Alhassanain(p) Network for Heritage and Islamic Thought

Question 23

A group of historians and narrators have attributed so many wives to Hazrat Imam Hassan (a.s.), and have written that he has married with many wives, and divorced them after a short period, and married with some others, and on this account, he was known among people for having many wives. It is correct ?

Reply:

Considering that investigation on different aspects of life and personality of each individual clarifies the ambiguous parts of his life, first we have better to study the morality of Imam Hassan (a.s.) in brief, and reveal his real personality.

Our second leader was born in the noblest and most eminent family and was grown up by Amiralmomenin (a.s.) and Fatima Zahra (a.s.).

Hazrat Imam Hassan (a.s.) was a distinguished personality from various aspects. He was a pious man who utilized all of his facilities not for more enjoyment from life, but for attraction of God's satisfaction and helping the poor and deprived in the society.

He went to Haj for twenty five times during his life, and despite of having a horse, he traveled on foot and sometimes with bare foot to show more courtesy and submission to God.1

At his time, no one could peer him in view of immense worship and servitude and attention to God. He was touched so greatly when remembering God and the Day of Resurrection, and the Other World. A special spiritual state and deep attraction was observed in him when making Wudhu and worshipping similar to the pious and divine men. He never neglected God.2

This is a brief description about the greatness and purity of our second leader, which has been explained in details in the related books.

Considering these realities, it is not acceptable to assume such a person, with such qualification and behavior engaged in servitude and attempt in the path of God, to show such extravagant attention and desire to marriage and matrimony as exaggerated by some historians.

Imam's Children:

One of the good evidences for our idea is the number of his children. If he had many spouses as claimed by the historians, he should have many children too. While it is not so! The highest number of his children is 23 mentioned by Ebne Jozi (a.s.).3

Yaeqoubi has mentioned the number of eight for his children4, Ebne Shahr Ashoub, thirteen sons and one daughter5, Ebne Khashab, eleven sons and one daughter6, and Tabarsi, sixteen sons and one daughter7, and the Late Sheikh Mofid who is very precise and careful in such issues assumes the number of his children as totally fifteen (boy and girl).8

The writer of book, "Aladad", narrating from the Late Allameh Majlessi, has written many wives for Imam Hassan (a.s.), but has not mentioned the number of his children more than fifteen.9

In this way, as per the historians, Imam Mojtaba (a.s.) has not have maximum more than 23 children, and this proves the issue of numerous number of his wives observed in some books to be completely baseless.

At our time too, there could find some people having so many children, without having many wives. The possibility of having many wives but some infertile, and or not giving birth to any child is very weak.

Taking into account the number of his children, the falsehood of attributing hundreds wives to Imam Hassan (a.s.) is revealed. Shouldn't we say that such false news have been fabricated by Umayyids, who have numerous records in fabrication of news? We shall not narrate willingly or unwillingly such fabricated news and help the enemies of Prophet's House (a.s.) in this way!

Moreover, the historians mentioning many wives for Imam Hassan Mojtaba (a.s.) has failed to state their names and or the name of their tribes, and only some scholars have sufficed with stating the names of some wives, and hereunder, we will refer to the way of their marriage.

It is funny that some narrators have exaggeratedly attributed tens of wives to him, have written that after his martyrdom, all of those women participated with bare foot in his funeral ceremonies.10

If such an event happened in Medina, didn't the Sunnite Faqihs who were always looking for a pretext against the Household of Prophet, criticize them?

Moreover, the divorced women do not like their ex-husbands. Then, how is it acceptable to think that the women who had already divorced to participate in the funeral ceremonies.

Solution

If we suppose that such big figures have been right, we shall say that Moslems at that age liked Prophet (s.a.) too much, and wanted to achieve the honor of kinship with him, and since the second leader was his elder grandson and the elder son of Amiralmomenin (a.s.), they requested voluntarily for marriage of their daughters with Hazrat Mojtaba (a.s.), and sometimes only sufficed with the formalities of legal marriage sermon. Therefore, they were honorific wives of the second leader.

