Alhassanain(p) Network for Heritage and Islamic Thought

Question 32: Difference in inheritance of women and men in Islamic Jurisprudence

Question: Why is the inheritance of women half that of men?

Brief Answer

The fact that a woman’s inheritance is half that of a man’s has enticed many to delve into the rationale behind this rule. In the answers that have reached us from the leaders of religion, the following point has been stressed: The reason that the inheritance of man is more is because the upkeep of women is upon the shoulders of men. In other words, aside from the fact that a man must look after himself, he is also responsible for the upkeep and expenses of his wife and children. From another point of view, it is the man who gives the dowry to the woman and she is the one who takes it from him.

In reality, it is possible to say that what the woman takes in the form of inheritance and dowry is tantamount to her savings, whereas the portion of the inheritance of the man is spent on the expenses of his daily life and that of his wife and children. Aside from this, certain other responsibilities have been placed on the shoulders of a man, which necessitate his spending money in order to carry them out.

For example a man must spend money in the way of war, or if one of his relatives accidentally kills someone or injures someone he must pay certain monies to the family of the victim, whereas a woman has no responsibility in this regard. So even though what is apparent is that the share of a man in inheritance is two times that of a woman, in all practicality his share in the sum total of personal wealth is far less than hers. While on the other hand, in exchange for the “excess” inheritance, man has heavier responsibilities to shoulder than a woman. So in brief it can be said that the inheritance of men and women being different is so as to implement a sort of balance between the rights and responsibilities of each group.

Detailed Answer

Before answering this question, it is necessary to remember that the rule that states that the portion of inheritance of a man is twice that of a woman is not true across the board. In some cases we find that men and women take an equal sum of inheritance, like for instance the father and the mother of the deceased who take an equal amount of inheritance. In this case there is no difference between man and woman.

Having said this, it is necessary to address the question of why the share of a woman’s inheritance is half of that of a man’s? Is this not a type of favouritism?

In a tradition, Imam Ja’far b. Muhammad as-Sadiq (ع) was asked as to why women take one portion of inheritance when we see that they are weaker than men and they are more in need of help than them? Why is it that a man, who is stronger than a woman and whose body is more powerful than hers should get a double share of inheritance? Imam Ja’far b. Muhammad as-Sadiq (ع) replied that the reason for this is that a man has

more responsibilities and he must go to war, enduring many expenses in the process. Aside from his own expenses, a man must also take upon himself the expenses of his spouse and children. What’s more, he must give money to the family of a person accidentally injured by one of his family members.1

In another tradition, Imam Ja’far b. Muhammad as-Sadiq (ع) emphasized the fact that it is the man which must give dowry to the woman-this being a recompense to the loss incurred by her in her inheritance2 .

Islam’s position on inheritance is in reality to the benefit of the woman. In the Age of Ignorance, the daughters and wives of the deceased were deprived of inheritance and all of the wealth of the deceased went to his sons. Islam, however, came and annulled the laws of the ignorant times and made women amongst the inheritors of the deceased. From its inception, Islam gave women an independence in ownership and monetary matters, this being a matter that has only but recently entered the laws of European nations.

Even though apparently the inheritance of a man is double that of a woman, when we probe into the matter more thoroughly, we find that the inheritance of a woman is two times that of a man. The responsibilities that have been placed on the shoulders of men necessitates that they spend half of their income on women. Any given man is obligated to spend money on his spouse’s home, clothes, food, and other expenses, while the cost of living of himself and his children are on his shoulders.

This responsibility of upkeep is to such an extent that even if a woman’s social position necessitates her having a servant and she herself does not have the means to pay for such a person, the salary of the aforementioned servant is upon her husband.

These responsibilities are on the shoulders of men, whereas we see that women are exempted from paying any living expenses, including their own-whether that be clothes or food. Therefore and in all practicality, it is woman who has more of a portion of wealth than man.

In the commentary of the Qur`an, Tafsir-e-Namunah, an example has been given that is useful in clarifying what we are trying to say. Consider, for example, that the sum total of all the wealth of the world is 30 billion pounds. Say that this wealth was distributed by means of inheritance between men and women. From this amount of money, 20 billion pounds went to men and 10 billion went to women. Since women do not have to spend on themselves, they can save that 10 billion and become partners with the men in the remaining 20 billion (since the portion of men is spent on women and children). So half of the portion of men, which is 10 billion pounds, goes to women. When we add this amount to the portion that the women saved from before, their sum total becomes 20 billion pounds.

