The Twelfth Imam, The Great Leader and Peace-Maker of the World

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The Twelfth Imam

1. The End of the Night of Darkness

When we look at our present situation, and we see the increase in crimes, massacres, wars, bloodshed, conflicts, international differences and the daily increase in corruption, we ask ourselves if the situation will continue in the same way and the extent of the crimes and corruption will so grow that all of society will be included in a continuous war and destroyed?

Or the ideological differences and ethical corruption will, like quicksand, take society along with it or is there still hope that one day humanity will be saved and reformed?

There are two answers to this important question.

The first answer: This is mentioned by the materialists and the pessimists and that is that the future of the world is dark and that every moment, a danger exists.

The second is of those who believe in the divinely revealed religions, in particular, the Muslims and, especially the Shi’ites, who give another answer to this question and they say: Behind this dark night lies the morning of hope.

These dark, stormy, death-like clouds and the flood of destruction will finally be eliminated and the clear heavens and the brilliant sun and a quiet environment will follow.

These hidden hurricanes will not always be before us and in the near future, we will be taken to the shore of salvation.

The world is in anticipation of a great Reviver who will, through a revolution, transform the world to the advantage of truth and justice.

Of course, we must note that each religion calls this leader by a different name. As an Arab poet says, “We call you by different names. But your beauty is not more than one thing and all of our words are directed towards that world of beauty!”

2. The Primordiality and Manifestation of this Great Reviver

Our inner inspirations whose waves come through the judgment of wisdom are more powerful, not only in the issue of ontology, which can guide us in all of our religious beliefs, but also guides us in this issue.
Its signs:

First, the general love for justice of the world because all of the people of the world, in spite of all of the differences which they have, without exception, show love for peace and justice. We all cry out and make endeavors upon this way and we seek peace and justice of the world with all of our being.

A more important reason than this for the primordiality of the manifestation of a great Reviver cannot be found because the generality of such a need is proof of its Primordiality (Note this with care).

Every love and primordiality speaks of the rule of existence of a beloved and is moving to attract it.

How is it possible that God place this thirst in the inner spirit of the human being and not provide a fountain which will quench this thirst?

It is here that we say that the primordiality and nature of the seeking of justice of human beings cries out.

One day justice and peace will take over the entire world. The organizations of oppression will be destroyed. Humanity will take on the form of one country and will live under One flag, with solidarity and Unity and Purity of life. Another sign is the commonality which exists in all religions of the world as to the existence of a great Reviver.

In more or less all of the religions, such a chapter exists and the idea of the belief in the manifestation of a savior of the people who will heal all of the wounds of humanity is not only present among Muslims but rather all of the documents show that this is a universal belief which is primordial and exists in all of the religious groups of the East and the West, even though Islam, which is a more complete religion, places greater emphasis upon it.

3. Intellectual Proof

A. The order of the creation is a lesson for us that the world of humanity must, in the end, be ruled by the law of justice and remains based on a system of justice and peace.

This means that the world of existence, to the point that we know, is a complex of orders, systems and laws which are proof of the unity of the world and the connection to this system.

The issue of order and law and programming and accounting is one of the most serious and basic issues of this world.

From the Milky Way to a minute atom, several million of which can be placed upon the head of a pin, all are of a special order.

The various organs of our body, from the amazing structure of a cell to the system of nerves and veins to the brain and the heart and the lungs, all have a particular order which is such that some scholars say that each one is like a clock which works within the body and the greatest computers are nothing in comparison to it.

In such a world, can a human being exist as a part of this universal as an non-conformed and disorderly part with wars and bloodshed and oppression?

Does injustice and the real corruption of a society, a type of disorder, always rule over humanity?
The result is that the witnessing of the world of existence makes us aware of the fact that the end of human society is justice and order and that it will return to the man line of creation.

B. The evolutionary or transformative line of society is another proof for the future which is clear of the world of humanity because we can never deny this truth that human society, from the day that it recognized itself, has never stopped at one stage and is continuously moving forward.

From the material point of view, from the view of clothes, housing, type of food and means of transportation humanity has lived through the most basic of situations and today it has reached the stage which surprises the sight and intellect and most certainly this ascent will continue.

From the point of view of knowledge and culture, also, the direction is always one of ascent or increase and every day new discoveries and new information is gained.

This law of transformation or evolution will include spiritual, ethical and social aspects as well as humanness and will move towards a just law, permanent peace, justice and moral and spiritual virtues and if we see that today, moral corruption is increasing, this is also an area to prepare for a transformative revolution.

We can never say that corruption should be encouraged but we say that when corruption reaches beyond a certain point, it will bring about the reaction of a moral revolution. When human beings find themselves before a dead end as a result of their undesirable sins, their heads hit a stone wall, and their lives are near ending, they will at least, be prepared to accept such a principle that comes on behalf of a divinely inspired leader.

4. The Qur’an and the Manifestation of the Mahdi

In the great heavenly book, there are multiple verses which give the glad tidings of a great manifestation. We will only select one verse from among all of them to show this truth.

“God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power) as He granted it to those before them; that He will establish in authority their religion — the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace. They will worship Me (alone) and not associate aught with Me. If they do reject faith after this, they are rebellious and wicked” (24:55)

This verse well shows that finally the rule on the earth will be free of tyranny and oppressors and the righteous believers will rule over the universe.

Imam ‘Ali ibn ‘Husayn, in commentating upon this verse, said, “This group, I swear by God, is those very followers of our school. God, by means of a man from our family will realize this promise and he is the Mahdi of this ummah.

5. Imam al-Mahdi in the Traditions

The Traditions about the world rule and its realization along with peace and justice, by means of an individual of the family of the Holy Prophet who is called the Mahdi, is so great in the Sunni and Shi’ite source books that they are beyond counting.

