Alhassanain(p) Network for Heritage and Islamic Thought

Racial and Tribal Advantages Rejected

We believe that all the prophets, especially our prophet Mohammad, admitted no racial or tribal advantages for any one. To them, all the races, nations, languages, and color of skin, were of equal value and at the same rank:

"O mankind! We have created you all, from a male and a female; and made you into nations and tribes so that you may know each other. The most honored among you all, in the sight of Allah is the most virtuous one. Allah is All Knowing. All Aware.” (Holy Qur’an, 49:13)

We have a famous tradition that Muhammad was in Mina during the performance of the rites of the Islamic Holy pilgrimage (Hajj). He made a speech for an audience while he was on his camel. He said:

"O People! Know that your God is only one; and all of you are the descendants of one father. No Arab has any superiority over a non-Arab and vice versa; Neither a black is better than that with a redskin, except for their Piety. Do you all follow me? "Yes we all understood," said the audience. "Then let those who are present," continued the Messenger of God, "convey this to those who are absent”.

Islam and Human Nature

We believe that monotheism, belief in God, and the commandments of the Messengers, are all natural, and based upon the human instinct. The prophets have only watered and grown this fruitful seed.

"So set your face steadily in devotion to the true religion the natural pattern on which God has made mankind. (Let there be) No change in this natural pattern created by Allah. That's the standard religion which most people do not understand.” (Holy Qur’an, 30:30)

This is why throughout history; Man has had some sort of deity and religion. Even those nations, who bore the heavy pressures of anti-religion policies and propagandas, have returned back towards their religion as soon as they obtained some freedom.

Of course it can not be denied, man, for his low culture has often had his true religion mixed with superstitions, and the prophets’ main role was to remove that and clean the mirror of the hearts.

Chapter 3: Holy Qur’an and the Holy Books

The Philosophy of the Revelation of Divine Books

We believe that for the guidance of man, God sent down several divine books, among which we may name: the Sohof given to Noah, the Law given to Moses, the Gospel given to Jesus Christ, and the Holy Qur’an given to Muhammad.

Were these books not sent, human beings would have been led astray, falling afar off from the natural path of piety, ethics, and straight path of truth. Such divine books, like the clouds of mercy, have rained upon the plane of the hearts, bringing to fruit the seeds of knowledge, wisdom and virtues "The Messenger (Muhammad) believes in that which is revealed to him from his Lord, and so do men of faith. They all believe in Allah, His angels, His books, and in all His Messengers. They say: "We make no distinction between any of the prophets." They also say: "We hear the prophets and we obey our Lord!”

“We beg Your forgiveness that to you end all the road." (Holy Qur’an, 2:285)

Unfortunately through long elapse of time, many of the scriptures have been tampered with, and altered to some extent, by the interference of some ignorant and unauthorized people, resulting in the replacement of some wrong thoughts and immoral ideas. Among these an exception is the Glorious Holy Qur’an, which has remained unaltered and is exactly in the same way as it was when revealed by the Almighty; and it has always been shining like the bright sun, throughout the ages and the nations, alighting the hearts.

Holy Qur’an, Is the Greatest of the Miracles Of The Prophet

We believe the Holy Qur’an is the greatest and the most important one, among the many miracles of the Prophet of Islam; not only for its eloquence, fluency, vividness and expressiveness, but rather for other important aspects and wide dimensions of the book, about which broad descriptions have been given by the experts in their books.

We believe that no one can ever bring a book like the Holy Qur’an, even not a chapter comparable to it! This is because the Holy Qur’an frequently asks the doubtful to do it if they can, and all who have endeavored have failed!

"Say: If the whole of mankind and Jinns gather together to make out a book like this Holy Qur’an, they could not do it even if they back up each other with help and support." (Holy Qur’an, 17:88)

"If you are in doubt of what we have revealed to our servant (Muhammad), then produce only one chapter comparable to this book; and call your witnesses or helpers to help you, if there are any besides Allah to assist you; if what you say be true. But if you fail to do so, and certainly you will fail, then fear the Fire whose fuel is man and stones prepared for the unbelievers.” (Holy Qur’an, 2:23)

We believe that age will not make the Holy Qur’an old and out of fashion; but rather its miraculous points and views shall appear more and more clearly, and its greatness shall become more evident to the world. We have a tradition narrated by Imam Jafar Sadiq (a.s) that: "God has not made the Holy Qur’an to answer a certain age or distinct group of people. It shall always remain fresh, new and lively."

Holy Qur’an is Not Altered At All

We believe that this book, the Holy Qur’an which is now at the hands of the Muslims, is the exact and unaltered copy of that which was revealed to our prophet Muhammad nothing less and nothing more .A group of trustworthy scribes chosen by the prophet himself took note of the revelations from the very beginning up to the end, and Muslims had it a duty of must, to read and recite the verses by day and night. A large group of Muslims committed the book to memory and a group of them had it on the scrolls.

