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NOTES/ REFERENCES

Notes B Section One

This is the first part of Martyrs Mutahhari’s bookSayri dar Nahjul-Balagha , and consists of the introduction and the first section of the book. The introduction, which the author, presumably wrote before giving the book to the publishers is dated Muharram 3, 1995 (January 15, 1975).

[1] This is a reference to the following words of Ali (A.S) , taken fromNahjul-Balagha , (ed. Subhi al-Salih, Beirut 1387),Hikam , No 147 A O Kumayl! the mankind consists of three kinds of people: the sage adept in the knowledge of the Divine (alim rabbani ), the novice of the path of deliverance (muta’allim A ala sabili najat ) and the vulgar populace’.

[2]Faqih means an expert in Islamic Law, the Shariah, whose study is calledfiqh. Equivalent terms aremufti, mujtahid, andayatullah. (Tr.)

[3]Nahjul-Balagha, Khutab , No. 193

[4]Minbar is a raised platform with steps, the Islamic pulpit. Traditionally as a rule, the function at speaking at mourning gatherings, themajalis , has been performed in Iran by the Mullahs, orruhaniyyun , as they are called in Iran. (Tr.)

[5]Husainiyyeh Irshad is a building in Tehran founded by the late Dr. Ali (A.S)  Shariati. (Tr.)

[6] This is in reference to an Arabic maxim:That which cannot be attained in entirety is not to be abandoned completely .

[7] Here it is not clear whether al-Mas’udi means that Ali’s sermons were recorded in writing, in books, or if he implies that people preserved them by memorizing them, or if he means both.

[8] al-Mas’udi,Muruj al-Thahab, (Beirut, 1983), Vol. II, p. 431

[9] al-Tha’alibi quoted by Muhammed (P.B.U.H. and His Household)  Abdo,Sharh Nahjul-Balagha , Introduction, p. 9

[10]Nahj means open way, road, course, method or manner;balaghah means eloquence, art of good style and communication, rhetoric etc

[11] Here the author adds that A till now four volumes of this have been published’.

[12] the arabic is:fawq kalamil makhluq wa duna kalam ul khaliq

[13] al-Jahiz,al-Bayan wa al-tabyin, Vol. I p. 230

[14]Nahjul-Balagha, Khutab, No. 3

[15]Ibid.

[16]Ibid., Rasa’il, No. 22

[17]Ibid., Rasa’il, No. 83

[18] According to my own counting, if I have not made a mistake

[19]Nahjul-Balagha, Khutab, No. 193

[20] Abdul-Hamid was a scribe (katib ) at the court of the last Umayyad caliph, Marwan ibn Muhammed (P.B.U.H. and His Household) Of Persian origin, he was the teacher of the famous ibn al-Muqaffa. It was said of him, A the art of writing began with A Abdul-Hamid and ended with ibn al-Amid’. Ibn al-Amid was a minister to the Buyids.

[21]Asla means someone whose frontal position, portion of the head is bald. Abdul-Hamid while confessing the greatness of Imam Ali (A.S) , mentions him in a detracting manner due to his attachment to the Umayyad court

[22] the other three being:Adab al-kitab of ibn Qutaybah,Al-Kamil, of al-Mubarrad, andal-Nawadir of Abu Ali (A.S)  al-Qali: quoted from the introduction toAl-Bayan wal-Tabyin by ibn Khaldun in hisMuqaddamah .

[23]al-Bayan wa al-tabyin, Vol. I p. 202

[24]Ibid., Vol. I p. 83

[25]Nahjul-Balagha, Hikam, No. 81. See also Sayyid al-Radhi’s comment on this aphorism.

[26] Sasa’ah ibn Suhan al- A Abdi was of the eminent companions of Imam Ali (A.S) When after the death of the third Caliph, Ali (A.S)  became the Caliph, it was Sa’sa’ah who said to him:You [by assuming the caliphate] have given it beauty, while caliphate has not added lustre to your personality. You have raised its worth, and it has not raised your station. It stands in greater need of you than you need it .