And Traditions in relation to the twelfth Imam and the successor to the Holy Prophet, and the ninth child of Imam Husayn and the immediate child of Imam Hasan Askari is also extensive in Shi’ite resources.

In the first part, that is, the extent of the Traditions about the appearance of the Mahdi from Sunni resources, it is sufficient that the Sunni scholars, in their books, directly recall it. In a publication from the Rabitah al-’Alim Islami, the greatest center of learning in the hijaz, it says, “He is the twelfth orthodox caliph which the Holy Prophet mentioned in the Traditions of sahabah and these Traditions of the Mahdi have been recorded by many of the Companions of the Holy Prophet of Islam.”

Then, after naming the 20 Companions of the Prophet who have recorded the traditions of the Mahdi, it continues, “Other than them, there is a large group who have recorded these Traditions… some of the Sunni scholars, have written books on the appearance of the Mahdi among Whom are Abu Na’im Isfahani, ibn Hujar Haitha, Shu Kani and Idris Maghrabi, Abu Abbas ibn Abdallah Mu’min.” Then it adds, “A large group of the past and today of the Sunnis directly have accepted the succession of the Traditions of the Mahdi.

Then after mentioning the name of a group of them, it ends with these words, “A large number of commentators and memorizers have directly said that the Traditions of Mahdi are directly, clearly and decisively successive and the belief in the appearance of the Mahdi is obligatory.

This is among the clear beliefs of the Sunnis and none but the ignorant and heretics will deny it.

6. But as to Shi’ite Traditions

It is sufficient for us to know that hundreds of Traditions of the Prophet and the Imams have been recorded in this area so that it is beyond succession.

Among the Shi’ites, it is considered to be obligatory and no individual can be among the religious people and be unaware of it and not accept the appearance of the Mahdi, his particularities, his type of rule and his program. The great Shi’ite ‘u1ama, from the beginning until today, have written many books in this area and they have gathered Traditions in this area.

As an example, we will present two or three Traditions and those who are interested in further study should read Mahdi, Inqilabi Bozorg, Nuvid Imam and Imam and the translation of the book al-Mahdi written by Sayyid Sadr al-din Sadr.

The Holy Prophet of Islam said, “If only one day remains from the life of this world, God will lengthen it so that the Mahdi will be sent from God to fill the earth, which is filled with tyranny and oppression, with justice and equity.”

In a Tradition of Imam Sadiq, we read, “When the time of the arising of the rule of the Redeemer comes, he will establish it upon justice. Tyranny and oppression during his rule will be eliminated; roads and passage ways during his rule, will be safe and the earth will be blessed.

Every right will be given to its rightful owner and he, among the people, will judge like David and Muhammad. At this time, the earth will reveal its treasures and it will reveal its blessings. No needy person will be found because all believers will be without need.

Think and Answer

1. What is the difference between the thoughts of the believers and the materialists as to the future of the world?
2. Can one come to understand the manifestation of the Mahdi by means of primordiality? How?
3. Do we have intellectual proof for his appearance? Which proof?
4. What does the Qur’an say about this?
5. What does a study of the Traditions show?

The Tradition of Thaqalayn and Noah’s Ark

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Noah’s Ark

The Documentation of the Tradition of Thaqalayn

One of the famous Traditions among the ‘ulama of the Sunnis and Shi’ites is the Tradition of Thaqalayn.

A large group of the Companions, without any break, recorded this Tradition from the Prophet and some of the great ‘ulama say that 30 of the Companions have mentioned it (Sirah Halabi, vol. 33, p. 308)

A large group of the recorders have mentioned this in their books and there can be no doubt as to this Tradition.

The great scholar, Sayyid Hashim Bahrani, in his book, Ghayat al-Maram, mentions this Tradition with 39 documentations from the Sunni scholars and 80 documentations from the Shi’ite ‘ulama. Mir Hamad Husayn Hindi, another great scholar who studied this issue further, mentioned 200 Sunnis who have recorded this Tradition and he has compiled them in 6 volumes.

Among the individuals of the famous Companions who have recorded this are Abu Sa’id Khudari, Abu Dharr Ghifari, Zayd ibn Arqam, Zayd ibn Thabit, Abu Rafa’, Jabir ibn Matam, Huzaifah, Damarah Islami, Jabir ibn Abdallah Ansari and Umm Salimah.

The basic Tradition, according to Abu Dharr Ghifari, is that once when he was in the Ka’bah, he turned to the people and said that I heard that the Holy Prophet had said “I leave two things of value among you: the Qur’an and my family. These two will never separate from each other until they enter unto me in the Fountain of Abundance (kawthar) in Paradise. Thus, take care to follow what I have recommended” (Recorded from Jama’ Tarmjghi as from Niyabi’al-mawadah, p. 37)

This Tradition is found in the most reliable of the Sunni sources such as Sahih Tarmidhi Nisai Musnad Ahmad Kanz al-Amal and mustadrak Hakirn, etc.

In many of the books, this Tradition has been called Thaqalayn (two valuable things) and in some it is called khalifitin or two successors which do not differ in meaning.

It is interesting to note that in the various Traditions of Islam, this verse has been used by the prophet for the people on different occasions.

In the Tradition of Jabir ibn Abdallah Ansari, we read that he said this on the hajj on the day of Arafah.

It is recorded in a Tradition of Abdallah ibn Khattab that in Juhfah (an area between Mecca and Medina where some of the pilgrims enter the state of ihram).

It is recorded in a Tradition of Umm Salimah where this is said at Ghadir Khum.

It is recorded in a part of the Tradition during the last days of his blessed life, while he was on his death bed.

