Someof Zahra's Lawpeacebeuponhervol 2

Some Some Some Some of Zahra> 's Law (Peace be upon of Zahra> 's Law (Peace be upon of Zahra>
t; 's Law (Peace be upon of Zahra> 's Law (Peace be upon

Her) Her) Her) Her)
VOLUME 2 VOLUME 2 VOLUME 2 VOLUME 2
(Her Speech in the Mosque) (Her Speech in the Mosque) (Her Speech in the Mosque) (Her Speech in the Mosque)
By Grand Ayatu By Grand Ayatu By Grand Ayatu By Grand Ayatulla> h Sayyid Muh} ammad lla> h Sayyid Muh} ammad lla> h Sayyid Muh} ammad lla> h Sayyid Muh} ammad
al al al al- -- -Sh> ra> z> Sh> ra> z> Sh> ra> z> Sh> ra> z> (May Alla> h hallow his secret) (May Alla> h hallow his secret) (May Alla> h hallow his secret) (May Alla> h hallow his secret)
Translated by Salim Rossier Translated by Salim Rossier Translated by Salim Rossier Translated by Salim Rossier

In the Name of Alla> h, The Merciful, The Compassionate In the Name of Alla> h, The Merciful, The Compassionate In the Name of Alla> h, The Merciful, The Compassionate In the Name of Alla> h, The Merciful, The Compassionate
Praise be to Praise be to Praise be to Praise be to Alla> h, Lord of Alla> h, Lord of Alla> h, Lord of Alla> h, Lord of a aa all the Worlds ll the Worlds ll the Worlds ll the Worlds
And May Alla> h bless Muh} ammad and And May Alla> h bless Muh} ammad and And May Alla> h bless Muh} ammad and And May Alla> h bless Muh} ammad and h hh his is is is g gg good and ood and ood and ood and p pp pure Family ure Family ure Family ure Family
And the Curse of Alla> h on all And the Curse of Alla> h on all And the Curse of Alla> h on all And the Curse of Alla> h on all t tt their enemies heir enemies heir enemies heir enemies

In the Name of Alla> h, In the Name of Alla> h, In the Name of Alla> h, In the Name of Alla> h, t tt the Merciful, The Compassionate he Merciful, The Compassionate he Merciful, The Compassionate he Merciful, The Compassionate
Peace be upon Peace be upon Peace be upon Peace be upon y yy you, O ou, O ou, O ou, O t tt truthful ruthful ruthful ruthful m mm martyr artyr artyr artyr
Peace be upon Peace be upon Peace be upon Peace be upon y yy you, O ou, O ou, O ou, O p pp pleasi leasi leasi leasing, ng, ng, ng, w ww well ell ell ell- -- -p pp pleased leased leased leased o oo one ne ne ne
Peace be upon Peace be upon Peace be upon Peace be upon y yy you, O ou, O ou, O ou, O e ee excellent and xcellent and xcellent and xcellent and p pp pure ure ure ure o oo one ne ne ne
Peace be upon Peace be upon Peace be upon Peace be upon y yy you, O ou, O ou, O ou, O h hh houri in ouri in ouri in ouri in h hh human uman uman uman f ff form orm orm orm
Peace be upon Peace be upon Peace be upon Peace be upon y yy you, O ou, O ou, O ou, O p pp pious and ious and ious and ious and c cc clean lean lean lean o oo one ne ne ne
Peace be upon Peace be upon Peace be upon Peace be upon y yy you, ou, ou, ou, y yy you who is spoken to, who knows ou who is spoken to, who knows ou who is spoken to, who knows ou who is spoken to, who knows
Peace be upon Peace be upon Peace be upon Peace be upon y yy you, O ou, O ou, O ou, O o oo oppressed ppressed ppressed ppressed o oo one and ne and ne and ne and o oo one whose rights we ne whose rights we ne whose rights we ne whose rights were usurped re usurped re usurped re usurped
Peace be upon Peace be upon Peace be upon Peace be upon y yy you, O ou, O ou, O ou, O o oo one who was suppressed and overpowered ne who was suppressed and overpowered ne who was suppressed and overpowered ne who was suppressed and overpowered
Peace, Peace, Peace, Peace, m mm mercy and and ercy and and ercy and and ercy and and b bb blessing of Alla> h be upon lessing of Alla> h be upon lessing of Alla> h be upon lessing of Alla> h be upon y yy you, O Fa> t} ima, the ou, O Fa> t} ima, the ou, O Fa> t} ima, the ou, O Fa> t} ima, the d dd daughter of the aughter of the aughter of the aughter of the
Messenger of Alla> h Messenger of Alla> h Messenger of Alla> h Messenger of Alla> h
a aa al ll l- -- -Balad al Balad al Balad al Balad al- -- -Am Am Am Am> n p278 > n p278 > n p278 > n p278
Mis} ba> h} al Mis} ba> h} al Mis} ba> h} al Mis} ba> h} al- -- -Mutahajjid p711 Mutahajjid p711 Mutahajjid p711 Mutahajjid p711
Bih} a> r al Bih} a> r al Bih} a> r al Bih} a> r al- -- -Anwa Anwa Anwa Anwa> r vol 97 p19 > r vol 97 p19 > r vol 97 p19 > r vol 97 p195 Ch 12 h} 5 Beirut ed. 5 Ch 12 h} 5 Beirut ed. 5 Ch 12 h} 5 Beirut ed. 5 Ch 12 h} 5 Beirut ed.

Introduction ................................................................................................................. 11
Pure and Righteous Fa> t} ima's speech in the Mosque ................................................... 14
The Istih} ba> b and Wuju> b of Passing on Oral Traditions.............................................. 18
Passing on this oral tradition....................................................................................... 18
Women passing on oral traditions............................................................................... 20
The taking on board [tah} ammul] by a child who is able to tell the difference between
right and wrong [al-mumayyiz]................................................................................... 21
Defending wila> ya......................................................................................................... 22
Publicly declaring the truth......................................................................................... 22
Agreeing on something false ....................................................................................... 23
Upsetting Ahl al-Bayt (peace be upon them).............................................................. 23
The illegality of taking by force and of confiscation.................................................. 23
Caring about the matter of Fadak ............................................................................... 24
Demanding the return of a right and exposing despots .............................................. 25
Coming to the aid of the truth..................................................................................... 25
A woman's demanding her right back ......................................................................... 26
Confronting tyrants generally ..................................................................................... 26
Demanding one's right straight away.......................................................................... 26
Women's duty to cover up........................................................................................... 28
The unlawfulness of displaying ornamentation .......................................................... 28
The istih} ba> b of women's wearing the khima> r ............................................................. 30
Pulling the khima> r securely round their heads ............................................................ 30
Owning a khima> r ......................................................................................................... 30
Putting the khima> r on at home.................................................................................... 31
Winding the khima> r around under the jilba> b .............................................................. 31
Covering the whole body............................................................................................. 32
Women going out ........................................................................................................ 33
Women going out accompanied by other people ........................................................ 34
Going out alone or with a group.................................................................................. 34
Setting off with people one knows.............................................................................. 35
H{ ija>b and clothing ....................................................................................................... 36
A woman's aba> a......................................................................................................... 36
Ample garments........................................................................................................... 36
Covering up thoroughly............................................................................................... 36
Following the Messenger of Alla> h's example (may Alla> h Bless him and his Family) in
everything .................................................................................................................... 37
Walking calmly and with dignity................................................................................ 37
Women going into mosques ........................................................................................ 39
Setting out cases in mosques....................................................................................... 39
Setting cases out in public........................................................................................... 39
Hearing cases in mosques ............................................................................................ 40
Making use of dissemination of information centres.................................................. 41
A woman walking in on a place where men gather together ...................................... 41
Direct Pressure............................................................................................................. 43
Publicly exposing......................................................................................................... 44
Proving something to the public ................................................................................. 44
Demanding one's right in the presence of others ........................................................ 44

Speaking out about the truth to various classes.......................................................... 44
A curtain between men and women ............................................................................ 46
Sitting down in the mosque......................................................................................... 47
Letting men hear their voices...................................................................................... 48
Hearing a woman's voice ............................................................................................. 48
Crying over a dead person ........................................................................................... 48
A woman's crying loudly ............................................................................................. 49
Crying over the loss of a Mas} u> m (peace be upon them)............................................ 49
An oppressed person crying about the oppression he is suffering .............................. 49
Crying over an oppressed person's crying ................................................................... 51
Crying over a distraught person's crying..................................................................... 51
Starting one's speech with what gets souls ready ....................................................... 52
A word about the best conditions................................................................................ 53
Commencing what one does by mentioning Almighty Alla> h..................................... 54
Teaching people to commence what they do by praising Alla> h................................. 54
Beginning with Dhikr Alla> h out loud.......................................................................... 54
Putting praise first after the Basmala.......................................................................... 55
The istih} ba> b of the opening's containing Glorification of Him (al-Thana> alayhi) .. 56
Blessings upon the Messenger and his Holy Family (peace be upon them) ............... 57
Starting to cry again when the deceased is remembered again .................................. 58
Not interrupting a distressed person's crying.............................................................. 59
Paying attention to the listener's emotional state....................................................... 59
Praising Almighty Alla> h again.................................................................................... 61
Thanking Almighty Alla> h............................................................................................ 62
Glorification of Almighty Alla> h.................................................................................. 63
Mentioning what one is praising Him for or what one should praise Him for ........... 63
Remembering Almighty Alla> h and praising Him when calamities follow one after the
other ............................................................................................................................. 63
An oppressed person turning to Almighty Alla> h ........................................................ 64
Bestowing good upon everybody ................................................................................ 65
Initiating grace and beneficence.................................................................................. 66
Completeness and perfection of favours ..................................................................... 67
Bestowing blessing...................................................................................................... 68
Pouring blessing continuously..................................................................................... 68
Showing inability to enumerate the blessings ............................................................ 69
Remembering that the blessings are infinite............................................................... 69
The impossibility of reward for the blessings ............................................................. 70
Inability to comprehend the blessings......................................................................... 71
Seeking an increase in blessings.................................................................................. 72
Looking after blessings................................................................................................ 72
Giving thanks per se and some examples of giving thanks ........................................ 72
Wa>jib or mustah} abb praise of Alla> h............................................................................ 74
Discussion on the declaration that there is only One God.......................................... 76
Alla> h's Oneness and His Ah} adiyya.............................................................................. 78
The istih} ba> b of saying out loud that one bears witness.............................................. 78
Emphasising beliefs ..................................................................................................... 79
The istih} ba> b of beginning with the declaration of faith ............................................. 79
Baptism by Alla> h......................................................................................................... 80
Sincerity in belief and action....................................................................................... 81

Alla> h's Oneness in the depths of the heart .................................................................. 83
Not being able to see or describe Alla> h....................................................................... 84
The prohibition on thinking about Alla> h's Dha> t ......................................................... 85
The istih} ba> b of thinking about what Almighty Alla> h does ........................................ 87
His Power, Almighty is He.......................................................................................... 88
His Will, Almighty is He............................................................................................. 90
He who is Completely Free of All Wants ................................................................... 91
Flooding others with good for its own sake................................................................ 91
The difference between h} a> ja [need] and fa> ida [benefit] ............................................ 92
Divine Wisdom............................................................................................................ 93
A reference to the reasons for Creation....................................................................... 93
1. Showing and establishing wisdom.................................................................. 93
Alluding to the Reasons behind Creation ................................................................... 93
2. Guidance towards obeying Him, Almighty is He ........................................... 95
Manifesting His Ability............................................................................................... 96
3. Manifesting His Ability, Mighty and Sublime is He...................................... 96
4. Being a slave of Alla> h, Almighty is He........................................................... 97
Showing servitude to Almighty Alla> h ........................................................................ 98
Educating people on the state of servitude ................................................................. 98
The unlawfulness [h} urma] of worshipping anyone else apart from Alla> h.................. 98
Exalting His Invitation.............................................................................................. 100
Explaining the reasons and aims ............................................................................... 100
The Goal: Edification of Mankind ............................................................................ 101
Reward for obedience ................................................................................................ 102
Punishment for breaking the law............................................................................... 103
Protecting the slaves from exposure to divine chastisement.................................... 104
The disobedient in the Afterlife ................................................................................ 104
Leading the slaves to Heaven.................................................................................... 105
Broaching the subject of the philosophy of reward and punishment........................ 105
Believing that he is the Prophet (may Alla> h bless him and his Family) .................. 107
Saying the second declaration of faith...................................................................... 107
Testifying that he is a slave (may Alla> h bless him and his Family) of Almighty Alla> h
.................................................................................................................................... 108
Believing that he is a slave........................................................................................ 108
The second declaration of faith................................................................................. 109
Explicitly stating and showing one's lineage ............................................................ 109
Telling people about one's parents' merits ................................................................ 110
The merits of the Messenger (may Alla> h bless him and his Family) ....................... 111
The Divine choice of the Greatest Messenger (may Alla> h bless him and his Family)
.................................................................................................................................... 111
Characteristics exclusive to the Prophet (may Alla> h bless him and his Family) and to
the Ima> m (peace be upon him) .................................................................................. 112
Characteristics of the wukala> of the Mas} u> m> n (peace be upon them) and their
followers .................................................................................................................... 113
Naming him before he was born................................................................................ 115
Some of his excellent qualities (may Alla> h bless him and his Family) .................... 116
The Almighty's Knowledge....................................................................................... 117
What Alla> h described Himself with.......................................................................... 117
Bringing to mind The Almighty's Comprehensive Knowledge................................ 119

Complete subservience .............................................................................................. 119
Completing His Plan.................................................................................................. 121
Executing the Almighty's Decree.............................................................................. 122
That which is ordained by Alla> h to be inevitable ..................................................... 122
Breaking away from the Truth .................................................................................. 124
Seeking information about the state of nations ........................................................ 125
Worshipping fire and idols ........................................................................................ 126
Denying Alla> h in spite of knowing Him................................................................... 128
Illuminating the darkness .......................................................................................... 129
The bright light.......................................................................................................... 129
Explaining the goals of the Prophetic Mission ......................................................... 129
The measure of how much a person truly follows the Messenger (may Alla> h bless
him and his Family) ................................................................................................... 130
Explaining conundra.................................................................................................. 131
Removing veils .......................................................................................................... 132
Guidance through practice......................................................................................... 133
Delivering people from ghawa> ya............................................................................... 134
Making them see through their blindness ................................................................. 135
Guiding them to the proper religion.......................................................................... 136
Taking the Straight Path ........................................................................................... 137
Al> (peace be upon him) is the Straight Path........................................................... 138
Truly thou wilt die, and truly they will die............................................................... 140
Alla> h's Mercy towards His Messenger (may Alla> h bless him and his Family) and His
choice ......................................................................................................................... 140
His desire (may Alla> h bless him and his Family) to meet Almighty Alla> h.............. 141
Desire of that ............................................................................................................. 141
Reminding people of his outstanding traits (may Alla> h's bless him and his Family)
.................................................................................................................................... 142
Putting up with harassment on the Path of Alla> h..................................................... 143
Alla> h's compensation................................................................................................. 146
The nearness of the Powerful King ........................................................................... 147
Reminding people about the position of the Prophets (peace be upon them) and of
the believers, in the Afterlife..................................................................................... 147
Forgiveness of sins..................................................................................................... 148
Praying for one's father.............................................................................................. 149
Blessings upon the Prophet (may Alla> h bless him and his Family).......................... 149
The One Entrusted, the Chosen One......................................................................... 151
The Infallibility of the Messenger of Alla> h............................................................... 151
The trusted Prophet (may Allah's bless him and his Holy Family) .......................... 152
Praying for the Awliya> and for the pious................................................................. 153
Saying: "Peace be upon you" to the deceased........................................................... 155
Talking about the dead's good points........................................................................ 156
Sending blessings upon the dead............................................................................... 156
What is meant by turning.......................................................................................... 157
Alla> h's slaves.............................................................................................................. 158
What one ought to remind others of ......................................................................... 159
The slaves' responsibilities ........................................................................................ 160
1: Obeying His Commands and abiding by His Prohibitions ............................... 160
2: Carrying the banner of Religion and Revelation............................................... 161

3: Protecting one's self and being entrusted with it .............................................. 163
Other masa> il ............................................................................................................. 163
4: Propagating and guiding the nations................................................................. 165
Generations to come.................................................................................................. 167
The Qura> n is the za> m [leader] ............................................................................... 169
A leader of Truth ....................................................................................................... 170
The Holy Qura> n is a Divine Covenant..................................................................... 171
The Qura> n is unaltered............................................................................................. 171
The Qura> n is Alla> h's Khal> fa on Earth..................................................................... 175
The Truthfulness of the Qura> n................................................................................. 177
Pursuing Truthfulness................................................................................................ 177
Divine Light............................................................................................................... 179
The Qura> n is Light and a Beam............................................................................... 179
Guidance and direction for people............................................................................. 180
The insights are indisputable..................................................................................... 182
The probative value of the literal meanings of the Scripture ................................... 182
Who are the followers of the Qura> n? ....................................................................... 184
Following the teachings of the Qura> n...................................................................... 185
The Unlawfulness of following something other than the Qura> n ........................... 185
The responsibilities of the Leader ............................................................................. 185
Listening to the Holy Qura> n .................................................................................... 186
Competing priorities of listening and reciting.......................................................... 187
Getting others to listen.............................................................................................. 187
The kara> ha of making oneself too busy to listen ...................................................... 188
Reflecting on the Holy Qura> n .................................................................................. 188
Recitation in a nice voice is moving ......................................................................... 190
Deducing pieces of proof from the Qura> n................................................................ 191
The prohibitive decrees and positive obligations of the Qura> n............................... 192
Not doing things which are forbidden [al-muh} arrama> t] ........................................... 193
Specialising in the Verses containing laws ............................................................... 193
Consulting mufassir> n................................................................................................ 194
Warning against things which are forbidden ............................................................ 194
Relying on clear evidence.......................................................................................... 196
Calling to virtues ....................................................................................................... 197
Learning what is allowed [al-muba> h} a> t]..................................................................... 198
Comprehensiveness of law ........................................................................................ 198
The Qura> n and laws [ah} ka> m shariyya] ................................................................... 199
The wuju> b of abiding by Alla> h's Laws...................................................................... 199
Cleansing the inside................................................................................................... 201
Reasons behind laws.................................................................................................. 203
Believing in Alla> h...................................................................................................... 204
Guiding polytheists.................................................................................................... 204
Cleansing of the impurity of shirk............................................................................. 205
Broadcasting the ah} ka> m............................................................................................ 205
Belief comes first....................................................................................................... 205
Kufr is like shirk ........................................................................................................ 206
The rule for waverers and doubters ........................................................................... 206
The desirability of s} ala> t............................................................................................. 207
Freeing oneself........................................................................................................... 207

Arrogance................................................................................................................... 208
Zaka> t is without exception desirable ........................................................................ 211
Purification for the soul............................................................................................. 211
Causing a growth in rizq............................................................................................ 213
Caring about worldly affairs...................................................................................... 214
Spending .................................................................................................................... 214
Fasting and the philosophy behind it ........................................................................ 215
Sincerity in worship and elsewhere........................................................................... 215
The obligation of H{ ajj and its divine goals............................................................... 217
The strong building of the religion............................................................................ 218
Types of justice and injustice.................................................................................... 219
Examples and manifestations of justice.................................................................... 220
Bringing hearts together............................................................................................ 221
The duty to obey Ahl al-Bayt (peace be upon them)................................................ 222
Obedience to them (peace be upon them) is a cause for order.................................. 223
Protection of the protectors of the Shar> a................................................................ 224
Believing in the Imamate .......................................................................................... 226
Breaking away from the Path of Alla> h...................................................................... 226
Striving to achieve their actual rule over us ............................................................. 226
Jiha> d on Alla> h's Path ................................................................................................. 228
Strengthening Isla> m is wa> jib..................................................................................... 228
Steadfastness ............................................................................................................. 229
Striving to be worthy of recompense and reward ..................................................... 230
The duty to enjoin what is right................................................................................ 232
Taking the public interest into account .................................................................... 233
Explaining the Ah} ka> m............................................................................................... 233
Kindness to one's parents .......................................................................................... 235
Making one's parents angry....................................................................................... 235
Maintaining close relations with one's kin................................................................ 237
Cutting off relations .................................................................................................. 237
Striving to prolong one's life ..................................................................................... 238
Having a lot of children............................................................................................. 239
The right to qis} a> s} ....................................................................................................... 243
The philosophy behind Isla> mic punishments ............................................................ 243
The necessity of avoiding bloodshed ........................................................................ 244
The obligation to fulfil vows..................................................................................... 246
Exposing oneself to Alla> h's forgiveness.................................................................... 247
Being honest with weights and measures ................................................................. 249
The prohibition on drinking wine.............................................................................. 251
Drugs.......................................................................................................................... 253
Avoiding filth ............................................................................................................ 253
The unlawfulness of slander and insulting................................................................ 255
Avoiding malediction ................................................................................................ 258
The unlawfulness of stealing..................................................................................... 261
The duty to be adorned with decency ....................................................................... 261
Manifest and latent shirk........................................................................................... 263
Levels of taqwa> .......................................................................................................... 265
Seeking to increase one's taqwa> ................................................................................ 266
Dying as a Muslim..................................................................................................... 268

A good outcome......................................................................................................... 268
Borrowing from the Scripture ................................................................................... 269
Obedience to the Almighty Creator .......................................................................... 273
Fear of Alla> h .............................................................................................................. 274
Extolling the virtue of the position of the ulama> ................................................... 275
Sources....................................................................................................................... 278

Introduction Introduction Introduction Introduction
In In In In the Name of Alla> h, The Merciful, The Compassionate the Name of Alla> h, The Merciful, The Compassionate the Name of Alla> h, The Merciful, The Compassionate the Name of Alla> h, The Merciful, The Compassionate

Praise be to Alla> h, Lord of the Worlds and Blessings and Peace be upon Muh} ammad
and His Holy Family and the Curse [of Alla> h] upon all Their enemies.
There are seven kinds of defence just as there are seven kinds of attack, no matter
whether they are legitimate such as those carried out by Prophets or Executors
(Peace be upon Them), ulama> or pious from among the male and female believers
or illegitimate such as in the case of tyrants and criminals, although it is possible to
come up with more or fewer kinds by looking at it a different way.
One: Political via agitating or applying pressures through focal points and centres
dedicated to agitation and other things such as putting the appropriate person in the
appropriate place or agitating on account of that legitimately or the opposite of
that illegitimately.
Second: Economic, through various kinds of material support for the front of truth,
or falsehood, or, economic sanctions, whether against the side of truth like the
People of Makka's economic sanctions against People of Mad> na and like stealing
Fadak, or, conversely against falsehood, like what the Messenger (Alla> h's Peace and
Blessings upon Him and His Holy Family) did to one of the trade caravans belonging
to Quraysh confronting them with like for like.
1

Third: Social by ostracising as the Messenger (Alla> h's Peace and Blessings upon
Him and His Holy Family) did
2
to the three who were left behind
3
and as the
Abba>sids wrongly did to the Holy Imams (Peace be upon Them).
Fourth: Military with weapons like in the Messenger's (Allah's Peace and
Blessings upon Him and His Holy Family) defensive wars on the side of Right and
vice versa in the case of the forces opposed to the People of the Truth.
Fifth: Emotional, through weeping and crying as Ahl al-Bayt and the Ima> ms (Peace
be upon Them) did at numerous points especially Ima> m Sajja> d (Peace be upon
Him) after the martyrdom of Ima> m H{ usayn (Peace be upon Him)
4
and were able
through it to show right from wrong.
Sixth: Cultural, through spreading awareness, knowledge and culture by various
means. People of Truth spread virtue, piety and truthfulness and guide people to
truths. The People of Falsehood spread corruption, lies and deceit. The Almighty
said: "Everyone acts according to his own disposition"
5

1
See Li Awwal Marra f> al-Ta> r> kh vol 1-2 by the same author
2
See Li Awwal Marra f> al-Ta> r> kh vol 2 pp169-175 The Battle of Tabu> k under the heading al-
Mutakhallifu> n an Tabu> k
3
Qura> n 9:118
4
See Bih} a> r al-Anwa> r vol 45 p149 Ch 39 h} ad> th 1 which says: "The Sayyid reports that al-S{ a> diq
(Peace be upon Him) said that Zayn al-A< bid> n (Peace be upon Him) cried for His Father H{ usayn
(Peace be upon Him) for forty years, fasting during the day and standing in prayer at night. When it
was time to break the fast His servant would bring His food and drink and place it in front of Him and
say: "Eat, Master." He would reply: "The Son of the Messenger of Alla> h was hungry when He was
killed. The Son of the Messenger of Alla> h was thirsty when He was killed." He would repeat that over
and over again and cry until His food would be wet from His tears. Then His drink would become
filled with His tears. He carried on doing that until He met His Maker, Mighty and Sublime is He.
5
Qura> n 17:84

Seventh: Environmental
6
by preparing a suitable environment by marrying off young
men and women, banning bars, gambling dens, brothels, places of entertainment and
dancehalls and replacing them with suitable, wholesome alternatives, or, setting up
corrupt environments as wrongdoers do in every time and place.
Pure and Righteous Fa> t} ima al-Zahra> (Peace and Blessings upon Her) took up the
methods of defence to show right from wrong via:
1. Emotional methods, such as crying and so on.
2. Cultural methods such as Her speech (Peace be upon Her) in the mosque and
to the group of women who came to look after Her on Her sickbed in Her
house.
3. Ostracising in Her lifetime because She did not allow the two "elders" to visit
Her
7
. She said: "Get away from me"
8
and after Her death by instructing that
Her funeral procession [tashy> ] and burial rites be carried out in secret and
that Her Holy Grave be hidden
9
.
4. Agitating to get the People of Right's right back through speeches, through
applying pressure
10
and so on
11
.
In what follows we shall set out Pure and Righteous Fa> t} ima al-Zahra> 's speech
(Peace be upon Her) in its entirety along with some of the furu> and ahka> m which
can be derived from it along the lines we set out in detail in the introduction to
H{ ad> th al-Kisa>
12
.