[27]Nahjul-Balagha, Rasa’il, No. 35

[28] This anecdote was related by Muhammed (P.B.U.H. and His Household)  Jawad Mughniyyah, a contemporary Lebanese scholar, at the occasion of a reception party given in his honor in the holy city of Mashad.

[29]Nahjul-Balagha, Khutab, No. 230

[30] al-Jahiz,op. cit., Vol. 2, p. 99

[31] A poetic form much popular in classical Arabic and Persian poetry.Ghazal is also another poetic form.

[32] Umru al-Qays (500-540 AD) the famous poet of the pre-Islamic era (Jahiliyyah ), the author of the firstMu’allaqat. A Al-Malik al-Dillili is his nickname.

Notes B Section Two

[1] the termta’wil has been defined variously, but generally when used in the opposition totafsir (which is applied to the explanation of the literal and explicit meanings of the Holy Qur’anic texts) it is applied to interpretation of the Holy Qur’anic verses which goes beyond their literal meaning. According to Imamiyyah Shi’a, no one except the Prophet (P.B.U.H. and His Household)  and the twelve Imams is entitled to drawtawil of the Holy Qur’anic verses. To illustrate what is meant byta’wil consider these examples: (1) According to Shi’a hadith, the verse 2:158, Where ever you maybe, Allah will bring you all together’, pertains to the 313 companions of Imam al-Mahdi (–) whom Allah will gather in a certain place from various parts of the earth in a single night. (2) According to another hadith the verse 67:30, A Say: What think you? If your water (in wells) should have vanished into the earth, then who would bring you running water? pertains to theghaybah (occultation) of Imam al-Mahdi (–). Such interpretations, which obviously go beyond the apparent meaning of the Holy Qur’anic verses, are calledta’wil.

[2]A allama S.M.H Tabatabai,Usul e falsafah wa rawish e riyalism (The Principles and Method of Philosophy of Realism), Introduction to Vol. I

[3] Muhammed (P.B.U.H. and His Household)  Sulayman Nadawi,Madha khasara al-alam bi inhitat al-Muslimin, Vol. IV, p. 97

[4]Ibid., p. 135

[5]A allama Tabatabai,op. Cit

[6]Ibid. , Vol. V

[7]Maktab e tashayyu, No. 2 p. 120

[8]Ibid., p. 126

[9]Ibid., p. 157

[10] See Murtada Mutahhari,Ilal e garayesh beh maddigari (The causes of inclination towards Materialism), under the chapter:Naresa iha ye mafahi me falsafiI (The inadequacies of [Western] Philosophical Ideas)

 

Notes - Section Three

[1]Nahjul-Balagha ,Hikam , No. 237

[2]Ibid. ,Hikam , No. 290

[3] Source of reference not indicated (Tr.)

[4]Ibid. ,.Khutab , No. 222

[5]Ibid. ,. p. 343

[6]Ibid. ,.Rasa’il, No. 45

[7]Ibid. ,.Khutab , No. 193

[8]Ibid. ,.Khutab No. 220

[9]Ibid. ,Khutab No. 230

[10]Ibid. ,Hikam , No. 147

[11]Ibid. ,Khutab No. 193

[12]Ibid. ,Khutab No. 87

[13]Ibid. ,Hikam , No. 147

[14]Ibid. ,Khutab No.199

[15]Ibid. ,Khutab No.227

[16]Ibid. ,Khutab No.222

[17]Ibid. ,Khutab No.150

Notes - Section Four

[1] That is, in the absence of a righteous government, an unjust government, at least preserves law and order in society, which is, of course, better than chaos and rule of jungle.

[2] Jean Jacques Rousseau,the Social Contract (trns. by Maurice Granston Penguin Books, 1978, p. 51

[3] (Ibid. p. 53)

[4] Thomas Hobbes,Leviathan , the Liberal Arts Press, New York, 1958, p. 173

[5] Bukhari,Kitab al-Nikah , Vol. VIII

Notes - Section Five

[1]Nahjul-Balagha, Khutab, No. 51 pp. 88-89

[2]Ibid., Khutab 16

[3]Ibid.