It is recorded in a Tradition he said this upon the pulpit in Medina (al-Marajat, p. 42)

Even famous Sunni scholars mentioned it ibn Hajar in his book, Sawaiq al-Mahraqah says from the Holy Prophet, “The Holy Prophet of Islam, after saying this Tradition, took ‘Ali’s hand and pulled him up and said, ‘It is ‘Ali and the Qur’an and the Qur’an and ‘Ali. They will not separate from each other until they enter unto me in the Fountain of Abundance” (al-Sawa’jn al-Mahraqah, p.75)

In this way, it becomes clear that the Prophet has expressed this as a principle many times and emphasized this and that he made use of many opportunities to express it so that it would never be forgotten.

The Content of the Tradition of Thaqalayn

Here, several points should be noted:

1. The introduction to the Qur’an and his family as ‘two caliphs’ or ‘two valuable things’ is clear proof that Muslims must never turn away from these two, especially with the condition in many Traditions where it states that, “If these two are released or freed from each other, you will be lost.”

2. Placing Qur’an beside his family and his family beside Qur’an is proof that as the Holy Qur’an will never be altered and that it will be preserved, the family of the Holy Prophet had the position of infallibility.

3. In some of these Traditions, it has been stated that the Prophet said, “On the Day of Resurrection, I will question you about how you behaved towards these two great souvenirs, to see how you have acted towards them.

4. No matter how we interpret the Ahlul Bayt, ‘Ali is the best confirmation. According to the repeated Traditions, he will never be separated from the Holy Qur’an nor Qur’an from him.

In addition to this, in the repeated Traditions, we read that when the verse was revealed about mubahilah, the Holy Prophet called ‘Ali, Fatimah, Hasan and Husayn, peace be upon them, and said, ‘This is my Ahlul Bayt.’ (Mash kat al -Masbaih, p. 568, printed in Delhi and Riyadh al-Nafarah, Vol. 2, p. 248, recorded from Muslim and Tarmidhi).

5. Even though it is not clear to us who are enclosed in this world what will be questioned of us, but on the Day of Judgment, we know from the Traditions, that the meaning of the Fountain of Abundance which is a special stream in Paradise with many special privileges is for the real believers, the prophets and the Ahlul Bayt and the followers of that school.

From what has been said, it becomes clear that the leadership of the ummah of Muslims after the Prophet is through ‘Ali and after him, also, through the Imams from this family.

The Tradition of Noah’s Ark

An interesting statement is recorded from the Holy Prophet, in both Sunni and Shi’ite books on Traditions, which is the famous Tradition of Noah’s ark.

In this Tradition, Abu Dharr says, “The Prophet said, ‘My family is like Noah’s ark. Whoever uses it will be saved and whoever separates from it will drown.” (Mustadrak Halcam, vol.3, p. 151).

This Tradition, which is also among the famous Traditions and mentions the necessity for the people to follow ‘Ali and the family of the Prophet after his death, has been emphasized.

Noting that the ark of Noah is a place of refuge and a means of salvation for when the great storm comes, this truth becomes clear that the Islamic ummah will be saved in the storm which came after the death of the Prophet through the Ahlul Bayt.

Think and Answer

1. What does the Tradition of Thaqalayn say and what benefits does it prove for the Ahlul Bayt?
2. Who recorded the Tradition of Thaqalayn?
3. What does Thaqalayn mean? And can other interpretations be given about its meaning?
4 In what situation did the Prophet say it?
5. Describe the Tradition of Noah’s Ark from the point of view of its content and documentation.

The Holy Qur’an and Modern Scientific Discoveries

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Modern Scientific

There is no doubt that the Holy Qur’an is not a book about natural sciences, medicine, psychology or mathematical studies.

The Holy Qur’an is a book of guidance and one which builds a human being. It mentions whatever is necessary for one to know.

We should not expect that the Holy Qur’an be an encyclopedia about the various sciences. We should seek the light of faith and guidance, piety and purity, humanness and ethics, order and law from the Holy Qur’an and it contains all of these.

But sometimes in order to reach this goal, the Holy Qur’an indicates some of the natural sciences and the secrets of creation, in particular, in its lessons on unity; it removes the veil over the secrets of the world of creation and it discloses facts which were unknown to the scholars of that era.

This expression of the Qur’an forms a complex which we call the intellectual miracles of the Qur’an. Here we will indicate some of the intellectual miracles of the Holy Qur’an.

The Holy Qur’an and the Law of Attraction

Before Newton, no one had discovered the law of gravity in a complete way.

It is famous that while Newton was sitting under a tree, and an apple fell from the tree, he began to think about the reason and said to himself, “What energy is this which attracts the apple to itself? Why did it not go up to heaven?” After many years of study, he discovered the law of gravity.

In the discovery of this law, it was proven where the order of the stars comes from, why this earth moves around the sun and why they do not fall into each other. What power is this which keeps them in their own orbit, and they do not move this way or that.

Yes. Newton discovered that the orbiting of a body causes it to flee from the center and the law of gravity causes it to return to the center and as long as these two are in balance, that is, the distance between these two bodies brings about a gravity to create a fleeing from the center and a gravity to pull it back to the center, this attraction and repulsion permits it to remain continuously in its orbit. But the Holy Qur’an, 1000 years before this event, says:

“God is He Who raised the heaven without any pillars that you can see; is firmly established on the throne. He has subjected the sun and the moon (to His Law)! Each one runs (its course) for a term appointed. He regulates all affairs, explaining the sign in detail that you may believe with certainty in the meeting with your Lord.” (13:2)

In a Tradition from Imam ‘Ali ibn Musa al-Rida about this verse, he says, “Does God not say a pillar without a pillar being seen?

The narrator says that in response to the Imam, I said, “Yes.”
He said, “Thus a pillar exists but you do not see it.”

Can an analogy simpler than this be found to express this to simple Arab people?

In a tradition of Hadrat ‘Ali we read: “These stars which are in the heavens are cities like cities on earth and every city is connected to another city by a ray of light.”
Scholars today, among the astronomers, believe that there are millions of stars which are inhabited with living creatures but the details of this are still not known.