By taking into consideration what was just said, we can say that the reasons that women’s portion of inheritance is less than that of men’s are three:

1. Dowry: At the time of getting married, man is responsible to take into consideration a suitable dowry for the woman. Whenever the woman asks

for it, the man is responsible to give it to her. So from the beginning, man is religiously responsible to allot an amount of money as the dowry of his wife. This is one of the reasons that have been alluded to in the sayings of our Noble Imams (ع).

2. Allowance: In family life, aside from the fact that a man must look after his own expenses, he is responsible to take upon himself the expenses of his wife and children. For amongst the responsibilities of a man is the provision of food, clothes, and shelter for his wife that is in line with her social status. Even if a woman were to have a large amount of wealth, she has no responsibility in this regards. Not only does a woman have no obligation in this regards, but if she wanted to, she could ask of a wage for the work she does at home such as breastfeeding her children, cooking, etc.

3. Special responsibilities of man: Some very heavy responsibilities have been placed on men’s shoulders; responsibilities that women have been excused from. A good example is warfare in the path of Allah (awj). A man must wage war with his life and his wealth. In some of the verses of the Noble Qur`an war by means of wealth has even been placed ahead of war by means of life. A man must spend from his own pocket the expenses of his going to war. Or when someone is killed by another person, the men of the family of the culprit must pay money to the victim’s family, but women are freed form such an expense.

As can be seen, Islam did not intend to pass laws for the benefit of man and to the detriment of woman, or vice versa. Islam is not an advocate of “woman’s rights,” or that of men’s. More than anything, when passing laws Islam, has taken into consideration the eternal felicity of men, women, their children, and society as a whole.

In any case, in line with the monetary responsibilities that it has relegated for men, Islam has in many instances divided wealth between men and women-such an instance being inheritance. It is not possible for us to claim that there is discrimination in this regards. Also, the whole corpus of the laws of Islam regarding men and women necessitate that the laws of inheritance be a certain way. This matter does not allow us to object to the civil laws of Islam.

In the end, it is possible for us to say that if it is true that the expenses of the woman are upon the shoulders of the man, then what use does woman have in hoarding a large amount of wealth? We can answer by saying that the dowry and inheritance of the woman is like a savings that is for her future, in case she separates from her spouse or her spouse dies. It is so she can lead a comfortable and respected life in case such events happen. But the reason that the expenses of the woman is upon the man is so that she can, without any sort of mental anxiety, raise good and pious children. In this way the family, which is the cornerstone of society, will be filled with warmth and love.

In the end we would like to point our reader’s attention to the following: If it should arise that circumstances necessitate that the owner of the wealth should help out the wife or the daughters more than his sons, then this person can do this by following the procedures laid out in Islamic

Jurisprudence. For example, if the father thinks it prudent to help his daughter more, he can, in his lifetime, give as a gift, some of his wealth to her. Also he can give a larger portion than her share of inheritance by writing a specific will in this regard.

Notes

1. al-Kafi, vol. 7, pg. 85:

مَا بَالُ الْمَرْأَةِ الْمِسْكِينَةِ الضَّعِيفَةِ تَأْخُذُ سَهْماً وَاحِداً وَ يَأْخُذُ الرَّجُلُ سَهْمَيْنِ قَالَ فَذَكَرَ بَعْضُ أَصْحَابِنَا لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ إِنَّ الْمَرْأَةَ لَيْسَ عَلَيْهَا جِهَادٌ وَ لاَ نَفَقَةٌ وَ لاَ مَعْقُلَةٌ وَ إِنَّمَا ذَلِكَ عَلَى الرِّجَالِ وَ لِذَلِكَ جَعَلَ لِلْمَرْأَةِ سَهْماً وَاحِداً وَ لِلرَّجُلِ سَهْمَيْنِ.

2. ‘Ilal al-Shara’i, vol. 2, pg. 570:

عَنْ عَبْدِ اللٌّهِ بْنِ سَنَانِ عَنْ أَبِي عَبْدِ اللٌّهِ ( ع) قَالَ: قُلْتُ لِأَيِّ عِلَّةٍ صَارَ الْمِيرَاثُ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَينِ؟ قَالَ : لِمَا جَعَلَ لَهَا مِنَ الصِّدَاقِ.

Question 33: The role a person plays in obtaining his sustenance

Question: What is the relationship between man’s efforts and the sustenance that has been measured out for him?