[4]Ibid., Khutab 114

[5]Ibid., Khutab 191

[6]Ibid. ,Khutab 157

[7] SeeGuftar e mah, Vol. I, The second speech

[8]Ibid., Khutab 191

[9]Ibid.,

[10]Bihar al-Anwar, Vol. XVBab al-nahy an al-rahbaniyyah wa al-siyahah. Rumi in the sixth part of his Mathnawi, refers to this tradition in the story of the bird and the hunter.

[11] This is a reference to toKhutab No. 3 p. 50

[12]Ibid.,. Khutab 209

[13]Ibid., Khutab 45

[14]Ibid.,

[15]Ibid., Khutab 209

[16]Bihar al-anwar (Tabriz) (Vol. IX. p. 758)

[17]Nahjul-Balagha, Hikam, No. 103

[18]Ibid., Khutab, No. 160

[19]Ibid., Khutab, No. 133

[20]Ibid., Khutab, No. 224

[21]Ibid., Epistle, No. 45

[22] al-Kulayni,Al-Kafi, Vol. 2I p 194-5

[23]Nahjul-Balagha, Hikam , No. 103

[24]Ibid., Epistle, No. 45

[25]Ibid., 420

[26] the person referred here is Akbar Parwarish

[27]Ibid., Epistle 45

[28]Usul e Iqtisad e Nuhsin, A Shakl e arzish e pul.

Notes - Section Six & Seven

[1] This is a tradition of the Prophet (P.B.U.H. and His Household) .

[2] This is in reference to a sentence fromNahjul-Balagha ,Khutab , No. 28

[3] This is in reference to a sentence fromNahjul-Balagha ,Hikam , No. 131

[4] This is in reference to a sentence fromNahjul-Balagha ,Hikam , No. 131

[5]Nahjul-Balagha ,Hikam , No. 131

[6]Ibid .,Khutab , No. 223

[7]Ibid. ,Khutab , No. 203

[8] al-Amudi,al-Shurar wa al-durar, Vol. 4 p. 340

[9]Safinat ul Bihar , underhubb

[10] This reference to the famous words of ibn al-Arabi about one who imagines to have known the mysteries of Theself through the statement of the philosophers.

[11]Nahjul-Balagha ,Khutab , No. 179

[12]Ibid. ,Khutab , No. 222

[13] A. Einstein,Ideas and Opinions (London 1973) based onMein Weltbild ; ed by Carl Seeling, p. 38

[14] Muhammed (P.B.U.H. and His Household)  Iqbal,thereconstruction of Religious Yought in Islam , Lahore 1971, p. 89

[15]Ibid ., p. 90

[16]Wasail al- Shi’a , Vol. 2 p. 535 (Bab No. 82, hadith No. 2)

NAHJUL-BALAGHA

WHAT IS SHI’ISM

1 - Shi’ism in the contemporary world

Today, according to the latest statistics there are more than one hundred and thirty million Shi’ites in different parts of the world. They are concentrated mostly in Iran, Iraq, Pakistan, India, Indonesia, Syria, Jordan, the Yemen, Lebanon, Saudi Arabia, Afghanistan, Kuwait, Turkey, Caucasia, Egypt and other Muslim countries of North and Central Africa.

From the quantitative point of view Shi’ism comprises about one fourth of the total Islamic community throughout the world. From the point of view of intellectual and scholarly activity a notable portion of the intellectual treasures of the Islamic world has been created by Shi’ite scholars.

Yet, unfortunately still there are many people everywhere who are not acquainted with the principles of Shi’ite thoughts. Even our Sunni brothers who comprise three fourths of the Islamic community and in many countries live along side us are not completely informed of our method of thought and beliefs.

For those who live in the East this situation should not cause much surprise for A agents of colonialism who see the preservation of their interests in causing internal conflicts in this region, have explored every avenue possible to cause hatred and division between these two groups of Muslims. In order to achieve this end they have even inverted the truth itself.

