahlul-Bait (a.s.) gave more importance to form a pure concept of monotheism free from doubts, perversions, and disbelief of pre-Islamic ignorance and the remnants of pagan thought and strived hard towards correcting such thought by explaining the true meanings and faith of monotheism as proved by the Qur'an.

For more details, we cite some narrations of Ahlul-Bait (ass.) concerning the true meanings of monotheism and its concepts.

Imam Musa bin Ja'far (a.s.) wrote to one of his companions and said:

Verily, Allah is High, and Mighty (Sublime) and Great and far above that the reality of His attributes should be comprehensible. Assign to Him only those attributes that He ha s assigned to Himself and refrain from qualifying Allah with anything besides those attributes."(47)

Regarding the Almighty's integrity and the purity of Islamic thought from polytheism and paganism, the Ahlul-Bait (a.s.) narrated:

Whoever likens Allah with His creatures is a polytheist; surely Allah is the Almighty and High. Nothing resembles Him and nothing is like Him, and He is totally the reverse of whatever is imagined."(48)

One of the companions of Imam Ja'far bin Muhammad al-Sadiq (a.s.) asked him about the correct sect in monotheism, He (a.s.) said:

You - may Allah be merciful to you - asked me about monotheism and what that group of people believe in. Exalted is Allah, the like of whom there is naught, and He is All-Hearing and All-Seeing: Allah is above what is attributed to Him by those describers who liken Allah to His creatures, those who are slanderous to Allah. Know you - may Allah be merciful to you that in respect to monotheism, the true doctrine is what is revealed in the Qur'an about the attributes of Allah, the Almighty, the Exalted. Attributed not to Allah, the Sublime, any ideas of nihilism and similitude. Neither should His existence be negated nor should He be likened (to anything). He is Allah, the Established the Existent. Exalted is He far above what the false interpreters attribute to Him. Exceed not the Qur'an or you will go astray after the clear exposition of truth."(49)

Thus, the Imams of Ahlul-Bait (a.s.) explain that the true monotheism is the one called upon by the Qur'an which unified Allah in His Self, His attributes, His deeds and His worships.

Divine Justice

"Allah (Himself) is witness that the re is no god save Him, and (so do) the angels and the men of learning, maintaining His creation injustice. There is no god save Him, the Almighty, the Wise.

Holy Qur'an (3:17)

Justice is one of the attributes of Allah, the Exalted and its effects are discerned in all of His acts.

Its manifestation can be seen in the world of creation and in the divine legislation and law, as well.

It (Divine Justice) can be seen in the obligations which He assigns upon His servants as can be seen in the Judgement and Punishment Day, and the compensation of the sufferings resulting from them without punishment nor revenge. Thus, the Qur'an talks about Allah, the Almighty's Justice, and man's responsibility of his deeds and, also, refuses the idea of fatalism. The Almighty says:

Allah enjoins justice and kindness.

Holy Qur'an (16:90)

...and your Lord wrongs no one.

Holy Qur'an (18:49)

...for it (is only) that which it has earned, and against it (only) that which it has deserved.

Holy Qur'an (2:286)

And whoever does good an atom's weight will see it the n. And whoever does ill an atom's weight will see it then.

Holy Qur'an (99:7-8)

We have shown him the way whe ther he be grateful or disbelieving.

Holy Qur'an (76:3)

And pointed out to him the two conspicuous ways.

Holy Qur'an (90:10)

Corruption has appeared in the land and the sea on account of that which men's hands ban wrought,...

Holy Qur'an (41:30)

Different opinions, among the Muslims, appeared in explaining man's acts and their relation with Allah, the Almighty. Even some Islamic schools believe that man has no free will and no option of his own, and all his behaviour and actions are predetermined by Allah, the Almighty. Therefore, he is forced to do what he does and is not free in his acts.

Others say that man has full choice to do whatever he wills, as his will is separate from Allah's will, and that man does whatever he wills and Allah is actually incapable of stopping man from doing what he wills.

But, the Imams of Ahlul-Bait refute both of these beliefs and say: Neither Fatalism nor Self-Determination because, man, if he was forced to do what he does, he would not deserve punishment and reward and if man has full choice to do whatever he wills, Allah will not have power over all things.

