www.alhassanain.org/english

Islamic Worship Reference series

Islam Fundamental Principles and Teachings

Ayatollah al-Udma Sayyid Sadiq Shirazi

Translated by Z. Olyabek

Fountain Books

www.alhassanain.org/english

Fountain books

www.fountainbooks.com

In association with

Imam Shirazi World Foundation

www.ImamShirazi.com

First edition 2008

ISBN 1-903323-36-3

©fountain books

All rights reserved. No part of this publication may be reproduced, stored in retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of fountain books.

British Library Cataloguing in Publication Data.

A catalogue record for this book is available from the British Library.

In the Name of Allah, The Beneficent The Merciful,

All Praise belongs to Allah, the Lord of the worlds, and Peace and Blessings be upon the most honourable of all creatures, Muhammad the Chosen One and his righteous progeny and perpetual curse be upon all their enemies.

Imam Rida peace be upon him said:

May Allah have mercy upon he who keeps our affair alive.

I asked the Imam: And how may one keep your affair alive?

The Imam replied:

By learning our teachings and teaching them to the people, for if the people learn of the beauty of our teachings they will follow us.

In this work Ayatollah al-Udma Sayyid Sadiq Shirazi states:

The teachings of Ahl al-Bayt may be divided in three parts:

1. Osool al-Deen; the five fundamental principles of Islam,

2. Foroo‘ al-Deen; the rulings of Islam (on the halah and haram, e.g. the material covered in the Risalah or the Manual of Islamic Law),

3. The ethics and etiquettes of Islam, (Akhlaq and Adab).

Foroo‘ al-Deen are many; there are the famous ten, as well as some of the important principles, which are of particular significance in the modern times, such as human community, social order, politics, economy, the armed forces, the justice system, culture, mass media, health, medical issues, individual and social freedoms, and suchlike. [This is discussed in this work, by the will of Almighty Allah]

Therefore, whoever believes in Osool al-Deen of Islam, acts upon its Foroo‘ al-Deen [on the obligatory and prohibited], and adorns himself with its ethical morals and etiquettes (Akhlaq and Adab) he will attain happiness in both worlds, and wins both lives, lives happy and dies while being praised.

The second stage is the attainment of real and genuine piety or taqwa:

The genuine piety is abstention from all and any haram.

It is imperative and binding obligation that one distances oneself from sins and disobediences, avoids and evades temptations, desires and lusts; instead one must practice and adhere to the mandatory duties. The will and determination of the individual should be to strive for Allah’s sake and to endeavour to attain the pleasure and contentment of Almighty Allah. The first step towards taqwa and striving for Allah’s sake is for the individual to hold oneself to account. One should assess, examine and evaluate his conducts and behaviours every day1 , even if only for a few minutes; and so one must seek forgiveness for the conducts one would stand accountable to and make a resolute determination not to ever commit them again.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Editor’s Foreword 11