Brief Answer

There are two kinds of sustenance. There is a sustenance that we go after and a sustenance that comes after us. In the traditions, the sustenance that comes after us is called “the sustenance that seeks,” and the sustenance that we seek has been named “the sought after sustenance.” The first is certain and is the sustenance that determines our very existence, our lifespan, the possibilities open to us, the environment we were put in, our family, and our predisposed talents. This kind of sustenance gives rise to the power, energy, and intelligence that we need in order to struggle and perform work; and it is in the wake of these that the door for the second kind of sustenance- the conditioned sustenance- opens up for us.

In order to obtain the “sought after sustenance,” everyone must not only make their own efforts, but they must also raise their hands up towards Allah (awj) in utter poverty as it were. The nursing infant whose effort and struggle comes in the form of crying, pouting, and screaming will reach the milk of his mother by means of these kinds of actions. Yet when this child grows up and sets higher goals for himself, his effort and struggle will transform. It will change into thinking, working, and physical exertions. Moreover, the quality of his sustenance will also change.

In conclusion, we may say that it is only after the certain outcome of the “sustenance that seeks”-which is certain and unconditional-and after due efforts are made and the human will-power is engaged that the “sought after sustenance” comes into being. The certain sustenance is incapable of change or increase and decrease, but the “sought after sustenance” is capable of being increased or decreased, depending upon the order, quality, and composure of the actions that precede it- being counted as amongst its prerequisites.

Detailed Answer

The answer to this question can be explained in the form of two preliminaries and one conclusion:

First Premise: The sustenance that Allah (awj) has taken upon Himself is the following: The allotment and portion that must reach the creatures in order for them to continue existing. Of course the Divine pledge and the giving out of sustenance that we attribute to Allah (awj) is different from that of creatures. If it has come in the Qur`an that: “The sustenance of every creature is upon Allah.”1 then one must not loose sight of the fact that the sustenance of the creatures is upon Allah (awj) and not any of His creatures. Allah (awj) is that being who has created the realm of existence and who is the Creator of all things.

For this reason, the promise of Allah (awj) differs from the promise of the creature that is itself part of this realm of existence and that is under the influence of the beings of this realm. To know the actions of Allah (awj) and

His sustenance one must know the world. We are ourselves a part of this world and have responsibilities. Of course the responsibilities that we have with regards to sustenance - those which the laws of nature or laws of religion have laid upon us - are just so many minor aspects and weak manifestations of the all -pervasive sustenance of Allah (awj).

The power of digestion that is in plants, the desires that are in animate beings and that guide them towards food all are manifestations of Allah’s (awj) sustenance. Ultimately, it is Allah (awj) who has taken control of each animal by means of the sum of its desires in order for it to go after all that it is in need of and so that it struggles and works to satisfy these desires. Thought, work, and effort are but preliminaries to Allah’s (awj) sustenance. Allah (awj) has created an attraction between the sustenance and the one that partakes of the sustenance - sending one after the other. There is a special kind of connection between the various parts of existence that connects them with one another.

When a person is still an infant and does not have the power to find his own nourishment, his sustenance is provided for him. As he gradually gains more abilities and can find his sustenance by means of his constant pursuits, his sustenance will not be obtained so easily. For instance his sustenance may be situated in some far off place, requiring him to set off and find it.

As a general principle, there is some form of reciprocity between the accessibility of sustenance, the measure of strength and ability of the sustained being, and the amount of guidance that has been given to that being in order to reach the sustenance. For this very reason, man is considered a higher and more subtle being than the plants and animals, and that which is sufficient for the plants and animals is not sufficient for him. The problem of his nourishment will differ from that of the other beings. The distance between the sustenance and the one who needs the sustenance in the human world is far greater.

Because of this, better means of survival have been put at his disposal and his guidance has been increased. Reason, knowledge, and thought have been given to him and revelation and prophethood have come to help him; while certain responsibilities have been put upon him. All of these are but dimensions of the sustenance of Allah (awj).

In a certain poem it is said that the very existence of teeth calls forth the provision of bread for the teeth to chew on. Of course it does not mean that having teeth is sufficient in order for the bread to be cooked and made ready at the dinner table of a person. Rather it means that if there were no bread, there would have been no teeth; and if there had been no teeth, there would have been no bread.