Those who had the book in their memory and those who could recite it for the others, had always had a very respectful position among the believers. Such customs and else, prevented the least amount of changes or any alteration to take place in the book. Additionally God Himself has promised and guaranteed to look after His book and keep it safe and secure until the end:

"We have without doubt, sent down the Qur’an, and We will assuredly guard it." (Holy Qur’an, 15:9)

All the learned and researchers in Islam, whether Shia or Sunni, agree that even the slightest alteration has not been made to this Holy Book. Some literate persons, discuss some rare and obscure tradition (hadith) that may mean that some changes have taken place, but the highest majority of those who have the knowledge of Islam, reject that, taking it be false and the mistake of some unaware commentators. Such improvident who lack forethought, by such false ideas strike upon the validity of the most important Divine Book, in contrast to the belief of all the learned Muslims of different sects, which maintain that the Holy Qur’an is unaltered for the least word. These unwise friends, water the mills of the enemy through their ignorance and bring into question the book which is sent by Allah, and has been promised to be guarded by Allah.

If we carefully study the ways that the book was revealed to the prophet and collected by the chosen scribes, and how it was guarded, written, memorized and recited by so many firm and true believers, no doubt remains as to any alteration or the change of even an epsilon in the whole work. On the other hand, of the imaginary or assumed Holy Qur’an with some alteration, not ever a copy exists anywhere, or in any hand, so as to differ with the famous Holy Qur’an which all the Muslims hold as their sacred divine book. Today the Holy Qur’an is found in every house and in every library.

Even those Qur’ans written several hundred years ago are kept in our museums and those in the non-Islamic countries too, and no one can find the least differences in all the existing Qur’ans throughout the world. Today the roads to investigations are open to all, and anyone who doubts, may look for it himself and make sure that the Holy Qur’an has not been altered in the least.

"So announce glad tidings to My Servants, to those who listen to My precepts, and follow what is the best in them. Those are the ones that Allah has guided and those are endued with understanding." Holy Qur’an, 39:17

Today in our religious schools the knowledge of the Holy Qur’an is extensively taught, and one of the most important of our lessons in this field is the inability to change the Holy Qur’an.

Holy Qur’an and the Spiritual And Physical Needs of Humans

We believe that whatever is needed in spiritual and physical dimensions of man is fundamentally found in the Holy Qur’an. All the governmental and political tenets, all the social principles, the bases of symbiosis, the fundamentals of war and peace, the elements of judgments and economics, and whatever is needed, can be traced in the Holy Book and extracted for use, so as to alight the space of human life:

"And We have sent down to you the book, explaining all things; It is a guide, a Mercy, and Glad tidings to Muslims." (Holy Qur’an, 16: 89)

This is why we believe that Islam is not distanced from politics and diplomacy. This belief requires the Muslims to rule over themselves, so as to revive the precious Islamic values in their societies, leading towards justice and equity. A Muslim must be just and fair to his enemy as he shows justice to friends:

"O Believers! Stand up firmly to hold justice, and be as a witness to Allah, even against yourselves or your parents or your kins, and whether it be against rich or poor for God is preferable to all that follow not your lusts, lest you swerve. If you fail to do justice, verily Allah is aware of all that you do." (Holy Qur’an, 4:135)

"O Believers! Stand up firmly for the sake of Allah, and bear true witness, and let not the hatred for other men, turn you away from doing justice. Deal justly. Justice is nearer to piety. Have fear of Allah. He is aware of all that you do.” (Holy Qur’an, 5:8)

Recitation, Contemplation and Action

We believe that the recitation of the Holy Qur’an is the best of worship, because it inspires the reciter to think and to contemplate, where by actions may result.

The Holy Qur’an addressing the Prophet Muhammad says:

"Keep vigil all the night (in prayer) except for a few hours, half the night, more or less; and with measured, and in rhythmic tone recite the Holy Qur’an." (Holy Qur’an, 73:2)

And addressing all the Muslims, Holy Qur’an has:

"Read you the Holy Qur’an as much as you can." (Holy Qur’an, 73:24)

"Do they not contemplate the Qur’an, (so as to catch its meanings) or their hearts are locked up?" (Holy Qur’an, 47:24)

"And We have indeed made the Holy Qur’an, easy to understand and remember. Then is there anyone who may receive admonition?" (Holy Qur’an, 54:17)

"And Holy Qur’an is a book which We have revealed as a blessing: So follow it, and be righteous, so that you receive God's Mercy." (Holy Qur’an, 6:158)

Therefore those who read Holy Qur’an, without any contemplation and action, lose a lot for ignoring two main important elements (thought and act) and grasping only one (reading).