Thus, the following three opinions appeared to explain man's actions:

1. Fatalism

2. Self-Determination or Free will

3. Neither Fatalism nor Self-Dertermination Muhammad bin Ajlan, one of those who lived during the period of Imam al-Sadiq (a.s.) narrated the explanation of the Imam (a.s.) regarding man's actions: He said: I asked him (the Imam):

Did Allah leave His creatures to their affairs? He said: 'Allah is more generous than to leave their affairs to them,' I asked: 'Then did He impose on them their actions? He replied: 'Allah is more just than to compel a servant to do something, then torture him for that. "'(50)

So, man is responsible for his own deeds, and therefore, deserves punishment and reward because man not only owns free will and option, but, also, Allah grants him kindness and help for guidance and salvation from error and misguidance if one chooses the path of guidance. According to the Qur'an's declaration, man is free to choose one of the ways:

And pointed out to him the two conspicuous ways." "We have shown him the way whether he be grateful or disbelieving."

Ahlul-Bait and the Perverted Groups

The opponents of Islam realized that the Imam of Ahlul-Bait (a.s.) were the very embodiment of originality and purity and acted as a refuge for Muslims in time of distress and calamities. They have a special status and respect in the self of every Muslim who loves the Messenger of Allah (s.a.w.).

History tells us that diverse, deviated groups appeared, such as; the Zindiks, Exaggerators, Mazdakis, Jews, hypocrites, and even those who are affected with pagan thoughts which came either from the Magis, or from the philosophies of India, China, and Greece, and the like have used their different destructive attempts to deviate Islam and defame its illuminated face.

Some of these deviated groups have even slipped into the ranks of the school of Ahlul-Bait and claimed attachment to them in order to defame Islam and to pollute the right cause of Ahlul-Bait and its purity; like the Exaggerators and the Mazdakis who described the Imams of Ahlul-Bait through the attributes of Divinity and pretented that Allah, the Most Glorified, had transmigrated into the bodies of the Imams of the Ahlul-Bait (a.s.) and authorized the affair of the creation to them. But, the Imams of Ahlul-Bait (a.s.) stood firmly against such destructive and deviated beliefs and disclosed them to the people; strongly repudiated, cursed, dismissed and renounced them.

Among these deviated groups were: 'The Mughira Group', the followers of Mughira bin Sa'id and 'The Kattabiyah', the followers of Abi Khattab Muhammad bin Abi Zainab al-Assadi.

Imam Ja'far al-Sadiq, son of Imam al-Baqir (a.s.), is quoted to have said:

;May Allah curse Mughira bin Sa'id as he used to tell lies against my father, may Allah make him taste the heat of burning iron, may Allah curse those who say a bout us, what we do not say ourselves, may Allah curse those who try to take us away from the servitude of Allah, Who created us, and to Him is our return and in His hand is our control."(51)

He (a.s.) also said:

;Don't accept any saying (hadith) relating them to us except that which agrees with the Qur'an and the Prophetic traditions (sunnah) unless you see an evidence of our previous sayings with it; indeed Mughira bin Sa'id, may Allah curse him, has interpolated sayings (hadiths) in the books of the companions of my father of which he (my father) did not narrate them, so, fear Allah and don't accept any saying related to us, which disagrees with the statement of Our Lord, the Exalted, and the traditions of our Prophet Muhammad (s.a.w.) - because we, if we narrate any hadith, we always say: The Almighty Allah or the Messenger ofAllah (s.a.w) said so and so."(52)

He (a.s.) further said:

;Mughira bin Sa'id was intentionally belying my father; he used to take the books of his companions, who disguised themselves to be of the companions of my father, and then, they gave them to Mughira who interpolated in them preverted beliefs of unbelief and infidelity and, then, attributed them to my father and therefore, returned them to his companions and ordered them to distribute them among the Shi'a; whenever there is any exaggeration in the books of the companions of my father, be sure that it is the act of Mughira bin Sa'id who interpolated them in his books.