As a consequence of this pessimism there have been occasional fights between the two groups of Muslims, fights which have incurred nothing but loss upon the Islamic community.

Yet, for those who had fixed their covetous eye on the extensive and vital resources of this vast region, such disputes were considered as a great victory.

Fortunately as a result of the awakening of the East and the spread of means of communication as well as the disappearance of unworthy prejudices this situation has changed completely today.

This change is indicated by the fact that about 20 years ago on behalf of the professors and directors of al-Azhar University in Cairo, one of the leading centers of learning of the Sunni world, there was established a center called A the center for rapprochement between Islamic schools with the collaboration of Shi’ite scholars.

The aim of this center as certified by its name is to bring about familiarity and proximity between the Muslims of the world.

Its members are comprised of well-known Shi’ite and Sunni scholars and by chance the general secretary is an Persian Shi’ite.

This Center publishes a learned journal calledRisalat al-Islam in which scholars of both schools write articles based on sound proofs in order to illuminate the minds of the general Muslim public throughout the world.

The late rector of al-Azhar University and the Grand Mufti of the Sunnis, Sheikh Mahmud Shaltut, for the first time declared openly the official recognition of thereligious teaching of the Shi’ite school.

He permitted all Sunnis to perform their religious duties according to Shi’ite beliefs if they wish to do so. (Of course the background of this declaration had been prepared before by other scholars such as Sheikh Abdal Masjid Salim.). This declaration had a very good effect on the great Muslim public opinion and was very effective in creating mutual understanding between the two groups.

Only a few fanatically minded people were disturbed by it.

2 - Centers of Shi’ite learning

Shi’ism possesses several universities in different parts of the world where Islamic sciences can be studied. The most important among them are the centers of Najaf, Qum and Meshed. Most of the outstanding leaders of Shi’ism come from these three centers and all of them are professors who teach in these universities. In these and other centers of learning there are numerous scholars, writers, propagators of the faith and preachers.

A relatively large number of students are studying in Qum, Meshed and Najaf. These students after terminating their studies are sent to different regions as directors of religious affairs or religious preachers. Or if necessary they are called upon to become teachers and lecturers in the centers of learning.

An important segment of the scholarly and intellectual treasures of Islam has been written by Shi’ite scholars.

Also according to reliable and trustworthy documents at hand all or most of the Islamic sciences have been founded by Shi’ite scholars, that is, they have been the first to create and establish those sciences. Shi’ite preachers are trained in such a way that contrary to other speakers they can deliver from memory and without any notes instructive scientific and social lectures as well as warm and pleasing sermons, each exceeding one or two hours.

The late great leader and guide of the world of Shi’ism Ayatullah Buruiridi, showed much interest in making Shi’ism known to the whole world.

He was certain that if the beliefs of Shi’ite Muslims were to be made known to the world in a correct way they would be rapidly accepted and people would find in them a shelter within which they could find solutions for the social and moral difficulties facing the modern world. Islam can provide an answer for the needs of the humanity of our age. For this reason he endeavored to send propagators of Shi’ism to Europe and America, and sent competent preachers of the faith to these regions.

Unfortunately the possibilities did not permit any more than this. In West Germany in Hamburg (on the bank of the beautiful Alster lake) plans were made for a majestic mosque called A the mosque of Persians.

This mosque which was the first Shi’ite religious building in the Western world has been constructed on a four thousand square meter lot and with heavy expenses. A large number of Muslims - Shi’ite and Sunni alike - perform their religious rites in this mosque.

Tourists visiting Hamburg come to see this beautiful and interesting mosque in which are combined Oriental and Occidental schools of art and architecture and where the Oriental and Islamic aspects is very obvious.

In Shi’ite universities especially those of Najaf, Qum, Meshed and Tehran there are large libraries most of whose books consist of works of Islamic scholars. It is also of interest of note that the great al-Azhar University of Cairo and the Islamic Qarawiyin University in Morocco which are among the eldest universities in the world were founded by Shi’ites, the first by the Fatimid caliphs and The second by the Idrisid sultans.