In other words, there exists a relationship between sustenance, the one who uses the sustenance, the means of obtaining the sustenance, the digestive system, and the means of guidance. That Being who created man in nature and gave him teeth, has also created bread in the realm of nature. He has placed at his disposal thought, power, action and the sense of responsibility. All of these are manifestations of the sustenance of Allah (awj).

Second Premise: Sustenance and nourishment are of two kinds: That which we seek and that which seeks us.2 The “sustenance that seeks” comes after us even if we run away from it. It does not let us go, even as escaping form the claws of death is impossible. It has been mentioned in a hadith that: “If the son of Adam were to run from his sustenance as he runs from his death, it would still find him, even as death will eventually find him.”3 This kind of sustenance has roots in the Providence of Allah (awj) and hence, no kind of change is possible in it.

In connection with this matter the late sage, ’Allamah Tabataba`i has said, “Sustenance and the one who consumes the sustenance are necessary corollaries of one another. It is meaningless to assume that the one who needs sustenance is after his nourishment in his life, but there be no sustenance for him. It is also impossible that there be sustenance, but there be nobody to use that sustenance or that the sustenance be more than his needs. For this reason sustenance is part of the predetermined Providence of Allah.”

The “sought after sustenance” is the sustenance that has been measured out for the seeker. If we seek it and fulfil all the necessary conditions and actions that are necessary for obtaining it, we will reach it. In reality the effort we make in order to reach this sustenance is a partial cause. If it is put alongside the other causes that lie in the unseen world, we will reach it for sure. In this connection our Master, the Commander of the Faithful, Imam ‘Ali b. Abi Talib (ع) has said, “Seek after sustenance, for certainly it is guaranteed for the one who goes after it.”4

Just as effort without a guarantee of its giving fruit is meaningless, a guaranteed sustenance without any accompanying effort is also impossible (in the “sought after sustenance”). For this very reason, from amongst the two kinds of sustenance that Allah (awj) has allocated for His servants, He has made one unconditional (the “sustenance that seeks”), and one conditional (“the sought after sustenance”).

The unconditional sustenance seeks man in all conditions and until the scales of man are not filled to their capacity with this kind of sustenance, his death will not come. According to the saying of the Noble Prophet (ص), “No one will die until his sustenance has been completed.”5

The surety of the “sought after sustenance”, however, is conditioned by the performance of certain actions and by taking into account certain matters. Without fulfilling these conditions and without putting them into order, this sustenance does not come into being.

The “sustenance that seeks”, the one that is certain, is the sustenance that determines our very existence, our lifespan, the possibilities open to us, the environment we were put in, our family, and our predisposed talents. This kind of sustenance gives rise to the power, energy, and intelligence that we need in order to struggle and perform work; and it is in the wake of these that the door for the second kind of sustenance-the conditioned sustenance-opens up for us.

In order to obtain the “sought after sustenance,” everyone must not only make their own efforts, but they must also raise his hands up towards Allah

(awj) in utter poverty as it were. The nursing infant whose effort and struggle comes in the form of crying, pouting, and screaming will reach the milk of his mother by means of these kinds of actions. Yet when this child grows up and sets higher goals for himself, his effort and struggle will transform. It will change into thinking, working, and physical exertions. Moreover, the quality of his sustenance will also change.

To summarize, we may say that it is after the unconditional, certain “sustenance that seeks” that effort, struggle, work and action are created, and following this effort and desire the “sought after sustenance” comes into being. The certain sustenance is incapable of change or increase and decrease but the “sought after sustenance” is capable of being increased or decreased.

As to the latter, neither does the greediness of the greedy person make it come about, nor does the sadness of the lazy one prevent it from reaching us. However it can be increased or decreased given the right conditions and if its prerequisites are met. A person asked the Noble Prophet (ص), “I wish that my sustenance be increased.” The Noble Prophet replied, “Keep yourself in the state of ablution so that your sustenance be increased.”6

Imam ‘Ali b. Abi Talib (ع) has said, “One whose intentions are pure, his sustenance will be increased.”7

Therefore it is necessary for us to make effort and to seek the best and safest means for reaching our sustenance, to use our faculties, and to trust in Allah (awj) who is the creator of this path. All this after having understood the relationship between sustenance and the one who needs it, and after having known that the means for obtaining sustenance have also been created, and after having realized that the responsibility for obtaining sustenance has been placed upon us.