The Deviating Discussions

We believe that some mysterious hands have always tried to deviate and swerve Muslims from contemplation and thought over the verses of the Holy Qur’an. The Omayyed and BaniAbbas dynasties engaged the Muslims on void disputes, to answer the questions: ‘whether the Holy Qur’an is old or new? Is it created or is eternally old as God?’ Such prolonged controversies divided the united Muslims into rival groups altercating and fighting each other. Today we know that a lot of blood has been shed as a result of such nonsense arguments and quarrels, for nothing.

While anyone with common sense can answer that easily: If by Holy Qur’an, the paper and ink, the cover and the painting is meant, it is certainly created and is something new. On the other hand if by Qur’an the meaning is the aim, it is certainly among the knowledge of God, and since God's Attributes are not apart of His substance, one may say that Holy Qur’an is as old as God Himself.

But the inhumane, merciless governors attempted to keep Muslims busy on these useless subjects; and nowadays too, we see that the same thing and similar affairs happen in Muslim societies, so as to keep them aside from contemplating and thinking.

Rules and Regulations of Commentating on the Holy Qur’an

We believe that the words of the Qur’an should commonly be taken for their fundamental meanings and not for their connotations, with the exception of some, that clear reasons prove them to mean otherwise. The verses in the Holy Qur’an should never be commentated on the basis of conjectures or self-interests. As an instance when we read in Holy Qur’an:

"And he who was blind in this world, will be blind in the hereafter (next world), and most astray from the path (of salvation).” (Holy Qur’an, 17:72)

We are sure enough that ‘blind’ in this verse does not mean, sightless. It rather means someone who has lost his sense of understanding and judgment, and not him who has lost his sense of sight. This is because there are many who are blind, virtuous and truthful. But on the contrary, there are many who can see well with their eyes, but who are out of mind and their hearts are locked up and cannot use even their common senses. As another example we may consider the following verse about the enemies of Islam:

"The parable of those who reject faith is that of a man (i.e. the prophet) who calls an animal that can hear nothing except a shout or cry. Deaf, dumb and blind are they, and void of wisdom. (They understand nothing).” (Holy Qur’an, 2:171)

It is evident that those heretics, who are addressed here, were not deaf, dumb or blind. We then may conclude that they were mentally such. We also read such verses in our Holy Qur’an:

"The hands of God are widely out stretched.” (Holy Qur’an, 5: 67)

"O, Noah! Construct the ark under Our (Allah) eyes." (Holy Qur’an, 11: 37)

We do not understand that God has physical hands or eyes. We rather take hands to mean God’s power and the eye to mean His knowledge. This is because any material or matter consists of parts and needs time and space, as well as direction and is of course perishable. The God Almighty is far Greater and beyond having such attributes. We never take the fundamental meaning of such words as mentioned above.

"We sent not any Messenger, except to teach in the language of his own people, in order to clear things for them." (Holy Qur’an, 14:4)

The Danger of Self-Commentaries

We believe that self-commentary of (Holy Qur’an, i.e. to use one's own views and interests in comments) is a very dangerous attempt in relation to the Holy Qur’an, and of course one of the great sins. Through a tradition, God says: "He who commentates on any words with his own views and self-interest does not believe in Me!"

Evidently had he been a believer, he would not commentate on the words of Sahih Tirmidhi (pg 304), it is written that the prophet has said: "He who commentates on the Holy Qur’an by his lusts, and on the basis of self-interest, or what he knows not, he should prepare himself to join the fire of Hell."

By self-commentary we mean to describe or explain the Holy Qur’anic verses by one's own point of view. Such a commentator is not a follower of the Holy Qur’an; He rather tries to make us to follow his lusts and conjectures. If the gates of self-commentaries were to be kept open to the Holy Qur’an, the sacred Book will lose importance and soon will be of no value among all, because everyone could then seek to compare and conform his false ideas to the Holy Qur’an, as evidence. Also, self-commentary is also in contrast with the accepted rules and regulations of Arabic literature and linguistics.

The likening of Quran's verses to one's fancies and conjectures will cause deviation and swerving in the straight path of the book. Self-commentary consists of several branches, among which, to confront the self-interests is one. To make it short, the unreasonable grasp of the fundamental meaning of the word of the Holy Qur’an and self-commentary of the Book, may lead to deviation from the truth, and both ways will keep the believer far apart from the excellent commandments and blissful teaching of the Glorious Holy Qur’an.