3 - the origin of Shi’ism

Occasionally certain people, because of mis-information or ill-intention, make it appear as if Shi’ism is something other than thereligion promulgated by Muhammed (P.B.U.H. and His Household)  upon whom be blessings and peace, the great leader of the Islamic world, and that Shi’ism came into being in later centuries.

The truth is that Shi’ism is nothing but Islam and Shi’ites consider as unworthy and without authority anything that has the least conflict with thereligion of the Prophet (P.B.U.H. and His Household)  of Islam - upon whom be blessings and peace - and the Holy Qur’an.

Altogether it must be remembered that Shi’ism is not a special religion visa-vis Islam about whose origin one could debate. Shi’ism from its own point of view is none other than the sacred religion of Islam itself as founded by the Holy Prophet (P.B.U.H. and His Household) , Muhammed ibn A Abdullah, upon whom be peace. Only Shi’ism believes that the best means to know Islam and the teachings of the Prophet (P.B.U.H. and His Household)  is through his family who were the closest to him and were brought up in the atmosphere of revelation. Therefore the date of origin of Shi’ism is same as Islam itself.

The Holy Qur’an, according to Shi’ism, is the most important untouched source of Islam which has reached us without any change from the Prophet (P.B.U.H. and His Household) For this reason the Holy Qur’an is made the criterion and means of judgment of the authenticity or falsehood of sayings which have reached us from the great leaders of religions, the means to judge between authentic sayings and those that are forged. Any saying that has been handed down, if it accords with the Holy Qur’an is acceptable and if not, rejected.

Taking these truths into view, there is no need to remind people that Shi’ism begins with the first instance when therevelation descended upon the Prophet (P.B.U.H. and His Household)  of Islam.

4 - Shi’ites and other Muslims

What distinguishes the Shi’ites from other Muslims? the answer to this question is clear. The first point that distinguishes the Shi’ites from Sunnis is the question of succession to the Prophet (P.B.U.H. and His Household) Shi’ism believes that the position of succession and vicegerency (caliphate) of the Prophet (P.B.U.H. and His Household)  is a sacred and responsible function which like that of prophecy itself must be designated by Allah. A person who occupies this position is called the Imam. The first Imam who was chosen by Allah through the prophet was Ali (A.S)  upon whom be peace. After him eleven other members of the family of the Prophet (P.B.U.H. and His Household)  were chosen for this position.

A The first of them is Ali (A.S)  ibn Abu Talib upon whom be peace. Ali (A.S)  was the cousin and son-in-law of the Prophet (P.B.U.H. and His Household)  and according to the confession of the scholars of Islam the most learned, self-sacrificing and courageous of the companions of the Prophet (P.B.U.H. and His Household) He was the first man to accept the faith and never separated from the Prophet (P.B.U.H. and His Household)  throughout his life.

During the last year of his life the Prophet (P.B.U.H. and His Household) , while returning from pilgrimage to Medina in a place called Ghadir Khumm, officially designated Ali (A.S)  as his successor before a large gathering of Muslims.

Before this event also he had referred several times to this matter. Furthermore, the intellectual, spiritual and religious distinctions of Ali (A.S)  were such that there was no one more worthy of becoming the successor of the Prophet (P.B.U.H. and His Household)  than he. However, after the death of the Prophet (P.B.U.H. and His Household)  political and tribal competition prevented him from becoming officially the caliph and leader of Muslims.

At the same time many of the outstanding personalities among the well-known companions and aides of the Prophet (P.B.U.H. and His Household)  remained faithful to him and were proud to follow him. But in order not to create any dissension or breach in the ranks of Muslims, they did not oppose openly the caliph of the time.

But after 25 years and the caliphate of three other men, Muslims turned to him again and selected him as their leader.

Without doubt the period of rule and caliphate of Ali (A.S)  which was unfortunately short, having lasted about five years, and which terminated with his martyrdom, was the most perfect and exalted example of just and truthful government and fight against all unjust inequalities. This is a matter which no historian can deny. Today his meaningful and wise sayings have survived and make known his school. The Shi’ites of the world boast in having such a leader. Even the word Shi’a which etymologically means A partisan or A follower has come into being through the fact that the members of this group are the partisans of such a leader.