Regarding the exaggeration and the interpolation of Abi Al-Khattab and his lie against the Imams of Ahlul-Bait, Imam Ali bin Musa al-Rida (a.s.) said:

;Indeed Abi Khattab used to tell lies against Abi Abdullah (Imam al-Sadiq) (a.s.), may Allah curse Abi Khattab, whereas his companions used to interpolate these sayings (hadiths) up until today in the books of Abi Abdullah (a.s.); therefore, don't accept any saying (hadith) related by them to us if they disagree with the Qur'an, because, all our sayings should agree with both the Qur'an and the Prophetic traditions."(53)

Thus, the Imams of Ahlul-Bait fought the Exaggerators and deviated groups. They called on the Muslims to hold fast to the Book of Allah (the Qur'an) and the pure Prophetic traditions so that they can differenciate between the illuminated path of Ahlul-Bait to which the followers of the school of the Imamiya Shi'a firmly adhered and the misguidance of the Exaggerators and their strayed beliefs.

The Ahlul-Bait's Method in the Political Field

Political action and thought forms a principal base among the pillars of Islam; Islam is a creed, system and legislation and its application in its social field needs a political authority, state and legitimate leadership. Therefore, this political action and thought takes, in the method of Ahlul-Bait, (a.s.) a high, important position which is based on foundations and principles; among them are:

1. The necessity of establishing an Islamic state and applying its laws.

2. The Muslim leader (Imam) is responsible for safeguarding Islamic laws, applying them and inviting others towards them. He is the political leader and guardian of the ideological line of the ummah (Islamic communities).

3. The Muslim leader (Imam) should be qualified with piety, behavioural righteousness, and be familiar with Islamic laws.

4. It is forbidden to obey or befriend the unjust ruler.

First, it is obligatory for the Muslims to advise him; if he does not respond, it becomes obligatory for the Muslims to boycott him, and if he does not respond, it becomes obligatory to depose him and revolt against him and pledge allegiance to a just ruler who acts according to the principles of the Book of Allah and the traditions of His Noble Prophet Muhammd (s.a.w.)

These are the clear facts in the practical life of Ahlul-Bait and their struggle against the tyrannical rulers; their guiding and educating the masses of the ummah; preparing them to be conscious vanguards and their support for the movements and revolutions which adopted reform and change.

Among the prominant state of refusing oppression and corruption is the state of Imam Husein bin Ali (a.s.) against the government of Yazid bin Mu'awiyah and his declaration for an armed revolution against him; the support of Imam al-Sadiq (a.s.) for the revolution of Zayid bin Ali bin Husein in the year 121 A.H. against Husham bin Abdul-Malik; and the support of Imam Musa bin Ja'far for the revolution of Husein bin Ali in Madinah in the year 169 A.H. against the Abbasid caliph al-Mahdi.

The life of Ahlul-Bait (a.s.) is a continuation of the way in which the Messenger of Allah (s.a.w.) took and, also, a confirmation for it. Imam Husein, the martyr (a.s.) narrates from his grandfather, the Prophet Muhammad (s.a.w.), that he said:

Whoever witnesses an unjust ruler considering the prohibitions of Allah, the Almighty as permissible, breaking the covenant of Allah, opposing the practices of the Apostle of Allah (s.a.w.), treating his servants sinfully and cruelly and had seen all these misdeeds, but, did not oppose him by words or actions, Allah surely will punish him as he wills..."(54)

The life of the (Ahlul-Bait) (a.s.) and their words are a correction for the deviated way and falsified line which was founded by some unjust rulers and their preachers who supported and bowed down to them.

They depended on some forged hadiths which were narrated by Muslim in his Sihah; for example, the following narration is mentioned in the above-mentioned book, in the chapter on the order for the necessity of performing prayer, collectively that the Messenger of Allah Muhammad, (s.a.w.) said:

'After me there will be rulers who would not be guided aright nor follow my traditions and among them there will appear men whose hearts look like the hearts of Satans but in the body of human beings."

He asked: I said: O, Messenger of Allah, What shall I do, if I became aware of this?

He (s.a.w.) said: 'You should listen and obey such rulers even if they beat your back or take your wealth, then you should listen and obey them '"(55)

All these forged sayings (hadiths) written by the tyrants, and their agents, forms a base for misunderstanding to the extent that some even built their political views on them. Nawawi in his explanation of Sahih Muslim said:

The jurists and the narrators of Ahlul-Sunnah say: The ruler should not be deposed because of doing corrupt, oppressive, and wronging other's rights. (Such a ruler) should not be deposed nor revolted against, but it is obligatory to advise, and frighten him with the narrations concerning that."(56)

The Imams of Ahlul-Bait (a.s.) had a special position against such unjust rulers and they stood against such deviated political lines, therefore, these rulers began to use different kinds of tactics against them. Their (Ahlul-Bait) life is filled of illuminated images of sacrifice for the sake of faith and their history is the highest examplary of struggle for the sake of truth and who spent their best days between either being killed, poisoned, pursued on the earth or being punished in the darkness of prisons.