The Discovery of the Orbit of the Earth around the Sun

It is famous that the first person who discovered that the earth moves around the sun was Galileo, who lived approximately four centuries before and before that, the Egyptian scholar, Ptolemy, had said, “The earth is the center of the universe and everything revolves around it.”

Galileo was reprimanded by the Catholic Church for his discovery and his denial of this discovery saved his life but finally other scholars followed up his discovery and today it is a certain scientific fact which has been proved by space flights.

In summary, the earth being the center was negated and it became clear that this was an error of our senses because we mistake the movement of the stars and planets for the movement of the earth. We are in motion and we assume that they are!

At any rate, the opinion of Ptolemy lasted for 1500 years and it influenced the thoughts of the scholars during those years, and, at the time of the descent of the Holy Qur’an, no one had the courage to speak against this view.

But when we turn to the Holy Qur’an, we see:

“You see the mountains and think them firmly fixed, but they shall pass away as the clouds pass away…” (27:88)

The Qur’an speaks very clearly about the movement of the mountains whereas we see them as immovable and the analogy of their movement with that of clouds is both an indication of calmness and quietude.

If we see that instead of the movement of the earth, the movement of the mountains is mentioned, this is so that the truth of the matter be made known because it is clear that the mountains, without the earth, have no motion and the movement of them is exactly like the movement of the earth, either around itself, or around the sun or both.

Now think that at a time when all of the scholars of the world and the masses of the people thought that the earth was motionless, and believed that all of the stars and planets moved around it, the direct confrontation of this idea and the mention of the movement of the earth is a scientific miracle!

And this from a person who had never studied and who, in general, arose from an area where there were no teachers and which was considered to be very backward from the point of view of science and culture.

Is this not a proof of the Truth of this Book?

Think and Answer

1. What is meant by ‘scientific miracles’ of the Qur’an?
2. Who was the first person who discovered the law of gravity and in what age did he live?
3. In what verse in the Qur’an and with what analogy does it refer to the law of gravity in general terms?
4. Who said that the earth was immobile and how long did this rule human thought?
5. In what verse and sura does the Holy Qur’an refer to the movement of the earth?

Love for Insects and Flowers

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Love for Insects and Flowers

One spring day when the weather is, little by little, growing warmer, make a visit to a park or a farm. You will meet up with all sorts of small insects, honey bees, flies, butterflies and mosquitoes, who, without making a sound, fly from one flower to the next and from this branch to that branch of the trees.

They are so busy with their work that one could imagine an employer is overlooking their progress and continuously telling them what to do. Their wings and feet are colored yellow by the pollen of the flowers, giving them the look of workers who have put on their work clothes and with love and seriousness, they continue their work.

In truth, they have a very important assignment which is so great that Professor Leon Briton says, “Few people realize that without the work of insects, our fruit baskets would be empty.”

And we add this sentence, “The next year, our green gardens and pastures would be completely lost.” Thus, insects are, in reality, the real nourishers of fruit and providers of flower seeds.

You most probably ask why. Because the most sensitive act in the life of flowers is performed with their help. You have probably heard that flowers, like many animals, have two parts, masculine and feminine, and that reproduction takes place through their union, giving us seeds and fruit.

But have you ever thought how the two parts of flowers, which do not move, are attracted to each other? And how the male spermatozoa mix with the female ovary and provide the beginning of a marriage between the two?

This work is most often the work of insects and, in some cases; it is the work of the wind. But this is not as simple as we think it is. This fruitful marriage, in which insects act as the intermediates, has a history, formality and long adventure, only a small part of which we mention here with a short story.

Two old and close friends: Natural scientists, after study, have concluded that flowers and plants appeared in the second geological age and strangely enough, insects appeared at the same time. These two, throughout the eventful history of creation, were like two old and close friends who have remained loyal to each other and have been complements to one another.

Flowers have always stored sweet nectar within themselves in order to further attract and sweeten the relationship. At the time when insects enter the flower in order to transfer the masculine group, provide the preliminaries for the marriage and pregnancy, the flower freely gives of its sweetness to them. This sweet and valuable sugar is so good tasting to the insect that they are naturally pulled towards it.

Some botanists believe that the beautiful colors and good smelling perfume of flowers also play an important role in attracting the insects to them. Various experiments with honey bees have shown that they distinguish colors and the aroma of flowers.

In reality, it is these flowers which grow for insects and have a good-smelling aroma in such a way that a butterfly and honey bees are attracted to them. They accept the invitation with all of their being and quickly begin the preliminaries and eat of their sweetness.

This very sweetness is a special kind of sugar which is considered to be the best food for insects. When it is stored in one place, it makes honey because insects are attracted to flowers. It eats some of this sweetness and takes most of it with them to their honeycomb to store. This is a contract of friendship and love which is based on mutual interest, always existed and will continue to exist between flowers and insects.

A lesson about monotheism: when a human being studies these wondrous points in the lives of insects and flowers, he or she automatically asks, “Who established this pact of love and friendship between insects and flowers?”

Who gave this special sweetness and good tasting nectar to flowers? Who granted flowers these attractive colors, beauty and this sweet-smelling perfume? Who invited in sects towards it? What were the fat and tiny bodies of insects, butterflies, honey bees and golden bees given to make them prepared to collect the pollen of flowers?

Why do bees, for a certain period of time, move towards one kind of flower? Why did the life of flowers and insects begin at one time in the created world?

Can anyone – no matter how stubborn – accept the fact that all of these events were without any plan or pre-design? And the unconscious laws of nature automatically brought such wondrous scenes into being? Never!

“And thy Nourisher taught the bee to build its cells in hills, on trees and in habitations then to eat of all the produce (of the earth) and find with skill the spacious paths of its Nourisher…” (16:68-69)

Think and Answer

1. What use does the sweetness, color and perfume of flowers have?
2. What do you know about the amazing life of honey bees?