Most probably, a number of the women registered in the history as his wives, were poor women and Imam Hassan (a.s.) had undertaken to support them, and has apparently married with them.11

One evidence is the event narrated by Ebne Jouzi, the well known Sunnite scholar, the brief of which follows:

One of the Moslems, called Abdollah Ebne Amer, divorced his wife, and after the waiting period, Imam Mojtaba (a.s.) married with him.

Later, Abdollah referred to his ex-wife to receive something trusted with her, Imam (a.s.) told: I married with your divorced wife to remove the enmity between you during this period. Now, I am ready to divorce her so that you can resume your marital life!12

Notes

1- Manaqib, 4:14, Kashfolghammeh, 2:124, History of Kholafa Albedayat Va Alnahayat- Taking into account the distance between Medina and Mecca, signifies the importance of issues.

2- Aeyan Shiite, volume 4, part 1, page 12

3- Tazkareh, 214

4- Historyaeqoubi History, 2:216

5- Manaqib, 4:29

6- As per narration of Shablanchi in Nourol Absar, 124

7- Aelamel Vari, 212

8- Ershad, old version

9- Behar, 44:173

10- Ramesh Afzai, by Abdollah Mohaddes (narrated from Manaqeb by Ebne Shahr Ashoub, volume 4, page 30)

11- Solhol Hassan, page 26 Tazkareh Ebne Jouzi, page 210

Question 24

We know that our religious leaders and Imams have instructed us to defend our right as far as we can, and do not submit to the unjust, and live freely, as Hazrat Imam Hossein (a.s.) says in one of his sermons: O People! Be ware that an ignoble person has made me to choose freely between warfare (and being killed) and submission to abasement, but we are free from abasement, and never accept abasement.

Evidently, by "We" he referred to the practice and attitude of all members of Prophet's Household (a.s.). Then, why his honorable brother was patient against the actions of Moawieh while he was not less ignoble than Yazid ?

Reply:

We shall consider all historical aspects, situations and conditions of their time for the rise of Imam Hossein (a.s.) and peace of his honorable brother, Imam Hassan (a.s.) to clarify the mysteries behind the Peace and the Warfare. Although Moawieh was not different with his son, Yazid, in view of morality and practices, but as all history books testify, Moawieh was a conservative and sly man, and attempted to display his improper actions in a deceptive way. The story of putting Qurans on the tip of swords in the Saffein warfare and preventing the definite defeat in this war is an example of his behavior.

However, his verdant and inexperienced successor, Yazid, not only did not believe in the Islamic principles, but also did not know anything about the basics and procedures of government and politics. In this way, he did not pretend as Moawieh did, and violated the Islamic rules openly, and opposed with the sacred things in Islam carelessly.

In such conditions, the Moslems were ready for rising against the Umayyids. On these conditions, the rise of Imam Hossein (a.s.) was very effective, and revealed clearly the nature of this family, the result of which was the victory of Islam, and real defeat of Umayyids. It was not so at the time of Moawieh.

As per one of the scholars, if Imam Hassan lived at the time Yazid, he rose against him, and if Imam Hossein (a.s.) lived at the time of Moawieh, he settled with him.

The proof is that Imam Hossein (a.s.) waited for about ten years after his brother, Imam Hassan (a.s.), and did not involve in warfare and battle. Upon hearing of death of Moawieh, and succession of Yazid, he started opposition, and from the beginning, refrained to pay allegiance, and did not stop opposition until his martyrdom.

Moreover, it is understood from above that keeping silent before Moawieh who had not transgressed openly for protection of bloods of innocent Moslems, has not been abasement for Hazrat Imam Hassan and Imam Hossein (a.s.) during ten years of his Imamate.

The other important issue is that as per history, the situation of foreign politics of Moslems at the time of Moawieh necessitated peace and settlement, because the Eastern Rome Empire who was tracing the internal wars of Moslems carefully, was ready to attack to the territories of Islamic countries in case of occurrence of another war between Imam Hassan (a.s.) and Moawieh, and compensate its previous defeats, and this was a hard strike to Islam and Moslems. Such conditions necessitated peace by Imam Hassan (a.s.).

Question 25

We read in some books that Amiralmomenin (a.s.) traveled from Medina to Madaen in one night through land when Salman passed away, and performed Ghusl for Salman, and buried him, and returned to Medina till morning. Is it possible while we know that the distance of Medina and Madaen is more than 600km?