6
This may come under political or one of the other sections. However his mentioning it falls under
the heading of mentioning the specific after the general on account of its importance or for another
reason covered in the study of rhetoric
7
See Awa> lim al-Ulu> m wa Mustadraka> tuha> : volume on Fa> t} ima al-Zahra> (Peace be upon Her) vol 2
p829 Muassassat al-Ima> m al-Mahd> (May Alla> h hasten His Reappearance) edition, Qumm al-
Muqaddasa, citing al-Ima> ma wa al-Siya> sa: "And so Umar said to Abu> Bakr: 'Come with us to
Fa> ti} ma's because we have made Her angry,' and so they set off together and asked if they could go in
to see Fa> t} ima. She did not grant them permission to enter so they went to Al> and spoke to Him and
He brought them in to Her. When they sat down before Her, She turned Her Face towards the wall.
They greeted Her but She did not reply to their greeting." See also Bih} a> r al-Anwa> r vol 28 p303 Ch 4
h} ad> th 48 which says: "When the two elders asked permission to go in and see Fa> ti} ma, She said to
Al> : 'The house is Your house and the Freewoman is Your Wife,' and then She closed Her veil and
turned Her Face towards the wall. She said: 'I implore the two of you by Alla> h. Did you hear the
Messenger of Alla> h (Alla> h's Peace and Blessings upon Him and His Holy Family) say, "Fa> t} ima is a
piece of me and so whoever hurts Her hurts me,"?' They said: 'Yes.' And so She lifted Her Hand up
towards Heaven and said: 'Oh Alla> h. They really hurt me and so I complain to You and to Your
Messenger about them. I swear by Alla> h, I will never be pleased with the two of you right up until I
see my father the Messenger of Alla> h and tell Him what you have done. He will be your judge.
8
Awa> lim al-Ulum vol 11 p467 Ch 20 h} ad> th 1 Second Edition and Bih} a> r al-Anwa> r vol 43 p160 Ch 7
h} ad> th 9
9
See Bih} a> r al-Anwa> r vol 78 p390 Ch 10 h} ad> th 56 which says that Fa> t} ima (Peace be upon Her) said:
"I instruct You in relation to Myself: When I die, wash Me with Your own Hands, apply h} unu> t} to Me,
wrap Me in a kafan and bury Me at night. Don't let so-and-so and so-and-so see Me "; Bih} a> r al-
Anwa> r vol 43 p214 Ch 7 h} ad> th 44: "Oh, Al> . Apply h} unu> t} to Me, wash Me and wrap Me in a kafan at
night time. Pray for me and bury me at night and do not tell anyone." See also Ilal al-Shara> i vol 1
p185 Ba> b al-Ilat allat> min ajliha> dufinat Fa> ti} ma alayha> al-sala> m bi al-layl wa lam tudfan bi al-niha> r.
10
Like her going around to forty companions
11
This is part of political and environmental defence according to the classification set out. It may
also be economic as far as Her demanding Fadak is concerned (Peace be upon Her). As for military
defence, that would not have been in the best interests of Isla> m and the Muslims as the Messenger
instructed (Alla> h's Peace and Blessings upon Him and His Holy Family)
12
See Mawsu> at al-Fiqh: Min Fiqh al-Zahra> alayha> al-Sala> m vol 1

We alluded to some of the evidence of the authoritativeness of the speech in the first
volume.
13

We also mentioned some of the evidence for allegiance to Her (Alla> h's Blessings
upon Her) being incumbent upon the whole of Creation including the Prophets
(Peace be upon Them).
14

Alla> h grants success and He is the One to turn to for Help.

The Holy City of Qumm
Muh} ammad al-Sh> ra> z>
1414 AH

13
We will also talk about it in footnote 22
14
See Min Fiqh al-Zahra> alayha> al-Sala> m vol 1 pp10-17

Pure and Righteous Fa> t} ima's Pure and Righteous Fa> t} ima's Pure and Righteous Fa> t} ima's Pure and Righteous Fa> t} ima's Speech in the Mosque Speech in the Mosque Speech in the Mosque Speech in the Mosque
15 15 15 15

~-V 4- ')-- -- >~- ')--- -='- -- _-- ,-- ;- -= '-- - >~- ;)--- -'-' Q- -'-~'- >~- --- Q~=- Q- =---
~ _-- ' '-= --- = _-~ = ;~ -~- ')--~- ,=- '- ')-;- '=- ')-;- '~- ')---= Q- -- - ~--- ')-'--=- ~---~ ')
-- ; ,-- '~- V Q-,=')-- Q- -~= - ; ,-- - _-- ~-= _-= -' '---'- ')- ;-- Q)= - ~ - ;- ~~-=- >- ')- ~=- .
Q-=-- -'- . >~- --- '--- = --=- >-- ~=--- ;)- ;- - ;-- -~- Q-~ _ -= -- ~-)- ;- '- = ;~ _--
- '- ;-~- '--- ;)-'-- - ;-- ')-> >~- ')--- ~-'-- :

" ' --- ;- ;-- Q- -- '-- '- -- ;)- '- _-- ,- ~- - ;- '- _-- = --=- '~=( Q- ;= 'V Q-- '-- '-~ V' ;-~
- _-- ')-,='- _->=- _- --=-~ ')-'~ - V ,- ~-'- ')- ,-~ V ;)- -- ' -- ( Q- '-- ' -- ,=- Q- '- ' -- _- - --'
')-'-- .

')-;-- ,--- - '- ')-;~;- ;--- Q -~ ')--'- >= ( J= -- - 4-,~ V - -= = V - V -)~ . '~- ( Q- -----
Q~- V Q- -- - --- ' V Q- --~ . ' - --- ')- ; ')---- --- --= >- ''~- ')--- ' ~ Q- V '-~ V ---
--'- V ')--;-- _- -- ='= ,-- Q- - -~-- ,- - - ,-- - -- - --- ')= --'= _-- ')---- ---=- '----- V ' ,-;~- - -
-- Q- - '-- '- --~- _-- '-- ~ --'= _-- ; -- J= ;- - ;- -- - -= _- -- ~'-= -- .

_->=- --- J-- -'-=~ ---= J-- -'-~ -~ J-- -=-- - '-= -;~ - --- -' --- = _-~ - -=- - -)~
~--'- -;-- - ,- ; -- ;=- ='= ;- V J-!-- _-'- = Q- '--- - ,-- -- -')-- -;~- J-' V ,-~- -;---
---- . _-- --,- - ,-V '-'-- _-'- = --- --= ,- '--- '-- --= '~- .

')-'-,- - = ,--- ')-'- V --'- ')-,-- _-- '- -- ')-'- - '- ,- ;- V ,- . Q- ~~ ')--= -' --- = _-~ - -=-- = '-'-
= ')-)- ;--- ;'- ;-;-- Q- -- _- ;- -'-- Q- ; , ~- -;- Q- ; --- --)-'- '-- - '- ')--- '~- V Q- _-
;---~-- _-, =- _- .

- -- -- = ~-- ;- -- '--= - '-- ;~ ,-V -->--'- ~= -- = - -- - - ~- Q- -' --- = _-~ --=-
'-=- 4--- '=- '-- ,- . -- --- - _-- = _-~ --~ = ;- _-- - --- > ~- -' ,- = -= .

Q-=-- J _- ~---- ;- ~-'- : ;-- _= ;--- ;- V _- - '-- ;-~-- _-- = '-- -= -- --= -)- - ,- ~~- = '-- ;--
-- -)- ;--- = ;---- ')--=-~ --- ;--- - . -~--- - ,-'~- - -- - >- '-~- ='~- ; -- '~- ',-- _='-- = '-
--'- -'-~ - =--- - ,;= - -=-- - ,-,~ ~ '= -- _- ;- -'-- ;~ ,- _- - -'- . , ~--- --,- ;--- = == '-- -
-;;-- ~= ----- --'~- --'-- --,- --'=- -'- -- -=-- - '=- -;---- -,~ .

=- >= >- '----- '- ~- ,- - '-- Q- --- -,- ' ,- ,--- Q- ;-- ')- ,-- > ~- , ~- Q- ;-- ,-)=- '--( = J=-
- Q- --- ---~- ,=V '=--~ _-- -;- ,- ~- >~>- ,- ')=- -,-- Q- '-'- '---'- ---- '-'=- '---'= ;---- '--~-- -
-'- Q- --;- ,- -'-- =-~- ,--'- ,-V '~-,- - --'- '- ;- '- --- '-~= '~-- --- '--- '= V -~ == ~- Q-
- Q- ')- ,-- ,-=- ,~ Q- ) -- Q=--- ,--- Q- ;-- J--'--- --;- ,---- -, ~- ,- - -- Q- '-'== --- '--= Q= ,
--- '-'=- . --;- ,-'- - '~>= , ~- = ,= ] ;--~- ;-- V Q-;-- V -'-- _= = ;- -'- - '--- = ;-= -- ;')- - ; ,
-'- ] - '-- Q- = _~=- '- - '--- .

15
We have quoted this speech word for word from Awa> lim al-Ulu> m wa Mustadraka> tuha> ) volume
entitled Fa> t} ima al-Zahra> (Peace be upon Her) vol 2 pp652-697 Published and checked by Muassassat
al-Ima> m al-Mahd> (May Alla> h hasten His Reappearance), Qumm al-Muqaddasa

;- ~-'- : '-- ') - ! -- V '=-- ;- '- ;- V -- ;- ;- -' --- = _ -~ - -=- - -='- - ;--- '==~ J- '- : ] ---
;-= Q---;--'- ;---- -,= ; --- '- --- ,-,- ;-~-- Q- ;~ ; '= -- Q- '= ;--'~- - - -=- -;- ,- - ,- '-
-- ;-- ;--'= -' --- = _-~ -- , . ;)-'='- -=' ;)=-- '- '~ Q- ,~-- = -- Q- >-'- - --'- '- '~ -'~ ,- ---
- '-~ V ,~-- -~=- =-;-- --=-'- - J--~ _- '-- ,-~ =-~ Q- J- -- ,-- _-= ,- -- ; - -=- ,)- _ -= ')- ~--
~- ,--- --- ~ -=- '- -- =-~ '= Q-='- ~- _~'-~ ~~ ,= Q- -- ;-- _=- ~=- Q- _=- ,-- - >=( ---- ;-)- '-
;-'--- ,=- ;- ,~- --V =;- >=- ~-- -'=- ,)- '~- --- '-- Q- ,-= '-~ _-- ;-- '-=- --- Q-
;- Q--~'= - ] ;--;= Q- ' -- ;-- ==-- ;-'=- .

-- J ,- ,- '- '= ,- ;)-- -- -- - - '---- -- -' --- = _-~ - -=-- _-'- '-- = ; ---'- '- ] '- -- '- -
= ''-= ,=-- ')-)- --=- ~-='- ')='-~ '=- _ -= ---- >- ')-;)- - -'= -- Q- ,~-- Q- ,-'- ,- '=- ~-- ,- ;=-
--- --~- Q-- Q- -'- - ;-- '= ' -=- '=~'- , -~- -- '-- --~ -- ;~ Q- '-- ,- = ,- - -)-=- -- -
- ;-- ,- -- '-- ;~ - ,-- ;--' ;)'- ;- '--- --- ,-- , -- --- ;~--- '-= V ; .

J-'= -- Q- '- ;=' _=- Q- -- '--= J-~ '- -- --~= ;--- ,)= -'--~ '- -'--- ---- -- '-= ' --- _--- - Q- -- V
Q--=--- .

Q-==>- -- ,-- Q---=-~- - ;- -- ;'--'- ;-- '--' - ,- Q- ~ '=-~- -= ;--'~ ,- - ,==- . '-'-= ; -= ;- ;-~)--~ ;-
--- ,--- '-- ;~ ,- J- --- '-- ,=- ~-= ;--- ~-,- -)- - ;--,~ ,-- ;- ;--- ,-- ;--~ ;- '-'~- ;'--'- ;-~-=
---- ;= ;--- ] - V Q- ,-'--'- =-=-- ; -)= ;=-~ ---- .

- =-V - ,= ,'- ->- , -'-= ,'= - ;- ; ,)= Q-- -- '- ;--;- _- ;-- ~- ;--- ')-)- - ,
;--=- - ,-- -- ,- -- -- ; ;)= -;--- -= -- =~ ] V -- Q---'=-- Q-- ] ; -- J--- Q-- '-- >~- ,-- --- Q-
Q- ,~'=- Q- ,=7 - . ;- ;- '-)- ;--=-~- ')- ,-= ;= -)- ')- -- ;- ;--= ;- ' '-- Q-~- ')- ,-- Q-~- ~- V ;----
~- - -- Q-~ '- -=- Q- -- ;- '-= ;- '=- ~- ,-~- , ~- ,-=- - - -- - V ;~-- '- - ;~= ,~- -
'-- V ;--,- ;-- '~=- - '- ~- ,= --- ,= J-- _-- ;--- ] ;-- --'=- ;-=- ;--;- ;-- '--= -- Q- Q~= Q- >-
--- _ - -='~- Q- ~-' ;-- _-=- _-- ;--- .

-'=- - Q- '- -- _-- ~-- ;--~-- ')- ! V '- ,- -- '- - - ] ' - ,- '--~ ~-= --- -- '- ;- ,- --- _--
;-- ; ;)= -;----- : ] '---~ '- >~- '-)--- '- , Q- -=- ,-= Q- -- '--- '- ] - - ~ '-- 4- -- Q
;-- ' Q- ,- -- ,- '- : ] -- '- - -- _- ;)~- '=V ;- '- : ] Q---- V == J-- ,--- ; V - -- ;-~;-
'- : ] -~ ;- ,-= ,- Q-- --- _-- ' -= ,--'- Q-- ,-'- Q- --;-- '---- ;= V - Q- V - ;== '- ;--- ! -!- = ;- ~=-
~- '- ;-- V Q-- -- J ;-;-- J - ')-- ,= -= -- J Q- - '- ~ ! Q- - Q- -;-- ',-- ;~=- ;-- ;--
-;=,- -;==- ')-- -- -- . --;-- - -=- ;-- ,- = ;-=- ;-- ,~= ;- '--- ;---- V ,~=- '- -'~- --- -'---
;- --- ] ;--- -- --- J=- -,=- -- --'- Q- ;--- ;~ ,--~- '-- J--

~-'-- '~-'- ;=- ')-,=- ~- ;- : '- >~ '- '~- --- '~- ---- ,~'- ! ' '- -->= Q- - ~- -= - ,--- - - '-
;-- - -' --- = _-~ = ;~ )) : - -- - =-=- ,-- (( - ;-- -= '- '-,~ ~-= '- _-- ;- '= '-- -'= ;-- -' >=
!

-' --- = _-~ - -=- '- ;-;-- ! ---- '- ~--= -- _--- --- ,)--~ - ~;-~ J--= ~==- ;= -- ~-~
-'-- --- -,=- ~-- ;- ,=- -~ '-=- ~~= '-!- - ---~-- . - '- ')--- V _-=- --~-- ,--- -'-- = 4---
- -='- --'- V = '- ')- Q- - - '-- J= - -~ = '---'- J= '- ---- '-'=- >- '=,~ '-'- ;-=-~- ;'~-- - ;----- -
;-= '~- J~- ;-= : ] Q- ~-= -- ;~ V - -=- '- = ,~- Q-- ---- _-- ~---- Q- ;--'-- _-- ;----- J-- '- '- J~ ,- ---
Q-,'~- = ,=-~ '--~ .

--- -- ')- ! - -~- -- ,-- ;-- -- ,- ;~ -=- --- ! V -- -- ;-- ,-=- ;---~- ;- -- ;-~---
;--- >- =, ~- ;---'- ;--=- >- ;- -- ;---;- -=- > ~- ; --- ;-- > ~- ,-=-'- ;- ,- '---'- ;-;~;- ;--
,--= - - ,-=- ~-=-- - - -= -- ! - >- ;)-- ;-=-' ;- V ;-=='- ~ -- --- ;-- -=- ,- ;---'- ; ,-'- ;= ,-- ,-
,)- ;- - ,--- ,-- --= 4-( ;- ~--~ , ~- ,- ~~= '- V ~-= >~( _= '-- _ -= ,--'--
'=- _~;-~ '--( -- ;- ,~ --( -- ;-~-- >-( -- ;- ,~ '--- -- ;-,= _-'- Q- -- ] ;)-'-- ;--- '-;- ;--'-- V
- ,- ; -- ; ;~ ,- ,='- ; - Q---;- ;-- -;~=- _= ='- ;;~= .

;-==-- ~-'- _- ~- Q- ;-;=- - --'- ;-;-= --- =~--'- _= ; Q- ;--- -=- _- ;---= -- -- V ;-~ ;--- '-
;-- ;~- - - ] ---= -- = '- '--= V - Q- ;-- ,--- '- . -- ;-- ,-'= - - --=-'- -- - ,- _-- ~-- '- ~-- -- V
,~-~ -- ==- - --- - ~- -- '--- ;= =-- --- Q- -- ~-- ') --- ;--;-- ')- . --- ,) =- ,- ';---='- ';--- --
'-~ = ~~- -;~;- '- --'- ~=- ---'- _-- - =- - - --;-- = '-- -;~;- --'- . ;--- '- = Q--- ] ;--= Q- - - ;--~
;----- ---~ -- -- Q-- ;-- ,- -- -- '- ] - '- ;---'- ,=--- '- ,=-- ;--'
" .

;- Q- -~- ,- _-- 4- -' --- = _-~ ---- = '- ~-'=- J-='- Q- -~-- ' '-- -V--~ V ---=- '=-'- = - -= ')-
>=- - ,,- - ;--- '- '-- Q- >--- Q-- -'=~- JV -, J~- Q- '-- --'~ '- ;-,-- ',-- '-' --- Q-- ;- ,=7 ,=-
--=- V'-->- J----- Q- ;=- _=- Q- --V V -- - ;)-= '-- _-- -V;-' - ;- '--- ;)-= ;)--~ _-- J--- '-- >~- ;)--- ~---
-=- ;---- ;--~- - ---=-- -'~,- Q= ~--- J ,~- -- Q---~-- ,- ,---- --= Q- --='- -= -- 4- J ' .
=~- ,-=V -- ;-~- =;=- >-'- -' --- = _-~ ;~,- -=~ - -- Q-- ,---- J-'- --= ~~--- '~-( -'= '- ,-~-- 4- Q--
-- '--- '-- ;)-- ;-,- --'=- _- '- ~=~ Q- ;=,-~ '- ;)- ~--- --- J Q- >~- - ...
_- ;-'-= -- >~- --- '-( -- ;- ,-- -V -,~-- -'--- - >~- --- Q---;-- ,-- J-= ~- - ;~;- -'- =~ --- ---=- --
-- '-- ')- ;-)- V - =-~- _- ;~;-- -;---- ,=- -=-~- Q- >~- --- '--- '- '~- ;)--- ;- ---;- -- ..
-- -- '- ~-= ')=~ ')---= '-~ ')-~ ,~-- _)-- -- ~=;- ~-- ;-~ >~- ')--- ,,- ~-- '=-- ~- '- 4--- ->~- 4--- -,=
Q- _- -'~('- ')--- JV ')- ')-;-=-- ,,- -- ' -- -~=;- ,--- ;-~- Q- V ,-- V ~-- 4-- Q---'--- Q--- -- Q- ;)--
--- ;- ')-- ;~'--- '-=- Q- ;)--- Q- _- ,~- 4-- ---V --= '~ Q- _=- --- ' --- - V _=- ;-=- --,~-- ~---- J
;)--=- ;)--~ Q- ;V .
-, ;- -;- ;-- V = _-'- Q-- >~( =-- ----~-- '-,~- -=;- Q- -= ==- ;~-'--- V Q--- _-'-- ,-- '=- '~'-- - -,- >-
)- ,-'-- Q------ --'- >~( -~ '-= _- _~- Q- J-- '~,--'- ~-- ;)--~ ;)-'-- Q-,'=- --V == ,,- --- == - .

'-- '--- Q- = --- ,--;- ')-'='- : -;=- Q---;--'- ;- ' --- = ;~ -- '- '- '--=- '-'-- '--- '--- Q- ,-'-- _-- '--= '- '--, '
;- -=- V ;-~= ,- J - - --'~ ;--= J _-- - ,-' >='- 4--- '= '~ -- '- -'--= -'- ,- ,-- ;--'- -~ J '- ;-~-- V --~ J '-
~- '---'~- -=- _- '-- - ,-=- _-- ;-=---- ,-=- ;- - =- -' --- = _-~ = ;~ - - '~ -- ,-= '- '---'- ,-= - - 4-;- - - '~
;-- -' --- = _-~ = ;~ -- '- = 4--~ Q- -~- V 4 -= Q- ,- ,-- 4--- ;- - --'~ (( : - V '---'- ,~'- Q=- ;
--=- -- ;-=- '- -- ,-'- - ;-- -= Q- '-- ' '- ;- -- ;-- --=- ~--- ;- '- - '-- V V ~- V '- .))

-- - -- '= '- '--= -- '=-- ;- ,-- --'=- '--- -'=- ;--~-- - J-'-- > ~- , . ---~ ;- -= - ,-- ;- Q---~-- Q- '-='- 4-
--- -- ,- ' '-- . -'= - - 4-~- Q- 4- '- --- V 4---- -- =- ,= ~- 4-- - - -~ ~- 4- ,= -- V 4-- ,-V 4- -- Q-- 4- -'-
- ~--- '--- --'- 4--= 4-~ 4-,- Q- ~;- V -' --- = _-~ '- 4- - ~-'= Q-,- J)- -

>~- ')--- ~-'-- :
"
= '=-~ ! ;--- - ,- - -- ' J- '--'=- -'-='- V '- '~ = '- Q- -' --- = _-~ = ;~ ' '-
- ;~ -'-= - J-;- Q- - - '-- --~ -'- -- - ,-'- --- V>-- -- _- ;-=-- . >~- '-='- V-- '--= = '- -
;-- : ] ;-- ' Q- ,- -- ,- ] -~ '-- Q- '- ,--- -,-- Q- ,~ '~- V Q- --- '--- J= ,- Q ---
Q--=--- -- '- '- ( , -- == > Q-,-'- - ')- ~- -= -- ] ~ J- '-~-- = J--= ,-~- ,- ;-~-- ;-- ~- ;
;-~- '- _--

,-- ;- '-- : Q-- Q- -- Q -= ,- -)- Q=;- --=- -- ~- --- ~- -~ -;~ = -~ V 4-;~ -- V ==-
;)~ 4--- ; ,-'-~- V ---~- V ,-'-- ,-- -= '- -= ;)-- '- -'- - --- '- -- -- 4--- --- ;--~-- V; 4-'== ,-- .
"

~----'- ~-'- > ~- ')--- -='- :
"
,~'=- _---- J-- _-- -~-- J='-- J-- _- - ,~-- '-- ,~'- ] _-- ',-- , - --- >-
')-'-- ;)-;-- --'-- Q- ;-'~ '- ;--;-- _-- J- > ; ;-,~ '- '~ ;-- '- '- Q--- ; '~- ;--~- -='- ;-~-- -- '- ,~
-=-- _ = _ ,~- - '- '- '=- ;-- ~~ >-- -- >--- --=- ] - ;-- -- ;-~-=- ;-;-- ;- '- ;- - Q
] 4-'- ,~= ;-=---
"

~-'- -' --- = _-~ - -- ,-- _-- ~-=- ;- :

-- --- '-- -- ' ````````` -- ;- ' -'~ ~- ;- ~==- ,-

')-- V --- '---- '- ````````` ;--- -- ;-)~'- 4- ;- J-=

- ,-- _-,- - J J ````````` ,--- Q-- V _-- - ( ---

; -~ ;=- '-- '= -- ```` ````` , -- 4- ~-'= ~-~- '--

'-- ~=-~ '= '--- )=- ````````` ~~-- V J --- '--

- '~-~- ;- -- ~- ````````` ~--- ,- Q- ,-- 4---

'- J-,-= ' '-~-;- '-7 ````````` ~=-=- ,-=- J-- --- ---

'-- '~ ;-- ' 4--- ~--- ````````` ~--- 4- ~-'= ~-~- '--

Q=~ ,- ;- '-- '-- '- ````````` ,- V ;=- V - ,-- Q-

;- --- ')-;-= -=-- -- ')-;= - ;-- >~- --- Q---;-- ,-- >~- ')--- '--- . -- ')- ,--~ ' --- --- Q---;-- ,--V ~-'-
>~- : ~-'= - Q- '- ! -- Q--=- --~ ~---~
Q-- =- ,== ! -- - --=- - ,--- -'=- - Q- - ,- V Q- 4-'=- -= V - '- ~~-- - -- ---- -'~= - ,)= --- --
~- ,~ -- -- -=' ~= ,= -'- V - >- ')-,= - -'-=- ~ ~- ')-~ ,=')-- ' ,~- --- --~-= _ -= ->
-= -'-= V >='- ~--- V >-'- ~-- '- , -- ~~ ,-- '- -- ~~ ,-- -= ~~ ;- . - - - -- J-- ~- ---- . ,---
'--'= 4-- '- '- 4-- = . J - >- -~- ~ --- '- '~ . - _- -- - _- ;-~ . -= V;= ;- -~ ~- ;)--
>---- '~'- .
"

>~- --- Q---;-- ,-- '-- : Q- )-)- 4--'~- J- ;- 4--- J- V '== V -- Q- ~-- '-- ;--- --- ;- ~- -- '- -=
= -~-='- 4-- =- '-- J~- 4- -- '- ;-'- 4--- ;-~- 4- ,- --- Q---,- ~- '- --- ~-'-- : ~-~- = -~= .