Shi’ites believe that after Ali (A.S) , eleven of his descendants became consecutively the successors and vicegerents of the Prophet (P.B.U.H. and His Household)  and with Ali (A.S)  himself comprise the A Twelve Imams.

Their names are as follows:

 1 - Ali ibn abi Talib (A.S).

 2 - Hasan ibn Ali (A.S) .

 3 - Hussein ibn Ali (A.S) .

 4 - Ali ibn al-Hussein (–).

 5 - Muhammed ibn Ali (A.S) .

 6 - Ja’far ibn Muhammed (P.B.U.H. and His Household) .

 7 - Musa ibn Ja’fer (–).

 8 - Ali ibn Musa (–).

 9 - Muhammed ibn Ali (A.S) .

10 - Ali ibn Muhammed (–).

11 - Hasan ibn Ali (A.S) .

12 - Muhammed ibn Hasan (–).

From these excellent leaders we have today available and abundant traces of Islamic sciences.

Shi’ism believes that the earth can never be without the special representative of Allah (the prophet and their vicegerents). They have been ordered to guide, lead and train the people of the world and continue to do so. Shi’ism believes that the Twelfth Imam is right now alive and endowed with a long life.

This matter is neither beyond the power of Allah which all religious people believe in nor against the principles of modern biology.

Shi’ites, like all Muslims, believe that finally a day will come when mankind will reach an impasse because of injustice, struggles, wars and bloodshed. Then with a sacred spiritual revolution guided by one of the descendants. Peace, justice and faith in Allah will dominate everywhere and all peoples and nations will live in a lasting peace and tranquillity. Only, Shi’ism believes that the leader of this revolution will be none other than the Twelfth Imam.

5 - Shi’ite beliefs

Shi’ism believes that Islam is not only a series of commands or ceremonial regulations which man performs at particular hours or days of the week. Rather, it believes religion is comprised of a series of exalted instructions and beliefs and a group of life-giving regulations and laws which are intertwined with man’s individual and social life.

The aim of religion is to provide felicity for man in all aspects of life.

The basis of Shi’ite beliefs like those of other Muslims, is threefold.

1. Unity of God (Tawhid)

Shi’ism believes Allah to be one without any associate or like or progeny. Shi’ism is violently opposed to every form of polytheism, idol worshipping and deviation from unity and also to all kinds of taking human being as masters beside Allah and addressing prayers to them.It believes that Allah is the creator of the whole universe, and therefore holds that throughout the universe nothing is created but for a benefit and purpose.

Shi’ism believes that Allah is neither body nor matter. Rather, He is above all that is material and therefore has no specific place or location. He is omnipresent and omniscient. He is closer to us than ourselves. He sees everything and hears every sound but His vision and hearing are not in our case with eyes and ears.

The near and remote past and future are alike for him and all things indifferently known and evident in His knowledge. He has even knowledge of thoughts that pass through our minds. He is one in every way and does not consist of parts. Even His Qualities, such as His power and knowledge, are identical with His Pure Essence. His Being has no beginning nor end. It is pre-eternal and past-eternal (He exists from eternity to eternity). He is in every way Absolute Being. His Qualities do not resemble the qualities of the creatures for these are in all aspects limited whereas, He is in every way unlimited. Forgiving the sins of his servants is solely at his own absolute discretion, and nobody even the prophet of Islam or the Imams can do anything for remission of the sins.

2. The sending of Prophet (P.B.U.H. and His Household)  s (Nubuwwa)

Shi’ism believes that Allah, in order to guide His creatures and lead them from the darkness of ignorance and misery to the light of knowledge and happiness, has sent a number of prophets. For Allah has created man for felicity and happiness and has created the means for the attainment of this end in the existence of the universe itself.

Sending prophets is also with the purpose of perfecting this goal. That is why the teachings of the prophets and the Divine laws are always the supplement for creation organization of human being. Any law which is opposed to the primordial nature and creation of man is surely not revealed by Allah.