The Prophet's Methodological Way (Sunnah), Is Taken From the Book of God (Holy Qur’an)

We believe that no one should say the Book of God is enough for our guidance, ignoring the true traditions that we have received as to what the prophet said or how he behaved. For these traditions may serve to explain the realities, and clear the meanings of some of the more difficult verses in the Book to show us better the roots and branches of our religion This is because the Holy Qur’an has declared that the words, and the methodological way (Sunnah) of the prophet should serve as an example for us; as that of God's.

"So take whatever the Messengers assigns to you, and deny yourselves that which he withholds from you, and fear Allah, for Allah is strict in punishment." (Holy Qur’an, 59:7)

"It is not becoming to a believer, whether man or woman, when a matter has been decided by Allah and by His Messenger, to have any option. If anyone disobeys Allah and His Messenger he is on a clearly wrong path." (Holy Qur’an, 33:36)

"He (i.e. Mohammad) does not speak out of his own fancy, His speech is none except that which is inspired to him from God. (i.e. what he says is none but inspired revelation).” (Holy Qur’an, 53:2)

Those who are indifferent to the sunnah of the prophet are in fact ignoring the Holy Qur’an and the inspired revelation. Of course whatever is related to the prophet must be clearly proved: That, it really was said by the prophet, and it is not forged. We cannot easily accept whatever is ascribed to the prophet to be truly from him!

Imam ‘Ali(a.s) in one of his speeches collected in the famous book named Nahjul Balagha, has said: "So many lies were forged and ascribed to the prophet so much that one day he got up and said to an audience. `He who ascribes a lie to me should prepare himself to take his place in the Fire of Hell’.” A similar tradition is also written in the famous book Sahih Bokhari.

We believe that the traditions and orders of the innocent Imams are all taken from the prophet, through their fathers, and are all to be obeyed. There is a famous tradition related by successive witnesses: "I have left among you two heavy things to prevent you being misled: The Book of Allah and my nearest kin(family)”

On the other hand, whatever the saints have said, are narrations from the prophet. The prophet foresaw the future and to solve its problems, laid the key in the hands of his nearest kins and The Book of Allah. How can a true Muslim ignore such a firm and important narration? If the above tradition was considered precisely, our present difficulties in faith, comments, and the disputes in jurisprudence, would not exist.

Chapter 4: Resurrection and the Life After Death

Without Resurrection, Life Is Void

We believe that all men and women will be raised up on a certain day after death. They all will be judged, and those who are good and virtuous shall live in Paradise (the garden of bliss), and the sinners will join the fire in Hell.

"Allah, there is no God but He. Of a surety He will gather you all together in the resurrection day about which there is no doubt, and whose word can be truer than Allah?" (Holy Qur’an, 4:87)

"As for he who transgressed and chose this present life, his abode will be Hellfire. And as for those who feared to stand before their LORD, and restrained their souls from lusts, (low desires) their abode will be Paradise." (Holy Qur’an, 79:37)

We believe that this world is only a bridge that man should pass over so as to join an eternal life; or in other words it may be a farm, to sow here and to harvest in the hereafter or else it may be taken as a market to provide for the next life to come. About our life, Imam ‘Ali (a.s) says: "This world is a place of truth for him who confronts it with truthfulness. It is a house (means) for being free of want, for him who gathers provisions from it and stores for his next life. It is a place of awareness for him who takes advice from it. It is the mosque of the friends of God, a place of worship for the angels; where God's inspiration is sent down, and a trade market for God's friends."

The Reasons for The Resurrection are Clear Enough

We believe that the reasons to prove the resurrection are very clear, because, it can easily be seen that this mortal life cannot be a reasonable object, and the final goal for such a creation; i.e. to come and live here for a short period, living with immense hardships and difficulties, and then end to nothing or to some dusts! Is that what is meant by our complex creation?

"Do you think that we have created you for nothing (in jest), and that you would not return to us?" (Holy Qur’an, 23:115)

Secondly, in this world the evildoers are usually in one line with the beneficent and some times higher than equity which doesn't agree with the great justice of God. So there must be a way to distinguish the bad from the good and the false from the truth.

"Do the evildoers think that they are equal in our sight, with the believer who does good works, so that their lives and deaths are alike? How bad they judge!” (Holy Qur’an, 45:21)

Thirdly; the Infinite Mercy of God necessitates that His Mercy and Bounties come not to an end by man's death.

