The Roots Of Religion

The Roots Of Religion15%

The Roots Of Religion Author:
Publisher: www.al-islam.org
Category: Fundamentals Of Religion

The Roots Of Religion
  • Start
  • Previous
  • 36 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 12864 / Download: 3016
Size Size Size
The Roots Of Religion

The Roots Of Religion

Author:
Publisher: www.al-islam.org
English

1

Lesson 24: The Imamat, Succession to the Prophet (S)

Eventually the inevitable occurred and the spirit of the Prophet (S) flew to its eternal abode. For in the words of the poet Nizami 'he who has not died and will not die is only God.'

It was clear that with the death of this great man a storm would blow up over the peaceful ocean of Islam, and that turbulent waters would be churned up. The ambitious would try to benefit and to get as much as they could from this turbulence and commotion, to fish in these troubled waters. On the other hand, we know that the great mass of people believe anything they see; they have always been thus and have always been fuel for a fire that anyone may care to kindle. They need constant training and continual taking care of, and without an educator they cannot reach their own perfection.

Now we must ask if such a society, in such conditions, needs a leader who can take the reins of command in the place of the Prophet or not, so that the result of all the pains the Messenger of Allah took should not be dissipated. Is there not a need for a knowledgeable, political authority who is thoroughly acquainted with the Divine laws and who can guide and lead the people on the right path in the right way?

The Shia holds that the generous Grace and Love of God and His infinite wisdom demand that after the Prophet the people should not be without a leader. Such a leader must be sinless and wise, so that his correctness of speech and action may be a guarantee and a true sign of a superior main, someone selected by God. He must take the reins of the Muslim community in his hands and lead and guide them with extensive wisdom and foresight, without error, and this he must take from the Prophet of Islam. Because there is no reason for God, Who was considerate of the people in the time of the Prophet to change His judgement and to withdraw His loving concern.

How could it be possible that God, Who by His Grace created thousands of elaborate details for the protection and growth of our bodies, Who caused the eyebrows to grow so that the salty, bitter, tainted sweat of the forehead cannot hurt the eyes, and Who made the eyelashes also so that under their outspread canopy the eyes can be more beautiful and better protected, how can God, Who created these and many more known and unknown things, have neglected to appoint a goodly successor to the Prophet?

Does not the bringing into existence of the best of communities, which is the aim of Islam need the selection of the best of leaders? Is not the appointment of a sinless leader, educator and Imam the basis of the contentment of society? Can Islamic society attain contentment and happiness without divine supervision and leadership?

So if there is a need for the divine, sinless leader, and Islamic society wants a divine educator, how can it be said that this matter has been ignored by Islam and that the people have been left to themselves?

In short, the same philosophy which demands the appointment of the Prophet also precisely demands that God introduce and appoint a successor through the Prophet.

The Prophet of Islam (S) said in the latter part of his life: “O People, I swear before Allah that I have explained what will make you nearer to heaven (contentment) and what will make you far from the Fire (error)”.1

With this explanation, how can it be said that the Prophet of Islam did not appoint his immediate successor?

Is the Qur’an Not Sufficient?

The great and mighty Qur’an is the fundamental basis for every kind of Islamic concept. Like a mighty rock, all the fruitful buildings of Islamic knowledge have been made steady on it. It is the clear spring from which all the streams of insight flow. The credibility and prestige of other religious foundations rest on it.

But, on the basis of the proofs we shall give, one cannot be content with the Qur’an alone to solve the problems of leadership, the differences which crop up in Islamic society, or the satisfying of the needs of the Muslim people.

1. Firstly because the Qur’an and its great and abundant contents need commentary and explanation. Since all the verses are not alike in clarity and openness, unacquainted and unknowing readers in the first moments of their journey may become lost and not take the path to their destination.

So the Prophet himself or those appointed by him who have a spiritual link with what is beyond the external world, must be a guide in this valley also, so that they can interpret and explain the ayahs according to Allah's purpose. For if not, ordinary people will sometimes interpret incorrectly and will end up far from the thruth.2

It is recounted that a thief was brought into the presence of the Abassid Caliph Mu’tasim so that he might have the punishment proscribed in the Qur’an to him. The command of the Qur’an is: “Cut off the hand of a thief.” But Mu’tasim did not know from where the hand should be cut. He asked his Sunni ‘ulema One of them said: “ From the wrist.” “From the elbow,” another said.

Mu’tasim was not satisfied. He was forced to ask Imam Muhammad at-Taqi the 9th Imam (a.s.) who was present, and he replied: “Four fingers must be cut off.” “Why?”

“Since Allah has decreed in the Qur’an 'And that the places of sajdah are for Allah.’ (72: 18) That is the seven places of the body, of which one is the palm, which in sajdah contact the ground belong to Allah, they should not be cut off.”3

All those present accepted and were satisfied with his proof.

This kind of interpretation is in fact interpretation of the Qur'an by the Qur’an, and is peculiar to the descendants of the prophetic mission, and no-one, to whatever degree he may be a master of interpretation, is able to succeed in perfectly understanding interpretation in this way unless he has taken the habit from the Household of the Prophet and has taken them as his model.

2. Another proof is that what we have said Concerning the need for correct interpretation of the Qur’an concerns only one side of the Qur’an the exotic meaning and the commands of the Qur’an But in the shelter of these exotic words anti meanings, a deeper and wider aim, a spiritual profundity is concealed, especially in the sections on knowledge, beliefs and the virtues.

The respected Prophet (S) said: The Qur’an has a beautiful outer meaning and a profound inner meaning.”4

He also said: “The Qur'an has profundity, and the profundity of that is deep too, up to seven inner meanings.”5

Truly, all the Qur’an has, according to the words of the great exegetists, a hermeneutics and an inner meaning, and to arrive at them by thought and research alone is not possible. It is not explicable to all through words, for the ability to perceive and practice this is not given to all men. Only those near to God, the pure, those free from corruption, can comprehend this, and use it for the solution of the differences and incidents between men, and learn it, and then, by virtue of the immunity from error and mistake that they have from God, teach it to others.

These ones near to God, the slaves immune from error are the Prophet (S) and the Household of the Prophet (a.s.) about whom the Qur’an said:

Household of the Prophet; Allah desires only to put away from you abomination and to cleanse you out.” (33: 33)

There is also a hadith that only the Prophet and his Household, who are the original ones to be addressed by the Qur'an, can perceive all the truths of the Book.6

That is to say the Prophet who was addressed by Jibra'il and his Household, since they are the family of the Prophet, are more acquainted with the meaning of the Qur'an.

It is because of this connection (the Qur’an and the Household) that the Prophet said to the people in the last days of his life: “I leave two things in your trust, the Book of Allah and my descendants; if you attach yourselves to these two you will never go astray.”7

3. The Qur’an needs a sinless, enforcing guarantor. Since the Qur'an is a fundamental law, a kind of constitution, it needs an enforcing guarantor and a power to implement it. But only he who like the Prophet (S) is free from error and who understands and knows the Qur'an with competence can be the guarantor of its commands and laws.

These special qualities are to be found in the beings of the Imams (a.s.), and the best witness to this is the few years of the leadership of Ali (a.s.), who, despite the difficulties which beset his holding of the rein of government, carried out to the end the great and resplendent laws of Islam each and every one.

As a postscript, the summary and fundamental of this lesson can be found in a discussion which students following the sixth Imam, Ja'far as-Sadiq (a.s.), had with one of the Sunni school in the presence of the Imam.

A man from Damascus was given a meeting with Imam Sadiq (a.s.) and said that he had come for a discussion with one of his students.

The Imam said, “Introduce him to Hisham.” Hisham was the youngest of his students.

“O Boy,” said the man from Damascus, “ask me concerning the Imamate of this man (Imam Sadiq (a.s.)).”

Hisham was angered by his lack of manners and shuddered But he concealed his temper and began.

“Is your Creator more kind and loving towards His slaves or the slaves themselves?”

“The Creator.”

“What has the loving Creator done for his slaves?”

“He has appointed a clear guidance and proof, to protect them from differences and disunity, and to establish friendship an unity among them He has made clear to them their religious duties.”