The Ahlul-Bait's Method in Educating their Companions

Imam Ja'far al-Sadiq (a.s.) is reported to have said:

;I dislike for a man to die while there is still a habit of the Messenger of Allah (s.a.w.) which he has not yet practised"(57)

The Ahlul-Bait took great care to educate the Muslims in accordance with the Book of Allah and the traditions of the Prophet, with the objective of building sound Islamic personalities that would hold aloft the torch of guidance.

Imam Al-Baqir (a.s.) tried to efface the doubts instigated by some of his contemporaries who, had some mischievous intentions behind their effort. They used to say that it sufficed a Muslim to love the Ahlul-Bait and to regard them as leaders, and, in such a case, there was no need to keep up the other obligatory duties of what had commanded. The Imam explained that the path of the Ahlul-Bait meant putting into practice all that had been brought by the Qur'an, and shown by the Prophet (s.a.w.).

;...by Allah, we have no absolution from Allah, nor are we relatives of Allah, nor have we any argument against Allah. You cannot be nearer to Allah except through obedience. So, whoever is obedient (to Allah) will be benefitted by our friendship, and whoever is disobedient (to Him), our friendship will benefit him naught "(55)

Amru bin Sa'id bin Hilal narrates:

;I said to Abu Ja'far (a.s.): May I be your ransom, I only see you very rarely, after years. Please give me a piece of advice which I may follow.' Imam AI-Baqir replied: 'I advise you to fear Allah, to be pious and diligent. Do know that there can be no piety without diligent... "'(59)

He also advised one of his followers, named Abu Usama, and told him to convey it to his friends. Here is an extract of the said advice:

;...fear Allah and be good, and do not be bad, direct towards us every affection, and ward off from us every abomination, for we are not as they say. We have our rights in the Book of Allah, which were related to the Messenger of Allah and had been purified by Allah Our birth is so noble that anyone other than us claiming the like, is a liar.* Increase your remembrance of Allah, of death, of reciting the Qur'an and of sending blessings upon the Prophet (s.a.w.) as sending blessings on him is rewarded ten fold."(60)

*- This refers to their noble relations to the Prophet Muhammad (s.a.w.) through their mother, Fatima al-Zahra' (a.s.), the Prophet's daughter.

Imam al-Sadiq instructed one of his companions, Ismail bin Ammar, as follows:

;I advise you to fear Allah, to be pious, to be truthful, to pay your trusts, to be good to your neighbours and to be frequent in your prostration (prayers). Such were the orders of Muhammad (s.a.w.) to us."(61)

Hisham bin Salim says that he heard Imam al-Sadiq (a.s.) tell a man called Hamran this:

;Look at the one who is lower than you (in position) and do not look at the one who is higher than you, as in this way you will be more satisfied with what is your lot, and more deserving of Allah's bounty. Do know that (good) routine deeds even if few are worthier than a regular deed lacking certainty. Do know that no piety is more beneficial than avoiding the prohibitions of Allah and refraining from wronging the people. Nothing is more pleasing than a good temper. No wealth is better than being content with the little which suffices. No ignorance is more bitter than conceit."(62)

Imam Al-Sadiq (a.s.) also cites the Messenger of Allah as describing the believers:

;Whoever is displeased with his evil deed while being pleased with his good deed, is a faithful man."(63)

These are the true attributes of a good Muslim on the bases of Ahlul-Bait who strived hard to educate and establish them. This is their true method in building and educating the Muslim society and ummah. This is their true call through which they addressed the followers of the Prophet Muhammad (s.a.w.) which was to follow the Book of Allah (the Qur'an) and the traditions of the Messenger of Allah (s.a.w.) and to build life on their principles. How beautiful it is when a Muslim is guided aright through their guidance and follows their will and listens to the remembrance of them.