"Say to him belongs all that heavens and the earth contain. Say Allah; He has inscribed Mercy for Himself and will gather you all on the day of resurrection. That day is sure to come. Those who have lost their own souls are those who will never have faith." (Holy Qur’an, 6:12)

Addressing those who doubt about the resurrection asks: How do they doubt the Power of the Almighty to raise the dead? While they already have seen God's first creation, beginning by making them out of soil:

"Were we weary with the first creation that they should be in confused doubt about a new creation?" (Holy Qur’an, 50:15)

"And he (the unbeliever) makes comparisons for us, and forgets his own creation. He asks: `Who will give life to the rotten bones?' Say: He who created them for the first time will give them life again, He has knowledge of every creature.” (Holy Qur’an, 36:78)

Besides that; is the creation of man important in comparison with that of heavens and the earth? He who was able to create such a vast, and strange world, is He not able to raise the dead?

"Do they not see that Allah who created the heavens and the earth, and was not wearied by their creation can raise the dead to life? Yes, He Has Power to do everything." (Holy Qur’an, 46:33)

Resurrection Is Corporeal

We believe that not only the soul, but the soul and body of man will both be raised to life on the day of resurrection. This is because whatever is done here is done by both the soul and the body; so the reward too should be given to both of them. Most of the Holy Qur’anic verses which refer to resurrection have put the stress on corporeal raise of the body as well as the soul. In answer to the amazed questioner, who asked the prophet: who raises the dead? The Holy Qur’an answers:

“He who gave them their first creation can easily raise them once again. Does man think that we cannot assemble his bones once again? Yes! We are able to remold the very Tips of his fingers." (Holy Qur’an, 75:3)

Such verses also denote that the resurrection is corporeal too. There are also verses that report of getting out of our graves, proving the resurrection to be bodily.

The Strange World - After Death

We believe that whatever will happen after death, and in the Paradise, or Hell, is far above what we see here!

"No one knows what delights of the eyes, (the real bliss that gives most satisfaction) are kept hidden for them as a reward for their good deeds." (Holy Qur’an, 32:17)

Through a famous tradition, God says: "I have prepared for my virtuous servants bliss that no eye has ever seen, no ear has ever heard and no heart has ever comprehended."

As a matter of fact, in this world we are similar to a foetus in the mother's womb! If the foetus could have a mind and wisdom he could certainly know nothing of whatever is outside the womb, such as the sun, the bright moon, the beautiful flowers and the roaring sea-waves. It is important to note that similarly, so is this world to the hereafter; it is comparable with the womb in relation to the next.

Resurrection and the Record of Our Deeds

We believe that on Doomsday, the ‘Record Book’ of whatever we have done, will be given to us. The record of those who are sanctified will be given to them in their right hand, and that of the wrongdoers shall be given to them in their left hand. By reading the book of their deeds the virtuous will be happy and the evildoers anxious:

"He who is given his record in his right hand will say: `Take mine and read it! I knew that I would come to my account.' And he will be in a blissful life, in a lofty garden with clusters of fruit within his reach We shall say to him: Eat and drink to your happiness. Here is your reward for what you did in days gone by. And as for him whose book is given to his left hand, will say: `Ah! Would that my record had not been given to me! Would that I knew nothing of my account. Would that death had made an end of me. My wealth has availed me nothing, and I am bereft of all my power’." (Holy Qur’an, 69:19)

As for the book; how it is written or read, no one knows enough, but nobody can deny its existence. The particularities of that day are such that we cannot know it in detail, but generally we know what is going to happen.

The Witnesses in the Final Judgement

We believe that in the final judgment, besides God who is controlling all the judgments, there are other witnesses too; such as the hands and feet; the skin and even the ground upon which we live. All of these will testify as to what we have done before!

"That Day, We should set a seal on their mouths(shut them up), and their hands will speak to us, and their feet shall bear witness to all that they did." (Holy Qur’an, 36:65)

"When they reach it, their ears and their skins will testify to their misdeeds! `Why did you speak against us?' they will say to their skins? And their skins will reply: ‘Allah, who gives speech to all, has made us to speak’." (Holy Qur’an, 41:20)

"When the Earth is shaken to her utmost convulsion and man asks: `What may this mean?' On that day will she declare her reports, because your Lord has inspired her to do so?" (Holy Qur’an, 99:4)

The Passage Way (Bridge) and the Scale To Weigh Deeds

We believe that on Doomsday, the passageway (serat) and the scale for weighing our deeds do exist. By the ‘passageway’, a bridge is meant, which is laid over Hell, and every one must pass over that bridge to reach Paradise! Yes!