The Signs of God in our Daily Life

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god-give-signs

1. Knowing God and the Progress of Science

Pretend that a friend has come from a trip and has brought a book as a present for you. He says that it is an excellent book, because the author of this book is full of information by a very great scholar, who is accurate, an expert and a genius in his own field.

You will most certainly not study this book carelessly. Rather you will concentrate on every sentence and even the choice of words made and if there be a sentence there that you do not understand, perhaps you will spend hours and even days, whenever you can, studying it until the meaning of it becomes clear to you.

Why? Because the author of this book is not a normal average person but rather a great scholar who considers every word he uses carefully.

But if the opposite were true and they had said to you, “This book may appear to be beautiful and pleasing on the outside, but the author is not very literate and he has no base in science and has not taken any care,” it is clear that you will only quickly glance at the book and wherever you found something unclear in it, you would say, “This is because the author was uninformed and it is a waste of time for a person to study this.”

The world of creation is like a great book in which every creature forms a word or sentence in that. From the point of view of a person who worships God, every atom of this universe is worthy of study.

A person who has faith in the ray of the light of worshipping God, will make use of a special sense of curiosity in studying the secrets of creation and it is this very fact which helps science and human knowledge to progress – because he knows that the Creator of this universe has endless knowledge and power and everything He does is based on a wisdom and a philosophy. Thus, he studies with greater care, more profoundly in order to be able to understand the secrets better.

But a materialist has no reason to discover the secret of creation for he believes that nature is senseless. If we look at the work of a materialist scholar, it is in the same rank because he accepts God but calls him ‘nature’. Why? Because he accepts an order and a program in nature.

2. Knowing God, Endeavoring and Hope

Whenever a difficult and complicated event takes place in the life of a human being, whenever all doors are somehow closed, one senses weakness, hopelessness and loneliness, when confronted by these difficulties, a person with faith in God then seeks His help, which He gives.

A person who has faith in God does not see himself or herself as being alone or powerless. He or she does not despair. He or she does not sense weakness or inability, because God is above all difficulties and everything is easy for Him.

With hope in His kindness, support and help, he or she will struggle against the difficulty and will use all of his or her energies. With love and hope, one will continue his or her endeavors and efforts and will overcome the difficulty.

Yea. Faith in God is a great place of refuge for a human being. Faith in God is the substance of perseverance and steadfastness. Faith in God always keeps hope in hearts alive. Because of this, individuals with faith never attempt to commit suicide because attempts at suicide come from despair, a complete lack of hope and a feeling of having failed but individuals with faith neither lose hope nor do they sense failure.

3. Knowing God and the Sense of Responsibility

We know a doctor who, when poor people visit him, not only does he not get money from them for the visit, but he gives them money and drugs and if he senses a danger for that person, he will stay all night in his home. These are people who worship God and have faith.

But we also know a doctor who, until the money of the visit is not paid, he will not take the first step for the sick person because he does not have a strong faith. A person who has faith, no matter what his or her profession is, senses responsibility, knows his or her duties, does good, readily forgives and constantly sees a spiritual policeman within his or her soul who watches over one’s deeds.

But people who lack faith are selfish and dangerous people who have no sense of responsibility. Oppression, suppression and aggression against the rights of others is easy for them and they are less prepared to do good.

4. Knowing God and Peacefulness

Psychologists say that mental and psychological diseases are greater in our time than in any other. They say that one of the factors is anxiety over future events, anxiety over death, anxiety over war and anxiety of fear and failure.

They add, “Among the things which can take anxiety away from a person’s spirit is faith in god because whenever an anxiety wants to penetrate one’s spirit, faith in God pushes it away”.

A God who is kind, a God who helps one meet one’s needs, a God Who is aware of His servants’ condition and if they turn towards Him, He helps them and frees them from anxiety.

Because of this, a real believer always has a sense of peacefulness and no anxiety exists within his or her spirit. Whatever such a person does, is for God. Even if one suffers a loss, one seeks its replacement from Him. Such a person even enters the war front with a smile.

The Holy Qur’an says:

“It is those who believe and confuse not their beliefs with oppression — that are (truly) in peacefulness, for they are on (right) guidance.” (6:82)

Think and Answer

1. Do you recall the fate of the people in the past which the Qur’anic verse refers to?

2. Do you know why some individuals, who pretend to have faith in God, are morally corrupt and none of the four effects mentioned above can be found in them?

Why do we think about God and study ways of knowing the Creator of the universe?

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think about God

1. The Love to be informed about and know the world is deep inside every one of us

We all want to know, in truth: Did this elevated heaven, with its beautiful stars, this extensive earth, with its heart-rendering views; these various creatures; beautiful birds; various kinds of fish, the seas and flowers; the blossoms, plants, abundant trees, whose tops reach towards the heavens; did all of these things come into being of their own free will or were all of these wonderful forms painted by an expert, a powerful painter?

Beyond all of this, the first question which comes to mind for all of us is: Where did we come from? Where are we? Where are we going? If we know the answers to these three questions, how happy will we be! That is, if we know where our life began and where it will finally end and what duties we have now, our searching spirit tells us: you must not sit quietly until the answers come.

It often happens that in an automobile accident, a person is injured and becomes unconscious and for his treatment, they take him to a hospital. When his condition has improved a bit, and when he awakens, the first thing which he asks of those around him is, “Where am I? Why did you bring me here? When can I leave here?” All of these questions show that a person cannot remain indifferent and not ask these questions.

Thus, the first thing which sends us looking for God and understanding of the creation of the world of existence is our very thirsty spirit of search.

2. A sense of thankfulness

Pretend that you have been invited to a very important affair and all means of convenience have been provided for you but, because you have been invited through your brother, you do not know the host well. The first thing you will want to do when you enter the gathering is to find the host to thank him.