In the Name of Alla> h, The Merciful and Compassionate
Abdalla> h ibn al-H{ asan on the authority of the tradition that he had based upon the authority of his Forefathers
(Peace be upon Him) states
,=' -=' - --
- >~- ;)--- -'-' Q- -'-~'- >~- --- Q~=- Q- =---

The Istih}ba>b and Wuju>b of Passing on Oral Traditions The Istih}ba>b and Wuju>b of Passing on Oral Traditions The Istih}ba>b and Wuju>b of Passing on Oral Traditions The Istih}ba>b and Wuju>b of Passing on Oral Traditions
Masala: It is mustah} abb to pass on all kinds of oral traditions: those pertaining to
beliefs, matters of law, matters of ethics, literature, history and so on. It may become
wa>jib because it is wa> jib to preserve the Prophet (Allah's Peace and Blessings upon
Him and His Holy Family) and Ima> ms' legacy (Peace be upon Them) even if they are
about mustah} abba> t, makru> ha> t and muba> h} a> t generally.
The Mas} u> m> n (Peace be upon Them) used to encourage Their companions to pass
on and spread knowledge and culture
16
just as They Themselves used to do so on a
grand scale. This oral tradition is one of the most important examples of that.
We alluded to some of this discussion in the first volume of this book.
17

Passing on this oral tradition Passing on this oral tradition Passing on this oral tradition Passing on this oral tradition
Masala: It is mustah} abb to pass on this speech per se, for a number of the Mas} u> m> n
(Peace be upon Them) passed in on.
18

It is possible that passing on this speech may sometimes be wa> jib for reason of what
we stated above,
19
for reason of its falling under a number of other categories
20

which dictate wuju> b or istih} ba> b.
This speech meets with approval. The Holy Ima> ms (Peace be upon Them) and
luminaries from among the good people would pass this speech on to each other,
teach it to each other and teach it to their children generation after generation.
21

It is accepted in terms of its chain of narration because it has met with the approval
of the As} h} a> b and the Ulama> age after age which is proof that it is mutabar by the
standard of the reasonable man and its shuhra riwaiyya is very great
22
in addition to

16
See Munyat al-Mur> d by al-Shah> d al-Tha> n> (May Alla> h hallow his secret)
17
See Mawsu> at al-Fiqh (Min Fiqh al-Zahra> alayha> al-Sala> m) vol 1 p54
18
Ima> m H{ asan, Ima> m H{ usayn, Ima> m Sajja> d and Ima>m Ba> qir (Alla> h's Peace and Blessings upon
Them); see Awa> lim al-Ulu> m wa al-Maa> rif wa al-Ah} wa> l wa Mustadraka> tuha> vol 11 p478: volume
entitled Sayyidat Nisa> Fa> t} ima al-Zahra> alayha> al-sala> m. Published and checked by Muassassat al-
Ima> m al-Mahd> (May Alla> h hasten His Reappearance), Qumm al-Muqaddasa
19
Briefly in the introduction and in detail in the first volume
20
Such as al-amr bi al-maru> f wa al-nahy an al-munkar and ih} qa> q al-h} aqq wa ibt} a> l al-ba> t} il and
because it is covered by instructions such as "and admonish their people" [Qura> n 9:122]
21
For example Ibn Ab> al-H{ ad> d says in Sharh} Nahj al-Bala> gha vol 16 p252 Second Edition 1967: He
(i.e. Zayd ibn Al> ibn al-H{ usayn) said to me: I saw the elders of the Family of Ab> Ta> lib pass it (i.e.
Fa> t} ima's words (Peace be upon Her) when Abu> Bakr confiscated Fadak from Her) on from their
forefathers and teach it to their children. My Father told me about it on the authority of my
Grandfather who heard Fa> t} ima utter it. The Sh> a elders have also passed it on and taught it to each
other etc.
22
Alla> ma Majlis> (May Alla> h hallow his secret) said in Bih} a> r al-Anwa> r: "Know that this speech is
one of the speeches passed on by the kha> s} s} a and a> mma by chains of narration which all say the same
thing". [According to al-Rah} ma> n> : 381].
Alla> ma Ardab> l> said: Both friend and opponent report it [Kashf al-Ghumma vol 1 p479].
Obviously what he (May Alla> h hallow his secret), Alla> ma Majlis> (May Alla> h hallow his secret) and
al-Murtad} a> (May Alla> h hallow his secret) said is by no means inferior to the probative value in the
eyes of reasonable people of transmission from one trustworthy narrator to another.
Some of what Ibn Ab> al-H{ ad> d reported Zayd ibn Al> ibn al-H{ usayn (Peace be upon Him) as saying
was mentioned above just the same as it is reported that Sayyid Murtad} a> (May Alla> h hallow his
secret) said: This speech in this form has been passed on along various chains of narration and by
many important personalities. Whoever wants to can find them in the appropriate place.
,=' -=' - --
- >~- ;)--- -'-' Q- -'-~'- >~- --- Q~=- Q- =---

Alla> ma Sharaf al-D> n (May Alla> h hallow his secret) said: The salaf from among the descendants of
Fa> t} ima passed on this speech at that time to those after them and afterwards they passed it on to
those after them from hand to hand until it reached us. We, descendants of Fa> t} ima, pass it on from our
forefathers and our forefathers passed it on from their forefathers. The same applies to all generations
going back to the time of the Ima> ms from the Progeny of Al> and Fa> t} ima [al-Nas} s} wa al-Ijtiha> d, al-
Mawrid 7 footnotes to pp106-107].
Al-Masu> d> narrated it and so did Ibn T{ ayfu> r in Bala> gha> t al-Nisa> as well as others.
Awa> lim al-Ulu> m wa Mustadraka> tuha> on Fa> t} ima al-Zahra> (Peace be upon Her) vol 2 pp698-700
says:
Majlis> (May Alla> h bless him) said: Further, know that this speech is one of the famous speeches
narrated by the kha> s} s} a and the a> mma via concatenated chains of narration:
Abd al-H{ am> d ibn Ab> al-H{ ad> d said by way of commentary on His letter (Peace be upon Him) to
Uthma> n ibn H{ unayf upon mentioning the oral traditions on Fadak: Section One on what oral
traditions and biographical accounts have been passed on from the mouths of ahl al-h} ad> th and their
books, not from the books of the Sh> a and their rija> l. Everything we include in this section is from
Abu> Bakr Ah} mad ibn Abd al-Az> z al-Jawhar> 's book al-Saq> fa wa Fadak. This Abu> Bakr al-Jawhar>
is an a> lim and great muh} addith, trustworthy and pious, praised by muh} addithu> n. They have passed
his own publications and other people's publications on from him. He then said: Abu> Bakr said:
Muh} ammad ibn Zakariyya told me that Jafar ibn Muh} ammad ibn Imara said his father said that
H{ asan ibn S{ a> lih} said: Ibn Kha> la> t [translator's note: this makes no sense a son of maternal aunts but
in any event Sharh} Nahj al-Bala> gha says rajula> n two men] from Ban> Ha> shim told me on the
authority of Zaynab daughter of Al> ibn Ab> T{ a> lib (Peace be upon Him) and said that Jafar ibn
Muh} ammad ibn Ima> ra said: My father told me on the authority of Jafar ibn Muh} ammad ibn Al> ibn
al-H{ usayn on the authority of His Father (Peace be upon Him) and Abu> Bakr said Uthma> n ibn Imra> n
alUjayf> told me on the authority of Na> il ibn Nujayh} on the authority of Amr ibn Shimr on the
authority of Ja> bir al-Juf> on the authority of Abu> Jafar Muh} ammad ibn Al> (Peace be upon Him).
Abu> Bakr said Ah} mad ibn Muh} ammad ibn Zayd told me on the authority of Abdalla> h ibn
Muh} ammad ibn Sulayma> n on the authority of his father on the authority of Abdalla> h ibn al-H{ asan
that they all said: When Abu Bakr's decision to confiscate Fadak from Her came to the attention of
Fa> t} ima (Peace be upon Her), she wrapped round Her Khima> r and approached with her lady
companions and servants, Her train dragging along the ground, Her manner of walking no different
from that of the Messenger of Alla> h (Alla> h's Blessings upon Him and His Holy Family) until she
walked in on Abu> Bakr who had gathered people from the Muha> jir> n and Ans} a> r. A white curtain was
put up between Her and them one of them said a Coptic [curtain]. they say either Qibt} > with an "i"
or Qubt} > with a "u".
She then let out a lamentation, which made the people assembled there weep loudly. She paused for a
long time until they had quietened down after their emotional outburst and then said: I begin by
praising He who is most worthy of praise, ascendancy and glorification. Praise be to Alla> h for that
which He has bestowed and thanks be to Him for all that which He has inspired. He made reference to
a very long speech at the end of which She said: So fear Alla> h as He should be feared and obey Him in
relation to what He has commanded you to do and so on to the end of the speech. Here ends what Ibn
Ab> al-H{ ad> d had to say.
Al> ibn I> sa> al-Irbil> cited the speech in Kashf al-Ghumma. He said: "I quoted it from al-Saq> fa by
Ah} mad ibn Abd al-Az> z al-Jawhar> from an old manuscript read to its aforementioned author in
Rab> al-A< khir of the year three hundred and twenty. He narrated it from his rija> l via a number of
chains of narration that when Abu> Bakr's decision reached the attention of Fa> t} ima and so on to the
end of the speech.
Al-Masu> d> referred to it in Muru> j al-Dhahab.
Sayyid Murtad} a> (May Alla> h be pleased with him) said in al-Sha> f> Abu> Abdalla> h Muh} ammad ibn
Imra> n al-Marzaba> n> told us on the authority of Muh} ammad ibn Muh} ammad al-Ka> tib [the Writer] on
the authority of Ah} mad ibn Ubaydalla> h al-Nah} aw> [the Grammarian] on the authority of al-Ziya> d> on
the authority of Sharaf> ibn Qat} a> m> on the authority of Muh} ammad ibn Ish} a> q on the authority of
S{ a> lih} ibn Kaysa> n on the authority of Urwa on the authority of A< isha said: When the Messenger of
Alla> h (Alla> h's Blessings and Peace be upon Him and His Family) was taken Fa> t} ima went in a group of
Her lady companions to Abu> Bakr.
The first riwa> ya says: A< isha said: When Fa> t} ima heard about Abu> Bakr's decision to deprive Her of
Fadak, She wrapped Her khima> r round Her head, wrapped up in Her jilba> b and went in a group of Her
,=' -=' - --
- >~- ;)--- -'-' Q- -'-~'- >~- --- Q~=- Q- =---

the many qara> in, both maqa> liyya and maqa> miyya which testify to that, such as its
being reported by the mukha> lif> n in spite of the many claims that it has not been
reported by them, such as the strength of its content in many of its parts, or indeed
throughout and such as its content's being in accordance with both us} u> l and
qawa> id.
23

Women passing on oral traditions Women passing on oral traditions Women passing on oral traditions Women passing on oral traditions
Masala: It is mustah} abb for women to pass on oral traditions just the same as it is
for men to pass them on for reason of the lack of any restriction within the evidential
basis for doing so, because Sayyida Zaynab (Blessings upon Her) was among those
who passed on this speech and because a Mas} u> m (Peace be upon Him) narrated it on
Her authority,
24
in addition to what She
25
said and what She did (Peace be upon Her)
being authoritative as we have set out in general terms.

lady companions and women from Her people. The two accounts agree from that point onwards. The
h} ad> th proceeds along the lines mentioned up to the point he says: She began Her speech by praising
Alla> h Mighty and Sublime is He and glorifying Him and sending Blessings upon the Messenger of
Alla> h (Alla> h's Blessings and Peace be upon Him and His Family). She then said: The Messenger of
Alla> h came to you from among you etc.
My comment: Other chains of transmission are coming up from Ah} mad ibn Ab> T{ a> hir's book.
Al-S{ adu> q (May Alla> h bless him) narrated some of the paragraphs on the reasons behind the Laws in
Ilal al-Shara> i on the authority of Ibn al-Mutawakkil on the authority of al-Sad A< ba> d> on the
authority of al-Birq> on the authority of Isma> > l ibn Mahra> n on the authority of Ah} mad ibn
Muh} ammad ibn Ja> bir on the authority of Zaynab bint Al> (Peace be upon Him). He said: Al> ibn
H{ a> tim told us the same on the authority of Muh} ammad ibn Aslam on the authority of Abd al-Jal> l al-
Baqa> t} a> n> on the authority of al-H{ asan ibn Mu> sa> al-Khashsha> b on the authority of Abdalla> h ibn
Muh} ammad al-Mua> w> on the authority of men from His Household on the authority of Zaynab
daughter of Al> (Peace be upon Him) on the authority of Fa> t} ima (Peace be upon Her). Al> ibn H{ a> tim
told us on the authority of Ibn Ab> Umayr on the authority of Muh} ammad ibn Ima> ra on the authority
of Muh} ammad ibn Ibra> h> m al-Mis} r> on the authority of Ha> ru> n ibn Yah} ya> on the authority of
Ubaydalla> h ibn Mu> sa> al-Abs> on the authority of Hafs} al-Ah} mar on the authority of Zayd ibn Al> on
the authority of His Paternal Aunt Zaynab daughter of Al> on the authority of Fa> t} ima (Peace be upon
Her).
Some of them said more than others.
My comment: I quoted what they passed on in the third volume but I only cited the chains of
narration here so that it can be known that this speech has been narrated via numerous chains of
narration.
Shaykh Muf> d narrated the poetic verses mentioned in it via the aforementioned chain of narration at
the beginning of the chapter.
Sayyid Ibn T{ a> wu> s (May Alla> h bless him) reports in al-T{ ara> if the point of complaint and contention
of this speech on the authority of al-Shaykh Asad ibn Shafrawa in al-Fa> iq on the authority of the
most venerated Shaykh according to them, the trustworthy H{ afiz} among them Ah} mad ibn Mu> sa> ibn
Mardawayh al-Isfaha> n> in al-Mana> qib. He said: Ish} a> q ibn Abdalla> h ibn Ibra> h> m told us on the
authority of Sharaf> ibn Qat} a> m> on the authority of S{ a> lih} ibn Kaysa> n on the authority of al-Zuhr> on
the authority of Urwa on the authority of A< isha.
Al-Shaykh Ah} mad ibn Ab> T{ a> lib al-T{ abras> cited it mursalan in al-Ih} tija> j as we have made reference
to and made reference to some of its paragraphs in Maka> rim al-Akhla> q.
23
A lot of the discussion on the chain of narration of much of what She said (Blessings and Peace be
upon be upon Her) already took place in the first volume so refer to that. Obviously everything stated
above generates much greater faith in its authenticity than that which arises from a khabar wa> h} id
24
Ima> m H{ asan, Ima> m H{ usayn, Ima> m Ba> qir, Ima> m S{a> diq and others (Peace be upon Them) passed it
on. A< isha also passed it on. [Sharh} Nahj al-Bala> gha vol 16 p249; Awa> lim al-Ulu> m wa al-Maa> rif
wa al-Ah} wa> l wa Mustadraka> tuha> vol 11 p478]
25
i.e. Sayyida Zaynab
,=' -=' - --
- >~- ;)--- -'-' Q- -'-~'- >~- --- Q~=- Q- =---

This instance is an example of that although there is something special about it. It is
just that it is not the only one because it is an application of a general rule. That has
already been discussed in the first section of the book.
26

The taking on board The taking on board The taking on board The taking on board [tah} ammul] [tah} ammul] [tah} ammul] [tah} ammul] by a child who is able to tell by a child who is able to tell by a child who is able to tell by a child who is able to tell
the difference between right and wrong [al the difference between right and wrong [al the difference between right and wrong [al the difference between right and wrong [al- -- -mumayyiz] mumayyiz] mumayyiz] mumayyiz]
Masala: It can also be gathered from this riwa> ya that it is valid for a child able to
tell the difference between right and wrong to take on board
27
an oral tradition, and,
that it is permissible to rely on such a person who passes oral traditions on after
attaining majority, because Sayyida Zaynab's age (Blessings upon Her) when the
speech was delivered was under the age of majority and some of the chains of
narration of this speech end with Her (Blessings upon Her),
28
even though no one can
be compared to Her for They (Peace be upon Them) were fed knowledge.
29
Ima> m
Sajja> d (Peace be upon Him) said to Her (Peace be upon Her): "You are, Praise be to
Alla> h, learned without having been taught and You understand without having been
made to understand."
30
However, in general, They are an example which has to be
followed.
What is meant by "no one can be compared to Them (Peace be upon Them)" is as far
as Their merits are concerned, not as far as the same laws applying to Them and to
Their sharing the same duties as a general rule is concerned, so give the matter some
careful thought.
It can be understood from this that what an adult reports of that which happened
before he attained the age of majority is authoritative.
It would not be surprising if a report by a child able to tell the difference between
right and wrong [al-mumayyiz] were also authoritative
31
because that is the basis
upon which reasonable people operate, because of s> ra and for other reasons.
It is not authoritative in the opposite case, such as if someone heard or saw during a
period of lucidity and subsequently went insane and so on.

26
Vol 1 of Min Fiqh al-Zahra>
27
According to the terminology of ulama> al-dira> ya, waqt al-tah} ammul is the time when a person
heard a riwa> ya or witnessed an event and waqt al-riwa> ya is the time when he passes on what he heard
or what he saw in the past.
28
See Awa> lim al-Ulu> m wa Mustadraka> tuha> , volume entitled Fa> t} ima al-Zahra> (Peace be upon Her)
vol 2 p700
29
Bih} a> r al-Anwa> r vol 45 p138 Ch 39 h} ad> th 1; al-Ama> l> by al-Shaykh al-Sadu> q p341 Majlis 55: Al>
(Peace be upon Him) said: "Ask me before you lose me This is what the Messenger of Alla> h fed
me."
30
Bih} a> r al-Anwa> r vol 45 p164 Ch 39 h} ad> th 7; al-Ih} tija> j p305 f> Khut} bat Zaynab bint Al> ibn Ab>
Ta> lib bi H{ ad} rat Ahl al-Ku> fa which says: And so Al> ibn al-H{ usayn (Peace be upon Him) said: Aunt,
You are, Praise be to Alla> h, knowledgeable without having been taught and You understand without
having been made to understand.
31
On the whole
When Abu> Bakr and Umar decided to confiscate Fadak from Fa> t} ima al-Zahra> (peace be upon her)

-- >~- ')--- -='- -- _-- ,-- ;- -= '--

Defending wila> ya Defending wila> ya Defending wila> ya Defending wila> ya
Masala: It is mustah} abb or wa> jib depending on the situation to take matters relating
to the wila> ya of the Commander of the Faithful (peace be upon him) and of the
Infallible Ima> ms (peace be upon them) seriously and to defend what is sacred to
them. It is said that Isla> m is built upon five pillars: Prayer, Zaka> t, Fasting, H{ ajj and
the Wila> ya of the Commander of the Faithful and the Ima> ms from his progeny (peace
be upon them)
32
.
That is why Sayyida Zahra> (Alla> h's blessings be upon her) performed those noble
acts and took those difficult and fateful steps to defend the Ima> m (peace be upon
him) to the point of becoming a martyr on the path to that end.
This is one of those matters in which levels of priority are to be taken into
consideration. If a matter is more important it is permissible even to become a
martyr and it can sometimes be wa> jib, such as if the preservation of Isla> m depends
on it and such as confronting bida [corrupt innovations] and so on
33
.
If the survival of a person, per se, or of other things that depend on that person's
presence are more important, going that far is not allowed.
The same principle applies to what falls short of martyrdom such as being wounded,
being beaten and so on in accordance with what the general rules dictate and in
accordance with what the law of priorities dictates.
34

Determining all that is up to the faq> h, marji taql> d, shura> al-mara> ji or sometimes
even the individual himself depending on the situation
35
as discussed in detail in
some books.
36

Publicly declaring the truth Publicly declaring the truth Publicly declaring the truth Publicly declaring the truth
Masala: It is necessary to explain that Fadak was al-Zahra> 's property (Alla> h's
blessings be upon her) just as it is a duty to believe that, according to what can be
gathered from the contents of the speech and from the great importance al-Zahra>
(peace be upon her) attached to it as can be seen from many pieces of evidence set
out in their place because the Messenger (may Alla> h bless him and his Family) gave
it to her within his lifetime by the Command of Alla> h, Exalted is He, as is said one in
oral tradition after another [mutawa> tir al-riwa> ya> t]
37
and by way of tafs> r of His
Words, Exalted and Almighty is He: "And render to the kindred their due rights".
38

It is narrated on the authority of Ima> m S{ a> diq (peace be upon him): "When this verse
And render to the kindred their due rights was revealed, the Messenger of Alla> h
(may Alla> h bless him and his Family) gave Fadak to Fa> t} ima." So Aba> n ibn Taghlib
said: 'The Messenger of Alla> h gave it to her' and so Jafar (peace be upon him) got
angry and then said: 'Alla> h gave it to her.'"
39

32
Al-Ama> l> by al-Sadu> q p268 Majlis 45 had> th 14
33
See Mawsu> at al-Fiqh vols 47-48 Kita> b al-Jiha> d
34
See Mawsu> at al-Fiqh vol 48 Kita> b al-Amr bi al-Maru> f wa al-Nahy an al-Munkar
35
Such as its being a pure mawd} u> without external exacerbating factors
36
The author (may Alla> h hallow his secret) dealt with some aspects of this in al-Shu> ra> f> al-Isla> m and
others in al-Fiqh: al-Siya> sa, al-Fiqh: al-Dawla al-Isla> miyya, al-Bay etc.
37
See Awa> lim al-Ulu> m vol 11 p433 Ch 10 h} ad> th 1 2
nd
edition; see also Wa li awwal marra f> ta> r> kh
al-a> lam vol 2 pp39-40
38
Qura> n 17:26. Qura> n 30:38 says: "So give what is due to kindred"
39
Tafs> r Fura> t al-Ku> f> pp239-322

-- >~- ')--- -='- -- _-- ,-- ;- -= '--

Abu> Sa> d al-Khidr> said: "When the verse: 'And render to the kindred their due
rights' was revealed, the Messenger of Alla> h (may Alla> h bless him and his Family)
summoned Fa> t} ima and gave her Fadak."
40

Agreeing on something false Agreeing on something false Agreeing on something false Agreeing on something false
Masala: It is unlawful to agree on something false generally, and, under the heading
of muqaddimiyya, anything which paves the way for doing so. It is even h} ara> m to
increase the numbers of the front of falsehood with one's presence
41
.
Upsetting Ahl al Upsetting Ahl al Upsetting Ahl al Upsetting Ahl al- -- -Bayt ( Bayt ( Bayt ( Bayt (p pp peac eac eac eace be upon t e be upon t e be upon t e be upon them) hem) hem) hem)
Masala: It is unlawful to upset Ahl al-Bayt (peace be upon them), to deprive them
of their rights and to pave the way for that. Obviously the severity or weakness of
the level of unlawfulness depends on the mutaalliq and so without a doubt upsetting
Alla> h's H{ ujja upon the Earth is more unlawful and deserves more serious punishment
than upsetting anyone else. That is why it is reported that he said (may Alla> h bless
him and his Family):
"Fa> t} ima is a part of me and I am a part of her. Whoever vexes her vexes me and
whoever vexes me vexes Alla> h"
42

He also said (may Alla> h bless him and his Family): "Oh, Alla> h, These are the People
of my Household, those who are special to me and those who are close to me. Their
flesh is my flesh. Their blood is my blood. What hurts them hurts me. What saddens
them saddens me "
43

The Almighty said: "Those who annoy Allah and His Messenger - Allah has cursed
them in this World and in the Hereafter, and has prepared for them a humiliating
punishment."
44

The illegality of taking by force and of The illegality of taking by force and of The illegality of taking by force and of The illegality of taking by force and of confiscation confiscation confiscation confiscation
45 45 45 45

Masala: It is illegal to take money, land, property, farmland and so on by force or to
confiscate them. The Almighty said: "And do not eat up your property among
yourselves for vanities"
46

The Messenger of Alla> h (may Alla> h bless him and his Family) said: "Whoever takes
land unlawfully will be forced to carry its earth to the Resurrection."
47

He said (may Alla> h bless him and his Family): "Whoever cheats his neighbour out of
a shibr of land, Alla> h will place some of the borders of the seventh earth round his
neck until he meets Alla> h [thus] collared on the Day of Resurrection unless he
repents and withdraws."
48