“Who is that guide?”

“The Prophet.”

“Who is it after the death of the Prophet?”

“The Book of Allah and the Sunnah of the Prophet of Allah

“Can the Book of Allah and the Sunnah of the Prophet prevent us from differences today?”

“Yes.”

“So why do you and I who are both Muslims have a dispute or in other words, why have you come here from Damascus a result of this difference?”

The man from Damascus was silent and said no more.

Imam Sadiq (a.s.) said to him: “Why don't you speak up

“What shall I say?” he replied. “If I say we have no difference then I lie. And just as I said the Book of Allah and the Sunnah the Prophet should take away The difference between us, so this also is untrue because, in many instances, the Book of Allah and the Sunnah do not have a clear and obvious meaning that could dispel our differences.”

So the man from Damascus said that he wanted to ask the very same question from Hisham. The Imam agreed.

“O Hisham. Who is the more loving towards people? God, or the people themselves?”

“God.”

“Did he send them someone to protect the unit of Muslims and to take over their control, to explain to them truth and falsity?”

“Are you talking about the time of the Prophet, or about now?”

“In the time of the Prophet, it was him; no, tell me about now.”

“Today it is this man who is seated here and to whom people come from every corner of the land, and who gives us news of the heaven and the earth; and this knowledge was bequeathed to him from his father and so on back to the Prophet.”

“How can I verify and accept this statement for myself?”

“Go now and ask him anything you like.”

“That's right, there is no other excuse; only I must ask.”

Then Imam Sadiq (a.s.) told him about his journey and of the things that happened to him on his way, which only the man could know of. When he had explained so that no doubt remained for him, the man declared his belief in the Imam.8

Questions

1. What does the poet Mizami say?

2. According to the text a storm would blow upon what and what would happen?

3. Who would try to fish in the troubled waters?

4. Who has always been fuelled for a fire?

5. Who needs training and an educator?

6. What needed to be preserved and how?

7. What do the grace and love of God demand?

8. What kind of a leader did Muslims need after the Holy Prophet (according to Shia Muslims)

9. What would this leader do for the Muslims?

10. Did God reduce his attention to Muslims after the Holy Prophet?

11. How has God arranged means for protection of the Human Body?

12. What means has God arranged for protections of Human eyes?

13. What is the social aim of Islam and what kind of community does it intend to establish?

14. What kind of leader would such a society require?

15. Would God, who has arranged marvellous means for the protection of the Human Body, would not arrange for a leader to educate and lead an Islamic community?

16. Is the philosophy of prophet hood different from that for his successorship?

17. What does the Hadith of Usool-e-Kafi vol. 2. p. 74 say?

18. What is like a mighty rock in Islam?

19. Why does the Holy Qur’an require commentaries?

20. Who could be the best authority to inerpret the Holy Qur’an?

21. Who did not know how to cut the hands of the thief and what did he do?

22. What does verse 18 chapter 72 say?

23. What was the basis of Imam Muhammad Taqis decision?

24. What kind of interpretation is the kind Imam Muhammad Taqi applied?

25. Can Qur’an be interpreted by personal opinions?

26. What has the Holy Prophet said about such interpretations?

27. What does Usuul Kafi vol. 2, p. 599 say?

28. Who can better understand the Holy Qur’an?

29. What does Verse 33 Ch. 33 say?

30. What does Tafsir Mira’t Al-Anwar page 16 say?

31. What does Al-Ghadir vol. 1, p. 55 say?

32. What kind of qualifications does a executive authorities of laws of Qur’an must have?

33. What does the few years of the administration prove?

34. What was the topic of discussion between Hisham and the man from Damascus?

35. Can you answer Hishams Questions 1-6?

36. What did the man from Damascus say after the sixth question?

37. Can you answer the questions of the man from Damascus 1-5?

38. What did Imam As-Sadiq tell the man about his journey?

Notes

1. Usul Kafi vol. 2, p. 74

2. The great Prophet of Islam (S) said that everyone who interprets the Qur’an according to his own opinions will have the place in which he sits at the Resurrection made the site of the gathering together of fire. (Tafsir as vol. I, p. 21)

3. Nur ath-Thaqalayn vol. 5, p. 439.

4. Usul Kafi, vol. 2 p. 599.

5. Tafsir Safi, vol. 1, p. 39.

6. Tafsir Mir’at al-Anwar, p. 16.

7. Ibn Haubab Musnad Beirut, vol. 3, p. 17. al-Ghadir, vol. 1, p. 55 Ghayat al-Maryam p. 212.

8. Usul Kafi, vol. I, p. 171-173.

Lesson 25: The Spiritual Guidance of the Imam

The life of the Prophet (S), as well as his deeds, are a perfect manifestation of the Islamic culture and ideology. He was both the political leader and the legislative authority for the Muslims. He was the messenger of God who received revelations from God and delivered the commands and laws from Allah to people.

He implemented them in the field of Islamic government. His actions were the manifestation of the law, his behaviour pure virtue, and his instructions the guidance and leadership of a strong and wise man. He was not content merely to counsel and advise but rather proceeded to establish a model society founded on true justice.

In dealing with crime the Islamic system gives mundane sanction to the security and satisfaction within the society. It does not defer the punishment of those who damage social happiness to another time. It carries out the prescribed punishment for these people in this world also. Government and leadership together formed the work of this great man.

The Islam system is distinct from other worldly systems of government. Together with this side of the coin, it always looks to the being of each individual, and it always recommends the keeping pace of Islamic laws with the pursuit of spiritual and human virtues.

This latter it is which today civilizations is left to oblivion, and gradually the festering and putrefying results of this are seen. It is because spirituality and moral values are forgotten. The Islamic system has placed special emphasis onto this important point, and the leadership has always established the basis of its philosophy on the spiritual training of mankind.

The majority of men are unaware of the reality of their own exalted human essence, since it is so subtle and delicate that it is only seen by the clear-sighted. In the understanding of the ordinary man, this verdant land of the existence of each human being is situated in an area far from his cogitation and ideation, and he cannot conceive of this land, let alone be a leader towards.

How can man, who, after the passing of centuries and centuries, has still not come to understand even half of the physical actions and reactions that govern his body, expect to know its metaphysical side? Or give guidance and a way to reach that far objective?

Without any dispute, the leader to this land must be someone the essence of whose existence is in union with the supernatural world and who is in relation with and knows this terrain from being a traveller in its known and unknown valleys. If one has not travelled how can he be a guide?

Is it right to give up spiritual destiny? Should the spiritual genius and sublime essence of man be considered unnoticed and take him to be the equal of a beast and leave him in the world of appetites and the libido?

This is not the true status of man's greatness.

Man, with his spiritual and celestial needs, and with the special genius which God has placed in his character, is the masterpiece of creation, and the sun of the world of created things. This is why he takes his place like the world-illuminating sun in heights beyond reach, and sheds his warmth and heat on all quarters of the world like the rays of the sun.

Since it has been determined thus, man is no mere wanderer in the order of creation: he is a small speck, but the great Divine Sun shines on him, and regards him with his special favour out of all creation.

We can see the results of this favour from God to man along the length of human history in His sending of the prophets God sent the prophets on the basis of this love and favour so that they might lead men and take their great but turbulent spirit to the shore of that great salvation and eminence.

The great Qur'an refers to this reality in numerous verses, as for instance, when Ibrahim (a.s.) asks God:

“And, our Lord, do Thou send among them a Messenger, one of them, who shall recite to them Thy signs, and teach them the Book and the Wisdom, and purify them; Thou art the All-mighty the All-wise” (2: 129)

In this verse we clearly see that apart from knowledge and wisdom and guidance, the purification of the soul, which is the same as spiritual training, is counted as one of the essentials of the calling of the prophets.

In the school of the illustrious Prophet, his followers benefit from this special training, and participate in the following of a dazzling and wondrous path of perfection. Salman Farsi, Abu Dhar, Miqdad, Ammar, Uways and many others are among this distinguished group.

Their beings were pure and righteous springs; they were purified from all badness; they wished for nothing apart from Allah, and saw nothing apart from Him. Only Allah ruled in their beings, throughout their souls, hearts, spirits and bodies.