Introduction 13

Part One: Osool al-Deen or (The Fundamental Principles of Islam) 14

1. The Indivisible Oneness of Allah 15

Almighty Allah and the Attributes of Beauty 15

Almighty Allah and the Attributes of Majesty 16

2. Divine Justice 17

3. Prophethood 18

(1) The Mursal Prophets 18

(2) The non-mursal Prophets 18

The Final Prophet 19

The Noble Prophetic Mission 19

The Sorrowful Demise 20

Hadith from Allah’s Messenger 21

The Qur’an, the Prophet’s Eternal Miracle 22

The virtue of learning and teaching the Qur’an 23

The Believer and the Qur’an 24

The Qur’an - the Interceder 25

The Prophet and the Qur’an 26

The People of the Qur’an and their Merit 26

The Youths and Reciting the Qur’an 27

The Qur’an, the Prophet’s Eternal Miracle 28

The learned of the Qur’an who does not practice it 29

The Qur’an in all circumstances 29

Listening to the Qur’an 30

The Opening Surah of the Qur’an and its Merits 31

On Forgetting the Holy Qur’an 31

Etiquettes of Reading the Qur’an 32

The Qur’an is Allah’s Covenant, so Adhere to it 33

The Trader and the Qur’an 33

Reciting the Holy Qur’an from the Script 34

Reciting the Qur’an 35

Reading the Qur’an silently or aloud 35

The Etiquettes of reciting and listening to the Qur’an 36

4. Imam ah 38

The Prophet’s Daughter, Fatimah al-Zahra 39

Hadith from Fatimah al-Zahra(AS) 42

The First Imam: Imam Ali 42

Hadith from Amir-ul-Mu’minin (AS) 43

The Second Imam: Imam Hasan 46

Hadith from Imam Hasan (AS) 48

The Third Imam: Imam Husayn 49

Hadith from Imam Husayn (AS) 50

The Fourth Imam: Imam Zayn al-Ab idin 51

Hadith from Imam Zayn al-Ab idin (A) 52

The Fifth Imam: Imam al-Baqir 53

Hadith from Imam Baqir (A) 54

The Sixth Imam: Imam Sadiq 54

Hadith from Imam Sadiq (A) 55

The Seventh Imam: Imam Kadim 56

Hadith from Imam Kadim (A) 57

The Eighth Imam: Imam Rida 57

Hadith from Imam Rida (A) 58

The Ninth Imam: Imam al-Jawad 59

Hadith from Imam Jawad (A) 60

The Tenth Imam: Imam Hadi 60

Hadith from Imam Hadi (A) 61

The Eleventh Imam: Imam Askari 61

Hadith from Imam Askari (A) 62

Twelfth Imam: Imam Mahdi 62

Hadith from Imam Mahdi (A) 64

5. Resurrection 66

Part Two: Foroo‘ al-Deen or The Essential Principles and Practices of Islam 68

Society and the System of Islam 68

Islam and Politics 69

Governance 70

Duties of the Islamic Government 70

The Islamic Economy 71

Bayt-ul-Mal of the Muslims 72

Minimisation in departments and civil servants 72

Social Security in Islam 73

Examples of the Islamic Social Security 73

Example One 73

Example Two 74

Example Three 74

Example Four 74

Example Five 75

Islam and the Army 75

Military Weaponry 76

Freedoms in Islam 76

Freedom of Earning and Trade 76

Freedom in Manufacture and Agriculture 77

Freedom of Construction and Development 77

Freedom of Residence and Travelling 77

Freedom of Social and Political Activities 78

Freedom of all activities 78

The Islamic Justice System 78

Attorney in Islam 79

Health in Islam 79

Modern Medicine 80

Islamic Culture 81

Modern Means of Education 81

Peace in Islam 82

Prosecution and Punishment of the Criminals 82

The Punishment of Imprisonment 83

Peace for All 83

Islam and the Family 83

Islam’s view of women 84

Marriage from Islam’s viewpoint 84

Part Three: Islamic Ethics and Etiquettes 86

The Pillars of Morals and Etiquettes 86

Ethics and their four Pillars 86

The Two Pillars of Etiquettes 87

Distinctions of the Islamic Society 87

Islam and Ethics are Twins 88

The Obligatory 88

Believe in Allah, His messenger and the Authorities 88

Acts of worship and related issues 89

To be kind to the parents and relatives 89

Seeking knowledge 89

Avoiding evil 89

Family life 89

Trustworthiness 90

Resilience and perseverance 90

Virtues 90

The Prohibited Conducts 91

Beliefs 91

Shari’ah & Religion 91

Obligations 92

Jihad 92

Qur’an 92

Mosques 92

The Believer 92

Others’ Rights 93

Male/Female Interaction 93

Marriage 94

Marital issues 94

Children 94

Personal Conducts 94

Food & Drink 94

Social issues 95

Sin 95

Oppression 96

Gambling 96

Music, etc 96

Truth 96

Falsehood 96

Miscellaneous 96

The Unethical Conducts 97

The Ethical Conducts 99

On Repentance and Returning to Allah 101

On the Night Prayer and its Virtues 102

The virtues and merit of the night prayer 102

On Childbirth and Childbearing 103

The first matter 103

The second matter 104

Transliteration 105

The Author 109

Notes 116

Editor’s Foreword

Islam is a unique and indivisible system that provides a complete and comprehensive set of teachings that address the issues of concern to mankind for his life in this world and in the hereafter.

Adherence to the teachings of Islam, which are devised by the designer and creator of mankind, brings about bliss and happiness in this world and prepare the individual for the eternal life in the hereafter.

Furthermore, when one looks at the teachings of Islam, one will find they are not difficult or cumbersome to implement. This is because those teachings come from the same source that brought man into existence, and therefore one finds them to be in harmony with the nature of mankind and his natural disposition.

It is clear from the evidence before us that mankind - even in non- Muslim communities - gradually and by piecemeal is implementing the teachings of Islam, but without realising it. Left to his own devices, he would probably continue doing so until he ultimately comes to realise the truth of the teachings of Islam.

The teachings of Islam are revealed to help mankind attains his perfect achievement both in this world and the hereafter.

In part one of this discourse the author discusses Osool al-Deen or the fundamental principles of Islam, which are tawheed or the indivisible Oneness of God, ‘adl or Divine Justice, nobowwah or Prophethood, imamah or leadership, and mi‘ad or Resurrection.

In the section on imamah, the author gives a brief biography of the 12 Imams or leaders divinely appointed to lead mankind after the Prophet Muhammad until the end of time.