40
Tafs> r Fura> t al-Ku> f> p240 h} ad> th 323
41
See al-Fiqh: al-Maka> sib al-Muh} arrama and al-Fiqh: al-Wa> jiba> t wa al-Muh} arrama> t
42
Ilal al-Shara> i vol 1 p185 Ch 149 h} ad> th 2 Ba>b al-Illa allat> min ajliha> dufinat Fa> t} ima alayha> al-
sala> m bi al-layl wa lam tudfan bi al-naha> r; Bih} a> r al-Anwa> r vol 43 p202 Ch 7 h} ad> th 31 which ends
with "Whoever upsets her after my death is the same as anyone who upsets her within my lifetime."
43
H{ ad> th al-Kisa> see vol 1 of Min Fiqh al-Zahra> alayha> al-sala> m
44
Qura> n 33:57
45
On this subject, see al-Fiqh: al-Ghas} b; al-Fiqh: al-Iqtis} a> d; al-Fiqh: al-H{ uqu> q and al-Fiqh: al-Dawla
al-Islamiyya by the same author
46
Qura> n 2:188
47
Awa> l> al-Lia> l> vol 3 p474 Ba> b al-Ghas} b h} ad> th 6
48
al-Ama> l> by al-Shaykh al-S{ adu> q p427 Majlis 66 h} ad> th 1

-- >~- ')--- -='- -- _-- ,-- ;- -= '--

It makes no difference whether it is the state or individuals who take something by
force, irrespective of whether they have a societal collective so that they have a way
of clubbing together such as a party, organisation, corporation or group, or not,
meaning that they are operating as individuals and whether those taking by force are
men or women, old or young, even though it is even more unlawful in the case of a
state or group on account of their supporting each other and helping each other to do
something wrong. The Almighty said: "[H]elp ye not one another in sin and
rancour".
49
It is also because it is normally only possible to force them back with
difficulty, because their ganging up strengthens the side of whoever is taking illegal
possession and because people follow the state and the crowd, unlike the individual.
Thus it is one of the clearest examples of: "Whoever starts an evil tradition "
50

The same principle applies to taking away a right by force.
Caring about Caring about Caring about Caring about the matter of Fadak the matter of Fadak the matter of Fadak the matter of Fadak
Masala: It is mustah} abb or indeed wa> jib depending on the situation to take the
matter of Fadak seriously, so that it can be returned to the Hands of its Owners, to
make it a live issue and to care about it deeply for it is one of the fundamentals of
the religion and one of its symbols. The Almighty said: "[A]nd whoever holds in
honour the symbols of Allah, such should come truly from piety of heart."
51

It is also on account of the great consequences and things which depend on it, both
material and spiritual everybody knows that its spiritual benefits are more
important than its material benefits just as the Commander of the Faithful (peace be
upon him) argued to prove that Fadak was the property of al-Zahra> (peace be upon
her)
52
and just as Ima> m Ka> z} im (peace be upon him) called for Fadak to be returned.
53

It can also be gleaned from some of the oral traditions that Fa> t} ima al-Zahra> , Pure
and Righteous (blessings and peace be upon her) will complain to Her Father (may
Alla> h bless him and his Family) on the Day of Resurrection about the matter of
Fadak.
54

49
Qura> n 5:2
50
Maka> rim al-Akhla> q p454 which says: "If the slave starts a good tradition he is entitled to the
reward for it and the reward of those who follow it."
51
Qura> n 22:32
52
See Awa> lim al-Ulu> m wa Mustadraka> tuha> , volume entitled Fa> t} ima al-Zahra> alayha> al-sala> m vol 2
p751 Ba> b Ih} tija> j Am> r al-Mumin> n bi al-kita> b wa al-sunna li ih} qa> q h} aqq al-Zahra> alayha> al-sala> m
53
See Awa> lim al-Ulu> m wa Mustadraka> tuha> volume entitled Fa> t} ima al-Zahra> alayha> al-sala> m vol 2
p772
54
See Awa> lim al-Ulu> m wa Mustadraka> tuha> volume entitled Fa> t} ima al-Zahra> alayha> al-sala> m vol 2
p749
And this news reached her

4- ')--

Demanding the return of a right and exposing despots Demanding the return of a right and exposing despots Demanding the return of a right and exposing despots Demanding the return of a right and exposing despots
55 55 55 55

Masalata> n [Two matters]:
1. Exposing the policy of tyrannical governments and their personages and to
educate people to do the same. The Messenger of Alla> h (may Alla> h bless
him and his Family) said: "The best jiha> d is to speak the truth to a
tyrannical sult} a> n's face."
56

2. It is permissible in the most general sense of the word which also covers
both mustah} abb and wa> jib as appropriate to demand the restitution of a
right even if it is a material, secular right.
Obviously on the first level, through taking her stand and through her speech, Fa> t} ima
al-Zahra> (Alla> h's blessings be upon her) had two aims which were more important
than material considerations:
One: to unveil the truth and to prove that Al> (blessings and peace be upon him) was
entitled to the Caliphate through reasoned argument and through demanding
restitution of his right (peace be upon him).
Second: Spiritual and historical consequences through exposing usurpers right up to
the Day of Resurrection, setting a standard to recognise truth from falsehood,
teaching the community to confront tyranny, not to fail to speak the truth and to
sacrifice everything dear and valuable to them to that end.
She achieved both goals (peace be upon her) as well as ultimately achieving material
gain as proven by the return of Fadak by some rulers even if some of them snatched
it back.
57

She (peace be upon her) uncovered the truth, proved that Al> , Commander of the
Faithful (peace be upon him) was right and exposed the usurpers. She set out the
measure of truth for generations to come and set the best example for confronting
tyranny and oppression.
In addition, her defence of the Imam and Commander of the Faithful's right (peace be
upon him) left a deep mark in history because a group of Al> 's progeny (blessings
and peace be upon him) and his sh> a has come to power throughout Isla> mic history
and right up to the present day in long stories set out in history.
58

Coming to the aid of Coming to the aid of Coming to the aid of Coming to the aid of the the the the t tt truth ruth ruth ruth
Masala: It is mustah} abb to support the truth and to come to its aid, where possible.
Coming to its aid is only mustah} abb if the matter is mustah} abb. Otherwise it is
wa>jib. As the dua> says: "And grant us the success to assist the Truth and to
strengthen it"
59
. Al> (peace be upon him) said: "Had you not forsaken assisting the
Truth you would not have been too weak to weaken Falsehood."
60

55
See Muma> rasat al-Taghy> r li inha> d} al-Muslim> n; al-S{ iya> gha al-Jad> da li A< lam al-I< ma> n wa al-
H{ urriyya wa al-Rifa> h wa al-Sala> m; al-Sab> l ila> Inh> a> d} al-Muslim> n; al-Fiqh: T{ ar> q al-Naja> t; al-Fiqh: al-
Ijtima> , and, al-Fiqh: al-Wa> jiba> t wa al-Muh} arrama> t by the same author for aspects of this discussion
56
Awa> l> al-Lia> l> vol 1 p432 al-Maslak al-Tha> lith h} ad> th 131 [Translator's note: I had half a mind to
translate this as "The best jiha> d is to tell a tyrannical sult} a> n a few home truths" but shied away from
doing so.]
57
See Bih} a> r al-Anwa> r vol 22 p295 Ch 7 h} ad> th 1; Bih} a> r al-Anwa> r vol 46 p326 Ch 8 h} ad> th 3; Bih}a> r al-
Anwa> r vol 75 p181 Ch 22 h} ad> th 6
58
See Jiha> d al-Sh> a; al-Ira> q bayn al-Ma> d} > wa al-H{ a> d} ir wa al-Mustaqbal; al-Duwwal al-Sh> iyya f> al-
Ta> r> kh and so on.
59
Al-S{ ah} > fa al-Sajja> diyya p51: Wa ka> n min dua> ihi (alayhi al-sala> m) li nafsihi wa li ahli wila> yatihi
60
Ghurar al-H{ ikam wa Durar al-Kalim p70 h} ad> th 983 al-Fas} l al-Ra> bi Ashar f> al-H{ aqq wa al-Ba> t} il

4- ')--

It is likely that it was wa> jib for Fa> t} ima al-Zahra> (blessings and peace be upon her)
because assisting Al> , the Commander of the Faithful (peace be upon him),
especially in dangerous situations is a wa> jib muakkad [confirmed duty]. The
Messenger (may Alla> h bless him and his Family) said: "And assist whoever assists
him and forsake whoever forsakes him."
61

This is in addition to the fact that trying to get Fadak back and exposing those who
took it was one of the most important wa>jiba> t. She (peace be upon her) on account of
her position in relation to the Messenger of Alla> h (may Alla> h bless him and his
Family) and her position among the Muslims was more able than anyone else to do
so.
A woman's demanding her right back A woman's demanding her right back A woman's demanding her right back A woman's demanding her right back
Masala: It is permissible [ja> iz] for women to demand their rights back. What is
meant by jawa> z here is the wider sense which covers wuju> b, istih} ba> b and iba> h} a.
There is no distinction between men and women under this heading.
Al> (peace be upon him) said: "Seeking assistance to establish what is right is
service [diya> na] and a thing left for safekeeping [ama> na]."
62

A h} ad> th says: "One should not be shy about three things: and asking for a right
even if it is a small one."
63

He said (peace be upon him): "The people most at loss are those who are able to
speak the truth but who do not."
64

They are entitled to attend assizes, make complaints and do other things set out in
various sections in Fiqh. If that is of no avail, they are entitled to complain about
their ill-treatment in public as Sayyida Zahra> (Alla> h's blessings be upon her) did.
Confronting tyrants generally Confronting tyrants generally Confronting tyrants generally Confronting tyrants generally
Masala: It is mustah} abb and maybe even wa> jib to demand a right even if one knows
that one will not succeed in getting the right and enforcing it.
That is because of what it leads to exposing oppression, performance of a duty and
proving one's case just as she (Alla> h's blessings be upon her) demanded her right
knowing that people would not give her her right.
That is in addition to the fact that annoying tyrants and putting pressure on them by
demanding one's rights and pestering even those one knows will not give one one's
rights and how many of them there are will stop them from persisting in their
tyranny. If a tyrant sees that he can get away with stealing Zayd's right, Amr's,
Bakr's and so on and no one does anything, he will dare to steal more and more.
However if Zayd, Amr and Bakr put pressure on him by demanding the restitution
of their rights, he will normally not move on to higher levels of oppression, his
oppression will be less severe or he will commit fewer acts of oppression than if he is
left to his own devices.
Demanding one's right straight away Demanding one's right straight away Demanding one's right straight away Demanding one's right straight away
Masala: It is mustah} abb to demand one's right straight away. It may even be wa> jib,
as can be gathered from "and this news reached her, she covered her head".

61
Bih} a> r al-Anwa> r vol 23 p145 Ch 7 h} ad> th 103
62
63
64
Ghurar al-H{ ikam wa Durar al-Kalim p70 h} ad> th 985 al-Fas} l al-Ra> bi Ashar fi> al-H{ aqq wa al-Ba> t} il

4- ')--

The only reason expediency is necessary is because leaving a tyrant alone for even a
minute is h} ara> m. If a person is able to demand the right thing and that the right thing
wins the day, he must do so as quickly as possible. If someone is given the choice to
do something good he should move quickly. The Almighty said: "Be quick in the
race for forgiveness from your Lord, and for a Garden whose width is that of the
heavens and of the earth, prepared for the righteous"
65
.

65
Qura> n 3:133
she wound
~-V

Women's duty to cover up Women's duty to cover up Women's duty to cover up Women's duty to cover up
66 66 66 66

Masala: It is wa> jib for a woman to cover her head and body. That is why "she
wound round
67
" (peace be upon her) her khima> r
68
and why she covered her body with
her jilba> b.
All her acts and positions (Alla> h's blessings be upon her) are a result of Allah's
Commands and Prohibitions, Exalted is He, in the most general sense of the words
Commands and Prohibitions as has been demonstrated with proof.
Doing something in situations like this is evidence that something is preferable. The
obligation [al-man min al-naq> d} ] specifically, can be gathered from the context and
from general evidence.
The The The The unlawfulness unlawfulness unlawfulness unlawfulness of displaying ornamentation of displaying ornamentation of displaying ornamentation of displaying ornamentation
Masala: It is h} ara> m for women to display their ornamentation to men who are
aja> nib.
The only reason we singled out this masala is on account of the fact that h} ija> b while
still showing ornamentation is possible
69
because one does not necessarily follow on
from the other. He said, Exalted is He: "[T]hey should not display their
ornamentation"
70
.
What is meant by "they should not display their ornamentation"
71
is either the parts parts parts parts
of the body where ornamentation are placed such as the wrist, lower leg and so on or
ornam ornam ornam ornamentation entation entation entation placed on those parts but they both have the same effect. Perhaps it
also applies to beautiful clothes and things like that which normally count as
ornamentation.
72

It is likely that ornamentation in His Words "they should not display their
ornamentation"
73
is assumed not to apply to hair because even though hair is
"ornamentation" and it is h} ara> m for women to show it, the Holy Verse is assumed to
mean what is customarily deemed to be ornamentation such as gold and things like
that so give it some careful thought.

66
See al-Fiqh: al-Nika> h} and al-Fiqh: al-S{ ala> t vol 18 p63 and al-H{ ija> b al-Dir al-Wa> qi> by the same
author on this subject and those which follow on Women and H{ ija> b
67
The word used is la> that. The mas} dar is lawth which means folding wa la> th al-shay lawthan
which means he wound it round twice the way an ama> ma or iza> r is wound round see Lisa> n al-Arab
under the entry for lawth
68
A khima> r is what a woman uses to cover her head see Lisa> n al-Arab under the entry for kh-m-r. "
"Khumur" in "They should draw their khumur" [Qura>n 24:31] i.e. their maqa> ni is the plural of
khima> r which is a miqnaa (Majma al-Bah} rayn under the entry for kh-m-r)
69
Such as if the clothes they use to cover themselves are beautiful and eye-catching, such as if they
make up their faces with kuh} l and so on assuming that it is not wa> jib to cover their faces. In such
cases they would be muh} ajjaba but still displaying their ornaments.
70
Qura> n 24:31
71
Qura> n 24:31
72
Volume 18 p96 of the tafs> r entitled Taqr> b al-Qura> n ila> al-A< dha> n by the same author, says for
"[T]hey should not display" that they should not intentionally show their ornaments which means
either the parts of the body where ornamentation is placed or the ornamentation itself. If it becomes
possible then it is wa> jib to avoid both to achieve bara> a from what is known via ilm ijma> l> to be
h} ara> m "except what appears thereof" i.e. by way of ornamentation. In my opinion what the likely
meaning of the verse is, is that it is an exception to showing, which means that there is no harm done
if something shows accidentally such as if the wind blows, lifts up her aba> a and shows her
ornamentation.
73
Qura> n 24:31
she wound
~-V

True, there is no harm in saying that the fundamental principle of the Holy Verse
applies to hair, too. Obviously wrapping a khima> r round makes for greater caution.
her khima> r around her head and covered her body with her jilba> b
')-'--=- ~---~ ')~ _-- ' '-=

The istih}ba>b of women's wearing the khima> r The istih}ba>b of women's wearing the khima> r The istih}ba>b of women's wearing the khima> r The istih}ba>b of women's wearing the khima> r
Masala: Women ought to wear the khima> r and clothing like that
74
when they go out
even if they wear an aba> a to follow the example set for them and because,
obviously it is more modest because the wind might blow and lift their covering
whereas a khima> r is more reliable covering and less likely to be lifted up.
He said, Exalted is He: "[T]hey should draw their khumur over their bosoms."
75

Even if this Holy Verse does not indicate anything like this istih} ba> b,
76
it does show
that it was customary for women to wear the khima> r at the time of the Messenger of
Alla> h (may Alla> h bless him and his Family) and even before his time. Abu> Jafar
(peace be upon him) said: "A young Ans} a> r> man turned towards a woman in Mad> na.
At that time women used to tuck their maqa> ni behind their ears."
77

Pulling the khima> r securely round their heads Pulling the khima> r securely round their heads Pulling the khima> r securely round their heads Pulling the khima> r securely round their heads
Masala: It is best for women to pull the khima> r securely round their heads, and not
to let it hang as can be inferred from the word "la> that" if, for example the clothing
covers the chest and neck. It is an example of doing things properly. He said (peace
be upon him): "May Alla> h bless a person who, if he does something, he does it
properly,"
78
etc.
It is wa> jib if leaving it hanging causes the neck or one side of the chest to become
uncovered. The Almighty said: "[T]hey should draw their khumur over their
bosoms."
79

Owning a khima> r Owning a khima> r Owning a khima> r Owning a khima> r
Masala: Women ought to have a khima> r of their own or something like that at
home. This is what may be inferred from the possessive pronoun "her" in "her
khima> r" in conjunction with the evidence for following her example in addition to
the fact that it is more likely to make them observe the requirement to cover up.

74
In addition to the basic requirement of h} ija> b. In fact there is even evidence that it is mustah} abb for
a dead woman to have a khima> r put on her when she is wrapped in her kafn. Vol 1 p232 of Daa> im al-
Isla> m says in a chapter entitled F> dhikr al-H{ unu> t} wa al-Kafn that Jafar ibn Muh} ammad (peace be
upon him) said " and a khima> r should be placed on the woman's head."
75
Qura> n 24:31
76
Because the point is covering up their bosoms
77
Al-Ka> f> vol 5 p521 h} ad> th 5. Vol 18 p96 of Taqr> b al-Qura> n ila> al-A< dha> n says that he said (peace be
upon him): A young Ans} a> r> man turned towards a woman in Mad> na. At that time women used to
tuck their maqa> ni behind their ears. He looked at her as she approached and when she went past he
carried on looking at her. He went into an alley named after Ban> So-and-So and started looking back
at her. He turned round and knocked into a wall or into a window and gashed his face open. When the
woman walked away he looked and saw that blood was dripping onto his cloak and onto his chest. He
said: 'I swear by Alla> h, I will go and visit the Messenger of Alla> h (may Alla> h bless him and his
Family) and tell him.' He said: "And so he went to visit him, and when the Messenger of Alla> h (may
Alla> h bless him and his Family) saw him, He said: "What is this?" So he told him and Jibra> > l came
down with this Verse: "[a]nd they should not display their ornamentation."
78
See al-Ka> f> vol 3 p262 h} ad> th 45 which says: "If one of you does something, he should do it
properly." Vol 22 p157 Ch 1 h} ad> th 16 and vol 22 p264 Ch 5 h} ad> th 5 of Bih} a> r al-Anwa> r say
something similar; p384 Majlis 61 of al-Ama> l> by Shaykh S{ adu> q says: "However, Alla> h loves a slave
who if he does something, he does it well."
79
Qura> n 24:31
')-'--=- ~---~ ')~ _-- ' '-=

Putting the khima> r on at home Putting the khima> r on at home Putting the khima> r on at home Putting the khima> r on at home
Masala: The khima> r should be put on at home and a woman should go out wearing it
because it covers the head more, even if it is possible for a woman to wrap her
khima> r outside her home in a place where there are no men or where they cannot see
her.
It is likely that there is no difference between a woman's wrapping her own khima> r
or one of her mah} a> rim or one of the women in her household's doing so.
However it is mustah} abb for a person to do everything himself without relying on
others wherever possible according to what can be gathered from the riwa> ya> t
80
which
indicate the former.
Winding the khima> r Winding the khima> r Winding the khima> r Winding the khima> r around around around around under the jilba> b under the jilba> b under the jilba> b under the jilba> b
Masala: It may be inferred from the description of what she did (peace be upon her)
"she wound round her khima> r and covered her whole body with her jilba> b" that it
is best to wind the khima> r round underneath the jilba> b as is customary and not on top
of it even though it is possible because that way is a more reliable way of
covering up.
That is because "covered up" comes after "she wound round her khima> r" and the
conjunction "and" is an indicator of sequence in many places. Faq> h Hamada> n> (may
Alla> h hallow his secret) says about His Words, Exalted and Transcendent is He:
"[W]ash your faces, and your hands (and arms) to the elbows; rub your heads; and
your feet to the ankles"
81
that the conjunction "and" is normally an indication of
sequence and this would not be surprising even though men of letters say that "and"
is for all kinds of conjunction so much so that Ibn Ma> lik said:
"Link to earlier, later and concurrent things with 'and'."
Even though it is correct in terms of wad} , one automatically assumes that there is a
sequence.
One might say that it is assumed that there is a sequence because of the context
(qara> in maqa> miyya). However, it would not be surprising if "and" did not indicate a
sequence if left to its own devices so give it some thought.

80
For example his words (may Alla> h bless him and his Family): "Cursed is he who dumps everything
onto other people." Tuh} uf al-Uqu> l p37 Ba> b wa ruwiya anhu S{ alla> Alla> h alayhi wa A< lihi fi qis} a> r
ha> dhihi al-maa> n> and Nahj al-Fas} a> h} a p567 h} ad> th 2742 and riwa> ya> t which say that one of the causes
of one's going to Heaven is not relying on other people for one's needs. There are many riwa> ya> t which
say that he (may Alla> h bless him and his Family) and similarly that the Commander of the Faithful
(peace be upon him) and Fa> t} ima al-Zahra> (peace be upon her) would do things for themselves such as
mending a shoe, sweeping the house, cleaning, milking the goat and so on. A h} ad> th says that he (may
Alla> h bless him and his Family) used to feed the animals, hobble the camel, sweep the house, milk the
sheep, mend his shoe, patch his cloak, eat with his servant, grind on his behalf if he was tired, go
shopping in the market and he would not be too ashamed to hang his shopping on his hand or put it on
the edge of his cloak and go back to his family. Biha> r al-Anwa> r vol 70 p208 Ch 130 h} ad> th 1 baya> n;
p886 of al-Khara> ij says something similar. Similarly, it is reported that he (may Alla> h bless him and
his Family) said: "There are five things which I will not give up until I die: and milking the goat
with my own hands " (Bih} a> r al-Anwa> r vol 73 p66 Ch 1 h} ad> th 1. See also Bih} a> r al-Anwa> r vol 32
p76 Ch 1 h} ad> th 50; Bih} a> r al-Anwa> r vol 32 p113 Ch 1 h} ad> th 90 and Bih} a> r al-Anwa> r vol 40 p328 Ch
98 h} ad> th 10.
81
Qura> n 5:6
')-'--=- ~---~ ')~ _-- ' '-=

Covering the whole body Covering the whole body Covering the whole body Covering the whole body
82 82 82 82

Masala: It is mustah} abb for women's visible hija> b to cover the whole body as
"covered up with" and indeed jilba> b, too, may suggest. Women should not be
satisfied with just covering their heads with the khima> r without covering them with
a second layer such as an aba> a or something like that. A jilba> b is a long, baggy
cloak which covers up body size. An example of it is the aba> a currently in wide
circulation.
It can be inferred from saying no more than that she covered up with her jilba> b that
what is meant by the jilba> b is what was stated above i.e. a baggy cloak which covers
the entire body which does not reveal any of a woman's body or her body size and
not as some claim the khima> r,
83
or, as others claim, a piece of clothing bigger than
the khima> r but smaller than the rida> and with which a woman covers her head, chest
and so on.
84

It may be wa> jib because tighty, clingy clothing which shows the folds of the body is
not allowed especially that which shows some parts of the body.
The only reason we say that it is h} ara> m is because the mutasharria say that it is
wrong [min al-munkar]. Deep-seated religious beliefs and a religious mindset passed
on from generation to generation proves that that is taken from the Lawmaker and
that He forbade clothing like that.
85

82
See al-H{ ija> b al-Dar al-Wa> qi> by the same author (may Alla> h hallow his secret)
83
In addition to this, this claim is rebutted because otherwise it would mean repetition
84
See Lisa> n al-Arab under the entry for j-l-b. One definition given is malh} afa
85
So give it some thought
She approached
~---

Women going out Women going out Women going out Women going out
Masala: On the whole, it is ja> iz in the most general sense of the word for women to
go out no matter whether they are married or unmarried.
It is true that the difference between a married woman and an unmarried woman is
that a married woman has to ask her husband permission to go out if it is not to do a
duty towards him. An unmarried woman is in charge of herself. He (Alla> h's Peace
and Blessings upon Him and His Holy Family) forbade women from going out of the
marital home without their husbands' permission.
86

Her going out (Peace be upon Her) when She "approached" was an example of going
out which was wa> jib because it was muqaddimat al-wa> jib as we indicated.

86
al-Ama> l> by al-Shaykh al-S{ adu> q p422 Majlis 66 h} ad> th 1; Masa> il Al> ibn Jafar (alayhi al-sala> m)
p179 h} ad> th 333: "I asked him about women are they allowed to go out without their husbands'
permission?" He (peace be upon him) said: "No."
With a group
-- -

Wome Wome Wome Women going out n going out n going out n going out accompanied by other people accompanied by other people accompanied by other people accompanied by other people
Masala: Women should generally go out accompanied by other people and not alone
because it provides greater cover, preservation and protection from danger.
The same principle applies if she is going out to do something important or if she is a
public personality because it says in the riwa> ya: "with a group".
An inference may be drawn that She (Blessings and Peace be upon Her) was in a
group of women for reason of the preposition "f> " [in].
Further, this is closer to the waqa> r [comportment which commands respect] required
for this situation because waqa> r in situations like this fills the eyes and minds of
one's opponents with fear of power, and, because groups generate awe or greater awe
and get needs met and goals achieved quickly, if possible. They are more persuasive,
make it less easy to make excuses, leave a greater impression on the soul and make
the event more memorable.
Going out alone or with a group Going out alone or with a group Going out alone or with a group Going out alone or with a group
Masala: A senior member of the community a ruler, commander, a> lim or judge
going out alone or with a group could be one of five things:
1. wa> jib if enforcing what is right depends on it in both events
87
. She (Peace be
upon Her) went out "with a group of Her lady companions and servants"
because it commanded greater awe and made a greater impression.
2. mustah} abb if the rujh} a> n does not reach a level where the opposite is
forbidden.
3. makru> h if going out with a group will cause one's soul to become haughty,
conceited and proud but not to the point where it becomes h} ara> m, or, for
example if going out alone would cause the a> lim to fall in people's
estimation in some areas.
4. h} ara> m, such as in the opposite of the first scenario and such as if the rulers' or
tyrants' going out en masse would terrorise the public, those in need and
those with rights making it impossible for them to demand and take their due.
5. muba> h} anything else.