Reply:

We know that the movement and speed of moving is not equal for all mobile bodies. For instance, a horse's speed is much less than a car and train, and the speed of train and car is not comparable with the airplane. On the other hands, the speed of airplane is too little comparing the earth's rotation around the sun which is 30km per second, and finally, the speed of earth is much less than that of light which traverses 300,000km per second, and could rotate around the earth seven times per second.

Of course, before invention of plane, train and automobile, the people assumed impossible the travel speed of tens and hundreds of kilometers in one hour, and it is evident that it has been a usual impossibility but not an intellectual impossibility. Some systems may be invented in the future which could have a travel speed similar to rotation of earth around the sun and or electron around the nucleus of atom.

When, it is proved that such speed is not an intellectual impossibility, then, the Great God has surely power to take and return someone cared by Him in one night from Medina to Madaen, the distance of which is more than 600km. Rather, according to the definite religious evidences, we believe in corporeal ascension of Islam Prophet (s.a.), and relying on indefinite Power of the Great God, we completely accept this belief.

In the Holy Quran, our sacred divine book, there are some subjects which are acceptable for us on this basis (God's Power). For instance, before visit of Queen of Sheba with Solomon (a.s.), he said:

ایکم یأتینی بعرشها

"O Council, which one of you will bring me her throne, before they come to me in surrender?" An efreet of the Jinn's said, "I will bring it to there, before thou risest from thy place; I have strength for it and I am trusty."

Said he who possessed knowledge of the Book, "I will bring it to thee, before ever thy glance returns to thee."

Then, when he saw it settled before him, he said, "This is of my Lord's bounty".1

Basically, one shall not consider material metrics and man's limited facilities in analysis of miracles and bounties. Miracle is something extraordinary and originates from God's unlimited Power.

Question 26

The Shiite and many of Sunnite scholars believe that the verse:

الیوم اکملت لکم دینکم و اتممت علیکم نعمتی و رضیت لکم الاسلام دیناً

Today, I have perfected your religion for you, and I have completely My blessing upon you, and I have approved Islam for your religion.(1) has been revealed on Eid-ul-Ghadir, while the beginning and end of verse is concerned with the Halal and Haram fleshes. Then, how is it possible to bring a phrase in the middle of a paragraph with the least relation with the previous and next verse?

Reply:

Many of traditionists and historians like, Tabari, Ebne Mardouyeh, Abou Naeim Esfahani, Khatib Baghdadi, Abou Saeid Sajestani, Abol Hassan Almaghazeli, Abol Qassem Alhake Alhasakani, Ebne Assaker Dameshqi, Khatib Kharazmi, Ebne Jozi, Sheikhol Islam Hamouyeni, Ebne Kassir Shami, most of which are among the first rank Sunnite scholars, have approved revelation of the verse on Eid-ul-Ghadir. When the narrations from the Prophet's Household (s.a.) are added to them, revelation of the verse on Eid-ul-Ghadir is definite.

However, the order of verses which has caused problem in many subjects for the interpreters is not so complicated, because the order of revelation of suras and verses in Quran completely differs with its present order. For instance, the verses revealed in Medina should normally be placed after the suras revealed in Mecca, but the contrary is observed. Even some of the verses of a sura are revealed in Mecca and some in Medina, and there is a gap of several years between revelation of two verses in one sura.

There is no need to further explanation if we read the occasion of revelation of verses carefully, and or at least, pay attention to what is written on the top of Quranic suras. There are some suras which are called Medinite, but some of their verses are revealed in Mecca, like the Spoils sura, all verses of which are Medinite, save the verses 20-26 which have been revealed in Mecca, and the contrary in observed in the suras like the Poets and The Cave, and such like.

Therefore, the order of verses and their relations could never be a strong proof against the definite narrations and traditions. The Islamic scholars have applied the same method in interpretation of Quran, and there are many proofs for this.

Quran is never ordered like a human composition, starting a subject and following it up to end. Quran is a series of verses revealed gradually on behalf of God for various events and different objectives. Various objectives and different subjects are discussed in one sura, and thereby the previous and next verses could not be a strong proof. once all verses of a sura are correlated like a chain, and once they are not related to each other at all.