"There is not one of you who shall not pass through the confines of Hell! Such is the absolute decree of your Lord. We will deliver those who fear us, but the wrongdoers shall be left to endure its torments on their knees." (Holy Qur’an, 19:71)

Passing through that hard passageway, depends on what one had done before. We read a famous tradition thus: "Some people will pass the bridge as quick as a lightning! Some pass it over as fast as a speedy horse, others like the pedestrians. A group will go on, leaning on their hands and feet, and some are hung by their hands, trying to pass over the blaze of Hell. So Hell catches some and leaves some to go to the gardens of Bliss; as for the scale, it is a means by which the human deeds are measured and weighed so as to specify their values:

"We shall set up the scales of justice on the Day of Judgment, and not a soul will be dealt with unjustly in the least. And if there be the weight of a mustard seed, We will bring it to account; and enough are We as the accountant." (Holy Qur’an, 21:47)

"Then he whose scales (of good deeds) are heavy, shall dwell in bliss, but he whose balances (of good deeds) are light, the Abyss shall be his home." (Holy Qur’an, 101:6)

We believe that salvation in the next life depends only on one's deeds and acts and not on his fancies and thoughts. There, nobody can be redeemed unless by piety and good deeds, and the Grace of God.

"Every soul will be held in pledge for its deeds." (Holy Qur’an, 74:38)

This is a brief description about the scale, the detail of which we know not, because the world to come is far above the lower world within which we are imprisoned.

Intercession on Doomsday

We believe that on doomsday the prophets and the innocent saints might intercede on behalf of some sinners with God, and plea for their forgiveness. We should not forget that such intercession is only permitted for those who have not entirely cut off their relation with God, and His Messengers. Therefore the intercession is not done unconditionally:

"He knows what is before them and what is after them, and they (i.e. the messengers) offer no intercession except for those who are conformed, to the will of God, and they (all) stand in awe and reverence of God's Glory." (Holy Qur’an, 21:28)

As we have already mentioned, intercession is a way to train man, a means of preventing him to drown in the sea of sins, while it may teach him to repent and return to his Merciful Lord from evil. Certainly the highest rank of intercession belongs to the Messengers, and then it lowers to the saints, to the learned, the martyrs, and true believers, to the extent of a few of their relatives. In a tradition narrated by Imam Sadiq (a.s) we have: "There are none among the first and the last, who are not in need of Muhammad's intercession in doomsday.” And also in another tradition we have:

"There are five intercessors on Doomsday:

1. The Holy Qur’an

2. Observation of bonds of kinship

3. Trusteeship

4. Your prophet (Muhammad)

5. Your prophet's nearest kins (Ahlul-Bayt)”

We have also received another tradition from Imam Sadiq (a.s): "On the resurrection day God raises the Ascetic worshipper and the learned believer to life. He will say to the Ascetic worshipper: `Go and live in my Paradise.' But He will say to the learned: `Stay here, and intercede on behalf of the people.' This tradition contains a minutely fine point about the philosophy of intercession.

The World of the Dead (Barzakh)

We believe that between death and resurrection, there is a third world, called Barzakh, in which the souls of all the human beings who die will live until they are raised again:

"When death comes they say: `My Lord! Turn me back to life in order that I may do the good works which I have neglected.' No! BY NO MEANS! (is the answer to their request) This is what they ask, but over them is the Barzakh." (A world in which people shall live after death and before judgment.)” (Holy Qur’an, 23:94)

We do not know much about this world which is in between resurrection and death and is called Barzakh, but we know that therein the sanctified souls, like the martyrs and the pious live a blissful life:

"Do not think of those who are slain for the sake of God, as deeds. No! They are alive, and have their sustenance in the presence of their Lord They rejoice for what Allah gives them out of His bounty; and with regard to those left behind, (the believers who are not dead yet) who have not yet joined them, the martyrs give glad tiding, not to fear, nor have they any cause to grieve They give good news of the bounty of Allah, and that God will not leave the rewards of the faithful to be lost." (Holy Qur’an, 3:169)

On the other hand the souls of the oppressors and the rebels and their followers and evildoers are all under torture in their life in Barzakh. They are brought (i.e. The Pharoh’s Followers) in front the fire in the morning, and evening, and when they are raised for the final Judgment, the companion of Pharoh are cast into the severest penalty." (Holy Qur’an, 40:46)

A third group with less guilt is neither among the first group nor among the second ones. In the world after death they are somehow like a sleeper who sleeps by death and awakes by resurrection.

"When the hour of doom overtakes them, the wrong doers will swear that they tarried not in (Barzakh) but an hour, and thus they are ever deceived But those who are endued with knowledge and faith will say: `You have stayed till the day of resurrection, as was decreed by Allah, and this is the day of resurrection yet you did not know it’." (Holy Qur’an, 30: 56)

In an Islamic tradition it is narrated by the prophet who said: "The grave is either a Garden of Bliss of the Paradise: or on Abyss of the Hell.”

The Corporeal and Incorporeal Rewards

We believe that the rewards in the hereafter are corporeal as well as incorporeal; (i.e. spiritual) because the resurrection is spiritual as well as bodily. Whatever is written in the Holy Qur’an about the fruitful gardens in Paradise with streams flowing beneath its trees (9: 89) with perpetual foods and shades, (13:35) and the beautiful clean wives there in, with whom they marry (chapter 3:15), and also about the penalty and punishments in hell, and that burning fire, are all evidences that the rewards there are corporeal.