Notes

1. Surat Hud (11), Verse 6:

} وَمَا مِنْ دَابَّةٍ فِي الأَرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِي كِتَابٍ مُبِينٍ {

2. Nahj al-Balaghah, Letter 31:

وَاعْلَمْ يَا بُنَيَّ أَنَّ الرِّزْقَ رِزْقَانِ: رِزْقٌ تَطْلُبُهُ، وَرِزْقٌ يَطْلُبُكَ فَإِنْ أَنْتَ لَمْ تَأْتِهِ أَتَاكَ.

3. Muntakhab Mizan al-Hikmah, no. 2564:

لَوْ أََنَّ ابْنَ آدَمَ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ كَمَا يُدْرِكُهُ الْمَوْتُ.

4. Muntakhab Mizan al-Hikmah, no. 2555:

أُطْلُبُوا الرِّزْقَ فَإِنَّهُ مَضْمُونٌ لِْطَالِبِهِ.

5. Muntakhab Mizan al-Hikmah, no. 2561:

عَنْ رَسُولِ اللٌّهِ ( ص): ...أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا...

6. Muntakhab Mizan al-Hikmah, no. 2574:

عَنْ رَسُولِ اللٌّهِ ( ص) لَمَّا قِيلَ لَهُ: أُحِبُّ أَنْ يُوْسَعَ عَلَيَّ فِي رِزْقِي - يَدُمْ عَلى الطَّهَارَةِ يُوْسَعَ عَلَيْکَ فِي الرِّزْقِ.

7. Bihar al-Anwar, vol. 100, pg. 21:

قَالَ أَمِيرُ الْمُؤْمِنِينَ ( ع): مَنْ حَسُنَتْ نِيَّتُهُ زِيْدَ فِي رِزْقِهِ.

Question 34: Treatment of Illness and Supplication

Question: If a person falls ill, should he seek treatment a) with a doctor, or b) by eating dust from near Imam al-Husayn’s grave, or c) through supplication?

Brief Answer

Each of the aforementioned actions could potentially cure his illness independently or by combining with the other two. However, the best course is to accompany all our actions-among which are medical and supernatural treatments-with supplication (which entails establishing a relationship with Allah (awj) and making a direct request from him). The reason for this is that the efficacy of a doctor’s treatment or a given medicine or, for that matter, the intercession of Imam Husayn b. ‘Ali (ع) and the dust from near his grave, is intrinsically tied to the will of Allah (awj) himself.

It is also important to keep in mind that the intercession of the Prophet (ص) and his family (ع) and supplications are not solutions limited to circumstances where one’s hope in natural means is lost. At the same time, making use of intercession and supplications does not imply that one should neglect natural solutions altogether because the divine plan for this world is that things occur as per their natural causes. Therefore, one can make use of all three aforementioned treatments. That is to say, along with supplicating to Allah (awj) and seeking the blessings of Imam Husayn b. ‘Ali (ع), one should refer to a doctor and seek medical treatment so that Allah (awj) accepts the Imam’s (ع) intercession, and thereby allows the medical treatment to confer its desired effect.

In short, under no circumstances should one lose hope in the favour of Allah (awj) and the intercession of the Prophet’s family. Similarly, by no means should one cease to take advantage of the natural means at his disposal.

Detailed Answer

Medical treatment, the intercession of saints (especially by means of the dust from near Imam Husayn b. ‘Ali’s (ع) grave), and supplicating to Allah (awj), are all means of treating the sick, so long as the person’s time of death has not arrived.

Just as it is possible for each of these three treatments to act independently by the will of Allah (awj), thereby sufficing us of the remaining two, it is also possible that all three cures combine in order to cure the sick. In particular, supplication could cause the Imam’s (ع) intercession to be accepted so that the dust from near his grave confers its healing effects. This in turn could cause the medical treatment to have its optimal effects so that the person progresses swiftly towards well-being.

However, it should be noted that the efficacy of medical treatments, and even the intercession of the Imam (ع) and the dust from his grave, is

intrinsically tied to the will of Allah (awj). Therefore, as a precondition to these other treatments, supplication to Allah (awj) holds a special place. Supplication establishes a direct connection with Allah (awj) and reaffirms our belief that nothing other than him can act independently (this is known as “Allah’s unity in action” or “al-tawhid fil af’al).