In this way, a big problem is solved, that is, many verses in a sura, do not have the least relation with their previous and next verses.2

It may be questioned that: what is said hereto, is concerned with the relation of suras with each other and verses with each other. But the case of verse in question is different, which could not be solved so, that is:

The above explanation proved that it is not necessary for the verses of one sura to be completely related, but it is not possible for the sentences of one verse not to be related to each other, and the middle of verse to differ with its beginning and end.

Of course, the said verse is so. If the phrase,الیوم اکملت لکم , is about Walayat of Ali (a.s.), definitely, there is no relation between it and the beginning and end of the verse concerned with Halal and Haram fleshes. In this way, the previous explanation is not sufficient for removing this problem.

In order to clarify our reply, we have to write the text and translation of verse in three parts (beginning, middle, end):

1-حرمت علیکم المیته و الدم و لحم الخنزیر و ما اهل لغیر الله به و المنخنقه و الموقوذه و المتردیه و التطیحه و ما اکل السبع الا ما ذکیتم و ما ذبح علی النصب و ان تستقسموا بالازلام ذلکم فسق

Forbidden to you are carrion, blood, the flesh of swine, what has been hallowed to other than God, the beast strangled, the beast beaten down, the beast fallen to death, the beast gored, and that devoured by beasts of prey- excepting that you have sacrificed duly- as also things sacrificed to idols, and partition by the diving arrows; that is ungodliness.3

2-الیوم یئس الذین کفروا من دینکم فلا تخشوهم و اخشون الیوم اکملت لکم دینکم و اتممت علیکم نعمتی و رضیت لکم الاسلام دیناً

Today the unbelievers have despaired of your religion; therefore fear them not, but fear you Me. Today I have perfected your religion for you, and I have completed My blessings upon you, and I have approved Islam for your religion.4

3-فمن اضطر فی مخمصه غیر متجانف غیر متجانف لاثم فان الله غفور رحیم

But whosoever is constrained in emptiness an d not inclining purposely to sin- God is All-forgiving, All-compassionate.5

In these three parts, the text and translation of verse is clarified, and we mean that, either the second part is about Ali (a.s.) or any other subject, either it is revealed on Eid-ul-Ghadir or Arafeh, it is an independent phrase in the middle of verse.

The proofs supporting this idea are:

1- If the second part is omitted, it does not hurt the relation between the first and third parts. Pay attention to the text and translation of the verse.

In brief, if we add the end part to the first part, a complete verse is formed and omission of the second part does not hurt the relation of verse. This indicates that this part is an independent and separate phrase (revealed for any subject), which is located between the verse.

2- The content of this verse is repeated in the suras, The Cow, Cattle and The Bee, but the second part of above verse is omitted in these suras. Now, we narrate one of them:

انما حرم علیکم المیته و الدم و لحم الخنزیر و ما اهل به لغیر الله فمن اضطر غیر باغ و لا عاد فلا اثم علیه ان الله غفور رحیم

These things only has He forbidden you: carrion, blood, the flesh of swine, what has been hallowed to other than God. Yet whoso is constrained, not desiring nor transgressing, no sin shall be on him; God is All-forgiving; All-compassionate.3

This verse includes the most part of what is mentioned in the first and third parts of the verse in question, but basically, there is no trace of the second part. It proves that the second part of the verse is an independent phrase and has no relation with its previous and next phrases.

3- The narrations indicating the occasion of revelation of verses have discussed the second part separately without talking about its beginning and end parts. For instance, they say: the verse,الیوم یئس ., has been revealed on Eid-ul-Ghadir or Arafeh. This is a proof for independency of this part which has been located in the middle of verse for some reasons.

On this account, when sound traditions narrated by Shiite and Sunnite imply that this part has been revealed on Eid-ul-Ghadir about Walayat of Ali (a.s.), the beginning and end parts can not prevent us from belief on the context of the traditions, because it is a separate phrase concerned with any subject, but having no relation with its previous and next parts.

4- Attention and reflection on the content of verse, could well guide us to the point that the verse is only applied for Walayat.