Shi’ism believes that the aim of the prophets has never been to propagate unintelligible matters such as the endurance of every kind of disagreeable situation and torture or sacrifice for the sins of others. Rather, their aim has been that same correct instruction and training, the strengthening of moral principles and therelation between men, and the establishment of the principles of justice among mankind.

The Holy Qur’an in many verses has clearly reminded man of this truth.

Shi’ism respects all prophets of Allah without exception but believes that as a result of the passage of time their holy books have become mixed with kinds of superstitions and have suffered various forms of deviation. A living witness to this fact is the unjust and childish qualities mentioned in these books about Allah and His prophets.

According to Shi’ism all the prophets of Allah, even Muhammed, Moses and Jesus Christ are recognized as Theservants of Allah, but they were qualified as obedient servants to whom Allah inspired. That is, the convictions is that all of the prophets and Imams have neither committed any sin nor any omission or error during their life time.

3. Belief in the Day of Resurrection

Shi’ism, like all Islam believes that in a determined time all men will be resurrected and in another world which is everlasting and eternal and will receive thereward or punishment of their good or evil works. The least good or evil action is accounted for and its account is preserved by Allah. No one will be treated with injustice or oppression.

Those who have performed good works shall go to eternal paradise in which is found every kind of spiritual and corporeal blessing and evil doers will be sent to the inferno unless they repent in this world. Repentance means that one would seriously and cordially repent from his or her past sins, and decide definitely not to adhere to such sins in the future, as well as indemnify and make good what would be deemed repayable and where he or she has infringed and violated the rights of other individuals, to restore and repair them to the rightful party.

6 - Distinctions of Shi’ism

Shi’ism shares the three above-mentioned principles with other Muslims but there are two points which are its distinguishing marks:

1 - Belief in the Twelve Imams who are the vicegerents of the Prophet (P.B.U.H. and His Household)  and whose account has already been given.

2 - Belief in the Divine justice. By this it means that Shi’ism believes Allah never deals with injustice or oppression toward others which is a sign of either ignorance or lack of power, whereas Allah is omniscient and omnipotent. As a consequence of this principle Shi’ism also believes that all human beings possess the freedom of will. No one is forced to obey or rebel. The destiny of each person is in his own hands. No one bears the weight of the sins of others nor is anyone punished for the wrong doings of others.

7 - Sources of Shi’ite religious instructions

Shi’ism has received its religious instructions which concern all aspects of private and social life from the closest source of knowledge to the Prophet (P.B.U.H. and His Household) , that is, the household of the Prophet (P.B.U.H. and His Household)  (the Twelve Imams) who have received their knowledge either directly or through intermediaries from the Prophet (P.B.U.H. and His Household)  himself. In its method the Prophet (P.B.U.H. and His Household)  which all Muslims remember from him: A I am departing from you but I have among you two precious things: the Holy Qur’an, the book of Allah, and my household who will never separate from each other.

In order to discern and distinguish religious obligations Shi’ism follows, in addition to the Holy Qur’an and the traditions of the Prophet (P.B.U.H. and His Household)  and the Imams, that which meets the consensus of the A ulama’ (learned men) and also that which reason can judge with certainty. These four principles (the Holy Qur’an, traditions of the Prophet (P.B.U.H. and His Household)  and Imams, consensus of the A ulama’ and reason) are called the fourfold proofs.

Shi’ism believes that it is a duty of religious scholars to investigate these sources and deduce thereligious obligations and instructions of Islam from them. Or one could say that the gate of ijtihad (giving judgment and opinion on religious matters) is open to all the A ulama’.

In the principles of Islamic injunctions and laws there is no difference of opinion between Shi’ite and Sunni scholars.

The only difference of view is in certain aspects of the details of problems.

Shi’ism holds that Islam is an everlasting religion which is at the same time easy to accept and can be followed by one at all places. Shi’ite scholars have collected the individual and social duties and instructions of Islam in detail in books called the A books in jurisprudence (fiqh) and have created numerous sciences for therefinement and examination of these injunctions.