Similarly, virtue and the refining of the spirit is not a superfluous matter of mere formality, that we should be indifferent to, and set apart from all other matters of life, to be attended to only when we feel like it, or at our leisure. No, virtue is the builder of life and a part of it, even, much more important than it. For, according to the testimony of wisdom and the senses, the great qualities of spiritual virtue and purity are so immense and so fathomless that man can with its protection leave his form and mould and reach to the spiritual life, and realise the high reality of his humanness; till he sees that which is beyond sight.

Indications of Spiritual Life in Islam

“And whosoever does a righteous deed, be it male or female, a believer, We shall surely give him to live a goodly life.” (16: 97)

“O believers, respond to Allah and the Messenger when He calls you to that which will give you life.” (8: 24)

It is obvious that the life, which is mentioned in the above verses, is not the ordinary life. It is nothing but the spiritual life, virtuous human existence, which can only be obtained from the way of righteous action and refinement of the soul.

How is the Spiritual life Found?

As with other phenomena, the finding of the spiritual life requires the fulfilment of certain conditions. The spiritual life is the fruit of man's behaviour and deeds; naturally, that behaviour and those deeds, which are formed by true and righteous training which are taught by celestial teachings.

The command and prohibition of God, which we call the shari'ah, stand in exact correspondence with the truths and realities of the world of creation and the realm of existence, that is to say, creation and genesis. Since we are unaware of the truths of the universe, its workings, its ins and outs and its happenings for our intellects ate insufficient, we are ignorant of the behaviour which builds our spiritual lives. But the Imam (a.s.) reveals these high truths and superior workings to man like a wise and loving teacher, with many clear explanations so that we may become filled with bliss and reach to the spiritual life.

So, the way of Islam (din) is the sum total of realities and instructions which are greater than our ordinary understanding and which Allah has explained by means of the Prophet and his pure, unsullied representatives, so that the spiritual life may take root within us, and assure us of eternal bliss.

Now, if we obey the command, salvation will be ours; if not, it is our loss. Just like a child who is placed under instruction, who hears only command and prohibition from his instructor, and who does what is required of him without asking why. Although he does not understand in the depths of the matter what it means, he will, after the passing of the days of his education, live a life of contentment, because of the virtue and praiseworthy ways of action, which were brought into action within him. However, if he revolts against carrying out the orders of his instructors, it will result in inestimable loss to him.

Life Guidance

Now let us see who is the guarantee for this spiritual life and its perfection, which surely needs a guide?

Will he be found among ordinary men? Or will he be someone who speaks with sureness and dependability, who is in his behaviour from error, immaculate, and who himself stand on the pinnacle of the spiritual life?

Until God guides someone completely Himself, He does not entrust to him the duty of guiding others.

“Allah - He guides to the truth; and which is worthier to be followed - He who guides to the truth, or he who guides not unless he is guided? What the ails you, how you act?” (10: 35)

More particularly, the Imamate is not leadership in the ordinary sense, for this is the duty of every Muslim, and not confined to the Imam. The meaning of guidance here is esoteric guidance; and those who have not found the spiritual life, to whom the realities of the universe have not been revealed, cannot take on this kind of leadership.

By looking into the ayahs of the Qur’an, which speak of Imamate and guidance, we can see that everywhere that Imamate is mentioned; the subject of guidance is also mentioned in commentary and explanation.

What is Spiritual Guidance?

The Imam, besides being an educator in the commands of Islam, the exotic side, is also the leader m the esoteric of Islam; he is the wall. That is to say, he takes man through the inner way, the man who has the predisposition and the worthiness, and leads him towards perfection.

This guidance, because it is carried out on the basis of spiritual blessing and inner stations, is called esoteric guidance.

Esoteric guidance is a superior station which the great prophets reached after the station of prophethood. Thus, Ibrahim (a.s.), after he had been made a prophet, was raised by God to the station of esoteric guidance.

“Verily, I make you an Imam for mankind.” ( 2:12-4)

When he had reached the station of walayat and esoteric guidance, the Imam (a.s.) can apply himself to great works, which seem miraculous or impossible from the point of view of ordinary people. The Qur'an tells how Asif ibn Barkhya, one of the counsellors of Sulayman (a.s.) could cause the throne of the Queen of Saba to come before Sulayman (a.s.) ahead of her own arrival, in a time shorter than the blinking of an eye, since he had a certain dominance over the supernatural world and could take away the shutters covering the facts and realities of this world.

Our sinless leaders and Imams - may peace be upon them are situated on a level greater and higher than Asif. The proof of this is the authoritative and documented histories of the narrators, where we find many stories of the spiritual guidance and inner walayat of our Imams.

Therefore, the Imam, since he is in the highest stage of spiritual life, has a kind of spiritual guidance and charisma, which can have an effect on the hearts of worthy and cause a in them, attracting them towards perfection. We can read in histories about the states and conditions of groups of followers of the Imams and how they illuminated their times with their brilliance.

The Man from Damascus

'Ali ibn Khalid was a Zaydi i.e. he did not accept any of the Imam after the fourth Imam, Zayn al-Abidin (a.s.), and he lived in the time of the ninth Imam, Hazrat Muhammad Taqi - may Allah praise him.

He related that he had been in Samarra and he was informed that a man had been brought from Damascus to that place in captivity as a prisoner, who claimed to be a prophet. 'Ali ibn Khalid went to see him, and asked him to relate his story.

“I was busy in worship,” he began, “at the place which they say is the resting place of the pure head of the noble martyr Imam Husayn (a.s.). One night, a man suddenly appeared in front of me, and told me to stand up. I stood up despite myself and went a short way with him when I found myself in the mosque at Kufah He asked me if I knew the mosque, and I said that I did, it was the mosque of Kufah He prayed, and I prayed with him, and then we set out again We had gone no distance at all when I noticed the mosque of Medina He asked for blessings on the Prophet of Allah, and we both prayed there. Then we left and set out once more. Then I noticed we were in Mecca. We circumambulated the Ka'abah left it, and then arrived at our original place, Damascus, after no time at all. Then that person vanished from my sight. A slight breeze came and brushed my face and went....

“A year after that adventure, I saw the very same man. I became greatly gladdened; he took me on the same journey, and like the first time we visited all those places, fully aware. But when he wanted to leave me, I said to him: 'I beseech you, who have such a great power as I see in you, tell me your name.' He said: 'I am Muhammad ibn 'Ali ibn Musa ibn Ja'far.' He was the ninth Imam.

“Now I proceeded to tell everyone I met of this extraordinary event, till news reached Muhammad ibn Abdil-Malik Zayyat He ordered that I be arrested and accused of posing as a prophet. And now, as you see, I am in prison.”

'Ali ibn Khalid asked him if he wanted him to write to Muhammad ibn Abdil Malik about his case. The man told him to write. So he wrote, but in his answer Ibn Abdil Malik wrote:

“Tell him that he can escape from his prison, if he wants, in the same way as he went in the night from Damascus to Kufah and from there to Medinah and Mecca, and then back again to Damascus.”

Ibn Khalid was most depressed by this answer. In the morning, he went to the prison to give the man the answer. But he saw there were many soldiers and a crowd of people coming and going around the prison, so he asked what had happened.

They told him that the prisoner who had claimed to be a prophet had escaped from the prison. No one knew how he had escaped, by going through the ground or by flying!

'Ali ibn Khalid said: “When I saw this, I left my own Zaydi creed and became a follower of Hazrat Javad (a.s.), the ninth Imam.”1

Maytham at-Tammar

Hazrat 'Ali (a.s.), chief among those who forbear, bought and freed Maytham. He asked him what his name was.

“Salim,” replied.

“But I heard from the Prophet that your name, your true name, is Maytham.”

“He spoke correctly, and you speak correctly; my name, my true name is Maytham.”

“Then stay with the name the Prophet called you by, and leave the other name.”

In this way Hazrat 'Ali (a.s.) bought and freed the slave, but he caste the noose of love around his neck so that he remained with him up to the last moment of his life - even death could not break this link.

Maytham was a free man who had amazing ability, and he gradually attained great honour in the school of 'Ali (a.s.), and took his place among the group of the friends of 'Ali.