The second part includes two ideas: first, on a particular day, the unbelievers have despaired of the victory over the Moslems, and God's religion has been perfected. Now, we shall see when these two events happened?

1- Day of Prophet's mission: Certainly, these two events did not happen on the day of Prophet's mission, because on that day, neither the unbelievers had despaired, nor the religion was expressed, what about being perfected!

2- Day of conquest of Mecca: This idea too is similar to the previous one, because Mecca was conquered on the eighth of A.H., while many of agreements between Moslems and unbelievers were still valid, and the idolaters were free to accomplish Haj ceremonies as they did at the Age of Ignorance. on this account, the unbelievers were not despaired, and God's religion was not perfected on this day, and even we have some commands which have been expressed after conquest of Mecca.

3- Day of Acquittal, when Ali (a.s.) recited the Acquittal sura for the idolaters.

Although, the idolaters despaired on that day from any victory, but the religion was not perfected then in view of ordinances, and some ordinances like retaliation and legal punishment in the Table sura, were revealed later. We shall find a day on which both events happened.

4- Day of Arafeh in the Farewell Pilgrimage: Most of Sunnite interpreters have selected this idea, and have also narrated some traditions. However, we believe these two critical events did not happen on this day, because then, we shall see who the unbelievers who had despaired from overcoming Moslems were. If we say that it refers to the Qoreysh idolaters or the majority of idolaters in Arabia peninsula, surely, this day has not been the day of despair for them, because Qoreysh were despaired of any victory on the day of Conquest of Mecca, and the others after recitation of "Acquittal sura", but not on Arafeh. on the other hand, if we say that it refers to the all unbelievers on the earth, either in the Arabia peninsula or other places, definitely such despair did not happen to them till the last minutes of Prophet's life.

Moreover, what does perfection of religion refer to? Does it indicate Haj tasks? It is evident that teaching obligations for one task does not result in perfection of religion! Or it may refer to the explanation about Halal and Haram stated in this sura (The Table)? Nevertheless, according to the Sunnite scholars, many of Islamic ordinances, like heritage and usury, have been available to the Moslems after the Day of Arafeh.

Therefore, we shall confess that there has been a special despair accompanied with perfection of religion, and these two are only realized through appointment of a successor. Many Quranic verses testify that the unbelievers were always hoping defeat of Moslems' religion, and their last desire was to persuade Moslems to give up their religion and convert to their ancestor's religion, as it says:

ود کثیر من اهل الکتاب لو یردونکم من بعد ایمانکم کفاراً

Many of the People of the Book wish they might restore you as unbelievers, after you have believed.7

In contrary, Moslems were in progress, and the Meccan idolaters were losing their fortresses one by one, and losing their hope.

Their last delusive hope was that since the messenger of new religion does not have any son to rule over the Moslems after him, and lead the young Islamic government, the palace of his governance and Islamic religion will be ruined after his death, and soon they will overcome Moslems, and the situation will be restored to the first one.

Quran narrates this reality from the idolaters in the following verse:

ام یقولون شاعر نتربص به ریب المنون

Or do they say, "He is a poet for whom we await Fate's uncertainty (his death)?8

This was their last hope, but when Prophet (s.a.) appointed his successor and leader of Moslems after himself, an apparition of fear and despair overshadowed their life. on that day, Islam changed into a stable and surviving religion, and the Prophet (s.a.) perfected his religion through strengthening and confirmation of causes of survival, that is, appointment of a successor and leader.

Notes

1-Quran, The Table: 3

2- For instance, please refer to the Cow sura, 238-239. These two verses discuss about prayer, while their previous and next verses are concerned with the women's obligations and ordinances.

3, 4, 5- Quran, The Table: 3

6- Quran, The Cow: 173

7- Quran, The Cow: 109

8- Quran, The Mount: 30

Question 27

It is said: one of the miracles of Islam Prophet (s.a.) is the act of splitting the moon. Is it right?

Reply:

For clarification of this issue, we have better to investigate it from several aspects?

1- Is it possible for the moon, such a big sphere, to split and then restore to its initial form?