Shi’ism like all of Muslims believes that each Muslim must pray five times a day, fast one month a year during Ramadan and in case he or she possesses the financial and physical ability and means to participate once during his or her lifetime in the great Islamic congress, the Hajj, in Mecca and to perform special ceremonies that are full of majesty and spirituality with other Muslim brothers. Also each Muslim is obliged to pay to the public treasury to Islam a certain amount of his wealth (of course under special conditions) as Zakat in order to help the needy, perform charitable acts and defend the borders of Muslim countries.

Shi’ism also believes that in addition to this Islamic tax there is another tax described as Khums for individuals having financial ability according to special regulations.

Shi’ism also believes that in case Muslim countries are invaded by an enemy all who have the ability must take up arms and as a religious duty in the path of A defending their homeland to fight with the enemy unto death. Martyrdom in such a path is considered as a great honor.

Moreover, all Muslims have the duty to act in a correct and logical manner to guide and instruct individuals who have perverted the right way toward the good and to combat individual and social corruption. This A great national supervision, following the inspiration of the Holy Qur’an, is called A amr be ma’ruf and nahy az munkar.

8 - Social and moral duties

Shi’ism believes that a true and conscientious Muslim is one who does not forget Allah under any condition, who is truthful, trustworthy, upright and friendly, who is aware of the condition of his brother Muslims and does not refuse any kind of help to them. (One must remember that Muslims address each other as brothers and this is the closest relation that exists between two human beings on the basis of mutual respect and equality. In this matter they have been inspired by the Holy Qur’an that has said, A All Muslims are brethren). No racial, class or family distinction can cause one person to become superior to another. The only distinction is what pertains to piety and chastity. Therefore, from our point of view every form of racial discrimination is rejected.

Shi’ism possesses extensive teachings concerning rights which it has received from the Imams. Even the animals have rights. To molest them without reason is condemned. On the contrary they should be protected.

Shi’ism asserts that no one should stop striving and trying in order to earn a livelihood and that no one should become a burden to society. At the same time striving to have a better life should not disregard moral principles and virtue.

Shi’ism prohibits alcoholic beverages, narcotics, pork, gambling, sexual promiscuity and usury and its like.

It considers the principle of cooperation as the most important basis of social life and the first duty of a Muslim toward others. Like other Muslims, Shi’ites consider human life as particularly significant so that for murder, blood-shed and injury upon others heavy penalties have been foreseen in Islamic penal codes.

Also special rights and much importance are held for the family, the upbringing of children, kindness towards relatives, even distant ones, and neighbors.

Shi’ism like therest of Islam respects the rights of women as a basic principle of the family and in contrast to many other religions gives complete economic independence to women.

Like other Muslims, Shi’ites are permitted to have more than one wife but not only is this matter non-obligatory but has heavy conditions imposed upon it. Taking these conditions into considerations, only in case one’s wife cannot bear children or perform the material act or if a woman does not have someone to look after her and is in need of such care or in similar cases does marriage to more than one wife take place.

Contrary to what many westerners think the number of men in Islamic countries having more than one wife does not exceed one percent. It is obvious that this polygamy under stringent conditions is quite virtuous and cannot in any way be compared with the illicit and unconditional sexual relations of non-Muslim men with a large number of women.

Shi’ism believes that all Muslims should participate in all social and political problems that pertain to them and should pursue these problems with awareness. It is opposed to solitary life, retirement from the world and monasticism.

Shi’ism believes that Islamic societies should base their rule upon the teachings and laws of Islam, and consider the welfare of the individuals with inspiration drawn from the teachings of Islam and according to the needs and requirements of the moment. They should try their utmost to advance in all spiritual and material domains.

NAHJUL BALAGHA

One cannot help liking young Ali (A.S) A noble-minded person, as he shows himself, now and always afterwards; full of affection, a fiery darling. Something chivalrous in him: brave as lion; yet with a grace, a truth and affection worthy of Christian knighthood.

- Thomas Carlyle,Heroes and Hero-Worship , page 77 Edition 1968)