And more important are the spiritual rewards that are promised to the faithful believer, such as being near to God, and seeing the manifestations of God's Glory and beauty. These are among the pleasures that no eyes has seen and no tongue can describe. The Holy Qur’an describes some of the verses in the material bounties and Graces of God in the Paradise, end with phrases such as: ‘The pleasure of Allah.’

"But the greatest of all the blesses, is the PLEASURE of God which is the supreme felicity". (Holy Qur’an, 9:72)

There is not an enjoyment higher for a man to see that he is accepted by his Lord, and God is pleased with him!

A tradition is narrated by Imam Zain al-Abideen(a.s) saying: "God will say to those in Paradise: ‘My love and pleasure for you is far above the bounties with which you live in felicity.’"

What a pleasure can be higher for a man who is addressed by his Lord that:"O You Serene Soul! Return to your LORD! Joyful and pleasing in his sight. Enter My Paradise and join My Servants." (Holy Qur’an, 89:27)

Chapter 5: Imamate

There is Always an Imam

We believe that as God has decreed to send His Messengers with divine guidance, for every age or time God has appointed an Imam to look after the people, leading them to the righteous path and to guard the divine law against any deviation. An Imam has to clearly know the necessities of the ages, and lead the people to the true path of God; he invites and teaches the people to obey the prophets and to follow the law. If not so, man will fail to obtain the goal for which he has been created (i.e. prosperity and perfection) and divine law will be abandoned and people will wander astray.

This is why we believe that after our prophet, in any age or time there has always been and there will always be, an Imam to teach and to lead the people. ‘Imam’ primarily means: `he who is foremost-hence a religious leader, a model, a pattern or one who leads the congregational prayer’.

"O, You who believe! Fear Allah and be with those who are truthful.” (Holy Qur’an, 9:119)

This verse of Holy Qur’an does not refer to a certain time or a distinct age. It rather unconditionally orders the people to be the followers of the ‘truthful’ Imam. All the famous commentators have taken the word ‘truthful’ to mean an innocent Imam who is free of guilt and sin (infallible).

The Reality of Imamate

We believe that Imamate is not only the apparent rulership or leadership of a caliph, but rather a high spiritual or religious position. Besides ruling and governing the Islamic society, an Imam has the overall leadership of this mortal life of people as well as that of the hereafter. He guides the soul and mind of people, and guards against any deviation from the law. Meanwhile, he leads at the level of expectations assigned by the prophet.

This is the same high rank that God gave to Abraham after passing the stages and steps of prophethood as well as many other exams. When Abraham asked his Lord to assign the position of Imamate to some of his near kins, he was answered that this title or position will not be given to the oppressors or sinners.

"And remember when Abraham was tried by his Lord with certain commandments which he fulfilled, God said to him: `I will make you an Imam to the people.' He said: `What about making Imams out of my offspring?' God answered: `No! My covenant is not within the reach of the oppressors’.” (Holy Qur’an, 2:124)

It is evident that such a high moral and religious position cannot be abridged or lowered to an apparent rulership or leadership, or else the verse will not hand over a reasonable meaning or sense. We believe that all the arch prophets had the dignity and grade of Imamate through their prophethood. This is because whatever they decreed by their prophethood, they put it to work as leaders.. So was the great prophet of Islam, when at the beginning of his mission he conveyed the messages of God to God’s servants, and meanwhile he carried out his leadership, teaching people and leading them to the path of truth.

We believe that after the prophet Muhammad, his mission was continued by the infallible Imams who succeeded him from among his nearest kin and their offspring. By the definitions given above, to reach the high rank of an Imam is very difficult and heavy conditions are to be observed, such as piety to the level of innocence, having the highest level of knowledge of religion and the law, and also full acquaintance with the human needs in any age or time.

Imam Must Be Infallible

We believe that an Imam should be free of guilt or sin. As a matter of fact one who is not infallible, cannot be trusted to teach the realities of the law and the tenets of a divine religion. It is for his innocence that we hold an Imam's word or deed as a religious proof.

Imam Is The Guardian of The Law

We believe that an Imam has to know all about the roots and branches, and the commandments of Islam. He has to know the full meanings and the exegesis of Holy Qur’an, and that he takes his knowledge from the prophet or the previous Imam; and it is such a knowledge which is trustworthy among our people (the Shi’a).