When we look at this widespread created world and the multiple blessings which have been provided for us: eyes which see, ears which hear, sufficient intelligence, various physical and psychological abilities, various means for living and for earning our livelihood, we automatically begin to think about trying to know He Who has given us all of these blessings and even though He does not need our thanks, we still thank Him and, until we do this, we are unhappy with ourselves and feel we have not done a duty.

This is another reason why we begin to search to come to know God.

3. The bond between things to our benefit and things to our harm with this example

Pretend that we are going on a journey and we reach a cross-road in which there is a great deal of commotion. Everyone warns us not to stop at this cross-road because there is great danger there. Each group invites us to go its way. One group says, “The best way is to go east.”

Another says, “Go West. It is the best road.” The third group invites us to a road or a way which is between the other two, saying, “This is the only way of saving yourself from danger and reaching your home safely. This is the way that will give you happiness and security and be a place of refuge for you.”

Would we allow ourselves to choose a way without study? Will our mind allow us to stop there and not choose any way? Clearly not.

Rather, our mind and our wisdom tells us to begin immediately to study and research, to listen to the words of each group carefully and accept whichever way has the most correct signs, speaks the truth and has convincing reasons for taking that way. Having assured ourselves of the right way, we take it and move forward.

In life in this world, also, we have such a condition. Different religions and schools of thought invite us to take their way, but as our fate, our fortune and misfortune, our progress and backwardness depends upon our study and making the best choice, we are obliged to think about this and prevent ourselves from falling into misfortune, corruption and difficulties.

This is yet another reason which invites us to search for the Creator of the world. The Holy Qur’an says:

“So give good tidings to my servants, those who listen to the sayings and follow the best of it…” (39: 18)

Think and Answer

l. Other than what your mother and father have told you about God, have you seriously thought about Him?

2. Can you say what the difference is between ‘searching for God’ and ‘knowing God’?

3. Have you ever felt a deep sense of spiritual love for God when you have whispered your prayers to Him?

1. The Love to be informed about and know the world is deep inside every one of us
2. A sense of thankfulness
3. The bond between things to our benefit and things to our harm with this example
Think and Answer

What is Magic and how does Islam view it?

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Magic

There are numerous opinions regarding the question of ‘what is magic’ and ‘when did it come into existence’? Nevertheless, it is evident that magic has been prevalent amongst people since ancient times, but the exact date of its origin is unknown; in addition, it is also not known as to who was the first person to have brought it into existence.

However, with respect to its meaning and essence, it can be said that magic is a kind of supernatural act which has an impact on men; at times it is a kind of jugglery and sleight of hand, while on other occasions it is just psychological and imaginary.

According to the dictionary, magic has two meanings:

Deception, guile, sleight of hand and legerdemain; and according to the book Qamus al-Lughah, magic means ‘to deceive’.

کُلُّ ماَ لَطُفَ وَ دَقَّ.
“All such things, the causes of which are invisible and mysterious.”

In Raghib’s book al-Mufradat, which is devoted to analysing words appearing in the Qur’an, three meanings have been mentioned for it:

a. Deception and imaginations, which are devoid of reality – like sleight of hand.

b. Attracting the Satans by special means and seeking assistance from them.

And there is another meaning that some have been given to imagine and that is: It is possible to transform the essence and form of people or entities by certain means; for example, transforming man by means of it, into an animal. However, this kind is nothing more than mere fancy, and without an iota of reality.1

Studying the 51 instances of the usage of the word سحر (magic) and its derivatives in the chapters of the Noble Qur’an, such as Taha, Shu’ara, Yunus, A’raf, etc., in connection with the stories of the prophets Musa (a.s.), ‘Isa (a.s.) and the Noble Prophet (S), we conclude that magic, according to the Qur’an, can be classified into two categories:

Those instances wherein the objective is deception, jugglery, sleight of hand and legerdemain and possesses no reality, as we read:

فَإِِذاَ حِبَالُهُمْ وَ عِصِيُّهُم يُخَيَّلُ إِِلَيهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَـى
“Then lo! their cords and their rods– it was imaged to him on account of their magic as if they were running.”2

Another verse says:

فَلَمَّا أَلْقَوا سَحَرُوا أََعيُنَ النَّاسِ وَ اسْتَرْهَبُوهُمْ
“So when they cast, they deceived the people’s eyes and frightened them, and they produced a
mighty enchantment.”3

From these verses it can be ascertained that magic does not possess any reality such that it could exert control over things, and leave an impact and influence upon them. Rather, it is jugglery of the magicians that gives the impression of magic.

From some of the verses of the Qur’an it can be inferred that certain kinds of magic do yield an influence, such as this verse, which says:

فَيَتَعَلَّمُونَ مِنْهُماَ ماَ يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ
“Even then men learned from these two, magic by which they might cause a separation between a man and his wife.”4

Another verse of the Qur’an says that they learned things that were detrimental to them and not at all beneficial.

وَ يَتَعَلَّمُونَ ماَ يَضُرُّهُمْ وَ لاَ يَنْفَعُهُمْ
“And they learned what harmed them and did not profit them.”5

But, are the effects of magic purely psychological or can it possess a physical impact too? The above verses possess no allusion to this, and hence some are of the opinion that the effects of magic are purely psychological in nature.

At this juncture it is essential to mention another point: It appears that a considerable portion of magic was enacted by making use of certain physical and chemical properties, and performed with the intention of defrauding simple-minded people.

For example, we read in history that the magicians of the time of Musa (a.s.) used to place some special chemical substances within their cords and staffs (possibly mercury or some like substance) which, as a result of sunshine or under the influence of a heating apparatus that they had devised under them, would come out in motion and the spectators would be given to imagine that they had come to life. Such kinds of sorcery, even in our times, are not rare.