It is for this reason that we have been strongly advised to begin every action-including seeking the intercession of saints-by supplicating to Allah (awj) for His aid, special favour, and His acceptance of their intercession. Such advice is especially well-spoken considering the difficulties entailed in finding a skilled doctor, diagnosing an illness accurately, prescribing effective medicines, followed by a strenuous recovery-all of which make seeking Allah’s (awj) aid a vital necessity.

An additional difficulty in seeking a miraculous cure through the dust of Imam Husayn b. ‘Ali (ع), is that the efficacy of this cure requires the following prerequisites, the observance of which is difficult in this day and age:

1. The dust must be from within the sanctuary1 of Imam Husayn b. ‘Ali (ع) and must be reddish in colour.

2. Once removed from the haram complex, the dust must be wrapped in a cloth so as not to be touched by those jinn who hold an enmity toward the Shi’a and lay in wait for an opportunity to touch the dust thereby neutering its miraculous effects.

3. Only a minute amount of the dust must be used.

4. It must be used with a pure intention without an inkling of doubt in its power to heal.

5. It must be accompanied by supplications to Allah (awj) for the acceptance of the intercession of Imam Husayn b. ‘Ali (ع).2

However, not to make things seem hopeless, seeking the intercession of Imam Husayn b. ‘Ali (ع), the rest of the Prophet’s family, or other saints, and seeking the blessings of the dust from each of their respective graves, when accompanied by a pure intention, is not without its effects, as testified to by numerous people’s experiences. It should be noted that for prayers to be answered and for the intercession of saints to be accepted by the will of Allah (awj), the following conditions must be fulfilled:

1. The suppliant must be sincere and focused and should accompany his supplication with salutations and prayers (salawat) for the Prophet and his family (ع) along with heartfelt repentance for past sins.

2. He must have performed all obligatory acts of worship and must have paid all mandatory Islamic taxes (khums and zakat).

3. He must not hold any belligerence to the way of life (sunnah) of the Prophet and his household (ع).

4. He must act according to the teachings of the Qur`an.

5. He must be thankful to Allah (awj) under all circumstances.

6. He must actively fulfil his duty to enjoin the good and forbid the evil (al-amr bi’l ma’ruf wa’l nahyu ‘ani’l munkar).

7. He must accompany his prayers with the appropriate natural and supernatural means at his disposal (that is to say, his prayers should not issue from laziness and farfetched hopes).

8. He should have no unfulfilled obligations to people.

9. He must be wont to fulfil all promises and pledges.

Occasionally, it occurs that despite the fact that none of the aforementioned conditions is fulfilled, a prayer is answered or the intercession of an Imam (ع) is accepted. The philosophy behind such an apparently unwarranted acceptance might be one of several things:

1. It might be to soften the person’s heart by showing him divine grace.

2. Perhaps it is to fulfil the divine call (itmam al-hujjah) upon a person. In the extreme circumstances surrounding sickness, when all natural means seem to fade away, the favours of Allah (awj) and in turn the Prophet’s family (ع), increase, thereby closing the doors of doubt to even the greatest sophist. If this person, after experiencing divine grace, returns to his past improprieties, he will be left with no excuse on the Day of Judgment.

3. It is also possible that Allah’s (awj) acceptance of this person’s supplications was a reward for a past act of goodness or an act of devotion with respect to one of Allah’s (awj) saints in such a way as to take the place of the person’s reward in the next life.

In conclusion, it is important to keep in mind that one must not look to prayer and intercession as a last resort to be used only when all hope in natural causes-and in particular medical treatment-fades, only to be forgotten when treatment is successfully achieved. This kind of misappropriation is treated with severity in the Qur`an and ahadith3 . If one were to make such an opportunistic use of supplication, his prayers may be answered and full health might be restored; however, in the afterlife, he would be severely punished, since despite experiencing divine grace, he turned away from Allah after being cured.

On the other hand, one must never lose hope. As Imam Ja’far b. Muhammad as-Sadiq (ع) has said, “Allah refuses to make things happen except through (their) causes.”4

Allah (awj) is the Cause of all causes, however, just as He is the Cause of all causes, He can also destroy all causes as evidenced by the knife that did not cut Isma’il’s (ع) throat or the fire that did not burn Ibrahim (ع). Other times, without any material cause, Allah (awj) acts independently through unseen causes as is evidenced by the story of the camel of Salih(ع) and the staff of Musa (ع). In short, while we make use of all natural causes at our disposal, it is advisable to maintain an active relationship with Allah (awj) through supplications, and with Allah’s (awj) friends.