Imam Must Be Appointed Openly and Clearly By The Prophet

We believe that an Imam who is the successor of the prophet must be clearly and openly appointed by the Messenger of God. An Imam's appointment also is like that of the prophet and has to be decided by God Himself .This is because the distinction of piety at the level of innocence, and such high level of knowledge required in order to allow someone to be an Imam, is at the power of God and His messenger, and no one else. We therefore do not know our Imams as those elected by the vote or choice of people.

The Shi’a Imams Are Appointed by the Prophet Himself

We believe that the prophet of Islam appointed all the twelve Imams as his successors, one after the other. In Sahih Muslim (a famous reference book of the Ahlul Sunnah Muslims), we read: "In a place between Mecca and Medina which is named Ghadir Khumm, the prophet made a speech to thousands of Muslims, through which he said: "I am about to leave you for good. I am leaving two heavy things among you after me: The Holy Qur’an is the first one in which you may find light and guidance; and my nearest kins are the second. I advise you all not to forget God in relation to my Kins. Not to forget God in relation to My Kins.” The prophet then added: "If you grasp the two heavy things that I leave among you; you will never go astray.” The same tradition is also written in Sahih Tirmidhi (another famous reference book of the Ahlul Sunnah Muslims).1

Therefore, no Muslim can deny this tradition which is related by successive witnesses and important writers. We rely also on another famous tradition which is narrated in Sahih Muslim, Sahih Tirmidhi and Sahih Abi Dawood and other famous books that our prophet has said: "Islam will stand up to the resurrection day and until twelve Imams all of whom are from Quraysh rule over you as my successors.” We believe that there is no acceptable commentaries for such traditions as mentioned above except that belief which is found among our sect, the Shi’a.

Imam ‘Ali's Designation by the Prophet

We believe that the prophet, in several occasions has introduced and designated Imam ‘Ali(a.s) as his successor by the decree of God, an instance of which was in the Ghadir Khomm somewhere near Juhfah. When the prophet was returning from his last pilgrimage (Hajj) he made a speech to a great gathering of his companions and followers, saying: "Do I not have priority over your souls? Yes, of course. They all answered. Then all of you know that, continued the prophet. Of whomever I am the Master, ‘Ali shall be his master.”

Here we do not intend to go deep through reasoning to prove our ideas, we also do not intend to insist upon our assertion. We may only add here that such an important tradition is not something to be ignored easily, or changing what it means, as by taking the ‘Master’=’Mawla’ to mean a friend particularly when we see that the prophet has put so much stress and emphasis upon the word, so as to make it known to all!

Is this not the same case that; Ibni Asir has brought in his important history book saying: "At the beginning off his prophetic mission, the prophet was ordered by God (26:214) to admonish his nearest kindred. He invited some forty men of them to a dinner, and by a miracle, he fed all of them from a single portion of food! He then made a speech and finally said to them: Which of you is willing to give me a truthful hand in this Divine Mission of mine, and become my brother and successor among all? No one answered him there, except Imam ‘Ali, who said: I will be your companion and minister: and the prophet pointed at Imam ‘Ali and said: He is my brother and my successor among you.”

Thus we see the prophet to have designated his vicegerent and Imam, from the beginning of his mission. The same case also happened at the end of his mission when the prophet was at his death bed. He asked those who were round him to get him a pen and paper to write an order which would prevent them from going astray. One of them rejected and refused to provide pen and paper and even accused the prophet of uttering delirious speech! To repeat again, we hereby only declare our belief in brief and with little reasoning.

Each Imam Emphasizes His Successor

We believe that each one of the twelve Imams has been introduced by the previous ones. The first one of them was Imam ‘Ali the son of Abu Talib, who was succeeded by Imam Hassan his first born son, and then Imam Hussain, the Master of Martyrs, his second born son. The third Imam was ‘Ali the son of Imam Hussain, then came his son Muhammad Al-Baqir. Then Jafar Al-Sadiq and then his son Musa Al-Kazim. Then his son ‘Ali bin Musa Al-Reza. The ninth of them was Muhammad Al-Taqi, then his son ‘Ali Al-Naqi. After him, it was his son Imam Hassan Askari, who was the father of Al-Mahdi, the twelfth and the last of them all, whom we believe to be already living.

The idea of a ‘saviour’ who has to come to fill the world with justice, when it has been full of oppressions is accepted almost by all the Muslims of different sects, and many of the Ahlul Sunnah scholars and men of knowledge have declared that in their books few years ago. In answer to a question about the existence of Al-Mahdi, the Islamic World Relations Society issued a pamphlet to emphasize on the surety that he will come. In that pamphlet many evidences and documents were presented to prove that many of the Muslims believe that Al-Mahdi will be born in future, but the Shi’as believe that he has already been born, and so far he has lived a long life, and by the decree of God, he shall appear one day to fill the world with justice.