Magic, In the Eyes of Islam

In this regard, all the Islamic jurists have declared the learning and practicing of magic to be prohibited.

Furthermore, we present some traditions that have been narrated from the Imams (a.s.) and which have been reported in authentic books.
Imam ‘Ali (a.s.) says:

مَنْ تَعَلَّمَ شَيئاً مِنَ السِّحْرِ قَليلاً أَو کَثِيراً فَقَدْ کَفَرَ وَ کاَنَ آخِرُ عَهْدِهِ بِرَبِّهِ.
“One who learns magic, less or more, has become an infidel and his association with Allah (s.w.t.) s completely severed.”6

However, as we have mentioned, if it is for the purpose of nullifying the sorcery of the sorcerers, then there is no harm in it. Rather, at times, on the basis of general obligation (wajib kifa’i) some individuals must necessarily learn it so that they can nullify the sorcery of a false claimant (to prophethood), should he desire to mislead the people by means of sorcery, and thus lay bare his lies and false claims.

And testifying to this is a tradition of Imam as-Sadiq (a.s.), which states that one of the magicians, who used to take money for performing his magic, approached the Imam (a.s.) and said: Sorcery had been my profession; I would take money for it and in this manner managed to meet the expenses of my life. I even performed the Hajj by means of this income, however now I have abandoned it and have repented. Is there a way for me to achieve deliverance? The Imam (a.s.) replied: Open the knots of magic but do not tie the knots of sorcery.7

From this tradition it can be inferred that it is permissible to learn and practice magic if it is for the purpose of nullifying the (evil) effects of magic.8

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1. al-Mufradat of Raghib (سحر)
2. Surat Taha (20), Verse 66
3. Suratul A’raf (7), Verse 116
4. Suratul Baqarah (2), Verse 102
5. Suratul Baqarah (2), Verse 102
6. Wasa’il ash-Shi’a, Chapter 25 from the chapters of Ma Yuktasabu bihi, no. 7
7. Wasa’il ash-Shi’a, Chapter 25 from the chapters of Ma Yuktasabu bihi, no. 1
8. Tafsir-e-Namuna, vol. 1, pg. 377

What is Intended by the Seven Heavens?

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Seven Heavens

There are seven verses in the Noble Qur’an which speak of سماوات سبع (seven heavens).

From amongst all the various interpretations that have been mentioned in this regard, the interpretation which appears to be most applicable is that سماوات سبع means exactly what it states: The seven heavens; however, heaven does not mean planets, but rather the entire collection of stars and celestial objects of the upper world; and seven is the number and an allegorical expression denoting multiplicity.

However, from other verses of the Qur’an it can be deduced that all the stars, planets, galaxies and nebulae that we observe are all associated with the collection of the first heaven. Accordingly, beyond this gigantic collection that we witness, there exist six other colossal collections (six heavens) – each one greater than the other – which are beyond the reach of human knowledge (at least for the present).

In verse 6 of Suratul Saffat, we read:

إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْکَواَكِبِ
“Surely We have adorned the nearest heaven with an adornment, the stars.”

Verse 12 of Suratul Fussilat says:

وَ زَيَّنَّا السَّمَآءَ الدُّنْياَ بِمَِصَابِيحَ
“…and We adorned the lower heaven with brilliant stars.”

And this very meaning, albeit with a slight difference, has also been mentioned in verse 5 of Suratul Mulk.

Interesting to note is the fact that the late ‘Allamah Majlisi has also mentioned this as one of the interpretations of the verse. In his book Biharul Anwar, he states: The third probability that strikes my mind is that all the firmaments that have been established for the celestial objects are referred to as the ‘lower heaven’!1

It is true that our present day scientific instruments have been unable to uncover the other six worlds as yet. However, as far as science is concerned, there is no evidence to deny their existence; and it is quite probable that this enigma shall be solved in the future.

In fact, discoveries of some astronomers indicate signs of the existence of other worlds, at this present moment. This is similar to the statement released by the renowned Palomar Observatory in connection with the enormity of the universe and that which we have previously presented. The portion of it, which substantiates our words, states:

By means of the telescope of the Palomar Observatory millions of new galaxies have been discovered, some of which are at a distance of a thousand million light years from us. However, beyond the distance of a thousand million light years, a gigantic, dark and dreadful space meets the eye within which nothing can be seen and observed.

But undoubtedly, within that dark and dreadful space there exist hundreds of millions of galaxies, such that the world on our side is held together in place by the gravitational force of those galaxies. This entire gigantic universe, which meets our eyes and possesses hundreds of thousands of millions of galaxies, is nothing but a small and trivial speck in comparison to a more gigantic universe … and we are not yet certain that beyond that second universe there does not exist yet another universe!2

Another scientist, in a detailed article written in connection with the enormity of the world of existence, after discussing the vast and astounding distances between the galaxies and presenting stupendous figures, all of which were in terms of light years, says: Until this juncture, the astronomers are of the opinion that presently they have only managed to proceed halfway towards the ‘visible’ fringes of the colossal universe … they suntil need to seek out the undiscovered space!3

Thus, the worlds that have opened up before man – despite all their enormity – constitute just a mere speck of this gigantic universe, and can be reconciled with the issue of the seven heavens.4

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1. Biharul Anwar, vol. 55, pg. 78
2. Majallah Fadha, Number 56, month of Farwardeen, 351
3. Newsweek, year 1964. (It should not be forgotten that this testimony is related to 24 years earlier.)
4. Tafsir Payam-e-Qur’an, vol. 2, pg. 179

Is Naskh (Abrogation) Permitted in the Religious Laws?

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Religious Laws

According to the dictionary, نَسْخ means to efface and to dispel while, in the terminology of the Shari’ah, it means altering one ruling and replacing it with another one. For example:

After the emigration to Medinah, the Muslims, for a period of fifteen months, offered their prayers in the direction of Bayt al-Maqdas after which the order to change the Qiblah was issued and all of them were obliged to face the Ka’bah while offering their prayers.