2- If it is possible, we shall see to find definite proofs for occurrence of such event at the time of Prophet (s.a.) as a miracle?

3- If there are proofs for occurrence of this miracle, how it has happened?

First argument

For proving the possibility of splitting of the moon in view of sciences, we will refer hereunder to some samples of the explosion and splitting in the solar system:

a- Asteroids are the great celestial bodies revolving around the solar system, also called minor planets, sometimes with 25 km diameter. The scientists believe that they are formed from a big planet with an orbit lying between Mars and Jupiter, exploded and spitted for unknown reasons. This is a sample of splitting in the celestial bodies.

b- Meteoroids are small stones wandering with an amazing speed around sun in a particular orbit. Sometimes, they cross the earth orbit, and are attracted towards the earth.

The scientists believe that these are the remains of blazing stars exploded and split due to unknown events. This too is another example of splitting in the celestial spheres.

c- According to the theory of Luplus and many other astronomers, appearance of solar system has been the result of a great splitting in the sun, and all of these planets and sun have been primarily a single mass, each splitting gradually. However, there is dissidence between the astronomers about the cause of separation and splitting, but all of them have accepted the possibility of occurrence of splitting and separation in the spheres of solar system.

We conclude from above that the occurrence of splitting in the celestial spheres is possible, and science does not deny it.

Obviously, splitting in any of the spheres requires a great power, known in some cases according to the existing theories, and unknown in some other cases.

Certainly, a mysterious factor has involved in splitting of the moon. Anyone believing in the issue of splitting of the moon, knows that the Prophet has sought help from a supernatural and extraordinary power, and no one claims that he has done this with normal human power to be incompatible with science.

Now, one problem remains, that is, the possibility of full conglutination of moon after splitting.

To solve this problem, we shall know that if the cause of splitting is not severe and splitting is not so strong to result in complete dispersion of the components, their conglutination and restore to the first position due to the attraction of the same components is justifiable, because we know that two bodies attract each other according to the popular formula of Newton, and with less distance and or more mass, the attraction would be more powerful.

Therefore, it will conglutinate soon after a little cleft.1

Here, we conclude from above that in the event of "splitting of the moon" nothing is impossible by science.

Second argument

The best argument for occurrence of the miracle of "splitting of the moon" is the first verses of The Moon sura in the Holy Quran:

افتربت اساعه و انشق القمر و ان یروا آیه یعرضوا و یقولوا سحر مستمر و کذبوا و تبعوا اهوائهم و کل امر مستقر

The Hour has drawn nigh: the moon is split; Yes if they see a sign they turn away, and they say, "A continuous sorcery!"; They have cried lies, and followed their caprices; but every matter is settled.2

Both Shiite and Sunnite commentators believe definitely and explicitly: The above verses are concerned with the issue of splitting of the moon, as a miracle at the lifetime of Prophet (s.a.). This has been mentioned in the Quran commentary books, from Shiite: Tafsir Bayan, Majmaol Bayan, Abolfateh Razi, Menhejol Sadeqin, Safi, Borhan, Norothaqalein va Shabbar, and from Sunnite, Tafsir Tabari, Dorrolmansour, Fakhr Razi, Bizavari, Kashaf and Fizelalel Quran.

The late Tabarsi in the popular commentary of Majmaol Bayan, under these verses says:

All commentators believe this verse is concerned with the miracle of "splitting of the moon" at the lifetime of Prophet (s.a.)

Also Fakhr Razi, the famour commentators says under the above verses:

All commentators believe that the verse indicates "splitting of the moon" at the lifetime of Prophet (s.a.).

Moreover, about 40 traditions have been narrated in the Shiite and Sunnite books regarding "splitting of the moon", in most of which, it has been stipulated that the above verses are revealed for "splitting of the moon".

Therefore, there is no doubt or denial for indication of the above verses to the occurrence of this miracle (splitting of the moon).

Third argument

It is deduced from the above verse and traditions that the miracle occurred at the lifetime of Prophet (s.a.) upon the request of the unbelievers, that is to say: the moon split by a mysterious power (divine power), and restored.

However, the specifications of this event written in some books (which could be correct), need more discussion. However, since knowing its specifications is not necessary, we avoid to discuss about it.