87
For the opponent's acceptance of the truth may depend on the judge's or a> lim's going out on his
own and having a word with him because delusion or fear of Schadenfreude or something like that
often makes people reject the truth if they are confronted with it in public. Enforcing what is right
may depend upon going in a group where someone who is only persuaded by shock and awe and
societal pressure is concerned, for example.
of Her lady companions and servants,
')-;- '~- ')---= Q-

Setting off with people one knows Setting off with people one knows Setting off with people one knows Setting off with people one knows
Masala: People in general and women in particular should set off on their travels, on
important errands and so on with people they know, not people they do not know as
can be gathered from Her going out ( Peace be upon Her) with "Her lady companions
and servants".
Even though the act may be innocuous, it would not be surprising if it were a general
indication of its being preferable in situations like this because She is an example,
because of the mila> k and so on as referred to above, in addition to the lack of any
restriction within the Holy riwa> ya> t which indicate that, such as His saying (Alla> h's
Peace and Blessings upon Him and His Holy Family): "Find a companion first before
you set off on the road"
88
and similarly His words (Alla> h's Peace and Blessings upon
Him and His Holy Family): "Shall I not tell you about the worst of people?" They
said: "Pray do tell, Oh Messenger of Alla> h." He said: "Whoever travels alone "
89

88
al-Mah} a> sin vol 2 p357 Ch 15 h} ad> th 61 Ba> b al-As} h} a> b; al-Mah} a> sin is also cited in Bih} a> r al-Anwa> r
vol 73 p276 Ch 49 h} ad> th 8 and Bih} a> r al-Anwa> r vol 13 p428 h} ad> th 23 Ch 18; al-Ikhtis} a> s} p336 Ba> b
Bad} Was} a> ya> Luqma> n al-H{ ak> m li bnihi
89
Man la> yah} d} uruhu al-Faq> h vol 2 p276 Ch 2 h} ad> th 2432
Her train trailing along the ground
')-;- '=-

H{ ija>b and clothing H{ ija>b and clothing H{ ija>b and clothing H{ ija>b and clothing
Masala: It is h} ara> m for a woman to go out with her lower legs exposed and it it
makru> h for her to go out with her feet exposed. She went out (Alla> h's Blessings and
Peace be upon Her) with Her train trailing along the ground. This is an oblique
reference to her clothing's being extremely long which is in accordance with ih} t} iya> t.
A woman's aba> a A woman's aba> a A woman's aba> a A woman's aba> a
Masala: It is mustah} abb for a woman's aba> a to drag along the ground because it
covers her better. This is an exception to the rule reported that clothing should be
short so that it can stay cleaner and last longer, for that is mustah} abb for men
because He said (Peace be upon Him) when He saw a man whose cloak was dragging
along the ground: "That man! Shorten it because it is more careful, lasts longer and
stays cleaner."
90

Ample garments Ample garments Ample garments Ample garments
Masala: It is mustah} abb for one's garment to be ample because it is even less
arousing and provides better cover.
Covering up thoroughly Covering up thoroughly Covering up thoroughly Covering up thoroughly
Masala: It is mustah} abb to cover up thoroughly as can be gathered from "Her train
trailing along the ground" for it is an oblique reference to covering up thoroughly.

90
Dawa> t al-Ra> wand> p131 h} ad> th 326 Fas} l f} funu> n shitta> min h} a> la> t al-a> fiya wa al-shukr alayha>
She walked just like the Messenger of Alla> h (Allah's Peace and Blessings upon Him and His Holy Family)
= ;~ -~- ')--~- ,=- '- -' --- = _-~

Following the Messenger of Alla> h's exa Following the Messenger of Alla> h's exa Following the Messenger of Alla> h's exa Following the Messenger of Alla> h's example ( mple ( mple ( mple (may Alla> h may Alla> h may Alla> h may Alla> h bless bless bless bless
h hh him and im and im and im and h hh his Family) in everything is Family) in everything is Family) in everything is Family) in everything
Masala: It is mustah} abb to follow the example of the Messenger of Alla> h (Alla> h's
Peace and Blessings upon Him and His Holy Family) in everything even in the way
one walks.
It may be wa> jib where something wa> jib is being carried out.
That is why Al> (Peace be upon Him) said: "Therefore, one should follow His
Prophet, tread in his footsteps and enter through his entrance. Otherwise he will not
be safe from ruin."
91

As for His words (Peace be upon Him): "Otherwise he will not be safe from ruin"
because the inference from this is that that only pertains to the performance of
wa>jiba> t and abstinence from muh} arrama> t it is not inconsistent with the istih} ba> b
mut} laq understood to apply to everything else He did on the basis of the fundamental
underlying principle as well as unrestricted evidence such as His Words, Exalted is
He: "Copy the guidance They received."
92

Al> (Peace be upon Him) said: "The slave dearest to Alla> h is he who copies His
Prophet (Alla> h's Blessings and Peace be upon Him and His Family)".
93

The Pure and Righteous Lady (Peace be upon Her) used to walk exactly the same
way as the Messenger of Alla> h (Alla> h's Blessings and Peace be upon Her and His
Holy Family), for a child is hidden inside his father.
94

Does that mean that it is mustah} abb to take it upon oneself to copy the mannerisms
of the great and pious?
There are two possible answers:
One: Yes, because it is part of emulation albeit partial. It is one of the causes of
strengthening the position of the greats in the community which causes good to
become embedded in them and steers them closer and closer to good etc.
Second: No. On the contrary, the narrator is just talking about something natural
about Her mannerisms (Peace be upon Her).
This sentence per se not proving that is not inconsistent with saying that it is
mustah} abb on the basis of the other evidence mentioned above including evidence
which is free from any restrictions for following a good example as well as its
paving the way to steering people towards good and so on.
Walking calmly and with dignity Walking calmly and with dignity Walking calmly and with dignity Walking calmly and with dignity
Masala: It is mustah} abb to walk calmly and with dignity as some oral traditions
indicate
95
such as what He is reported as saying (Peace be upon Him): "Walking
quickly loses a Believer his beauty."
96
He said (Peace be upon Him): "Walking

91
Nahj al-Bala> gha: Khut} ba 160 (Arabic); Sermon 159 according to the number of the English
translation by Askari Jafri, Eleventh Revised Edition Islamic Seminary Publications
92
Qura> n 6:90
93
Ghurar al-H{ ikam wa Durar al-Kalim p110 al-Fas} l al-Tha> lith f> al-Taass> h} ad> th 1949
94
Kashf al-Ghumma vol 2 p65 Fas} l nadhkuru huna> Umu>ran waqaat bada qatlihi (alayhi al-sala> m)
95
Some oral traditions say: "Go out calmly and with dignity"; "Walk towards Them calmly and with
dignity"; "Go out calmly and with dignity"; "Going out [should be done] calmly and with humility";
"Whoever enters calmly" and so on. See al-Ama> n min Akht} a> r al-Asfa> r p104; al-Muqannia p225; al-
Mis}ba> h by al-Kafam> p417 and al-Mah} a> sin pp14 and 67
96
al-Khis} a> l: vol 1 p9 h} ad> th 30 Khas} la tadhhab bi Baha> al-Mumin; Bih} a> r al-Anwa> r vol 73 p302 Ch
57 h} ad> th 5 and Bih} a> r al-Anwa> r vol 74 p141 Ch 7 h} ad> th 1
She walked just like the Messenger of Alla> h (Allah's Peace and Blessings upon Him and His Holy Family)
= ;~ -~- ')--~- ,=- '- -' --- = _-~

hurriedly loses a Believer his beauty and extinguishes his light"
97
except for things
which it is mustah} abb to hurry towards. This falls under the law of priorities [qa> nu> n
al-ahamm wa al-muhimm].
A train's trailing along the ground is a result of a garment's being long along with
walking quickly or in the event of being preoccupied. Perhaps the latter is more
likely and closer to the truth.

97
Until She walked in
~-= _-=

Women going into mosques Women going into mosques Women going into mosques Women going into mosques
Masala: It is permissible for women to go into mosques
98
on the basis of what the
narrator said "until She walked in" and on the basis of other evidence.
Obviously the opinion that it is best for women to pray in their homes
99
can be
challenged because we find that the Messenger of Alla> h and Al> (Blessings and
Peace be upon Them Both) did not order women to stay at home to pray. Instead,
women would come to the mosque to pray behind the Messenger (Alla> h's Blessings
and Peace be upon Him and His Family) and to listen to sermons. He (Alla> h's
Blessings and Peace be upon Him and His Family) would appoint a woman to lead
the other women in congregational prayer. Al> would do the same (Blessings and
Peace be upon Him) as can be understood from a number of oral traditions about
their lives (Alla> h's Blessings upon Them).
What is reported i.e. that "The best mosques for women are their homes"
100
apart
from the fact that it is mursala may be construed when looked at in conjunction
with what the Messenger (Alla> h's Blessings and Peace be upon Him and His Family)
and Ima> m Al> (Peace be upon Him) did and so on as a special case during a
particular time or in particular circumstances, or, as applying to those who it is
feared will fall into temptation or anything like that which comes under the heading
of taza> h} um.
Setting Setting Setting Setting out cases in mosques out cases in mosques out cases in mosques out cases in mosques
Masala: It is mustah} abb to set out important cases in mosques because of what it
achieves turning mosques into focal points in people's lives and because it
attracts more of Alla> h's special attention and Grace and because of its spirituality
and reminder to one of the Transcendent Creator. It is more likely to cause the Truth
to be accepted and for distance to be put between oneself and falsehood.
The Greatest Messenger (Alla> h's Blessings and Peace be upon Him and His Family)
used to pray and deliver sermons in the mosque and direct people in affairs of peace
and war, ethics, politics and so on
101
just as the mosque used to be the centre to solve
people's problems during His time (Alla> h's Blessings and Peace be upon Him and His
Family) and during the time of the Commander of the Faithful (Peace be upon Him)
and so on.
Setting cases out in public Setting cases out in public Setting cases out in public Setting cases out in public
Masala: It is mustah} abb to set important cases out in public and may generally be
wa>jib for it is guidance for the ignorant, a wake up call for those who have not been
paying attention, enjoins what is right and forbids what is wrong, teaches and
purifies according to the situation.

98
Jawa> z in the widest sense of the word
99
See al-Urwa al-Wuthqa> by al-Yazd> vol 1 Kita> b al-S{ ala> t: Fas} l f> bad} ah} ka> m al-Masjid: al-Masala
al-Tha> niya which says: "It is better for women to pray at home than in mosques." However there is a
section in Mawsu> at al-Fiqh vol 19 p297: Kita> b al-S{ ala> t: Fas} l f> bad} Ah} ka> m al-Masjid: al-Masala al-
Tha> niya: "It was said above that it is not better for women to pray at home than in mosques even
though many say so. On the contrary, the merit of their praying in mosques is the same as for men."
100
Ja> mi Ah} a> d> th al-Sh> a vol 4 p454 h} ad> th 1 and Bih{ a> r al-Anwa> r vol 80 p371 Ch 8 h} ad> th 32 citing
al-Niha> yat by al-Shaykh and Rawd} at al-Wa> iz} > n p338 Majlis f> Dhikr Fad{ a> il al-Masa> jid on the
authority of al-S{ a> diq (Peace be upon Him)
101
See Li Awwal Marra f> Ta> r> kh al-A< lam vols 1-2 by the same author (May Alla> h hallow his secret)
Until She walked in
~-= _-=

In general, if people are kept in the loop of current events confronting the
community ideologically, politically, economically and so on they will have better
resistance against falsehood and be more and more prepared to rise up and sacrifice
themselves on the Path of Alla> h, Exalted is He, as discussed in detail in sociology,
psychology and the study of ethics.
102

She performed both tasks (Peace be upon Her) when She set out in public, in the
mosque, the persecution She had suffered.
It is possible that specifically setting it out in the mosque per se may be mustah} abb
just as it may be ja> iz.
In short, jawa> z in the widest sense of the word iba> h} a, istih} ba> b or wuju> b can be
understood from this h} ad> th even if it is jawa> z in the narrow sense in accordance
with general principles.
Hearing cases in mosques Hearing cases in mosques Hearing cases in mosques Hearing cases in mosques
Masala: It is permissible to litigate and hear cases in mosques as can also be
understood from what the Messenger (Alla> h's Blessings and Peace be upon Him and
His Family) did and from what Al> (Blessings and Peace be upon Him) did.
103
The
fuqaha> have a discussion on this issue in Kita> b al-Qad} a> in Fiqh.
104

102
See al-Fiqh: al-Ijtima> ; al-Fiqh: al-Dawla al-Isla> miyya; al-Fiqh: Ilm al-Nafs and al-Fad} > la al-
Isla> miyya by the same author
103
See Bih} a> r al-Anwa> r vol 14 p11 Ch 1 h} ad> th 20 and Bih} a> r al-Anwa> r vol 59 p167 Ch 61 h} ad> th 2
104
See Mawsu> at al-Fiqh vol 84 p120-122: Kita> b al-Qad} a> by the same author (May Alla> h hallow his
secret) which says: "It is likely that it is not makru> h to hear cases in mosques. On the contrary, what
could be nicer than enforcing Alla> h's Law in Alla> h's House. The Messenger of Alla> h (Alla> h's Blessings
and Peace be upon Him and His Family) and Al> (Peace be upon Him) used to hear cases in the
mosque [Bih} a> r al-Anwa> r: vol 4 p277 and Bih} a> r al-Anwa> r vol 62 p167]. Bayt al-T} isht} and Dakkat al-
Qad} a> [The judge's bench] in Ku> fa Mosque are well known to this day. Al> 's (Peace be upon Him)
telling Shurayh} al-Qa> d} > [the judge] to sit in the mosque was mentioned above.
Al-Daa> im says that Al> (Peace be upon Him) said: "I went into the mosque and lo and behold two
of the Ans} a> r wanted to have a dispute between them settled by the Messenger of Alla> h. One of them
said to his companion: "Should we have it settled by Al> (Peace be upon Him)?" I was horrified by
what he said and so the Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His
Family) looked at Me and said: "Go and resolve their dispute." I said: "How can I settle it in Your
presence, oh Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family)?" He
said: "Do it." So I went away and settled their dispute." And so there was not a single case which
came before Me after that day that was not clear to Me." [Mustadrak al-Wasa> il vol 3 p197 Ch 11
A< da>b al-Qa> d} > h} ad> th 4]
In any event, there are a number of opinions on the matter:
One: that it is makru> h without exception according to more than just one of them. Indeed al-
Mustanad cites al-Mutamad as saying that the majority say that it is makru> h. He agrees because of
the riwa> ya mursala narrated on the authority of Ibn Asba> t} which says: "Keep buying and selling, mad
people, children, giving judgments, stray animals, punishments and raised voices out of your
mosques" [Wasa> il al-Sh> a vol 3 p507 al-Ba> b 27 Min Ah} ka> m al-Masa> jid h} ad> th 11]; a mursala in Man
la> yah} d} uruhu al-Faq> h: "Keep children, mad people, raised voices, buying and selling, stray animals,
punishments and giving judgements out of your mosques" [Wasa> il al-Sh> a vol 3 p508 Abwa> b Ah} ka> m
al-Masa>jid al-Ba> b 27 h} ad> th 4] and Jawa> hir al-Kala> m: It has been sought to prove that with the Saying
of the Prophet: "Keep children, mad people, disputes and raised voices out of your mosques" he says
that passing judgment normally entails that and indeed it may be necessary to summon children and
mad people and it may entail summoning women who are on their period, pagans and those who are
not wary of naja> sa.
Two: It is mustah} abb as al-Muqannia, al-Niha> ya, al-Mara> sim and al-Sara> ir seem to say based on
following the good example set and some of the oral traditions mentioned above.
Three: It is ja> iz on account of the conflict between the two sets of evidence without anything to
favour either [murajjih} ] and so it is not makru> h or mustah} abb. It is reported that the Shaykh appears
Until She walked in
~-= _-=

Obviously litigating in the mosque is not contrary to what charitable trust status
dictates just as, by the by, it should not be done in such a way that it is seen by urf
to be a breach of the sanctity of the mosque.
105

Making use of dissemination of information centres Making use of dissemination of information centres Making use of dissemination of information centres Making use of dissemination of information centres
Masala: It is ja> iz in the most general sense of the word which includes wuju> b to
make use of the media and centres where people gather together to demand a right,
to expose a tyrant and to explain the truth the way Fa> t} ima al-Zahra> (Alla> h's
Blessings upon Her) used the mosque, because the mosque was one of the most
important centres for dissemination of information at that time on account of its
being a centre where various personalities and societal groups gathered together, it
was the Messenger of Alla> h's headquarters (Alla> h's Blessings and Peace be upon Him
and His Family), it was used to lead the community and so on.
A woma A woma A woma A woman walking in on a place where men gather together n walking in on a place where men gather together n walking in on a place where men gather together n walking in on a place where men gather together
Masala: It is ja> iz for a woman to walk in on a place where men have gathered
together, or where both men and women have gathered, provided they maintain h} ija> b
and fulfil all the other conditions.
As a rule it is muba> h} and there is no evidence for its being h} ara> m. In fact, that is the
way it was during the time of the Messenger of Alla> h (Alla> h's Blessings and Peace be
upon Him and His Family) in His Mosque, on His expeditions and on the H{ ajj, just as
it was during the time of the greatest fuqaha> in the burial places of the Mas} u> m> n
(Blessings and Peace be upon Them), in Holy Jerusalem and so on.

to say this in al-Khila> f and in al-Mabsu> t} . Al-Mustanad says, citing this opinion that it is said to be
muba> h} .
Four: A distinction between making it a permanent dispute resolution centre in which case it would
be makru> h or not, in which case it would not be. This is what Shara> i al-Isla> m and the Alla> ma say
on the matter on account of putting together the evidence in support of its not being allowed and the
other evidence in support of its being mustah} abb. However the problem with saying that it is makru> h
is that the Prophet and Ima> m do not do something which is makru> h all the time especially on account
of Their being an example and people's being told to follow Them. Drawing the distinction is at odds
with Al> 's apparently doing it all the time (Peace be upon Him) and so it is either ja> iz on account of
the conflict of evidence even if that is unlikely because both sets of evidence are against that or
mustah} abb. The latter is more likely in terms of technical reasoning and the former is the more
commonly held opinion. Letting children, mad people, women who are on their period and pagans in
should be avoided as a matter of ih} tiya> t} istih} ba> b> or luzu> m> and there is no problem with this pursuant
to either of the two opinions. Otherwise saying that it is makru> h can also be challenged in respect to
women on their period and pagans.
The problem with what is said by those who seek to prove that is not makru> h by relying on the speed
of dispute resolution which goes hand with dispute resolution in the mosque is that the speed required
is what urf sees as speedy dispute resolution. Similarly the problem with what is said by those who
say that it is makru> h based on the oral tradition passed on by Jafar ibn Ibra> h> m "The only reason
mosques were set up was to recite the Qura> n" is that the has} r is ida> f> as is obvious. The problem
with what Mustanad al-Sh> a says firstly about the Bench's not being able to prove it and secondly
because it was Al> 's Bench and thirdly because it was part of the mosque during the first stage is
obvious to anyone who goes through the history and because of what we said. Jawa> hir al-Kala> m says:
"It may be said that there is nothing makru> h about settling disputes per se. In fact it would not be
surprising if it were rajah} .
True, it may be linked to other things which are best avoided in the mosque or which are better to do
but that is beyond the scope of our discussion. It may have been more appropriate to collect those
together than anything else."
105
Such as if it makes an unacceptable level of noise and so on
Until She walked in
~-= _-=

What is h} ara> m is for them to mingle without h} ija> b and things like that brought by
the west to the lands of Isla> m and accepted by some who have no shame in the
religious sense.
on Abu> Bakr
,-- - _--

Dir Dir Dir Direct ect ect ect Pressure Pressure Pressure Pressure
Masala: It is best to apply direct pressure on the actual person who has unlawfully
seized something or who is a tyrant or to go straight back to him when demanding
rights in the plural or a single right unless it is of benefit not to do so.
The Almighty said: "Go thou to Pharaoh, for he has indeed transgressed all
bounds"
106
and that is why Fa> t} ima al-Zahra> (Alla> h's Blessings upon Her) wasted no
time in going to the mosque and confronting Abu Bakr himself.
The letters the Mas} u> m> n (Peace be upon Them) wrote directly to the tyrants were
also an example of that, for the Ima> m, the Commander of the Faithful (Peace be
upon Him) wrote to Mua> wiya: "Your power deceived you, and that became your be
all and end all, so watch out for the excess in what you do, and what you do will be
guided by this.
107

That is to prove the point and to expose tyrants so that they cannot pretend not to
know, blame others (as is the practice of tyrants especially at times of weakness and
decline), cover up their power and artificial awe in front of the public and so on.
108

106
Qura> n 20:24
107
Al-Mana> qib vol 2 p48 Fas} l f> al-Musa> baqa bi al-Ilm; Bih} a> r al-Anwa> r vol 40 p163 Ch 93 h} ad> th 54
108
On this discussion, see al-Fiqh: T{ ar> q al-Naja> t; al-Fiqh: al-Ijtima> ; al-Fiqh: al-Siya> sa; Muma> rasat
al-Taghy> r li Inqa> dh al-Muslim> n and al-S{ iya> gha al-Jad> da by the same author (May Alla> h hallow his
secret)
who was with a group of Muha> jir> n and Ans} a> r
'~- V Q-,=')-- Q- -~= - ;

Publicly exposing Publicly exposing Publicly exposing Publicly exposing
Masala: It is mustah} abb and perhaps even wa> jib if deterrence and so on depend on
it to expose tyrants publicly for it is a type of pressure and a way to fill the public
with an aversion for them. The fundamental principle applies to men too.
It makes no difference whether it is done via the minbar, mih} ra> b, a book, radio,
television or other medium of communication even if that turns into a massive public
drive such as if everyone, or the majority of people or even a large number of people
made it a point to keep exposing a tyrant and to confront his tyranny publicly on
account of the resistance put up by tyrants.
Proving something to the public Proving something to the public Proving something to the public Proving something to the public
Masala: It is mustah} abb and sometimes even wa> jib to prove something to the public
because that way people there present will be turned into witnesses to what both
sides say. It is a better way to prove something and for the truth to win the day. He
said, Exalted is He: "that Mankind, after (the coming) of the apostles, should have no
plea against Alla> h."
109

Demanding one's right in the presence of others Demanding one's right in the presence of others Demanding one's right in the presence of others Demanding one's right in the presence of others
Masala: It is ja> iz in the most general sense of the word to demand one's right and to
expose the tyranny of a tyrant even in the presence of someone from whom no action
is expected or who does not act. It is covered by His words, Exalted is He, which are
not qualified by any restriction:
"Alla>h loveth not that evil should be noised abroad in public speech, except where
injustice hath been done."
110

One thing that does make it clear that it is covered by this principle is what Ima> m
S{ a> diq (Peace be upon Him) is reported as having said by way of explanation of an
instance to which the Holy Verse applies: "Someone who puts people up and treats
them badly is an example of someone who does injustice and what they say about
him will not be held against them."
111

Her demanding Her right (Alla> h's Blessings upon Her) and that of the Ima> m, the
Commander of the Faithful (Peace be upon Him) in the mosque in the presence of
the Muhajir> n, Ans} a> r and others may count as an example of that because it was not
up to everybody other than collectively to do what was asked of them and what
is meant by the negation is negation of the group as a group not negation of every
single one of them.
Speaking out about the truth Speaking out about the truth Speaking out about the truth Speaking out about the truth to various classes to various classes to various classes to various classes
Masala: The truth should be explained to various classes and groups of people not
just to one particular group of them, even if there are a lot of them, because that is a
greater guarantee that what is said will not be picked apart, stepped on, forgotten or
cast doubt on.