Notes

1. Or “Ha’ir,” a radius of about 357 metres around the shrine of the Noble Imam.

2. Bihar al-Anwar, vol. 98, pg. 132:

فَإِذَا أَكَلْتَ مِنْ طِينِ قَبْرِ الْحُسَيْنِ ( ع) فَقُلْ: أَللٌّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ الْمَلَكِ الَّذِي قَبَضَهَا وَ بِحَقِّ النَّبِيِّ الَّذِي خَزَنَهَا وَ بِحَقِّ الْوَصِيِّ الَّذِي هُوَ فِيهَا أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ لِي فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ عَافِيَةً مِنْ كُلِّ بَلاَءٍ وَ أَمَاناً مِنْ كُلِّ خَوْفٍ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ. وَ تَقُولُ أَيْضاً: أَللٌّهُمَّ إِنِّي أَشْهَدُ أَنَّ هَذِهِ التُّرْبَةَ تُرْبَةُ وَلِيِّكَ صَلَّى اللَّهُ عَلَيْهِ وَ أَشْهَدُ أَنَّهَا شِفَاءٌ مِنْ كُلِّ دَاءٍ وَ أَمَانٌ مِنْ كُلِّ خَوْفٍ لِمَنْ شِئْتَ مِنْ خَلْقِكَ وَ لِي بِرَحْمَتِكَ.

3. Surat Luqman (31), Verse 32:

وَإِذَا غَشِيَهُمْ مَوْجٌ كَالظُّلَلِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُقْتَصِدٌ وَمَا يَجْحَدُ بِآيَاتِنَا إِلاَّ كُلُّ خَتَّارٍ كَفُورٍ

See also: Surat al-’Ankabut (29), Verse 65; Surat Yunus (10), Verses 12, 22 & 23

4. al-Kafi, vol. 1, pg. 183:

عَنْ أَبِي عَبْدِ اللٌّهِ ( ع) أَنَّهُ قَالَ: أَبـى اللٌّهُ أَنْ يَجْرِيَ الأَشْيَاءَ إِلاَّ بِأَسْبَابٍ...

Question 35: Canonization of the Qur’an

Question: It is clear that when the Prophet Muhammad dictated the verses of the Qur`an, his designated scribes would write down the verses. However, when exactly was the entire Qur`an compiled into the form we know today?

Answer

There are three prevailing views concerning the compilation of the Qur`an:

1. It was compiled during the lifetime of the Prophet (ص). The compilation took place under his supervision-which is tantamount to divine inspiration-although he himself neither wrote the text of the Qur`an nor collected the verses directly.

2. The Qur`an that we have today was compiled by Imam ‘Ali b. Abi Talib (ع) after the Prophet’s death but before people finally accepted him as a caliph.

3. The Qur`an was compiled after the Prophet’s death by a handful of the Prophet’s companions (other than Imam ‘Ali b. Abi Talib (ع)).

Most Shi’i scholars-especially contemporary scholars-accept the first view. Some Shi’i scholars have taken the second stance. However, many Sunni scholars have accepted the third view. Orientalists have also accepted this view and have added that the Qur`an written by Imam ‘Ali b. Abi Talib (ع) was virtually ignored by the companions.

Obviously, on the basis of the first two opinions, the compilation of the Qur`an, its division into surahs (chapters), and the order within and among the surahs can be attributed to the divine will. In particular, based on the verse that reads,

“He does not speak of his own will; he only speaks what is revealed to him,” 1

whatever the Prophet utters (especially that which relates directly to religious matters) is divinely inspired. Additionally, Imam ‘Ali b. Abi Talib (ع), though he was not a prophet, served in his capacity as an Imam, as the continuation of the mission of prophethood, and possessed the prophetic gifts of infallibility and divine knowledge. Therefore, any compilation undertaken by either the Prophet (ص) or Imam ‘Ali b. Abi Talib (ع) was necessarily divinely inspired.

Those who favour the third view cannot logically defend any claim that the division of the Qur`an into surahs or the order into which the surahs have been arranged is divinely inspired. In fact, the third view, in essence, rejects any Divine hand in these two matters. Rather, it attributes the division and arrangement of the surahs to the personal judgement of the Prophet’s companions.

Note

1. Surat al-Najm (53), Verses 3-4:

 وَ مَا يَنْطِقُ عَنِ الْهَوَى. إِنْ هُوَ إِلاَّ وَحْيٌ يُوحــى