To facilitate the reader with a better perception of the prophet and his household, Ahl al- Bayt, some of their sayings (hadith) are presented following the brief biography of each imam. This has been included by the editor with the prior permission of the author.

The author also addresses the issue of the eternal miracle or legacy the Messenger of Islam presented to mankind; namely the glorious Qur’an, presenting hadith from Prophet Muhammad (S)2 , and the infallible Imams (A)3 .

In part two of this work, the author addresses Foroo‘ al-Deen or the essential rulings and practices of Islam, which are not only the famous ten acts of worship such as the daily prayers, fasting, hajj but other aspects of the teachings of Islam that are significantly relevant in modern times; issues such as the human community and social order, politics and economy,

the army and the armed forces, the justice system, culture and mass media, education, health and medical issues, individual and social freedoms. Through this discussion the author establishes that a government based on the teachings of Islam would provide the most favourable system of government for mankind.

In the final part of this work, the author discusses the third component that a Muslim is required adhere to; namely the Islamic morals and etiquettes (Akhlaq and Ab). Here the author outlines and discusses the ‘four pillars’ of Islamic ethics and the ‘two pillars’ of its etiquettes. The author then lists conducts and behaviours that Islam prescribes as being obligatory, forbidden, the unethical conducts, as well as the recommended moral conducts. These are presented under the four separate headings.

Almost all footnotes are by the editor. Texts between [] are from the editor. Verses from the Qur’an are given between .(This sign is omitted in this version except pdf).. The citation of Qur’anic verses is in the form of: The Qur’an, The Star (53):3-4, where ‘The Star’ is the name of the surah, ‘53’ the order number of the surah, and ‘3-4’ are the verses’ number within the surah. The short form citation is 53: 3-4.

Z.O.

Introduction

It is imperative that any Muslim is not contented with Islam by name only, and with the Qur’an by the recitation and the script only, but rather it is obligatory to act according to Islam and to implement the rulings of the Qur’an in all aspects of his life, and in all his affairs; personal, social, economical, political, and suchlike so that s/he would be a Muslim in the true sense of the word; happy, prosperous in this world, and triumphant and content in the hereafter.

It is needless to say that happiness in this world and triumph in the hereafter is not achieved by title only, and is not obtained by supplication only, but rather the thing that brings them about and facilitates for the Muslim individual is - and this is after firm belief in the fundamentals of Islam and its true doctrines - to act upon the excellent teachings of Islam, and implement the true and progressive rulings of the Qur’an.

It is from this viewpoint that it becomes essential for every Muslim who loves to live happy and prosperous in this world and victorious and content in the hereafter - and all of us love that - to endeavour to learn the true and right Islamic beliefs, become familiar with the exalted teachings of Islam, acquire knowledge of the excellent rulings of the Qur’an, develop a firm belief in the doctrines and a relentless and serious endeavour to act according to the teachings of Islam and complete implementation of the rulings of the Qur’an, so Almighty Allah, His messenger, and the ma‘soom Ahl al-Bayt of the messenger peace be upon them all, may be contented with us, and we are happy in this world and victorious in the hereafter.

In facilitating what is mandatory for every Muslim to know in this respect, the following outlines are presented.

The excellent teachings of Islam and the exalted rulings of the Qur’an may be divided into the three following categories:

1. Osool al-Deen; the fundamental principles or beliefs of Islam,

2. Foroo‘ al-Deen; the essential rulings and practices of Islam,

3. The Islamic Akhlaq and Ab or the Islamic ethical morals and etiquettes.

Therefore, whoever believes in Osool al-Deen of Islam, acts upon its Foroo‘ al-Deen, and adorns himself with its ethical morals and etiquettes (Akhlaq and Ab) would attain happiness in both worlds, and wins both lives, lives happy and dies while being praised.

The following are a brief outline of each of these three categories.

Part One: Osool al-Deen or (The Fundamental Principles of Islam)

The fundamental principles or beliefs of Islam (Osool al-Deen), [or the ‘pillars’ of Islam], are five:

1. Tawheed or the indivisible oneness of the supreme being and creator of all things.

2. ‘Adl or the justice of the supreme being.

3. Nobowwah or the Prophethood.

4. Imamah or the Leadership of mankind.

5. Me‘ad or Resurrection.

1. The Indivisible Oneness of Allah

Tawheed is the belief that the universe, all existence, has a deity who created them all, and brought everything into existence from non-existence and that he sustains and maintains everything.