109
Qura> n 4:165
110
Qura> n 4:148
111
Tafs> r al-Ayya> sh> vol 1 p283 h} ad> th 296 on "Alla> h loveth not that evil should be noised abroad in
public speech " [Qura> n 4:148]; Bih} a> r al-Anwa> r cites the same in vol 72 p258 Ch 66 h} ad> th 50
who was with a group of Muha> jir> n and Ans} a> r
'~- V Q-,=')-- Q- -~= - ;

Thus and for other reasons the wisdom of her giving Her speech (Peace be upon Her)
to a group of Muhajir> n, Ans} a> r and others becomes clear.
A curtain was put up between Her in front of Her
>- ')- ~=---

A curtain between men and women A curtain between men and women A curtain between men and women A curtain between men and women
Masala: It may be said that it is mustah} abb to put up a curtain between men and
women when a woman is speaking as well as covering every one of them.
That may be inferred from what He says: "And when ye ask them for anything ye
want, ask them from behind a screen"
112
even though it is taken as read
113
as meaning
h}ija>b or sa> tir in the specific sense not sa> tir in addition to individual hija> b.
That it is mustah} abb in any place in which women and men gather together such as
to pray in the mosque, lecture hall, H{ usayniyya> t and so on can be understood from
that. That is why the h} ad> th says "A curtain was put up in front of Her "
However it may be said that it is not likely that it was mustah} abb because an act is
neutral. In fact that may have been part of etiquette and that is why there was no
screen between men and women in the Mosque of the Messenger of Alla> h (Alla> h's
Blessings and Peace be upon Him and His Family) or similarly why a screen was not
put between men and women in the Holy Mosque, with men performing the
circumambulation around the Kaba close to It, and women performing the
circumambulation from far away with a screen between them, or, with a time
appointed for men and another for women, and so on, as is obvious.
It may be said that it is mustah} abb where important women are concerned which is
why it is mentioned in relation to the wives of the Prophet (Alla> h's Blessings and
Peace be upon Him and His Family) after A< yat al-H{ija> b was revealed.
114

As for the possibility of its being mustah} abb across the board, it is likely that it is
not, based on what was done all the time in the Mosque of the Messenger of Alla> h
(Alla> h's Blessings and Peace be upon Him and His Family) and other things re
women in His Holy Day and similarly with respect to the Holy Mosque and so on as
mentioned above.

112
Qura> n 33:112
113
i.e. in the Holy Verse
114
Bih} a> r al-Anwa> r vol 22 p185 Ch 2 says with regards to His Words: "And when ye ask them for
anything ye want, ask them from behind a screen" means if you ask the wives of the Prophet (Alla> h's
Blessings and Peace be upon Him and His Family) for anything you need ask them from behind a
screen. Muqa> til said Alla> h commanded the Believers not to talk to the wives of the Prophet (Alla> h's
Blessings and Peace be upon Him and His Family) unless it was from behind a screen. "[T]hat" i.e.
asking for that which you want from behind a screen "makes for greater purity for your hearts and for
theirs" from suspicion and from the ideas of the Shayt} a> n. "Nor is it right for you that ye should annoy
Alla> h's Messenger" by disobeying what He has commanded you to do in relation to His wives or in
relation to anything else.
So She sat down
~~-=-

Sitting down in the mosque Sitting down in the mosque Sitting down in the mosque Sitting down in the mosque
Masala: It is good manners when finding oneself in the mosque to sit down because
it is more dignified and more observant of the sanctity of the mosque in general.
It is also permissible to stand up or to lie on one's back provided it is not
disrespectful and provided it does not interfere with the affairs of the mosque in
which case it would be makru> h or h} ara> m according to the situation. Similarly
sleeping in the mosque is makru> h according to the majority opinion. It is said in this
h} ad> th that She (Blessings upon Her) sat down.
115

115
For more information on the rules and etiquette of mosques see Mawsu> at al-Fiqh vol 19 p118-298
Kita>b al-S{ ala> t and Mawsu> at al-Fiqh: Kita> b al-A< da> b wa al-Sunan
She let out a lamentation
- ~ - ;-

Letting men hear their voices Letting men hear their voices Letting men hear their voices Letting men hear their voices
Masala: It is ja> iz for a woman to let a man hear her voice if she follows the rules of
the Shar> a in such a way that there is no fear of fitna or of complacence of speech
such as that to which His Words apply: "be not too complacent of speech, lest one in
whose heart is a disease should be moved with desire."
116

Women would speak to the Messenger (may Alla> h bless him and his Family), to the
Commander of the Faithful (peace be upon him), to the Holy Ima> ms (peace be upon
them) and to the Ulama> of the Religion and continue to do so right up to the
present day. That has been the practice of religious people [s> rat al-mutasharria]
generally. However the rules of the Shar> a have to be followed.
What was said indicates that that is ja> iz, for the only thing to be avoided is
complacence of speech and so on. Thus it is ja> iz for women to give speeches and
recite taziya in maja> lis for women even if their voices reach mens' ears, just the
same as it is ja> iz to record their recitation
117
provided all aspects of the Shar> a are
observed.
118

Hearing a woman's voice Hearing a woman's voice Hearing a woman's voice Hearing a woman's voice
Masala: It is ja> iz for men to hear women's voices as long as they abide by the rules
of the Shar> a based on as} a> lat al-h} ill [the presumption that everything is h} ala> l until
proven otherwise], nus} u> s} which contain no restrictions and the practice which dates
back [to the time of the Mas} u> m> n]. The difference between the two matters
119
is
obvious.
Crying over a dead person Crying over a dead person Crying over a dead person Crying over a dead person
Masala: It is mustah} abb to wail and cry over a dead person the way she cried (peace
be upon her) over her father (may Alla> h's bless him and his Family). She may have
been crying (peace be upon her) over the loss of her father (may Alla> h's bless him and
his Family), over the right of his Successor the Commander of the Faithful Al>
(peace be upon him) being snatched away and because of the various forms of
persecution she had suffered.
Al-Urwa al-Wuthqa> says: "It is ja> iz to cry and even to cry out loud for a dead
person. It may even be ra> jih} such as if it eases sorrow and heartbreak provided it is
not inconsistent with contentment with Alla> h's Decree. It makes no difference
whether it is over relatives or not. In fact it was even mentioned above that it is
mustah} abb to cry for a Believer and it can even be understood from some oral
traditions that it is ja> iz to cry over a lost animal."
120

We said in al-Fiqh that it is mustah} abb to cry for a Believer on account of oral
traditions numerous to a level of tawa> tur which either spell that out or give an
account of what was done. A prohibition on crying was falsely attributed to the
Prophet (may Alla> h bless him and his Family).
121

116
Qura> n 33:32
117
And to sell and give away these tapes as long as the rules of the Shar> a are observed
118
See Mawsu> at al-Fiqh: Kita> b al-Nika> h} al-Masala 39
119
i.e. between "letting men hear their voices" and "hearing a woman's voice"
120
Al-Urwa al-Wuthqa> : Kita> b al-T{ aha> ra: Fas} l f> Makru> ha> t al-Dafn Masala 1
121
See Mawsu> at al-Fiqh vol 15 p161-168 Kita> b al-T{ aha> ra: f> mustah} abba> t qabl al-dafn wa h} > nahu wa
badahu: Masala 31
- ~ - ;-

A woman's crying loudly A woman's crying loudly A woman's crying loudly A woman's crying loudly
Masala: There is no harm in men who are aja> nib hearing a woman cry just as there is
no harm in her crying loudly as proven by her crying (peace be upon her) in her house
because her voice could be heard in the Mosque.
122

Ima> m Ba> qir (peace be upon him) gave a testamentary instruction for female
mourners to sob for him for ten years at Mina>
123
where men and women obviously
gather together.
Cry Cry Cry Crying over the loss of a Mas} u> m ( ing over the loss of a Mas} u> m ( ing over the loss of a Mas} u> m ( ing over the loss of a Mas} u> m (p pp peace be upon eace be upon eace be upon eace be upon t tt them) hem) hem) hem)
124 124 124 124

Masala: It is mustah} abb to cry over the loss of a Mas} u> m (peace be upon them) the
way al-Zahra> (peace be upon her) cried for the Messenger of Alla> h (may Alla> h bless
him and his Family). Similarly, it is mustah} abb to cry out loud over their tragedy.
125

It is mustah} abb to form maja> lis to cry for them (blessings and peace be upon them)
for it is a way of sharing their pain, a type of victory for an oppressed one and one of
the ways to secure love for the People of the Household (peace be upon them) in
people's hearts. Many oral traditions indicate this.
Abu Abdalla> h (peace be upon him) said to Fud} ayl: "Do you sit and talk?" He said:
"Yes. May I be made your sacrifice." He said: "I love these maja> lis so keep our Cause
alive, Oh Fud} ayl. May Alla> h bless whoever keeps our Cause alive. Oh Fud} ayl, Alla> h
will forgive the sins of whoever speaks of us, or from whose eye a tear as small as the
wing of a fly falls when we are spoken of in his presence, even if his sins are as
numerous as the bits of foam in the sea."
126

An oppressed person crying about the oppression he is suffering An oppressed person crying about the oppression he is suffering An oppressed person crying about the oppression he is suffering An oppressed person crying about the oppression he is suffering
Masala: It is mustah} abb for a person who is oppressed to cry about the oppression
he is suffering because it is not correct for a person not to talk about his oppression.

122
And even in Mad> na. A h} ad> th says: "As for Fa> t}ima, she cried for the Messenger of Alla> h (may
Alla> h bless him and his Family) so much that it bothered the people of Mad> na and so they said to her:
'You're bothering us crying so much,' and so she would go out to the graves of the Martyrs cry as
much as she needed to and then head back." See Awa> lim al-Ulu> m wa Mustadraka> tuha> Vol entitled
Fa> t} ima al-Zahra> (alayha> al-sala> m) vol 2 p790
123
Al-Ka> f> vol 5 p117 h} ad> th 1 Abu> Abdalla> h (peace be upon him) said: "My Father said to me:
'Jafar. Set up such and such an amount of my estate as a charitable trust for female mourners to sob
for me over the days spent at Mina> for ten years.'"
124
For more on this subject see al-Shaa> ir al-H{ usayniyya by the Martyr A< yatalla> h Sayyid H{ asan al-
Sh> raz> (may Alla> h hallow his secret)
125
Ibn Abba> s is reported as having said: I went out with Al> (peace be upon him) and The Prophet
(may Alla> h bless him and his Family) in the gardens of Mad> na. We passed by a garden and Al>
(peace be upon him) said: "How beautiful this garden is, Oh Messenger of Alla> h," and he replied (may
Alla> h bless him and his Family): "Your Garden in Paradise is more beautiful than it." We then passed
by a garden and he said: "How beautiful this one is, Oh Messenger of Alla> h," and the same thing
happened until we had gone past seven gardens and the Prophet (may Alla> h bless him and his Family)
said: "Your Gardens in Paradise are more beautiful that they are." He then struck his head and beard
with his hand and kept crying until it became really loud. He said: "Why are you crying, Oh
Messenger of Alla> h?" He replied: Because of secret grudges people have against you which they will
not show until they lose me." Al-Tara> if p428 citing al-Mana> qib by Abu> Bakr Ah} mad ibn Mu> sa> ibn
Mardawayh al-H{ a> fiz}
126
Bih} a> r al-Anwa> r vol 44 p282 Ch 24 h} ad> th 14 and Bih} a> r al-Anwa> r vol 71 p351 Ch 21 h} ad> th 20:
"Keep our cause alive."
- ~ - ;-

That is why He said, Exalted is He: "Deal not unjustly and be not dealt with
unjustly".
127

Crying is one way to put pressure on a tyrant, to expose him and to stir up feeling
against him. That is why Ima> m Sajja> d (peace be upon him) cried for such a long
time
128
and al-S{ idd> qat al-T{ a> hira [the Pure and Righteous One] Fa> t} ima al-Zahra>
(peace be upon her) cried right up until she died as a martyr.
129

Similarly, it is reported that "After her father's death, her head (best blessing and
peace be upon her) remained bandaged, her body remained emaciated, her chest
remained swollen, she carried on crying, remained heartbroken and would faint time
and again" and so on to the end of the h} ad> th.
130

An example of crying is a lamentation whether over a dead person as mentioned
above or over an oppressed person or by an oppressed person. The story of Uh} ud
says that S{ afiyya would lament and cry yearningly for H{ amza in front of men and
that every time she would lament, the Messenger of Alla> h (may Alla> h bless him and
his Family) would lament to her lament and every time she cried yearningly, the
Messenger of Alla> h (may Alla> h bless him and his Family) would cry yearningly to
her cry.
It says that when the Messenger of Alla> h (may Alla> h bless him and his Family) set
off from the battleground of Uh} ud for Mad> na he heard weeping and wailing from
every home which had lost people but he could not hear anything from the home of
H{ amza, his paternal uncle. So he said: "But there is no one to cry over H{ amza," and
so the people of Mad> na swore that they would not weep or wail over any dead
person without starting by weeping and wailing over Him.
131

127
Qura> n 2:279
128
He cried (peace be upon him) for forty years after his father (peace be upon him) was killed as
mentioned in footnote 4 p1
129
Al-Awa> lim wa Mustadraka> tuha> Vol entited Fa> t} ima al-Zahra> vol 2 p782 Ba> b Muddat Baqa> iha>
S{ alawa> t Alla> h alayha> bada ab> ha> wa ah} za> nuha> wa buka> uha> f> tilka al-mudda ila> wafa> tiha> . See
Rawd} at al-Wa> iz} > n p150 Majlis f> Dhikr Wafa> t Fa> t} ima alayha> al-sala> m
130
al-Mana> qib vol 3 p362 Fas} l f> wafa> tiha> wa ziya> ratiha> alayha> al-sala> m
131
Man la> yah} d} uruhu al-Faq> h: vol 1 p116 Ch 111 h} ad> th 52; see also Bih} a> r al-Anwa> r vol 79 p92 Ch
16 h} ad> th 44
The people broke into tears for her
'---'- ')- ;-- Q)= .

Crying over an oppressed person's crying Crying over an oppressed person's crying Crying over an oppressed person's crying Crying over an oppressed person's crying
Masala: It is mustah} abb for people to cry out of sympathy for an oppressed person
who is crying because it is a way of sharing anguish and feeling someone's pain as
well as guaranteeing support and victory for the person who is oppressed.
132

Al> (peace be upon him) said in his will to H{ asan and H{ usayn (peace be upon them):
"Be an enemy to the oppressor and a helper to the oppressed."
133

Crying over a distraught person's crying Crying over a distraught person's crying Crying over a distraught person's crying Crying over a distraught person's crying
Masala: It is mustah} abb for people to cry with a person suffering a bereavement.
That is why there is evidence that it is mustah} abb to cry for a dead person even if
one does not know the deceased.
134

Indeed, the Messenger of Alla> h (may Alla> h bless him and his Family) cried, lamented
and let out plaintive sounds when S{ afiyya cried, lamented and let out plaintive
sounds.
For crying is mercy, gentleness and compassion
135
and all of them are desirable under
the Shar> a according to many oral traditions about mutual affection, mercy for each
other, mercy generally, compassion and so on, which, due to the lack of any
restriction in them, cover the matter at hand.

132
It is said on the merit of visiting H{ usayn (peace be upon him): "Indeed, when Fa> t} ima (peace be
upon her) accompanied by a thousand Prophets, a thousand Righteous Ones and a thousand Martyrs to
help her cry, looks at them, she lets out a groan and there is not a single angel left in the Heavens who
does not cry out of sympathy for her voice.
133
134
See al-Urwa al-Wuthqa> : Kita> b al-T{ aha> ra: Fas} l f> Makru> ha> t al-Dafn: Masala 1 which says: It is
ja> iz to cry for a dead person and it may even be ra> jih} It makes no difference whether it is a
relative or not. The istih} ba> b of crying over a believer was mentioned above.
135
A h} ad> th attributed to him (peace be upon him) says: "The Messenger of Alla> h (may Alla> h bless
him and his Family) cried when one of his children died. Someone said to him: "Oh, Messenger of
Alla> h, are you crying even though you tell us not to cry." He said: I did not tell you not to cry. I only
told you not to weep and wail. It is just gentleness and mercy which Alla> h put in the heart of
whichever of His creatures He wills. He shows mercy to whomever He wills and He only shows mercy
to His merciful slaves." Bih} a> r al-Anwa> r vol 79 p101 Ch 16 h} ad> th 48.
It is also attributed to him (peace be upon him) that he said: "The Messenger of Alla> h (may Alla> h
bless him and his Family) gave permission to cry over a bereavement and he said: 'The soul is
bereaved, the eye cries and the Promise is near.'" Bih} a> r al-Anwa> r vol 79 p101 Ch 16 h} ad> th 48
And so the gathering shook
Q-=-- -'- .

Starting Starting Starting Starting one's speech with what gets souls ready one's speech with what gets souls ready one's speech with what gets souls ready one's speech with what gets souls ready
Masala: It is mustah} abb for a speaker or a person giving a sermon to start with what
gets souls and minds ready to accept what is said, as the art of rhetoric dictates. That
is why we find that she (Alla> h's blessings be upon her) "let out a plaintive sound, the
people broke into tears for her and the gathering shook". For she burst open hidden
feelings in people's souls and made people as ready spiritually and emotionally as
they could be to listen to what she had to say and to hear about her suffering.
We have a duty to learn from her school (peace be upon her) to begin and indeed to
infuse what we say with what has a greater and more profound effect upon those
present and upon the audience, for that is perfection and virtue. There is no doubt
that a person's educating himself re virtue and perfection is mustah} abb. Indeed, He
said, Exalted is He: "and enjoin thy people to hold fast by the best in the
precepts."
136

He also said, Almighty is He: "And follow the best of (the courses) revealed to you
from your Lord."
137

This is in addition to the fact that whenever what a person says contains factors
which stir up feelings and shake up what is buried in peoples minds, it has a more
powerful effect on the souls of the audience and is more likely to get them to accept
what is right, to stop doing what is wrong and to perform good deeds, as appropriate.

136
Qura> n 7:145
137
Qura> n 39:55
She then paused briefly until the people's sobbing fell silent and their outburst calmed down
;)- ;- - ;-- -~- Q-~ _ -= -- ~-)- ;-

A word about the best conditions A word about the best conditions A word about the best conditions A word about the best conditions
Masala: It is best to speak at an appropriate time and indeed to speak in the best
conditions. That is why she paused briefly because starting to speak while the crowd
was in the throws of sobbing and caught up in an outburst of agitation would have
lost the desired effect of the speaker's words and there would have been less
interaction with her.
So pausing was essential, on condition however that the pause was not too long
because speech loses its heat and continuity on account of a long gap. This is part of
what breaches the rules of rhetoric. It is necessary neither to go on for too long
without a pause nor to leave gaps which are too big but rather for one's speech to be
in accordance with eloquent style as appropriate to the situation
138
. That is why she
only paused (peace be upon her) "briefly".

138
See al-Bala> gha by the same author (may Alla> h hallow his secret)
She commenced her speech with praise of Alla> h
= --=- >-- ~=---

Commencing what one does by mentioning Al Commencing what one does by mentioning Al Commencing what one does by mentioning Al Commencing what one does by mentioning Almighty Alla> h mighty Alla> h mighty Alla> h mighty Alla> h
Masala: It is mustah} abb to commence anything, including narrating and speaking on
the minbar or below the minbar, to a group or to an individual about a worldly affair
or religious matter by mentioning Alla> h and praising Him, Mighty and Powerful is
He, in one's heart and with one's tongue in every situation as appropriate.
What is meant by commencing an action is for one's action be an example of what
Almighty Alla> h loves and wants both at the outset commencement and all the
way through, such that it may receive the Pleasure of Alla> h, Exalted and
Transcendent is He, e.g. walking to the H{ ajj.
139

A clear example is passing under the Holy Qura> n when one wants to travel and so
on.
A h} ad> th says: "Any important matter in which 'In the Name of Alla> h' is not uttered
is abtar."
140

What is meant by "abtar" is that good has been clipped off it and so there is no good
in it in this world or in the Hereafter.
Some deeds may be stripped of all their good and some may be stripped of most of
their good depending on the type of deed, the intention and so on.
Teaching people to commence what they do by praising Alla> h Teaching people to commence what they do by praising Alla> h Teaching people to commence what they do by praising Alla> h Teaching people to commence what they do by praising Alla> h
Masala: It is mustah} abb to educate people and teach them to commence by
mentioning Alla> h, Holy are His Names, based on unqualified nus} u> s} and based on
what she said and what she did (Alla> h's blessings be upon her) at this juncture.
A community's chief or leader's beginning what he says with something or in a
particular style teaches those who follow him.
It was stated above that what she said and what she did (peace be upon her) like
what the rest of the Mas} u> m> n said and did (peace be upon them) on account of their
comprehensive knowledge and awareness for all possible angles and meanings will
have been taken into account is authoritative and meaningful in every way. As the
dua> says: "Oh, Alla> h, I begin the glorification with praise of Thee".
141

Beginning with Beginning with Beginning with Beginning with remembrance of remembrance of remembrance of remembrance of Alla> h out loud Alla> h out loud Alla> h out loud Alla> h out loud
Masala: It is mustah} abb to begin with remembrance of Alla> h out loud as Sayyida
Zahra> (peace be upon her) did for it was possible for her to have performed
remembrance of Alla> h secretly as is the habit of some people.
There is evidence that that saying Bismilla> hirrah} ma> nirrah} > m out loud is mustah} abb
and that it is one of the trademarks of a mumin.

139
Someone who starts walking with the intention of going on H{ ajj has begun a practical dhikr of
Almighty Alla> h in contrast to someone who starts walking wanting to reach an idol or wanting to do
something h} ara> m because he will have started out in remembrance of the Devil. It is also a form of
practical dhikr
140
Bih} a> r al-Anwa> r vol 73 p305 Ch 58 h} ad> th 1; Bih} a> r al-Anwa> r vol 89 p242 Ch 29 h} ad> th 48. Tafs> r
al-Ima> m al-Askar> p25 h} ad> th 7 says something similar
141
Al-Mis} ba> h} by al-Kafam> p578 Dua> al-Iftita> h} , al-Fas} l 35 f> ma> yumal f> Shahr Ramad} a> n
She commenced her speech with praise of Alla> h
= --=- >-- ~=---

Ima> m Askar> (peace be upon him) said: "The trademarks of a mumin are five in
number: praying fifty one, going on ziya> ra on Arba> n, wearing a ring on one's right
hand, getting one's forehead dusty and saying Bismilla> hirrah} ma> nirrah} > m out loud."
142

It may be said that one of the reasons for encouraging Ziya> ra on Arba> n and
stressing the importance of it in the Riwa> ya> t Shar> fa is to show how Alla> h honoured
Ima> m H{ usayn (blessings and peace be upon him) who on the Day of A< shu> ra>
suffered extremes of oppression in various ways and dimensions and honoured the
passing of forty days from his martyrdom!
Putting praise first after the Basmala Putting praise first after the Basmala Putting praise first after the Basmala Putting praise first after the Basmala
Masala: It is mustah} abb after the Basmala to put praise before any other part of the
opening or indeed before anything else. So praise should come first no matter
whether one repeats al-H{ amd
143
or if one says a second word of praise other than al-
H{ amd but which means the same
144
or a derivative of al-H{ amd such as "Ah} mudulla> h"
[I praise Alla> h] or "Ana h} a> midun lahu" [I am a praiser of Him] or any other form like
that.
145

If there is a break in speech one should start again by praising Alla> h once again as is
witnessed in her speech (peace be upon her).

142
Mis}ba> h} al-Mutahajjid p787; al-Iqba> l p589; Rawd}at al-Wa> iz} > n p195; Bih} a> r al-Anwa> r vol 82 p75 Ch
46 h} ad> th 7. Ima> m S{ a> diq (peace be upon him) is quoted as saying something similar in Awa> l> al-Lia> l>
vol 4 p37 h} ad> th 127
143
Such as if one says: "Praise be to Alla> h. Praise be to Alla> h."
144
Such as if one says, for example, al-H{ amdu lilla> h wa al-Shukru lahu taa> la>
145
By way of clarification, al-H{ amd [praise], even if repeated or other words are used, comes before
all other forms of glorification. For example, you could say: al-H{ amdu lilla> h al-H{ amdu lilla> h wa
Subh} a> nalla> h wa al-S{ ala> t ala> Rasu> lilla> h
and glorification of Him
--- '---

The istih}ba>b of the opening's containing The istih}ba>b of the opening's containing The istih}ba>b of the opening's containing The istih}ba>b of the opening's containing g gg glorification of Him lorification of Him lorification of Him lorification of Him
(al (al (al (al- -- -Thana> alayhi) Thana> alayhi) Thana> alayhi) Thana> alayhi)
Masala: It is mustah} abb for the commencement of deeds or words to contain
beautiful glorification of Alla> h, Exalted and Transcendent is He, in addition to
simply mentioning His Name, Beautiful are His Names, and to praising Him, Great
are His Gifts.
Thana> means doubling something
146
for emphasis and it may be that she (blessings
and peace be upon her) repeated al-H{ amd or what means the same as al-H{ amd, for
glorification can be performed by uttering al-H{ amd or something else which
indicates the greatness of He who is praised.

146
As will be discussed in the study on "and eulogies for what He has in advance granted"
and calling [Alla> h's] blessings upon His Messenger
= ;~ _-- >~-

Blessings upon the Messenger and Blessings upon the Messenger and Blessings upon the Messenger and Blessings upon the Messenger and h hh his Holy Family ( is Holy Family ( is Holy Family ( is Holy Family (p pp peace be eace be eace be eace be
upon upon upon upon t tt them) hem) hem) hem)
Masala: It is mustah} abb to send blessing upon the Prophet and his Family (peace be
upon them) in general, especially when starting to say something.
In addition to what she did in the context (blessings and peace be upon her) Alla> h's
Words, Exalted and Transcendent is He, also show that it is mustah} abb:
"Allah and His angels send blessings on the Prophet: O ye that believe! Send ye
blessings on him, and salute him with all respect."
147

A number of oral traditions tell us how to send blessings on the Messenger of Alla> h
(may Alla> h bless him and his Family), to say: "Oh Alla> h, bless Muh} ammad and the
Family of Muh} ammad"
148
and other similar formulae such as: "S{ alla> Alla>h [may
Alla> h bless ]" and "Rabb> S{ alli [My Lord, bless]" and so on.
The istih} ba> b can be understood from many contextual factors as well as from the
Blessed Verse.