He became aware of the subtleties and discovered the realities. He had great love for 'Ali (a.s.); like a thirsty plant in the rain, he was inspired by him. For him he grew; he was totally absorbed in him. With him the light of his heart and the rejoicing of his soul increased He never sold this happiness to the world of affluence.

One day, Hazrat 'Ali (a.s.) said to him: “When I am gone, you will be hanged; they will scar your body with weapons, and on the third day your beard will be stained with the blood of your eyes and mouth. They will hang you beside the house of 'Amr ibn Harith, together with nine others. The tree they hang you from will be the smallest; come, I will show you the date-palm from whose branch you will be hung.”

And then he showed Maytham the tree.

The years passed and Hazrat 'Ali (a.s.) was martyred.

The Umayyids gained power over the people.

Maytham occasionally went out to look at the tree, prayed there, and spoke to it: “O tree! May Allah bless you! I have been created for you, and you grew for me.”

In the year of his martyrdom, Maytham went into the precincts of the Ka'abah and met Umm Salmah.

“I have heard your name from the Prophet,” she said, “that he recommended you to 'Ali (a.s.).”

Maytham asked her about Imam Husayn (a.s.), and learnt that he had left the city.

“Convey my salam to him,” he said, “and tell him it will not be long before I and he will see each other again in the next world before the Lord.”

Umm Salmah ordered that perfume should be brought to scent Maytham's beard, and then said to him: “Soon your beard win be coloured by your blood, in the true way of the Prophet and his family.”

Maytham then went to Kufah, where two of Ibn Ziyed's agents arrested him, and took him before the latter. This exchange took place 'where is your God?”

“Lying in wait among the oppressors, and you are one of them.”

“What did your master, 'Ali say about you and I?”

“He said you would hang me together with nine other martyrs, and that my gallows would be the shortest.”

“I want to go against the word of your lord, and I shall kill you in another way.”

“How can you? He learnt from the Prophet, and the Prophet learnt from Allah. Can you go against Allah? I also know the place of my martyrdom, and I am the first Muslim in whose mouth they will put a bridle Abdullah ibn Ziyad, his eyes wide open, gave the order to take him immediately to prison. In that prison Maytham gave Mukhtar Thaqafi the good news of his liberty:

“You will kill Ibn Ziyad' he told him, “in revenge for the prince of martyrs, Hazrat Hussyn (as).”

And so it was Maytham was taken to the place of his sacrifice, to the place of his spiritual departure, the place from which his spirit was to soar to the highest and greatest heights of human spirituality. They hung him beside the house of 'Amr ibn Harith, from that very tree that he had been shown.

The people gathered round him, and on the gallows he took the opportunity to tell them of the virtues of Hazrat 'Ali (a.s.) He spoke and unlocked the hearts of the people and they under stood.

Ibn Ziyad was informed that Maytham had defamed him, so he ordered him to be gagged so that he should be unable to speak. Then they attacked him with weapons as Hazrat 'Ali (a.s.), had foretold.

“Allahu Akbar!” he cried.

At the end of the third day, the blood from his eyes and mouth flowed down and stained his beard - may the peace of Allah be with him.2

Uways al-Qarni

The Prophet said: “The scent of heaven is wafting over from Qami. O Uways al- Qami, I am eager to see you. Anyone who sees you should give you my salam!”3

When everyone swore allegiance to Hazrat 'Ali (a.s.) at Dhi Qar, he said: “From Kufah a thousand soldiers, no more no less will come and swear their allegiance to me.”

Then they arrived and Ibn 'Abbes counted them, but found only 999 persons. He was puzzled why there was one person missing.

After a moment, a man came near with armour a sword and a shield, and the other accoutrements of war; he went up to Hazrat 'Ali (a.s.) and said: “I want to swear allegiance to you up to death and self-sacrifice.”

“What is your name?” said 'Ali.

“Uways.”

“Are you Uways al-Qami?”

“Yes.”

“Allahu Akbar! My beloved Prophet, the Prophet of Allah may Allah praise him - told me that I would meet one of his followers caned Uways al-Qarni who was one of the party of Allah and His messenger, and who would die a martyr. A numberless group would intercede for him.”

Thus it was that he was martyred in the service of Hazrat 'Ali (as.)4

Uways is well known for his spirituality as having a high position. His pleasure was worship, and he had no interest in the things of this world. We can learn from the sayings of Uways the extraordinary nature of the spiritual life of this man.

“I swear by Allah, the thought of death and the fear and trembling at the last days, leaves no place for happiness in this world for the man of faith.”

“When we bid to good and forbid from evil they abuse us but with all that we stand up for the Truth of Allah.”

Qanbar

Qanbar also was one of those brave people who reached high station by the rays of the spiritual power of the Prophet (S) and 'Ali (a.s.).

He did not fear to tell the truth and to seek the way of righteousness. Although in the eyes of the people of this world he was no more than a slave, in the path of spiritual stations he was intimate to the secrets of 'Ali (a.s.).

The live, powerful, hard-hitting words with which this iron man replied to Hajjaj ibn Yusuf, the bloodthirsty executioner who had the cruelty of a murderer and a criminal, have become well known.

Hajjaj asked him: “What was your work in the service of 'Ali?”

“I made ready his water for wudu “

“When he had finished wudu what did he used to say?”

“He used to recite this ayah: 'So when they forgot what they were reminded of, We opened unto them the gates of everything until, when they rejoiced in what they were doing, We seized them suddenly, and behold, they were sore confounded. So the last remnant of the people who did evil was cut off. Praise belongs to Allah, the Lord of the worlds.”5

“I presume that ayah speaks about me?”

“Yes,” said Qanbar with perfect heroism.

“If I kill you, what can you do?”

“I shall become a man of bliss, and you a man of wretchedness.”

“Confess that you have left 'Ali's service!”

'`If I leave his way, will I be guided to a better way?”

Hajjaj could not answer this question, so he said: “I am your killer. Whatever way you wish, let me know, and I shall kill you in this way.”

“I leave that to you. '

“Why?”

“Because however you kill me I shall kill you in that way in the next life. 'Ali, my master, told me that I should be beheaded cruelly and unjustly.”

So Hajjaj ordered that he be beheaded.6

Questions

1. What are the facts that serve as a foundation and corner stone in the project if we assume Islam to be as such?

2. What was of the major attitudes of the Holy Prophet? a) Was it giving lectures, speeches, teachings, administration, or giving judgements?

3. How does Islam deal with criminal activities?

4. Does it leave a criminal case for judgement of God in the next life?

5. If judgement is in Islam is based on worldly aspects of life alone or related to the facts of the next life?

6. Do human beings know their assents properly?

7. What steps has Islam taken to educate people spiritually?

8. What facts are ignored in modern civilization?

9. Can men who still do not know about the physical aspects of their lives pass judgement about their metaphysical needs?

10. Can one be a guide without first travelling a road?

11. Can we ignore our spiritual destiny?

12. Can we consider ourselves just like animals without any spiritual values?

13. Why is man considered the son of the world of the created things in a masterpiece that they are in?

14. Why do man receive special favours from God?

15. What is a very good favour that man has received from God?

16. What does verse 129 ch. 2 say?

17. What fact is an essential task for the Prophet?

18. Can you mention three trainees from the school of the Prophet?

19. How was the attitude of these people towards Allah?

20. What form of progress can spiritual virtue bring to man?

21. What does verse 97 ch. 16 and verse 24 ch. 8 say?

22. How are virtues spiritual progress achieved?

23. Do we know all the “ins” and “outs” of the world?

24. Why do we need the Imam and what they would do for us?

25. How can the sharia be helpful to us?

26. What is greater than our understanding and why?

27. What would obeying and disobeying of sharia do to us?

28. What does verse 35 ch. 10 say?

29. What is spiritual guidance?

30. What are some of the characteristics of an Imam?

31. What does verse 24 ch. 4 say?

32. What kind of power would a person who becomes a wali receive?

33. Why do our Imams have greater power and authority than Asif?

34. Why can the Imams better attract people to perfection?

35. Why did Ali ibn Khalib become a follower of Imam As-Sadiq?

36. What happened to the prisoner and why he was imprisoned?

37. Who bought and freed Maytham AT-Tammar and why?

38. What kind of relations did Maytham At-Tammar have with Imam Ali?

39. What kind of a tree did Imam Ali show to him and why?

40. Who did Maytham speak to in the percent of Ka’abah?

41. What did he say about Imam Hussein?

42. Why did Umm salmah offer perfumes to Maytham?

43. Why was Maytham arrested and by who?

44. Who did Maytham give good news in prison and what news was it?

45. Where was Maytham hung?

46. Why did people gather around him?

47. Why did Ibn Ziad cut off the tongue of Maytham?

48. What happened to Uwayth?

49. How many people pledged loyalty to Imam Ali?

50. What has Uwayth said about death?

52. Who was Cumber and what were some of his virtues abilities?

53. What kind of conversation took place between Cumber and Hajjaj Ibn Yusuf?

54. What did Hajjaj do to him?

Notes

1. Shaykh Mufid, Irshad; p. 304-5.

2. Ibid, p. 152-154.

3. 'Abbas Qummi, Safinah al-Bihar, vol. 1, p. 53.