At the end, we shall remark this event too, like many other issues has not been immune from the fanciers and tradition forgers, and many unreal things have been added to it, like the baseless story that half of the moon came down and entered the Prophet's sleeve and came out from the other one.

This has not been mentioned in any of authentic Shiite and Sunnite tradition books, and is baseless.

Now, we shall reply to the objection or doubt propounded on this issue resulting in doubt and suspicion of some people:

If the event of "splitting of the moon" had really occurred, with such significance, it should have been registered in the world's history books, while it is not so, and it has not been registered in any history book.

Following points shall be taken into account for replying to this problem:

First, We

1- Splitting may refer to cracking, not completely two separate halves. In this case, restore after splitting is more justifiable.

Notes

2- Quran, The Moon: 1-3

Question 28

What have been the causes of infallibility of prophets, and were they infallible as a result of a particular divine blessing, or have they acquired this attribute thanks to their deeds?

Reply:

Infallibility of prophets (avoidance from sin, mistake and error) originated from their spiritual and immaterial perfections.

With no doubt, the source of good and or bad actions is man's spiritual and immaterial states. The evil spiritual states, like ignorance, lack of belief on origin and resurrection, rebellion of insubordinate desires and such like, are the source of deviation, sin and taint. on the other hand, knowledge and science, belief and moderation of desires and virtue, prevents man from sin and taint, and cause a series of good and human actions.

Spiritually, the prophets enjoyed an extraordinary belief, knowledge and science. These two spiritual factors controlled the causes of sin and deviation in them. When a man is full aware of evilness of sin and its ill consequences for his eternal prosperity, and on the other hand, his belief and virtue is so much that the external and internal causes of sin could not effect in him, it is not possible for such person to commit sin in action.

Here, the question arises that whereof and how these spiritual states known as the sources of infallibility were formed in the prophets?

We shall care that appearance of these spiritual perfections is the result of several main and fundamental factors:

1- Heritage

In biology, it has been proved that spiritual aptness and readiness fro acquiring human virtues and perfections and even some of attributes and perfections are transmitted from one generation to the other through heritage. The families of prophets were generally pure and noble ones, in whom prominent spiritual perfections and virtues were aggregated by lapse of time, prevailed in them as a result of heritage from one generation to the other. History proves this basic reality in many cases. For instance, regarding the Islam Prophet's (s.a.) family, history approves that he was born in the noblest Arab tribe (Qoreysh), and the most honorable sect among Qoreysh (Bani Hashem). This family was really well-known for honesty, truthfulness, bravery, hospitality, bravery, justice, purity and trustworthiness, and on this account, were respected particularly among different Arab tribes. The forefathers of Islam Prophet (s.a.) have generally been prominent, honorable and faithful individuals as far as history has recorded their name.

Therefore, heritage has prepared a particular aptness and readiness for reception of spiritual perfections in the prophets. This preparation is a basic which nourished the virtues in these individuals after addition of some other factors, like "high and spiritual training".

2-Transmission of spiritual virtues and perfections through training

The second factor in formation of spiritual perfections for the prophets is training. There were some perfections and virtues in the prophets' families which were surely transmitted to them through training, as a complementary to their heritage aptness for acquisition of spiritual perfections. They were trained faithful, trustworthy, intelligent, brave and perfect in their families.

3- A series of unknown causes

In research of causes of individuals' spiritual personality (apart from heritage and training), psychology and biology have believed on a series of unknown reasons causing special effects in the particles of germ and the genes of individuals, and many of extraordinary states and powers in them. A number of psychologists and biologists believe these causes are the mutations in germs, resulting in extra states in the individuals and special spiritual privileges in them.

4- A particular divine favor

Beyond the above triple factors, there is another important factor that is particular divine blessing and favor in the prophets. The previous factors create aptness and readiness in the infallible to become liable to a special bounty and favor from God. Under the grace of this divine and heavenly bounty, his spiritual powers become stronger and more effective.