147
Qura> n 33:56
148
See Mawsu> at al-Fiqh vol 95 p129 Kita> b al-A< da> b wa al-Sunan which says: Fas} l f> Kayfiyyat al-
S{ ala> t ala> Muh} ammad wa A< lihi: Abu H{ amza said that his father said: "I asked Abu> Abdalla> h (peace
be upon him) about Alla> h's Words, Mighty and Sublime is He: 'Alla> h and His angels yus} allu> na ala>
[send Blessings on] the Prophet: O ye that believe! S{ allu> alayhi [Send ye blessings on him], and
salute him with all respect.' He said: 'Sala> t from Alla> h, Mighty and Majestic is He, is Mercy and from
the angels is purification (blessing) and from the people is dua. As for His Words, Mighty and
Majestic is He: 'and salute him with all respect' means to resign oneself to everything he said.' I said
to him: 'How do we send blessing upon Muh} ammad and his Family?' He said: 'You say Alla> h's mercies
[S{ alawa> t] and His angels', Prophets', Messengers' and all His Creatures' Blessings upon Muh} ammad
and the Family of Muh} ammad and peace and Alla> h's mercy and blessings be upon him and upon
them.' I said: 'What is the reward for someone who sends these blessings upon the Prophet (may Alla> h
bless him and his Family)?' He said: 'Leaving sins behind, I swear by Alla> h like the day his mother
gave birth to him.' [Maa> n> al-Akhba> r p104]
Kab ibn Ajaza said: "I said: 'Oh, Messenger of Alla> h, you have taught us how to say: "Peace be upon
you". How do we send blessings upon you?' He said: 'Say: Oh, Alla> h, bless Muh} ammad and the
Family of Muh} ammad the way You blessed Ibra> h> m and the Family of Ibra> h> m. Verily You are the
Praiseworthy, The Most Venerable [al-Maja> lis p232]
Abu> Abdalla> h or Abu> Jafar (peace be upon them both) said: "The heaviest thing that can be placed
on the Balance on the Day of Resurrection is blessing sent upon Muh} ammad and the People of his
Household [Qurb al-Isna> d p9]
so the people started crying again
;)-'-- - ;-- '-

Starting to Cry Again When the Deceased is Starting to Cry Again When the Deceased is Starting to Cry Again When the Deceased is Starting to Cry Again When the Deceased is Remembered Remembered Remembered Remembered
Again Again Again Again
Masala: That it is mustah} abb to start to cry again when the deceased is remembered
again, especially if he is a Mas} u> m, can be understood from the it} la> q [lack of any
restriction] in or from the mila> k [fundamental reason]
149
behind what they said
(blessings and peace be upon them): "They feel joy when we feel joy and feel sorrow
when we feel sorrow"
150
and a number of other oral traditions such as Dua> al-
Nudba and so on as well as the oral tradition mentioned above on mercy, compassion
and tenderness all of which are mustah} abb according to the general evidence.
His being remembered again does not necessarily mean in the presence of other
people and it also does not necessarily mean that it has to be orally. In fact it can
even mean turning one's heart towards him.
Starting to cry again could be:
1. more akin to an involuntary act because of an outburst of emotion such as in
this instance at which there was another round of weeping on account of
the enormity of the bereavement, the freshness of it and hearing the voice of
his daughter (peace be upon her) along with everything that is a part of it
including the sound of bitter sorrow and what it reflected by way of the
ardours of profound sorrow.
2. voluntary through thinking about the bereavement and striving to stir up the
emotion, for both of which a person is rewarded.

149
The lack of any restriction [it} la> q] is because what is meant by "they feel sorrow" is both sorrow
and exhibiting sorrow as is customarily understood in instances like this and the mila> k is if there is no
it} la> q
150
Bih} a> r al-Anwa> r vol 44 p287 Ch 34 p287 Ch 34 h} ad> th 56; al-Khis} a> l p635; Taw> l al-A< ya> t p641;
Ghurar al-H{ ikam p117 h} ad> th 2049 al-Ba> b al-Kha>mis f> al-Ima> ma: al-Fas} l al-Awwal f> al-Aimma;
Ka> mil al-Ziya> ra> t p101 Ch 32: Thawa> b Man Baka> ala> al-H{ usayn ibn Al> (alayhi al-sala> m); Ja> mi al-
Akhba> r p179: Fas} l 141 f> al-Nawa> dir
When they restrained themselves she went back to what she was saying

- '- ;-~- '--- ')->

Not interrupting a distressed person's crying Not interrupting a distressed person's crying Not interrupting a distressed person's crying Not interrupting a distressed person's crying
Masala: A person should not interrupt a person who is crying. On the contrary, he
should give him a chance to restrain himself on account of what was mentioned
above as well as its being a kind of good manners.
Something similar is reported on its being mustah} abb to listen attentively to a person
who is speaking and not to interrupt him, contrary to what is common for many
people, especially when arguing where each one interrupts the other without showing
any respect for him and without even understanding what he is saying and what he
means.
In fact it may even be possible to say that this istih} ba> b also applies to actions on
account of the fundamental principle behind it such that a person should not say or
do anything to interrupt another person's actions for it is a form of good manners and
respect for others. An example of this is what is reported about its being makru> h for
a person to interfere in his mumin brother's sale.
151

Paying attention to the listener's emotional state Paying attention to the listener's emotional state Paying attention to the listener's emotional state Paying attention to the listener's emotional state
Masala: One should pay attention to the listener's emotional state. Part of this is not
speaking if the person addressed is not in a fit state to listen or if it is difficult to
listen because he is crying or anything else like that.
Something similar was mentioned above
152
. It would not be surprising if she paused
(Alla> h's blessings be upon her) both for reason of this and for reason of the above.
Similarly, one should also pay attention to what is going on around oneself when one
is talking. An example of that is for one to fall silent if someone else is reciting the
Holy Qura> n, for example, because He said, Exalted is He: "When the Qur'an is read,
listen to it with attention, and hold your peace: that ye may receive Mercy."
153

It is reported that Ibn al-Kawa> recited the Qura> n while Al> (blessings and peace be
upon him) was busy reciting the Qura> n in his prayer and so Al> (peace be upon him)
fell silent until he stopped and then carried on (blessings and peace be upon him)
reciting even though he wanted to insinuate something about the Ima> m (peace be
upon him) by reciting "And verily it hath been revealed unto thee as unto those
before thee (saying): 'If thou ascribe a partner [to Alla> h] thy work will fail'"
154
and
even though the Ima> m was busy reciting Su> rat al-H{ amd while leading a
congregational prayer at the beginning of his public office as Caliph. So the Ima> m
just fell silent (peace be upon him) and then when Ibn Kawa> fell silent the Ima> m
(peace be upon him) started reciting again. When Ibn Kawa> started reciting again the
Ima> m fell silent (peace be upon him) and when he fell silent the Ima> m (peace be
upon him) was content just to say in reply to him the Almighty's Words: "So

151
See Wasa> il al-Sh> a vol 12 p338 Ch 49 h} ad> th 3 which says: "The Messenger of Alla> h forbade
interfering in a mumin brother's sale."
152
The difference between this and "A word about the best conditions" is that this section is looking
at the qa> bil whereas the other section was looking at the fa> il. In other words, that section was
looking at the effect of what is said whereas this section is looking at the human perspective as
regards paying attention to the emotional state of the listener. Getting straight to the point the
difference between this and what went before is that that section is a subset of this one or else they
may have some things in common. Think about it carefully
153
Qura> n 7:204
154
Qura> n 39:65
When they restrained themselves she went back to what she was saying

- '- ;-~- '--- ')->

patiently persevere: for verily the promise of Allah is true: nor let those shake thy
firmness, who have (themselves) no certainty of faith."
155

He then finished reciting (peace be upon him), completed his prayer and did not
punish him at all for doing that.
156

155
Qura> n 30:60
156
Bih} a> r al-Anwa> r vol 89 p221 Ch 28 h} ad> th 2 and Biha> r al-Anwa> r vol 33 p343 Ch 23 h} ad> th 587
citing Sharh} Nahj al-Balagha by Ibn Ab> al-H{ ad>d
She said (peace be upon her): "Praise be to Alla> h for what He has bestowed with Grace
>~- ')--- ~-'-- :

" ;- '- _-- = --=-

Praising Almighty Alla> h again Praising Almighty Alla> h again Praising Almighty Alla> h again Praising Almighty Alla> h again
Masala: It is mustah} abb for a person to praise Alla> h again if he is interrupted while
speaking because it counts as starting again. What is meant by "starting" here is
relative. There is no contradiction between this and what was said before: "Any
important matter in which Bismilla> h is not uttered is abtar"
157
assuming it
specifically means the Basmala if what is meant is the Name of Almighty Alla> h.
That is true of praising Alla> h because it comprises the Name of Alla> h for one of
them is general and the other is an applied instance.
It is likely that she (peace be upon her) praised Alla> h twice the second one for
uniformity and it may indicate that it is mustah}abb to double up.
H{ amd is speaking nicely of Alla> h for all the Graces He has bestowed for it is wa> jib
both according to Reason and according to the Shar> a even though it is not wa> jib to
do so with this precise formula. Of course it is wa> jib to follow the exact formula
when praying on account of the dal> l shar> for doing so.
H{ amd is not restricted to praise for Graces bestowed on the person involved. On the
contrary it is mentioning and describing what is beautiful by choice
158
with the
intention of saying He is Great for His Graces generally
159
and it may also cover
starting with thana> [thanks and eulogies]
160
. Shukr [gratitude] is thana> jam> l
[beautiful thanks and eulogies] and showing appreciation for what has been given
that is beneficial and kind.

157
Wasa> il al-Sh> a vol 4 p1194 Ch 17 h} ad> th 4: Ba> b Istih} ba> b al-Ibtida> bi al-Basmala: Isla> miyya
edition
158
As opposed to madh} which also applies to that which has no choice in its being beautiful such as
praising a pearl for its beauty
159
i.e. irrespective of whether the Grace has been bestowed on the person himself or on someone else
160
See Qurb al-Mawa> rid
and all gratitude is to Him for what He has inspired us with
;)- '- _-- ,- ~- -

Thanking Almighty Alla> h Thanking Almighty Alla> h Thanking Almighty Alla> h Thanking Almighty Alla> h
161 161 161 161

Masala: It is mustah} abb to thank Almighty Alla> h at the beginning of what one says
in a speech, in writing or in ordinary conversation after mentioning Alla> h and
praising Him.
"Shukr" at the beginning is an example as she said: "[A]nd all gratitude is to Him for
what He has inspired us with."
Inspiration [ilha> m] means casting into the mind and the soul and it is a type of
prompting [talq> n].
162

He said, Exalted is He: "If ye are grateful, I will add more (favours) unto you; But if
ye are thankless [kafartum], truly My punishment is terrible indeed"
163

What is meant by kufr is showing ingratitude and not giving thanks, not not
believing in the creed, for "kufr" may be used for not believing in the creed such as if
one does not believe in the Creator and it may be used for showing ingratitude for a
Grace. It may be used to describe not doing something ordered by Alla> h, Exalted is
He such as in His Words: "Then is it only a part of the Book that ye believe in, and
do ye reject the rest [takfuru> na bi bad} ]"
164
whether something is mustah} abb or wa> jib
such as in His Words: "Pilgrimage thereto is a duty men owe to Allah,- those who
can afford the journey; but if any do not do it [man kafar], Allah stands not in need
of any of His creatures."
165

A h} ad> th uttered by Ima> m S} a> diq (peace be upon him) says: "There are five kinds of
Kufr in Alla> h's Book" including the three mentioned above.
166

161
On this discussion and others similar to it see al-Fiqh: al-A< da> b wa al-Sunan; al-Fiqh: al-Wa> jiba> t wa
al-Muh} arrama> t and al-Fad} > la al-Isla> miyya by the same author (may Alla> h hallow his secret)
162
Alla> h inspired him well [Alhamahu Alla> hu khayran] means He instructed him [alqanahu] (Majma
al-Bah} rayn under the entry for "a-l-h-m"
163
Qura> n 14:7
164
Qura> n 2: 85
165
Qura> n 3:97
166
See Bih} a> r al-Anwa> r vol 8 p308 Ch 24 h} ad> th 73; Bih} a> r al-Anwa> r vol 69 p92 Ch 98 h} ad> th 2; Bih} a> r
al-Anwa> r vol 69 p100 Ch 98 h} ad> th 30 and Bih} a> r al-Anwa> r vol 90 p60 Ch 128. As the h} ad> th says:
Rejecting Him as Lord and not accepting that there is a Heaven and Hell and the rejectionist rejects
knowing for certain that something is true, showing ingratitude for a Grace, not doing what Alla> h has
commanded and not believing for disavowing (Majma al-Bah} rayn under the entry for k-f-r)
and glorification be for what He has in advance granted
-- '-- '- --

Glo Glo Glo Glorification of Almighty Alla> h rification of Almighty Alla> h rification of Almighty Alla> h rification of Almighty Alla> h
Masala: Thana> [glorification] of Almighty Alla> h in what one says is mustah} abb
as mentioned above after praise and thanks as she did (peace be upon her), for all
her actions and everything she did was in accordance with the most complete
dictates of wisdom.
Thana> as mentioned above means doubling because a person doubles what he
mentioned about Alla> h in the first place
167
irrespective of whether the first mention
was praise [h} amd], glorification [madh} ], thanks [shukr] or exaltation [tamj> d] or
anything else like that.
Alternatively, the first part of it was the Graces Alla> h bestowed upon His slave.
Mentioning what one is praising Him for or what one should Mentioning what one is praising Him for or what one should Mentioning what one is praising Him for or what one should Mentioning what one is praising Him for or what one should
praise Him for praise Him for praise Him for praise Him for
Masala: It is mustah} abb to mention what one is praising, thanking or glorifying Him
for and mentioning what should make one do so, even in vague terms, following her
example (Alla> h's peace be upon her) because she said "for what He has bestowed",
"for what He has inspired" and "for what He has in advance granted".
It is an example of going into detail which is desirable when glorifying or the
like, the way we see a glorifier mention many names and various characteristics of
the One who is glorified.
Similarly one afflicted with sorrow should mention various beautiful details and
various pleasant characteristics of whomever one feels sorrow for. The same applies
to any instance in which it is desirable to draw out what one says.
168

Remembering Almighty Alla> h and praising Him when Remembering Almighty Alla> h and praising Him when Remembering Almighty Alla> h and praising Him when Remembering Almighty Alla> h and praising Him when
calamities follow calamities follow calamities follow calamities follow one after the other one after the other one after the other one after the other
Masala: It is mustah} abb to remember Almighty Alla> h, to praise Him, thank Him and
glorify Him when tribulation is severe and when calamities beset one.
That is one of the most important lessons which it is our duty to learn from al-
S{ idd> qa al-T{ a> hira [the Pure and Righteous One] (peace be upon her) because in spite
of the great calamity and mighty tribulation which had befallen her (Alla> h's blessings
be upon her) because she had lost her father and the Last of the Prophets (may
Alla> h bless him and his Family) and because the slaves of the government had
attacked her home, beaten her, broken her rib, caused her to give stillbirth to her
child, stolen her right and the right of her husband, the Greatest of Executors (peace
be upon him) in spite of all that, she begins the account of her suffering by praising
Alla> h thanking Him and glorifying Him. Ima> m S{ a> diq (peace be upon him) is reported
as saying that if something which made him happy happened to the Messenger of
Alla> h (may Alla> h bless him and his Family), he would say: "Praise be to Alla> h for

167
Lisa> n al-Arab under the entry for th-n-y says: Thannayt al-shay shayan means I doubled the
thing up i.e. I bound it. Thanna> al-shay thanyan means he folded part of it onto itself. Thanna> al-
shay means he turned it into two. Thana> means praise or criticism a person uses to describe. Some of
them say it is only used for praise.
168
and glorification be for what He has in advance granted
-- '-- '- --

this Blessing" and if something which made him sad happened to him, he would say:
"Praise be to Alla> h in any event."
169

Alla> h is the only One who is praised when adversities come down as oral tradition
says: "Praise be to Alla> h, other than Whom no one is praised for an adversity."
170
For
as far as the pious are concerned an adversity either raises them a level or rubs out a
sin. This is true of those who do sin such as those who are not Mas} u> m> n (peace be
upon them). As for the Mas} u> m> n (peace be upon them), all adversities cause their
levels to be raised and for them to be brought closer to Almighty Alla> h.
An oppressed person turning to Almighty Alla> h An oppressed person turning to Almighty Alla> h An oppressed person turning to Almighty Alla> h An oppressed person turning to Almighty Alla> h
Masala: It is mustah} abb for an oppressed person to turn his heart towards Almighty
Alla> h and for him to make any mention of Him with his tongue, to put in place
reasons for the oppression and wrong done to him to be lifted.
Part of it
171
is to make a legal claim and to demand the restitution of one's right for
lifting the oppression is firstly and inherently in Exalted and Transcendent Alla> h's
Hands and Alla> h has created natural causes for that suffering to be lifted, [causes]
which He has ordered us to pursue just as He has ordered us to consult a doctor when
we get sick on account of the fact that He, Exalted is He, made the world an abode
of trial and tribulation, causes and effects. A Holy H{ ad> th says: "Hobble it and trust
[in Alla> h]"
172
for He, Exalted is He is the Ultimate Cause."
Thus it is clear why it is mustah} abb to turn towards Alla> h when demanding the
restitution of one's right because our hearts are in the Hand of Alla> h, Exalted and
Transcendent is He. Turning towards Alla> h may be a reason for Him, Exalted and
Transcendent is He, to cast compassion into the heart of the opponent causing him to
grant the petition of the oppressed person and lift his suffering.
An oral tradition says: "The heart of the Sult} a> n is between the Fingers of the
Rah} ma> n".
Similarly, it is reported that a man came to Ima> m S{ adiq (blessings and peace be upon
him) and asked him to intercede before the governor to grant his request. When his
request was granted, he came to the Ima> m (peace be upon him) wondering: "Oh, son
of the Messenger of Alla> h when did you go and see him?" He said (peace be upon
him) words to this effect: "I asked Alla> h in Whose Hand hearts rest and so He made
the heart of the governor tender in order that he would grant your request."

169
Bih} a> r al-Anwa> r vol 68 p33 Ch 61 h} ad> th 14 and Bih} a> r al-Anwa> r vol 90 p214 Ch 7 h} ad> th 17
170
Sharh} Nahj al-Bala> gha vol 7 p252 says something similar: "Exalted is the One other than Whom no
one is praised for what is hated."
171
i.e. of putting these causes in place
172
Irsha> d al-Qulu> b p121 Ch 35 f> al-tawakkul ala> Alla> h; Mishka> t al-Anwa> r p319 al-Fas} l al-Ra> bi f> al-
Khis} a> l al-manh> anha> ; Nahj al-Fas} ah} a p69 h} ad> th 359; Bih} a> r al-Anwa> r vol 68 p137 Ch 63 h} ad> th 20
says: "Hobble your mount and trust [in Alla> h]"; Bih} a> r al-Anwa> r vol 100 p5 Ch 1 h} ad> th 18 says the
same
in the form of graces for everybody
;- ;-- Q-

Bestowing good upon everybody Bestowing good upon everybody Bestowing good upon everybody Bestowing good upon everybody
Masala: That it is better to bestow blessing upon everybody and to flood everyone
with good can be understood from "Adopt the manners of Alla> h"
173
generally and
specifically from Alla> h's Blessings for everybody, Sublime and Lofty is He, as this
h} ad> th says, along with h} ad> th numerous to the level of tawa> tur, Reason and instinct,
along with unrestricted instructions to do good and right, to grant people's wishes
and so on.
When she says "in the form of" she is explaining the meaning of "what" in
"glorification be for what He has in advance granted".
Ma> qaddam ["[W]hat He has in advance granted"] may mean what He provided but
it may also mean what He began with for He, Sublime and Lofty is He, began with
Beneficence and we glorify Him with beautiful Dhikr.

173
Bih} a> r al-Anwa> r vol 58 p129 Ch 42
which He began
' ---

Initiating Initiating Initiating Initiating Grace and Beneficence Grace and Beneficence Grace and Beneficence Grace and Beneficence
Masala: It is mustah} abb to initiate the bestowal of grace and beneficence before
demanding that from someone.
That can be understood from what was mentioned above in the previous discussion
in addition to the fact that good is good and initiating doing good is added good
because good on its own is good and being the one to initiate being the first to be
beneficent is added good.
That is why the adiya say: "Oh Bestower of Graces first [ya> Mubtadian bi al-
Niam] before they are deserved."
174

Among the Names of Alla> h, Exalted is He, are al-Bad> [The Originator] and al-Bad>
[The Deviser]
175
so He, Exalted is He, initiates the bestowal of Graces and He,
Exalted is He, is a Deviser who devises devises devises devises things, not not not not from something similar which has
gone before from which He has learned. Everything in Creation is an original from
the atom to the galaxy from the jawhar to the ard} and from the realm of itiba> riyya> t
to the realm of h} aqa> iq and wa> qiiyya> t, both material and non-material according to
those who believe in that.
There are many oral traditions specifically on being the one to initiate beneficence
He said: "The hand on top is better than the hand underneath."
176

174
al-Balad al-Am> n p18 which says ya> Mubtadiyan. Biha> r al-Anwa> r cites the same in vol 83 on p75
Ch 39 h} ad> th 10
175
Al-Ka> f> vol 8 p173 h} ad> th 194 and Bih} a> r al-Anwa> r vol 4 p262 Ch 4 h} ad> th 110
176
and the abundance of favours
V' ;-~

Completeness and perfection of favours Completeness and perfection of favours Completeness and perfection of favours Completeness and perfection of favours
Masala: It is mustah} abb to grant favours properly [is} ba> gh al-a> la> ] i.e. fully and
completely.
The difference between umu> m and is} ba> gh in the two sentences is that umu> m means
that the Blessing is for everybody e.g. for Zayd, Amr and Bakr or a number of
Blessings for Zayd i.e. every Blessing for one. As for s} ubu> gh, it means completeness
and perfection. Nima s} a> bigha means a complete and comprehensive blessing.
Is}ba> gh of blessing may be explained as spreading it
177
. It may be explained as giving
a lot of blessing, qualitatively to every one of the recipients of the blessing.
Nima [blessing] is so-called because a person lives in comfort and luxury [yanum]
because of it. A< la> the plural of alan
178
are so-called because they end up at
people. The ma> dda "ila> " means end and here it means the blessing. This is an
example of id} a> fa of the adjective to the noun to mean a> la> sa> bigha [abundant favours].

177
Majma al-Bah} rayn says is} ba> gh of a nima means spreading it around. An example of it is the
dua> : "Shower us with Your Blessings" i.e. bestow them liberally upon us. The use of the preposition
ala> [upon] is because it encompasses a meaning of pouring. Is} ba> gh al-wud} u> means performing ritual
ablutions (from minor impurity) completely and thoroughly. Al-H{ amdu lilla> hi S{ a> bigha al-Niam
means [Praise be to Alla> h, Bestower of Blessings] completely and thoroughly.
Lisa> n al-Arab says that something s} a> bigh is something which is complete and comprehensive.
S{abaghat al-Nima means the blessing was wide-ranging. [One says] nima s} a> bigha. Asbagh Allahu
alayhi al-Nima means Alla> h bestowed blessing upon him completely, thoroughly and wide-rangingly
178
Alan with an alif maqs} u> ra or fath} a and the hamza could have a kasra below it. See Majma al-
Bah} rayn under the entry for a-l-a>
that He has bestowed and all the benefits which He has made
'V Q-- '-- '-~

Bestowing Blessing Bestowing Blessing Bestowing Blessing Bestowing Blessing
Masala: It is mustah} abb to bestow [isda> ] blessing upon everybody within one's
power, for it was said above that it is mustah} abb to adopt the manners of Alla> h,
Exalted and Transcendent is He. Isda> means getting something somewhere easily as
opposed to getting something somewhere with difficulty.
179

Pouring blessing continuously Pouring blessing continuously Pouring blessing continuously Pouring blessing continuously
Masala: It is mustah} abb to pour blessings continuously and to follow one after the
other as mentioned above.
Similarly it is mustah} abb for a person's remembrance of the Blessings of Alla> h,
Exalted and Transcendent is He, to manifest itself on his tongue, in his heart and on
his limbs because the headquarters of remembrance of blessing is the tongue, the
body and the heart. That is why He said, Exalted is He: "Work ye, sons of Da> wu> d, as
thanks"
180
.
Some people know the blessings of Alla> h, Exalted is He, but do not mention them
with their tongues and they do not show the effect of the blessing on their limbs by
praying, fasting, bowing, prostrating or anything else like that. Some people do all
that. Some people only mention the blessings with their tongues and so on.
It is mustah} abb to mention the blessings the same way al-S{ idd> qa al-T{ a> hira [the Pure
and Righteous One] (peace be upon her) spoke of them as well as remembering them
in her heart and through her action though her limbs as is the custom of all of them
(Allah's blessings be upon all of them). She says "and the perfection of benefits"
because His benefits, Transcendent is He, are perfect/flawless.
"Wa> la> " between two things means He made one follow right behind the other, for
His Perfect blessings, Exalted and Transcendent is He, follow on one after another
without interruption.