4. Usd al- Ghabah, vol. I p. 152.

5. Irshad. p. 155.

6. Irshad. p. 155.

Lesson 7: The Creatures Eternal need for Allah

Examine the following examples, and then you will realize the extent to which the creatures of this world show the presence of a Creator.

1. How do those who construct airplanes act together to produce a plane? These specialized engineers assemble the metal sections in a specific manner according to exact equations so that the plane may fly, carrying passengers and cargo. Of course, the work of the construction engineers is the assembly with their own hands of the basic materials according to their plans, in such a way that when their work is finished their activity ends. As for the metal sections, the engines, the lights, the seats, etc., which are made by the engineers, these do not depend upon them once their work is finished.

2. If we want to build a house and we are in possession of all the raw materials, is that sufficient? Surely, we need a builder and his workmen not in order to produce the raw materials but so as to put them together according to their craft. It is clear that we do not need the workmen for producing the materials used in the building, but that we need them only in so far as the use of these materials is concerned in this way a house can be built from these materials.

3. A person who has never seen the Eiffel Tower can nevertheless construct it in his imagination in no time at all, merely from having heard about it. He can even construct it higher than it is, and imagine people climbing it.

The existence of the Tower in the imagination is, as suggested in the previous two examples, the work of the one who has imagined it. The basic materials of the plan and the house were not produced by their constructors, but all the materials for the imagined Tower were made by the one who imagined it, not obtained from some place or another. That is why their size is not dependent on the quantity of raw material available, and it can be made larger according to the wish of the one who imagines it. We can see that imaginary forms derive their existence from ourselves. They remain in our minds as long as we want them to, and when we forget about them they become nothing again, and have no further existence in our imagination.

From this last example we can conclude that anything whose existence depends on the existence of something else cannot be independent, and at every moment has need of the other.

Now we can understand the condition of the created things of this world, which have come into existence from nothing and are the creation of God. Are these, at every moment, in need of their creator? Some people may think that the created things of this world, after their creation, do not stand in need of their creator for their continued existence. However this is a completely erroneous concept. Because the things in the world are the effects and creations of God and are identical with the imagined forms, which we ourselves can construct in imaginations, in that at every moment they need the One who created them in order to continue existing.

The better to understand this, imagine in your mind a human figure, speaking, walking and working according to his will. Does this figure have any independence? Clearly his existence is due to you, for if you cease to want him to exist, he will be annihilated and returned to nothingness.

This is the condition of the entire universe of creation, which is completely from God, created by Him, and in no way independent. It is always in need of God. Also, if God ceased to will its existence, it would return to nothingness.

Allah has said in the Holy Qur’an:

“O men, you are the ones that have need of Allah, He is the All sufficient. The All laudable. If He will, He can put you away and bring a new creation.” (S. 35: V.15-16)

This is a subject to which Islam directs the attention of its followers. For example, it is instructed that in prayer (salat) when one rises one should say bi hawli'l-lahi wa quwwatihi aqumu wa aq'ud - “With the power of Allah I do stand up and sit down.'

In truth, if we realize that we have no independence from God, and that it is only He Who has created us thinking and willing creatures to strive in the way of happiness, and that it is only He Whose all-embracing Love encompasses us. Therefore we prostrate before Him and say subhana rabbi al-a'la wa bi hamdah – Glory be to my Supreme Lord and Praise be to Him.”

Questions

1. Is an airplane independent of its manufacturer?

2. What will happen if the manufacturer abandons the airplane?

3. Will it cease to exist due to abandonment?

4. How would one make such a finely built device to cease existing?

5. What is the difference between a real and a make belief object?

6. When a make belief object cease to exist?

7. What is the similarity between a make belief object and things that the Creator has made?

8. Why do the creatures need the creator all the time?

9. What is the proof to show that creatures do not need the creator?

10. What is the proof to show that creatures do need the creator all the time?

11. According to the verse of the holy Qur’an who is self-sufficient and who is not so?

12. According the above verse whom has the power to replace one nation by another?

Lesson 8: Allah the Self-sufficient

A Testable and Irrefutable Law

The world we see with our eyes is a material world composed of atoms. Every object has a special place and special properties, which vary from situation to situation and according to their orientation. Distance plays a role in the actions of these properties and the nearer the cause is to the effect the stronger the effect is; the further away it is, the weaker the effect, until a distance is reached where the cause has no action at all. To elucidate this point consider the following.

1. The power of a magnet is not the same at all distances: the nearer the metal is to the magnet, the stronger the power of attraction. If a nail is placed at a distance of two centimeters from a magnet, the attraction will be stronger than if it is placed at a distance of ten centimetres.

2. The heat of the sun on the surface of the planet Venus is not the same as it is on the surface of the Earth. Since Venus is nearer the sun it receives more heat and is therefore hotter than the Earth.

3. The light of a lamp may reach a hundred meters but within this distance the intensity is not uniform. The nearer to the lamp we are the greater the intensity of its light.

4. The voice of a public speaker may reach fifty meters but like the light it is not uniform within this distance. The nearer to him we are the louder his voice, the further away we are, the more difficult it is to hear.

5. If a leader wishes to exert his influence without using agents or modern methods of communication, he cannot succeed, because his own efforts have an effect in a certain place and cannot influence those who are far from him. On the other hand, by using modern methods he can exert his influence on all people. Of course, this depends not only on his own activity, but also on the power of his supporters and, in the same way, his power varies in relation to the distance he is from his supporters.

These examples show that all things, which are situated in a certain place, do not have an equal effect at all distances, the nearer we are to the centre of something, the greater its effect will be and vice versa.

Does God Have a Centre?

Some people may possibly think that like the sun and other material things God has a place, and that He has a seat from which He exerts His influence over His Creation. However, this is not the case, because His influence on creation, which is His work, is the same in every place, from the depths of the oceans to the furthest parts of the universe. There is no place to which His influence does not reach in sufficiency.

This influence is not such as has a centre, such that the further we go from it the weaker it becomes, until we reach a point where there is no trace of His influence and chaos reigns. For if God had a place like other material things, His influence would vary throughout the universe. Therefore we can deduce from this that the creator of this world has no location and no centre. Indeed, God is the creator of “place” and it is impossible that the creator should be dependent on what He has created.

God cannot be compared with an inventor, because, as we explained previously, an inventor is not a creator. His only genius is that he understands the properties of things and is successful in bringing together certain elements to make something, which, in some cases, he is himself in need of. But God, Who is the creator of all creation, is not in need of what He has created.

Is God visible?

Now, since we have seen that God has no place, it is clear that he has no body either. Because a body needs a place, and there can be no body which has no place. Since God has no body, He cannot be seen, because our eyes can see only bodies.

God does not need the creatures

Since God is the creator of nourishment and other necessities of life of all existents, we must agree that He needs none of these things.

God therefore, is the entire Truth Who does not need the creatures. Unlike human beings, He does not need shelter nourishment, and the other necessities of life. Rather all people and things are in need of Him. You may ask: “If God has no body, occupies no space and cannot be seen then what is He and how can we say that He exists?”