This bounty supports his spiritual perfections, and adds new perfections to them. The special divine favor strengthens prophet's faith, knowledge, intuition, and as we said earlier, the two factors of "Strong faith and extraordinary knowledge" result in condemnation of sin factors in the infallible. In this way, the various factors cause immunity of the infallible from taint to sin, and deviation. It is noteworthy that in all of these stages, the infallible has freedom of will, and his infallibility is a fully voluntarily state.

You can study the detailed explanation of this part in the reply to the next question, and it goes without saying that the above applies to the Imams too.

Question 29

We read at the beginning of the Night-Journey sura in the Holy Quran:

سبحان الذی اسری بعبده لیلا من المسجد الحرام الی المسجد الاقصی الذی بارکنا حوله لنریه من آیاتنا انه هو السمیع البصیر

Glory be to Him, who carried His servant by night from the Holy Mosque to the Further Mosque the precincts of which We have blessed, that We might show him some of Our signs, He is the All-hearing, the All-seeing.

Please explain why God took His elected Messenger to ascension? It is not proper to say that God was going to show him His place, because God does not have any location and place, and is omnipresent, and if we say that the purpose has been to show him the spheres, galaxies, and the great views from the world of creation, again there could be an objection, because we Moslems believe that our Prophet and Imams (a.s.) are aware of everything and everywhere.

Reply:

First, we shall note that the first verse of the Night-Journey only refers to the departure of Prophet (s.a.) from the Holy Mosque towards the Further Mosque, and do not say anything about his ascension to the heavens. However, this could be deduced from the other verses as follows:

علمه شدید القوی ذو مره فاستوی و هو بالافق الاعلی عند سدره المنتهی عندها جنه المأوی اذ یغشی السدره ما یغشی ما زاغ البصر و ما طغی لقد رأی من آیات ربه الکبری

Taught him by one terrible in power, very strong; he stood poised, being on the higher horizon, Indeed, he saw him another time by the Lote-Tree of the Boundary nigh which is the Garden of the Refuge, when there covered the Lote-Tree that which covered; his eye swerved not, nor swept astray, Indeed, he saw one of greatest signs of his Lord.1

The above verses clearly indicate journey of Prophet (s.a.) to the heavens, but the first verse of the Night-Journey sura only refers to the beginning of his journey on the land. However, the purpose of this journey (as it was referred to in two parts of the said verses) is to observe the verses and great signs of God in the world of creation.

Obviously, the observation has been a personal observation, which is not possible for the being having body save through its attendance before what he wants to see. The point that Prophet (s.a.) was aware of heavens without ascension to the heavens completely differs with close observation. For instance, something has happened in the city, and we are aware of its occurrence, but we have not been present in the place of occurrence, and have not seen it by our eyes. Surely, presence in the place and observation of the event has a much deeper effect in man, while the non-personal awareness is not so.

Therefore, God had willed the Islam Prophet (s.a.) to observe closely the effects of His magnificence with eye, and to make his heart more aware. If one thinks that Prophet (s.a.) could see the effects of God's magnificence in the higher worlds with his normal eyes, he is wrong, and it is not in conformity with the reality, because he had the properties of corporeality and the material world in view of matter, and a man's eyes seeing power has a special limit.

Note

1- Quran, The Star, 5-8, 14-18

Question 30

We read about Imam Ali (a.s.): he was so drowned in worship and focus on God when praying that arrow was pulled from his foot and he did not notice. on the other hand, we read that he noticed a beggar when praying and donated his ring to him! How agreement of these two states is possible?

Reply:

We shall note that there is a big difference between "pulling arrow from body" and "donating ring to a poor man", because the former is a personal and corporeal affair, and far from the rank of full attention to God and being drowned in His pure essence. However, care to a poor servant lamenting and pleading for mercy in the Prophet's (s.a.) mosque is an act pleasing to God, and proportionate with attention to God.

In fact, he did not notice himself, but the poor, ant this is the same notice of God!

In other words, contribution to God's people and the poor and the needy is one of the great worships, and compatible with prayer as a great worship. Therefore, it is not surprising if the heart-rending lament of the poor man and pleading for mercy from the Moslems draws Ali's attention while praying so that he performs another act of worship simultaneously, both for God's satisfaction. Even, the deed was such a righteous and valuable action that a verse was revealed for it.

Note

1- Quran, the Table: 55.