In verse 15 of Suratul Nisa, the punishment stipulated for women, who committed fornication, was that if four witnesses testified to the crime they should be imprisoned in the house until death overtook them or until the time Allah (s.w.t.) decreed another alternative for them.

This verse was abrogated by means of verse 2 of Suratul Nur in which their punishment was changed to one hundred lashes.

At this juncture, there is a well-known objection, which is propounded as follows: If the first ruling possessed expediency and common good, then why was it abrogated? And if not, why was it legislated in the first place?

In other words: Why was this ruling not legislated from the very beginning so as to not have needed alteration?

Islamic scholars, since ancient times, have presented the answer to this question in their books which, together with our explanation, is as follows:

We do know that at times, with the change in time and conditions of the environment, man’s needs change while at other times they remain stable. One day a programme guarantees his success while on another day, due to changes in circumstances, it is likely that the same programme acts as an obstacle in his path of progress.

One day a particular medicine is extraordinarily effective for a sick person and so the doctor prescribes it for him, but on another day, due to a comparative betterment of his state, it is possible that this medicine could even be detrimental for him and so the doctor orders it to be discontinued and substitutes it with another medicine.

It is possible that a book is beneficial for a student this year but useless for him the next. An experienced teacher should adjust the course such that year after year only those books, which are necessary for the students and ought to be taught.

This issue, especially in view of the laws regarding the development of man and societies, becomes clearer; in the course of human development and perfection, at times a programme is beneficial and constructive while at times, detrimental and therefore in need of a change. The need for changing the curriculum at various time-intervals appears to become more manifest, particularly during the start of social and ideological revolutions.

Of course, it ought not to be forgotten that the fundamentals of Divine laws which constitute the basic foundations are the same everywhere; under no circumstances shall Unity, social justice or hundreds of other such rulings ever undergo an alteration. The change only occurs in secondary issues.

Additionally, it should not be forgotten that indeed the development of religions can reach such a state that the final religion is revealed as the Seal of the religions, such that there can be no alteration in its rulings.1

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1. Tafsir-e-Namuna, vol. 1, pg. 390

Allotment of Sustenance on the Part of Allah’ and ‘Working for One’s Livelihood

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hard-work-to-become-good

How can ‘Allotment of Sustenance on the Part of Allah’ and ‘Working for One’s Livelihood’ be Consistent with one Another?

In verse 26 of Suratul Ra’d, we read:

أاََللٌّهُ يَـبْسُطُ الرِّزْقَ لِمَنْ يَشَآءُ وَ يَقْدِرُ
“Allah (s.w.t.) amplifies and straitens the means of subsistence for whom He pleases.”

Taking into consideration the above verse, the question, which arises, is: How can the fact, that Allah (s.w.t.) apportions the sustenance, be regarded to be consistent with ‘expending effort for one’s livelihood’?

It is not just this verse which declares the increase and decrease in sustenance to be dictated by Allah (s.w.t.), but from various other verses too it can be clearly inferred that Allah (s.w.t.) augments or diminishes it from whosoever He pleases. However, these words do not mean, as some ignorant individuals have conjectured, that one should stop one’s efforts and sit down in a corner and wait for Allah (s.w.t.) to provide the allotted sustenance. Such individuals, whose negative thoughts provide an excellent excuse for those who look upon religion as being unconstructive, are oblivious of two fundamental points:

Firstly: The Divine Will and desire referred to in these verses is not something that is uncalculated; Allah’s Will is not separate from His wisdom and always takes into account ability, competence and worthiness.

Secondly: This issue does not mean that we reject the Realm of Causes. This is because the Realm of Causes of the world of creation is also a consequence of Allah’s Will and can never be separated from the Legislative will of Allah (s.w.t.).

Expressing it more clearly, Allah’s (s.w.t.) will with respect to enlarging and straitening sustenance is bound by certain conditions, which are dominant over man’s life – effort, sincerity and self-sacrifice and conversely, laziness and evil intentions play a determinative role in this regard. And this is why the Qur’an has repeatedly regarded man as being governed by his own effort and activity, and is of the opinion that the benefits which he derives out of life is in the measure of his endeavour.

It is for this reason that in the book Wasa’il al-Shi’a, in the section of trade, income and work, a chapter has been designated in connection with expending exertion for the purpose of procuring sustenance, and numerous traditions have been mentioned in this regard. In addition, another chapter has been devoted to traditions that reproach idleness, excessive sleep and laziness in the path of fulfilling the requirements of life.

In one of the traditions, the Commander of the Faithful (a.s.) says: “In the very beginning, when entities entered into marriage, laziness and weakness married each other and an offspring, by the name of ‘poverty’, was born to them!”1

In a tradition, Imam as-Sadiq (a.s.) says: “Do not exhibit indolence with respect to procuring sustenance and fulfilling the needs of the life, for our fathers and forefathers used to strive for it and endeavoured to procure it!”2

In another tradition Imam al-Baqir (a.s.) says: “I abhor the person, who is slothful with respect to his worldly work, for one who is lazy in his worldly work (despite the fact that he reaps its returns soon), is lazier in his work related the Hereafter.”3

It has also been reported that Imam Musa ibne Ja’far (a.s.) said: “Allah (s.w.t.) detests one who sleeps excessively, and regards one who is idle (and does not work) as His enemy.” 4 and 5

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1. Wasa’il ash-Shi’a, vol. 12, pg. 38
2. Wasa’il ash-Shi’a, vol. 12, pg. 38
3. Wasa’il ash-Shi’a, vol. 12, pg. 37
4. Wasa’il ash-Shi’a, vol. 12, pg. 37
5. Tafsir-e-Namuna, vol. 10, pg. 204