To understand this, take the following example. Electricity is neither solid, nor liquid, nor gas. These negations do not deny the existence of electricity. And it could never be true to say that because electricity is none of these things, therefore it does not exist. We have to admit that electricity is a fact, which cannot be describable by any of the afore-mentioned conditions.

God who is Self-sufficient and has neither body, nor place, nor can He be seen, nor He needs any of the creatures is perfect and free of these imperfections. The unlimited Being, God is the source of all existence, Perfect and Self-sufficient.

These properties distinguish His Being from other beings, and in God we must believe. Intelligence and human nature acknowledge the existence of God. Wise and honest person does not deny His Existence. Comparing this with the belief that God is on a level with man, having a body, children and other such attributes and appendages, shows the supremacy of Islamic thinking.

In fact, many materialists reject God because the true God (i.e. Allah as He is understood through Islam) has not been made known to them, and what they have considered is not the real God.

The greatness of the universe is a clear evidence of the existence of the Self-sufficient creator.

One who would need something, anything could never guard and control this huge creature, the whole universe.

“Allah, God is Self-sufficient and Almighty.” Ch. 112:2.

Questions

1. Can the force of a piece of magnate be the same on a piece of iron from one and four inches apart?

2. Can the intensity of heat remain the same passing through space and objects?

3. Can the intensity of light passing through space and objects remain the same?

4. Can the intensity of sound passing through space and objects remain the same?

5. Does a ruler close to his subjects and centre have greater control or one far away from them?

6. Does God have a centre to control His creatures?

7. Can space stop the power of its creator?

8. Can any obstacle like that in Question one through seven become a problem for the Creator?

9. Can the eyes see the creator?

10. Does the creator need any body or anything?

11. What the phenomenon that is neither solid, nor liquid and nor gas is called?

12. In what way the Islamic guidance leads to the real creator?

Lesson 9: Allah's Omniscience More knowledge - more benefit?

Mighty and powerful bulldozers which are used in building, and which have various important uses, testify to the knowledge of their designer and manufacturers. We must agree that the inventor was very well acquainted with the laws of mechanics the various alloys of metals and the formula of physics. All that is made by man reflects the intelligence and knowledge of its maker. The better and more efficient the product the wider and more complete the knowledge of its maker.

Something beyond compare

The grandeur and mystery of creation cannot be compared to a bulldozer or other man-made artifacts. The infinite details seen in the beings and objects of the universe indicate the unlimited knowledge of God. Let us examine the following:

1. Newton said that a study of the components of the ear and the eye would lead us to understand that the maker of the ear was thoroughly acquainted with the laws of acoustics, and that the maker of the eye was thoroughly acquainted with the laws of light and vision. A study of the heavenly bodies, he said, would lead us to understand the Truth, which governs the universe.

2. The physiology of the bat is full of amazing things. In order to be able to find its way in the dark without running into obstacles, the animal sends out ultrasonic waves in front of itself rather like radar. If there is an obstacle in the way the sound waves reach it and are reflected back, and thus the bat can steer clear of the obstacle.

3. Although insects are very small, they are very delicate and wonderful in their structure. For example, some of them, instead of eyes with one lens, have compound eyes made up of individual visual units called ommatids every one of which has three parts: a cornea, a lens and a retina.

The number of ommatids varies between trisects. Glow-worms have about 2,500, but in others there can be between 10,000 and 28,000. Because insects cannot rotate their heads, they can be permitted, by these compound eyes, to see things, which happen, beside them or behind them.

The above examples show that the creator of the world undertook His creation in His perfect wisdom and infinite knowledge.

Does God know all the things after He has created them? And the answer is, yes, of course He does. God knows about things, whatever their place and whenever they happen. He is aware of the shining of the furthest star in the highest heaven.

The tempestuousness of the foaming blue waves breaking on the furthest shores of the ocean, of the most mysterious hollows of the most remote valleys in the folds of the mountains of the rustling of even one leaf in the gentle breeze. He is aware of the doleful coo of the owl in the deepest silence of tile forest. He is also aware of the flicker of the glow-worm among the leaves, of the innumerable fish with their infinite colors and variety in all the waters of the world. He is aware, of the birth of the fawn of the honey-colored gazelle, in the depths of the forest. He is aware, of the falling of the clear, pearly dewdrop from the petal of the half-opened rosebud, in the recess of the rocks. He knows the height of the mountains, the covering of the sky, the expanse of the lands and the seas and the treasures of the mines, the hidden depths of the caves and of all and everything.

How beautiful is the word of God!

He knows what is in the land and sea; not a leaf falls, but He knows it. Not a grain in the earths shadows, Not a thing, fresh or withered, but it is in a Book Manifest. (ch. 6. V. 59)

The evidence of God's knowledge

He who creates and gives existence is aware of His creation and always attends to it, in the same way, as we are not unaware of the forms we create in our own imaginations. As long as we wish them to exist, they remain in our minds, but when we turn our attention away from them, they cease to exist. If you imagine a person, you are necessarily aware of all his movements and his resting. His actions are never hidden from your mind, because this imaginary person is your creation, that is, he was not in your mind before you thought of him, and you brought him into you mind by your imagination.

God, who created the world and all of creation, whose existence comes from Him, oversees it all and is never unaware of it. There is a great difference between us who imagine various forms in our minds and God, who created the universe. We ourselves depend on God for our existence, and our existence comes from Him. However, God is independent of all things and has given existence to all things. It is for this reason that He is called the real creator.

The difference between Creator and Maker

The maker of the computer is not the creator and did not give it its existence; his only skill was that he gave a new form to what was already in existence. He was not aware of the computations and the information that will be stored in it in the future.

Similarly, other inventors, discoverers and artisans are not informed of all the minutiae of the movements and resting of what they have made, because they have not given existence to them, they have not brought them from non-existence into existence.

The raw materials were already in existence in the world. Only, by analyzing and constructing, they have changed their form. Take the case of the airplane, which is made from raw materials in mines, which were extracted, smelted and forged and made into the finished product.

Clearly, then, the makers did not create what they made; they only changed the form of the materials. For this reason they are not permanently aware of their artifacts, and one cannot, therefore, properly call them creators. If, in some cases they have to be called creators, they have only been called so figuratively, not literally.

But God, Who has given existence to all things, is always aware and knowledgeable of their, actions, because He is the real and true creator. The Holy Qur’an says:

“Shall He not know who created?” (67:14)

Now we have understood that we, ourselves and all the creatures of this world are not separated from the glorious presence of God. Wherever we are, and to whatever land we travel, in the depths of the oceans, in the outer reaches of space, in the narrow places of the valleys, we are not hidden from Him. He sees the smallest of our good or bad deeds, and rewards and punishes accordingly.

Can someone who knows God and believes in Him fall prey to sin?

Questions

1. What type of things indicates the ultimate knowledge of God?

2. The maker of the car was familiar with the laws of acoustics?

3. What was the maker of the eye familiar with?

4. How does the bat steer clear of the obstacles even though it cannot see?

5. What are ommatids?

6. How can insects see behind themselves without rotating their heads?

7. Does God know all things after creating those things?

8. Can you give a few examples of some of the things that God knows of?

9. Who gave existence to all things?

10. What does The Holy Qur’an say about God?

11. Are we separated from the Holy Presence of God?

12. Can we ever be hidden from God anywhere?

13. How does God reward and punish people?

Lesson 10: The Unique in Power and Strength

The Wide and Mysterious Universe

A little reflection on the creation of each of the objects of existence will reveal to our minds the unique power of the Creator. As examples, consider the following:

1. The defence system of the body has for a long time attracted the attention of physiologists. The body's defense system is a complicated one consisting of the lymph glands, the thymus the spleen, the liver and the bone marrow. The cells of these parts of the body, despite the difference in their structure, follow a common aim, viz. defending the body against foreign elements such as microbes and poisons. In this task, the white blood cells, found in their greatest concentration in the lymph glands, play a vital role. When a foreign body enters the organism the white blood cells, which are about 7 to 30 microns in diameter rush immediately to the site of the invasion, and, in various ways, prevent an increase in the danger.