Therefore creation, sustenance, bestowing, denying, death, life, sickness, health, etc. are all under His control and will: .Verily His command is that if He wills a thing, He says to it “Be”, and it becomes..4

The evidence for the existence of Almighty Allah is what we see around us; the sky and whatever there is in it; the illuminating sun, the bright moon, all other stars and galaxies, the clouds, the winds, the rain . and the earth and whatever in it such as the seas and rivers, the trees and fruits, the various kinds of precious minerals such as gold, silver, emerald and suchlike. As well as the various categories of animals; those that fly, and those that swim in water or those that walk or move on land in various forms, having distinctive sounds and similar and dissimilar shapes and sizes. And then there is this astonishing being, the human, who has a variety of sensory powers such as hearing and seeing, smelling and tasting, touching as well the gut feeling or hunch, and has many organs and limbs such as eyes and ears, tongue and heart, hand and legs, and other states or aspects such as health, disease, contentment, anger, happiness, sadness, and suchlike.

All of these are evidence of the existence of an all-wise and omniscient deity, in whom we believe, whom we worship, from whom we seek help and in whom we trust and rely upon.

Almighty Allah and the Attributes of Beauty

Allah, the Most High, has many attributes:

He is omniscient, He knows about all things big and small. He knows what people may have in their hearts.

He has the power and ability to do everything, He has the power of creation, of giving sustenance, and He has the power of life and death, and suchlike. He is forever living and never dies. He wills things that are useful, and He does not will things that are not useful.

He sees all things, He hears all sounds even if a whisper in the ears, or a thought or an imagination. His existence is from eternity to eternity; for He, exalted and high, alone who is eternal, perpetual, endless, and ceaseless. He was before everything else, then He created all the things, and He will live forever after them. The universe in its entirety is created by His power, in need of Him not only for its existence but also for its survival and continuance. Everything that is created is haadith [i.e. an event, something that has taken place], and there is no qadeem [i.e. perpetual, a being that has always been and will eternally be] except for Almighty Allah. He speaks to any of His sincere servants whom He wills; such as His messengers, and the angels.

He is truthful and never breaks His promise.

He is the Creator, the provider, the life giver, the source of bounties with the power to stop them also; He is Merciful, Forgiving, Mighty, Honourable, and Noble.

Almighty Allah and the Attributes of Majesty

Allah - Immaculate and Most High - is free of all shortcomings: He is not matter, nor is He a composition [of other constituents]. He does not occupy any space. It is not possible to see Him, neither in this world nor in the hereafter.

He is not subject to effects, changes, or developments. So He does not feel thirsty or hungry, He never ages, ceases, sleeps, or is oblivious or unaware. He has neither partner nor peer, but He is One and Singular, Unique and Absolute, who takes neither spouse nor offspring. His attributes are the same as His Essence, they are not secondary to Him.

Thus, He is Omniscient, Almighty, along with all His other attributes, since eternity, unlike us who were ignorant at times and then acquired knowledge, or were weak at times and then became strong.

He is not in need of anything or anyone. He does not need any consultation, or helper, or assistant, or any troops, and suchlike.

2. Divine Justice

Divine justice means that Allah does not do any injustice to anyone and does not do anything that would be contrary to wisdom. Therefore, whatever He has created, or whatever amount of sustenance He has given to someone or withheld from someone are all on the basis of wisdom and on good grounds even though we do not know the reasons for.

It is like a physician prescribing a certain medicine for a patient; that we consider is good and useful even though we may not know all the evidence for its usefulness. If we see that Allah has granted someone wealth and He did not do so for someone else, or He made one to have certain qualities and not the other, or He caused someone to become sick and has kept another person healthy, and suchlike in all such cases we must believe that all such cases are based on some kind of benefit and wisdom even though we may not be aware of their benefit and wisdom.5

It is stated in a hadith, or tradition, that “Moses (A) asked Allah to let him know something about His Justice, which looks otherwise on the surface. Allah ordered him to go to a certain water fountain in the wilderness to monitor the events that would take place therein. When Moses (A) arrived at the fountain, he saw a horseman who had arrived at the fountain to freshen up. When the horseman left the scene, he forgot a bag of money behind.

Afterwards, a boy came to the fountain, saw the bag by the fountain, with all eagerness and happiness picked it up and hurriedly left the scene. Then a blind man came to the fountain to wash himself for prayer, and at this time the horseman came back searching for his bag of money, and when he did not find it, he accused the blind man of taking it. Consequently a dispute flared up between the horseman and the blind man, and eventually the horseman killed the blind man, and left the scene.

Moses was astonished at all this. Allah then revealed to Moses (A) that the horseman had stolen the bag of money from the father of the boy (who had found the bag of money left behind at the fountain by the horseman.) In this way the property was returned to the rightful owner. The blind man had previously killed the father of the horseman and therefore the horseman at the end punished the killer of his father.”6

This is how Allah’s justice and wisdom works, even though it may look some how far from the conventional rules.