To help these cells the body follows different ways in the fight against foreign elements, and to combat each foreign substance it manufactures antibodies. The antibodies made in the body are of different sorts. Some of them are for the destroying of microbes and their elimination; some of them neutralize animal, insect and chemical poisons. Some stop the activity of microbes, and others separate out the poisonous substances in microbes and other noxious bodies. Yet another kind comes into action when blood from an incompatible blood group enters the body.

The point is that the body can manufacture suitable antibodies against all kinds of foreign substances, even those which are as yet unknown to modern science.

2. The Director of the Leon Observatory on Mount Palomar in Arizona has said:

“As long as the telescope of this observatory had not been invented, the range of the visible universe was not more than five hundred light years, but this telescope has extended this range to one thousand million light years. As a result, millions of new galaxies have been found, and some of these are a thousand million light years from us. But beyond this distance there is a great, dark, fearful expanse in which nothing can be seen. That is to say that no light comes from it, which leaves its traces on the photographic plates of the telescope. But, without doubt, there are hundreds of millions of galaxies, by the force of whose gravity the universe is held together.

“The whole of this immense visible universe which contains a hundred thousand million galaxies is nothing but a small and insignificant speck in a still more immense universe, and I am not sure that we shall not find beyond that yet another universe.”

Ali ibn Abu Talib the first Imam, said: “We are not able to fathom the depths of Your Greatness. Only we know that You are Living and Everlasting that neither slumber nor sleep takes hold of You.

'No sight can reach You, and no eye can see You, but You see the eyes, and reckon the time-span of everything. The heads and feet of man are in Your hold.

What is it that we see of Your Creation? What is the Power that causes us to wonder? What can we describe of Your Ruling? Those parts which are hidden from us, which our eyes cannot reach, which our minds cannot comprehend, which are covered by curtains of concealment, are more magnificent.”

Indeed. The unique Power of Allah has brought everything into existence. And nothing falls outside the area of His command. The world exists by the Will of Allah, and it will continue to exist as long as He desires. The stars, the moon, the sun and the other heavenly bodies move round by His Power, and the amazing order of the universe is entirely in His hands. He is able to change it to a new order whenever He wishes. It is not the case that He created the world and then abandoned it. The rotation, growth, pulsation, existence and sustenance of everything are from His Will. Nothing can happen without His willing nor can anything remain in existence. The One who brings things into existence, Who sustains them and governs them is Allah.

An Order Superior to the Natural One

It is true that Allah has laid down a natural order for this universe, according to which it is possible to anticipate the future but in certain circumstances, Allah manifests His wide-ranging Power, and by His Will creates a superior order which can dominate the existing order. Instances of this superior order can be seen from history and in everyday life:

In these cases, in fact, the hand of Allah is at work in the universe; at times He raises those who have fallen, and at other times He causes those who are elevated to be cast down. It is for this reason that those who have a strong faith in the powerful God do not become disappointed in life. In whatever situation they find themselves, in the darkness of despair, the flame of hope is alight, and they are confident that they will find deliverance through the help of God.

We have all read or heard the story of Moses and Pharaoh. Pharaoh was unequalled in cruelty. He killed the sons of the Israelites so that the promised one of the children of Israel, who, he had heard, would come to destroy his throne and crown would not come into the worldly life. He thought that by these contrivances, by persistence and through the natural order he could counteract the Power of God. But his efforts were in vain. At last the promised one was born.

The mother of the child was inspired to place him in a box and to cast him onto the waters of the Nile. The river carried him down to the palace of Pharaoh and the eyes of Pharaoh’s wife caught sight of the box. She took it out of the water. When she saw the infant in it, she asked Pharaoh to take the child as their own son, and Pharaoh agreed. The powerful hand of God kept the child of whom Pharaoh was so afraid in his very lap, till he grew up, became strong and brought down the crown of the Pharaoh.

Similarly, the Power of God caused the vain efforts and devices of the brothers of Yusuf to come to nothing. Yusuf fell down into the well, but he was raised to a high position in the land of Egypt.

The unbelievers of Mecca joined hands to do away with the Prophet of Islam. They began to make trouble for the Muslims, and even applied economic sanctions against the Prophet and his followers for several years in the valley of the mountains of Abu Talib. Eventually they decided to murder the Prophet, thinking that by such subterfuges they could achieve something. But the Will and Power of God preserved the Prophet, and He caused Islam to prosper day by day, and brought down the Quraysh and the disbelievers.

These and other examples lead to the truth that the order of this world is in the hands of God, and that when it is according to His wish, He can cause a new order to rule over the normally existing order.

Therefore, our minds and our consciences demand that we humble ourselves before this Great and Beneficent Power, act in all obedience and avoid opposing our Creator. The powerful hand of God has moved us through various stages and has brought us to our present stage of intelligence and ability. Is it right that we should forget Him?

One who knows God, acknowledging that he has such a Wise and Powerful helper, will not fear any difficulty The most complex and difficult problems can be solved by him, and consequently he will try to reach his aim with unflinching determination arising from his faith in God. He will not be afraid of any obstacles, for he sees himself in the shade of a great Power, which will enable him to overcome all difficulties.

Belief in God and His unique power enabled the Prophet to fight large groups single-handed, to stand firm against difficult circumstances, so that he could build the structure of tawhid and a program for life. In this way he was able to establish humanity and virtue.

A man whose heart is overflowing with faith in the Creator of the world, and is filled with love for the Truth will never feel alone, disappointed or without hope, and the light of God will always illuminate the corners of his heart. Obviously, such a man will make himself ready for a better and more virtuous life with unbounded enthusiasm.

Those who have said, “Our Lord is God,” and are steadfast in their belief need have no fear or be grieved (46:13).

They will be the dwellers of Paradise wherein they will live forever as a reward for what they have done (46:14).

To those who have said, “God is our Lord, “ and who have remained steadfast to their belief, the angels will descend saying, “Do not be afraid or grieved. Receive the glad news of the Paradise, which was promised to you (41:30).

We are your guardians in this world and in the life to come, where you will have whatever you call for, (41:31)

a hospitable welcome from the All-forgiving and All-merciful God” (41:32).

Questions

1. What does the defence system of the body do?

2. Which parts of the body work for the defence of the body?

3. What is the size of the white blood cells?

4. In how many ways do the defenders of the body defend?

5. What do the white blood cells do when a foreign body enters the organism?

6. Which organs of the body manufacture antibodies?

7. Do the defenders of the body just destroy the enemy or use other methods also?

8. How much was the range of the universe before modern telescopes?

9. According to the director of Leon observatories how large is the size of the visible universe?

10. How many galaxies does the visible universe have?

11. According to Imam Ali can anyone comprehend the greatness of Allah?

12. Does Allah according to Imam Ali slumber or sleep?

13. Why can no one comprehend the great power of Allah?

14. Is it possible to predict the future of a creature by the help of natural laws?

15. Does Allah’s superior order dominate the existing order?

16. Why could pharaoh not destroy Moses?

17. Who frustrated the bad intentions of the brothers of Yusuf?

18. Why could the unbelievers of Mecca not defeat the Prophet of Islam?

19. Which power gives genuine comfort to the hearts of faithful people?

20. Who will never feel alone?

Lesson 11: Allah the Unique

From the first day that man set foot on this earth, he has always wanted to know the cause and the source of creation, and this springs from his pure nature which seeks the original cause and source so as to worship it.

When someone who lives far from the rush of society and the habits of his cultural environment looks about himself for the first time, he notices the earth and the sky, day and night, the sun and the moon, their rising and setting, the wind and the rain, the succession of the seasons, the bearing forth of fruit from plants and trees, the various species of animals, their movement, growth, feeding reproduction, and their being equipped for what they require in life.

He turns to himself, and sees his hands, feet, eyes, ears, nose, mouth, teeth and the other parts of his body, each of which has its own task. All of them pursue the one aim, namely to live.

He then goes on to think about the relationship between each of these things, and he realises that there is a kind of connection and harmony between all of them, in such a way that all of them make one harmonious unit over which one order rules. In this unique harmonious order, the following particularities are to be remarked:

1. It must have a founder and a creator, because this marvellous order and harmony cannot be the result of an aimless accident.

2. There is a purpose in the whole of creation and every part of it and in the midst of it in man, and it is not created for amusement.

3. The Creator of this universe is powerful and great, worthy of adoration, and so He must be given complete respect and be worshiped.

4. This Great Creator is aware and comprehends the whole of the universe and what happens in it and within it the actions of man.

Thus man is not in need of an intermediary to worship Him, it must be a direct activity between man and God; and to worship such things as angels, stars, idols, saints and holy men as intermediaries is not good or lawful.

Why man leaves the worship of One God

What was mentioned above concerned the propensity of the nature of a right- minded person whose thinking is not tainted with the false habits of his environment and from copying bad family influences; is what man's propensity towards the worship of one God would mean. There are different causes for an unaware person to leave his own nature and to wander in the way of unbelief, some of which shall be mentioned here.

1. Some idol worshipers have said that because God is beyond our understanding and comprehension and does not exist in any particular place that we can turn to and worship. We worship persons who have been respected and honoured by Him, so that they may be pleased with us become intermediaries between us and Him and bring us nearer to Him.

They have ignored the fact that although God is not in any direction, He encompasses everything and is Omnipresent. Therefore, wherever we turn, there is God, and we can speak with Him without the need for any intermediary.

“Wherever you turn, there is Allah, God present.” (2:15)

2. Again, Sometimes after the death of one of the elders of a tribe who had been respected and honoured by the members of that tribe, they made him into a statue as a memorial, and honoured this, turning towards it at the time of worshipping God. However, soon they stopped remembering God and their honouring of the statue turned into worship of it, and then the making and worshipping of statues became widespread. Thus we read in history that the descendants of Cain made a statue in memory of their great father a figure called Wadd, but gradually, in paying respect to the statue, they prostrated themselves in front of it and worshiped it.

3. Man sometimes respected other beings for the benefit they had for him, and he counted them among the manifestations of God. This respect gradually turned into worship. Worship of fire among the ancient Persians and of the Sun among the Aryans of ancient India was in this category. This was the origin of the appearance of the belief in many gods and of idol worshipping and because the generations who came afterwards did not think carefully about the ideas and beliefs of their ancestors, they fell into polytheism and were lost.

The Confrontation between True Religion and Polytheism

True religion has always strove to turn people away from the misleading ways of polytheism towards the path of tawhid the belief in One God. The Qur’an mentions and praises the endless fight of the great messengers to eradicate polytheism and to guide people to One God.

For example, about Ibrahim it says that he said to the people of his land:

“What are these statues that you worship?”

“We follow the same way as our forefathers did.” They replied.

“You and your forefathers,” he said, “have clearly gone wrong.” And Ibrahim decided to make these ignorant people aware through word and example.

One day he entered the house of the idols and struck them down with an axe. When people understood that he had done this, they became very angry, and demanded:

“Was it you who did this to our gods?”

Ibrahim gave them an answer through which they might understand the vanity of their beliefs and thinking, and told them to ask their idols themselves.

The people thought much about this, and after considering his answer they answered shamefully:

“You know idols do not speak.”

“Why then,” said Ibrahim; “do you worship these weak beings who have not the strength to defend themselves. Why is your thinking so distorted?”1

To Abraham We gave the right guidance and We knew him very well (21:51). Abraham asked his father and his people, “What are these statues which you worship?” (21:52). They replied, “We found our fathers worshipping them.” (21:53).

He said, “Both you and your fathers have certainly been in error.” (21:54) They exclaimed, “Have you brought the Truth or are you joking?” (21:55). He said, “Your Lord is the Lord of the heavens and the earth. It was He who created them and I testify to this fact” (21:56).

Abraham said to himself, “By God! I will devise a plan against their idols when they are away.” (21:57) He broke all the idols into pieces, except the biggest among them so that perhaps people would refer to it (21:58). (When the people came to the temple and saw the broken idols) they asked each other, “Who has done this to our gods? He certainly is an unjust person” (21:59).

Some of them said, “We heard a youth called Abraham speaking against the idols” (21:60). Their chiefs said, “Bring him before the eyes of the people and let them testify that he has spoken against the idols.” (21:61) They asked, “Abraham, did you do this to our idols?” (21:62).

He replied, “I think the biggest among them has broken the smaller ones. Ask them if they are able to speak” (21:63). Thereupon they realised their own foolishness and said, “We ourselves are wrong-doers” (21:64). With their heads cast down they said, “Abraham, you know that idols do not speak. How then can you ask such a question?” (21:65)

He said, “Do you, instead of God, worship things that can neither harm nor benefit you?” (21:66). Woe to you for what you worship instead of God. Have you no understanding?” (21:67). They said, “Burn him to ashes if you want to help your gods” (21:68). We said to the fire, “Be cool and peaceful (with Abraham)” (21:69). They had devised an evil plan (against Abraham), but We turned it into failure.” (21:70).

These great guides, the Messengers, always reminded men that they could establish a relationship between themselves and God at any time and in any place without the need of an intermediary, and they reminded men that in worshipping God they must not look towards anything or anybody, for any reason, and that their worship must be only for God. If in their worship there is the least attention to anything other than God, then that worship would be for the two - God and the other - and this is unacceptable to God.

The consequence of tawhid

One who knows that God is One and believes that He is Aware of everything and has Power to do everything, and believes that all creatures are formed and made by Him, will, because of this, never give allegiance to other things. The greatest power the most abundant wealth, will never enslave him and make him bow down for anything. Such a person will submit only to God and will prostrate only in front of His Glory.

The ancient Iranians believed that their autocratic and arrogant kings were manifestations of God, and they submitted to their monarchs without asking for any reason. They had no social or individual freedom. When the emissary of the Arabs met the Iranian general at the time of the war between the Muslim Arabs and the Iranians (16 AH.), he sat on the ground without ceremony and ignored the luxurious surroundings of Iranian life. When the general inquired of the intentions of the Muslims, the emissary replied:

“Allah has raised us up to lead people away from the worship of the servants of Allah towards the worship of Allah Himself, and to invite them from the narrow confines of the world towards the expanses of freedom, from the tyranny of other religions to the justice of Islam.” Tabari in his Tarikh vol. 5, p. 2269-71.

In the light of tawhid there is no alternative for the servants of God but to follow the Divine Law who is founded on wisdom and justice. It is clear that following the Divine Law will cause real justice to increase, and any kind of tyranny and aggression to come to nothing. On the other hand, idolaters, and those who do not believe in One God can never create real justice among themselves, because every tribe or group has its own god, which is different from the others, and reliance on this god encourages to be aggressive towards other groups or tribes. In this way real justice is of no avail, and ignorance, disunity and tyranny in word and in deed take its place.

In conclusion, belief in One God - in the true meaning of the phrase - makes man free, pure and unified and gives him peace of mind. He will not be subjected to oppression, tyranny and discord.

Thus we can understand the real sense of the phrase “Say, there is no god but Allah, and you will prosper.”

Questions

1. Why does man want to know the creator?

2. What goals do the parts of the human body pursue?

3. What do human beings look at around them in the world?

4. What conclusion do human beings reach upon reflecting one different creature?

5. Can you mention in some brief remarks and conclusion 1-4?

6. Why do some people worship other things besides one God?

7. What reasons do the idol worshippers give for worshipping their idols?

8. What fact is it that idol worshippers have ignored?

9. What does v 115 of ch. 2 say?

10. What reason for idols worshipping are mentioned in the text 2?

11. What reason for idols worshipping are mentioned in the text 3?

12. What kind of relations had polytheism and monotheism been having throughout history?

13. Can you answer the questions by Ibrahim and the adversaries 1-3?

14. What does Verse 51 chapter 70 say?

15. What kind of worship is the worship with divided intentions?

16. What was the attitude of the Muslim emissary?

17. What kind of tradition did the Islamic Iranians have with their monarchy?

18. What was the answer to the Islamic emissary to the Iranian General?

19. What result would worship only one God produce in the society?

20. What fact is it that gives purity, unity and peace of mind to man?

Note

1. See Ch. 21:51-70


4

5

6

7

8

9

10

11

12

13