179
Perhaps that can be understood from careful consideration of books on the language. Lisa> n al-
Arab says: al-sadw is a verbal noun with three root letters meaning travelling gently. A sa> d> is that
which has in it a big step with gentleness. Majma al-Bah} rayn says that asda> means he gave.
180
Qura> n 34:13
the amount is beyond the possibility of enumeration
' -- '~=( Q- ;=

Showing inability to enumerate the Showing inability to enumerate the Showing inability to enumerate the Showing inability to enumerate the b bb blessings lessings lessings lessings
Masala: It is mustah} abb to show one's inability to enumerate the blessings of Alla> h,
Exalted is He, and to show the extent of one's inability to get one's head around even
one aspect of His Creation, Transcendent is He, i.e. divine blessings.
This is obviously because a person is constrained within a small limit within a
narrow scope and blessings are within a wide border and within a massive framework
even in relation to a single person so what of all the blessings of Alla> h, Exalted is He,
bestowed upon all people from the beginning of Creation up to that which has no
end, in Heaven.
The word blessings even applies to that which is infinite which has no end
throughout time for there is no end to the Afterlife
181
by His Will, Exalted is He.
It may also be like that in terms of quantity
182
and indeed in terms of quality
183
.
A dua> says: "Minds are not big enough to glorify You [fully], there are not enough
words to measure Your beauties and tongues become tied and unable to enumerate
Your blessings. Even if they begin seeking to describe you the confusion of the
inability to fathom describing You dazzles them."
184

She says "beyond the possibility of enumeration" for it is not possible to enumerate
them. For example there are billions of living cells in a person's body which a person
is not able to enumerate. Every cell has a membrane (outer covering), cytoplasm and
nucleus.
185

Remembering that the Blessings are infinite Remembering that the Blessings are infinite Remembering that the Blessings are infinite Remembering that the Blessings are infinite
Masala: It is mustah} abb for a person always to remember that The Almighty's
Blessings cannot be counted or enumerated and to thank Alla> h and praise Him for
that.
Remembering Blessing at all and giving thanks for it is one thing which is
mustah} abb and remembering that it cannot be counted or enumerated is another
thing which is mustah} abb because it is a type of dhikr and a way to give thanks. He
said, Exalted is He: "Then do ye remember Me; I will remember you. Be grateful to
Me, and reject not Faith."
186

181
The blessings keep carrying on endlessly through time
182
The number of blessings in the Hereafter may follow on successively/one after the other such that
they have no end like layers of numbers
183
The layers and levels of blessing may increase constantly and endlessly like the sweetness of honey
continuously increasing and water's coolness and ability to quench continuously increasing from
moment to moment and so on
184
Bih} a> r al-Anwa> r vol 92 p403 Ch 129 h} ad> th 34. Part of a dua> which the Commander of the Faithful
(peace be upon him), Ba> qir and S{ a> diq (Alla> h's blessings be upon them) used to say
185
Some modern scientists worked out that in every nucleus of every cell there are thirty thousand
levels if we were to compare this nucleus to a building with levels through which and because of
which all chemical processes and so on take place
186
Qura> n 2:152
and their extent is beyond reward
' -- ,=- Q- '-

The impossibility of The impossibility of The impossibility of The impossibility of giving giving giving giving reward reward reward reward for the for the for the for the b bb blessings lessings lessings lessings
Masala: It is mustah} abb to remind people that giving a reward for the Blessings of
Alla> h, Exalted is He, and what He showered upon Creation is not possible and
inconceivable because if we were to suppose that it were at all possible for us to
reward Him, Exalted is He and this is impossible because reward can only be by
something which is not the property of whoever is being rewarded and beyond the
scope of his power but the case is that everything that exists is part of Alla> h's
property, Exalted is He, and within the scope of His Power it would also be
through another blessing because everything a person has body, soul, mind,
emotion, power and belief and absolutely everything in Creation is a blessing from
Alla> h, Exalted and Transcendent is He. Thus every movement and every act of
gratitude is something for which further thanks have to be given and so on to
infinity.
Sayyid T{ aba> t} aba> > says in his poem:
Thanks and I have news of something which I have to be grateful for and gratitude is
a reason for further gratitude.
Ima> m Zayn al-Abid> n (peace be upon him) said something which means the same in
Muna>ja> t al-Sha> kir> n because he said (blessings and peace be upon him): "My God,
the uninterrupted flow of Thy graciousness hast distracted me from thanking Thee!
The flood of Thy bounty has rendered me incapable of counting Thy praises! The
succession of Thy kind acts has diverted me from mentioning Thee in laudation! The
continuous rush of Thy benefits has thwarted me from spreading the news of Thy
gentle favours! Thy boons are abundant my tongue is too weak to count them!
Thy favours are many my understanding falls short of grasping them, not to speak
of exhausting them! So how can I achieve thanksgiving. Whenever I say, "To Thee
belongs praise!" it becomes thereby incumbent upon me to say, "To Thee belongs
praise"!
187

She said (peace be upon her) "is too great" because human life is not wide enough to
reward Him for His blessings, Exalted is He. For the extent of the blessings put them
beyond the possibility of being rewarded for them because the blessings of Alla> h
came one after another upon Mankind before he was created in this world, in the
world of particles, then when he was dust, then sperm, then a complete human being
and then when he is in Heaven in the Afterlife.

187
Bih} a> r al-Anwa> r vol 91 p146 Ch 32 h} ad> th 21; The same source is cited in the Arabised version of
Mafa> t> h} al-Jina> n p122: al-Muna> ja> t al-Sa> disa: Muna> ja> t al-Sha> kir> n
and their eternal nature is far beyond comprehension
'-- ' -- ( Q-

Inability to comprehend the Inability to comprehend the Inability to comprehend the Inability to comprehend the b bb blessings lessings lessings lessings
188 188 188 188

Masala: It is mustah} abb to remember Alla> h this way which shows the limited nature
of human comprehension on one hand and the eternal nature of Almighty Alla> h's
blessings on the other.
Explaining that the eternal nature
189
of the blessings of Alla> h, Exalted is He, is
beyond comprehension, for the blessings are without end, because they are linked to
Heaven without limit, without end in terms of time (mobile, continuous quantity)
and in terms of number
190
(discrete quantity) as mentioned above. In fact it may even
be so in terms of distance because it is possible that Heaven could also be perpetually
expanding in terms of distance. Similar to it is what there is in life on earth. He said:
"With power and skill did We construct the Firmament: and verily do We expand
it"
191
.
Everybody knows that comprehension is limited especially in this world. That is why
it is not possible to comprehend the eternal nature of blessings and so their eternal
nature i.e. the eternal nature of blessings is far beyond
192
human comprehension.
Mankind cannot comprehend them for his power of comprehension is limited and
blessings are unlimited compared to it. That which is limited cannot absorb that
which is unlimited it is a rational impossibility as alluded to above.
The reason for the limited nature of the power of comprehension in this world may
be that it is imprisoned within the confines of the body. Human senses may expand
in the Afterlife enabling them to understand blessings fully and so on. This is more
likely based on the belief that the soul transcends material existence so give it some
careful thought.

188
On this and similar discussions see the books on Ilm al-Kala> m by the same author including al-
Qawl al-Sad> d f> Sharh} al-Tajr> d and Sharh} al-Manz} u> ma
189
Abad: dawa> m and khulu> d meaning a long time without limit
190
i.e. the number of instances of blessing
191
Qura> n 51:47
192
The Arabic uses tafa> wat: Majma al-Bah} rayn by al-Shaykh al-Turayh} > says under the entry for f-w-
t that tafa> wut of two things is their being as far away from each other as they can be
and He called upon them to seek an increase in them by giving thanks for their continuity
')-'~ - V ,- ~-'- ')- ,-~ V ;)- --

Seeking an increase in blessings Seeking an increase in blessings Seeking an increase in blessings Seeking an increase in blessings
Masala: It is mustah} abb to strive for an increase in blessings by giving thanks and so
on so that Alla> h, Exalted is He, will be so kind as to continue bestowing blessings
upon blessings. For it was Alla> h who called upon them to seek an increase in them by
giving thanks. Answering Almighty Alla> h's call is without a doubt desirable
[ra>jih} ]
193
.
It may be that He promised an increase in and continuous supply of blessings as a
result or consequence of giving thanks. He said, Transcendent is He: "If ye are
grateful, I will give you more".
194

He said, Exalted is He: "and if any is grateful, truly his gratitude is (a gain) for his
own soul".
195

He said, Mighty and Majestic is He: "And if any strive (with might and main), they
do so for their own souls: for Alla> h is free of all needs from all creation."
196

Looking after blessings Looking after blessings Looking after blessings Looking after blessings
Masala: It is mustah} abb to take care of blessings, for blessings are taken care of by
giving thanks by word and deed. So there are two benefits in giving thanks:
maintaining blessings and seeking an increase in them. The istih} ba> b of looking after
what one already has by way of blessings can be understood from His calling,
Exalted is He, upon them, to seek an increase in them, as is obvious.
Similarly it is mustah} abb for people to encourage each other to seek an increase in
blessings and to look after what they already have for it comes under many Verses
and oral traditions which contain no restriction, and, Reason says the same. His
making it clear that He, Transcendent is He, calls them, to seek an increase in
blessings is one way to get them to encourage each other to do so.
Similarly, it is mustah} abb to teach others ways to seek an increase in blessings and
to look after them. This comes under what He says, Exalted is He: "Help ye one
another in righteousness and piety".
197

It makes no difference whether the blessing is material or spiritual, visible or hidden
for praising and giving thanks make blessings remain and make for an increase in
blessings.
Giving thanks per se and some examples of giving thanks Giving thanks per se and some examples of giving thanks Giving thanks per se and some examples of giving thanks Giving thanks per se and some examples of giving thanks
Masala: It may be said that giving thanks, per se, to Almighty Alla> h is wa> jib.
Whoever completely
198
forsakes giving thanks to Him is committing a sin. Similarly
some examples of it may for a number of reasons be wa> jib on account of the duty to
hold onto or to get some blessings.
Some thanksgiving is wa> jib and some is mustah} abb. If it is a muqaddima li al-wa> jib
[something which has to be done to make it possible to perform that which is wa> jib]
it is wa> jib and if it is a muqaddima li al-mustah}abb [something which has to be done

193
In the widest sense of the word
194
Qura> n 14:7
195
Qura> n 27:40
196
Qura> n 29:6
197
Qura> n 5:2
198
with his heart, tongue or limbs all the time
and He called upon them to seek an increase in them by giving thanks for their continuity
')-'~ - V ,- ~-'- ')- ,-~ V ;)- --

to make it possible to do that which is mustah} abb] it is mustah} abb
199
because of the
indissoluble bond between the muqaddima and that which has a muqaddima as set
out in the discussion on muqaddimat al-wa> jib and muqaddimat al-h} ara> m.
200

Alla> h, Exalted is He, guided people towards thanksgiving so that they might seek an
increase in blessings received from Him, Exalted is He.
He said, Exalted is He: "If ye are grateful, I will give you more".
201

When one gives thanks, blessings come continuously, one after the other, by His
grace, Transcendent is He.
Giving thanks beyond that which is wa> jib is, without exception, mustah} abb.
Similarly giving thanks with this precise word
202
is mustah} abb whether within this
particular formula or within any other formula, no matter whether "thanks" is
attached to Lafz} al-Jala> la itself or to any of His other Characteristics. So it is correct
to say: Shukran lilla> h [Thanks to Alla> h], Shukran li al-Kha> liq [Thanks to the
Creator], al-Ra> ziq [The Sustainer and Provider], al-Ha> kim [The Ruler], al-A< lim
[The One who knows], al-Qa> im [Persistent], al-Da>im [Eternal], al-H{ ayy [The
Everlasting] or al-Qayyu> m [The Sustainer of Life].
Similarly it is correct to say I give thanks [ashkur], I am thankful [ana sha> kir] or any
of the many other words like that for the One to Whom one is thankful or for thanks.
Similarly, it is correct to use the plural such as "Verily we are thankful" [inna>
sha> kiru> n] and so on.
This all pertains to giving thanks orally.
Giving thanks by way of action can be done by obeying Alla> h, Exalted is He. He
said, Transcendent is He: "Work ye sons of Da> wu> d as thanks".
203
He also said,
Transcendent is He: "Be grateful to Me, and reject not Faith."
204
What is meant by
thanks [shukr] is the widest sense of the word.

199
even if Reason alone says so
200
See al-Us} u> l by the same author (may Alla> h hallow his secret)
201
Qura> n 14:7
202
i.e. the ma> dda
203
Qura> n 34:13
204
Qura> n 2:152
and asked human beings to praise Him for increasing the abundance of these benefits, and then doubled these
benefits for their asking
')-'-- _- - --'- _-- ')-,='- _->=- _- --=-~ .

Wa>jib or mustah} abb praise of Alla> h Wa>jib or mustah} abb praise of Alla> h Wa>jib or mustah} abb praise of Alla> h Wa>jib or mustah} abb praise of Alla> h
Masala: Alla> h should be praised for His blessings and also for other things. But for
the context, her words "asked human beings to praise Him" would indicate wuju> b for
He, sublime is His nature, asked them to worship Him because He generously gave
them blessings. As a rule when someone higher up asks someone lower down to do
something, it is wa> jib to do what is asked, especially if it is backed up with a reason
like the reason she gave (peace be upon her)
205
for Reason tells us that that makes
praise mandatory.
It may be possible to maintain that it
206
indicates wuju> b of the natural universal
207

which applies to praise which is wa> jib
208
and so it is performed by carrying out those
mas} a> d> q, and matters of context show that all
209
are required, so give it some
thought.
It is like what He said: "Let them adore the Lord of this House, Who provides them
with food against hunger, and with security against fear (of danger)."
210

Ijza> l [generously giving] means perfection as will be discussed below. This clause is
to do with quality even though it is possible that it could mean something else
and the previous clause
211
is to do with quantity. So thanking Him on top of praising
Him
212
increases them just as it makes them last.
A distinction may be drawn between praising and giving thanks by saying that praise
is more general, for it contains no indication of blessing reaching the praiser, because
it may be that he is praising on account of the Object of Praise having a praiseworthy
characteristic, whereas thanks does indicate that, as mentioned before.
Thanking and praising Almighty Alla> h are desirable for a person's own benefit not on
account of any benefit for Him, Exalted is He, for He, Blessed and Transcendent is
He, has no need of anything at all. They like worshipping Him, Majestic and
Sublime is He make a person more complete and sublime and closer to Him,
Exalted is He. His asking us to do that is because of His Grace, Generosity,
Beneficence and Wisdom.
What He said in the h} ad> th quds> also indicates that: "My slave, obey me and you
will be My example. I say to something be and it is. You will be able to say to
something be and it will be."
213

He also says, Exalted is He: "And that ye should worship Me, (for that) this was the
Straight Way"
214

205
When she said: "by generously giving them to them"
206
i.e. asked them to praise
207
i.e. al-kull> al-t} ab> >
208
What is meant is that there are instances which are wa> jib according to the shar> a which
incorporate praise of Him, Transcendent is He, such as praying which incorporates Su> rat al-H{ amd so
the universal meaning of praise which is demanded applies to these instances and is performed
through them.
209
i.e. praise without restriction and every form of praise. Thus, all other forms carried out outside the
accepted wa> jiba> t are mustah} abb.
210
Qura> n 106:3-4
211
and He called upon them to seek an increase in them by giving thanks
212
i.e. as well as
213
See Iddat al-Da> > p310 which says: "Oh, son of A< dam, I say to something: 'Be,' and it is. Obey
what I tell you to do and I will make you able to say to something: 'Be,' and it will be. S{ ira> t} al-
Mustaq> m quotes him (may Alla> h bless him and his Family) as saying: "Alla> h has slaves who obey
Alla> h and so Alla> h obeyed them. They say to something: 'Be, by His command,' and so it is."
214
Qura> n 36:61
and asked human beings to praise Him for increasing the abundance of these benefits, and then doubled these
benefits for their asking
')-'-- _- - --'- _-- ')-,='- _->=- _- --=-~ .

He also says, Transcendent is He: "Will ye worship, besides Alla> h, something which
hath no power either to harm or benefit you?"
215

There are many other examples like that which indicate that benefit and harm are for
the person's own good.
Ijza> l means completion, perfection and giving a lot.
216
One says ajzaltu laka min al-
at} a> which means "I gave you a lot", for praise and thanks should be given for being
given any blessing at all and being given a lot of blessing calls for an increase in
praise and thanks.
So it is necessary either because it is wa> jib or mustah} abb to make people stop and
praise Him more and give Him more thanks, Exalted and Transcendent is He. That
way they will bring down upon themselves more good by His Grace, Exalted and
Transcendent is He.
Just as He, Exalted is He, called upon them to seek an increase in blessing in this
World, He also called upon them to achieve blessings like the blessings of the world
in the Afterlife through thanks and praise. He said, Transcendent is He: "Every time
they are fed with fruits therefrom, they say: 'Why, this is what we were fed with
before,' for they are given things in similitude".
217

Thanks and praise firstly cause an increase in the blessings of this world and
secondly result in blessings in the Hereafter, and so He, Transcendent is He, followed
up His call and demand
218
for a call for similar ones i.e. blessings like those blessings,
benefits and graces
219
. So it is ra> jih} [desirable] either in the sense of wuju> b or
istih}ba> b to call the slaves and invite them to seek an increase in blessings.
This is a type of trade with Alla> h, Exalted is He, like that which He refers to,
Transcendent is He:
"Allah hath purchased of the believers their persons and their goods; for theirs (in
return) is the garden (of Paradise)."
220

Obviously this is symbolic trade because there is no comparison between the price
and the purchase in addition to the fact that everything belongs to Him,
Transcendent is He.
221

215
Qura> n 5:76
216
These meanings can be understood from what linguists say by way of explanation of the meaning
of jazala or about the instances in which it is used for example jazala is like karam: he became sound
of judgment. Jazl: a rational person who thinks for himself [al-Qa> mu> s al-Muh} > t} ]. Jazl and h} at}ban
jazlan mean roughly and strongly. Rajul jazl means a man of sound judgment. Imraatun jazlatun
means a voluptuous woman. Al-Lafz} al-jazl means the opposite of rak> k i.e. chaste, clear, eloquent or
comprehensive expression. Jaz> l means great. At} a> jazl or at} a> jaz> l means a great or large gift [see
Lisa> n al-Arab under the entry for j-z-l]
217
Qura> n 2:25
218
i.e. added to His first demand the demand to be praised in "and asked human beings to praise
Him" in the previous clause a second demand i.e. calling for similar ones.
219
which she referred to in: "all the varied graces He has in advance granted, and the abundant goods
that He has bestowed upon human beings, and all the benefits that He has made, to follow one after
the other for them"
220
Qura> n 9:111
221
i.e. the price, the purchase, the purchaser and that which has been bought are all the property of
Almighty Alla> h. That is why it is a symbolic and metaphorical trade
And I bear witness that there is no god but Alla> h
= V - V -)~

Discussion on the declaration that there is o Discussion on the declaration that there is o Discussion on the declaration that there is o Discussion on the declaration that there is only One God nly One God nly One God nly One God
Masala: Saying "I bear witness" instead of "I confirm" or "I confess" or anything
else like that is on account of the fact that bearing witness and witnessing is the
highest level of perception and His Existence, His Oneness is something which one
knows instinctively and intuitively. It is known to Mankind via the clearest kinds of
knowledge. The same principle applies to what is just the same as that.
222

The declaration that there is only One God
223
is made up of a negative part and a
positive part, firstly rejecting what is false and rejecting anyone else followed by
affirming unadulterated and absolute Truth.
In addition to this when one thinks about it carefully, denying that He has any
partner also implies a denial that He is made up of parts
224
in addition to the fact that
concentrating on denying that He has any partners is on account of the fact it is a
common belief in other religions that God has partners but not that God is made up
of parts.
225

Further, belief in Almighty Alla> h is instinctive and rational. What is reported about
making people believe that is nothing more than guidance and drawing their
attention to it.
Whoever denies the existence of Almighty Alla> h is a ka> fir. If he used to believe in
Him, Exalted is He but then stopped believing in Him, he is an apostate (murtadd).
There are two kinds of murtadd fit} r> and mill> . There is a time and a place for that
discussion.
226

The wisdom behind mentioning all that Us} u> l al-D> n, appendices to them, their
branches and a good dose of ethical principles in Her speech (Peace be upon Her) is
to teach, purify, emphasise, focus, remind and prove conclusively.
Through speeches like this one that She made, Her Husband made and Her Children
made (Blessings of those who send Blessings upon Them) stirred up what was buried
in people's minds
227
, taught them and purified them.
228

Through the likes of this speech, these principles became implanted, settled and
embedded in spite of everything that popped up, all the obstacles, things to make
people doubt and misconceptions.
Through the likes of it conclusive proof was given to the people: "that mankind
should have no excuse to give to Allah".
229

222
Perhaps what is meant is bearing witness that the Prophet (may Alla> h bless him and his Family) is
His Messenger which is proven with clear proofs
223
i.e. saying that there is no god but Alla> h
224
This may be to head off a challenge at the pass namely why the declaration that there is no God
but Alla> h does not contain a denial that Almighty Alla> h is made up of parts because confirming His
Oneness implies confirmation of His Ah} adiyya for, inevitably, both parts of that which is made up of
parts would be wa> jib in which case He would not be One which is the antithesis or else one of them is
wa>jib in which case the composite would not be wa>jib because the conclusion of a syllogism is always
in line with the lowlier of the two premises. In fact this part would be wa> jib and the other would be
like putting a stone next to a person. Saying that it is part of him would be wrong.
225
i.e. made up of parts and composite
226
See Mawsu> at al-Fiqh vol 4 pp182-274: Kita> b al-T{aha> ra: al-tha> min f> naja> sat: al-ka> fir
227
a reference to the h} ad> th which explains the wisdom of sending the Prophets (Peace be upon
Them): "and They stir up what is buried in people's minds [Bih} a> r al-Anwa> r vol 11 p60 Ch 1 h} ad> th 70]
228
a reference to His Words, Transcendent is He: "It is He Who has sent amongst the Ummiy> n an
apostle from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them
in Scripture and Wisdom,- although they had been, before, in manifest error" [Qura> n 62:2]
229
Qura> n 4:165
And I bear witness that there is no god but Alla> h
= V - V -)~

What we see coming from the Holy Lawmaker may also be because of that, for He
made wa> jiba> t and mustah} abba> t to stretch throughout a person's whole life, from birth
to death
230
and even before birth and death and after birth and death
231
and it
includes discussion of us} u> l, furu> , matters of ethics and so on. That is why we find
Her speaking about all that in Her speech to purify, teach, remind and to prove
conclusively. There is also within it an element of setting an example.

230
and so, for example, it is mustah} abb to recited the adha> n and iqa> ma in a newborn's ear [the adha> n
in his right ear and the iqa> ma in his left ear translator's note]
231
Like the adiya before and during pregnancy and like the adiya which are recited for a dead
person, s} ala> t al-mayyit and talq> n of a dead person
the Only One without any companion
- 4-,~ V - -=

Alla> h's Oneness and His Ah} adiyya Alla> h's Oneness and His Ah} adiyya Alla> h's Oneness and His Ah} adiyya Alla> h's Oneness and His Ah} adiyya
Masala: Instinct and Reason
232
tell us that it is wa> jib to believe in the Oneness of
Alla> h and also in His Ah} adiyya and so just as He is One [Wa> h} id], He is Ah} ad He
does not have any parts or ajza> h} add [parts of definition].
233

A person has to believe in Alla> h, the One and Only who has no partners and is not
made up of parts. Whoever believes that Alla> h, Exalted is He, has a partner is a
mushrik i.e. someone who believes someone else to be a partner for Alla> h, no matter
whether he believes a human being to be His son, father or wife: "He begetteth not,
nor is He begotten; And there is none like unto Him"
234
or another god such as
ditheists who believe in two gods a god of good and a god of evil or a god of light
and a god of darkness or more gods than that, would also be a mushrik as discussed
in al-Fiqh
235
.
The Only One without any companion is added emphasis upon the meaning of
"There is no god but Alla> h". Emphasis was commendable because of how common
shirk was, the strong attachment many groups have to it and other reasons.
236

The istih}ba>b of saying out loud that one bears witness The istih}ba>b of saying out loud that one bears witness The istih}ba>b of saying out loud that one bears witness The istih}ba>b of saying out loud that one bears witness
Masala: It is mustah} abb to say out loud that one bears witness to His Existence and
to His Oneness, Exalted and Transcendent is He.
It is mustah} abb to use something derived from the root of shaha> da such as ashhadu [I
bear witness] or shaha> dat> [It is my testimony] or anything else like that even if
using this word per se, root and form is not wa> jib. Thus it suffices to say ataqidu bi
ila> hin wa> h} id [I believe in One God] or to say something similar to that.
Belief alone in Almighty Alla> h and in His Oneness is wa> jib. Saying the declaration
of faith [shaha> da] is mustah} abb apart from situations like the tashahhud in S{ ala> t
because there is evidence that it is wa> jib. The same principle applies to bearing
witness to the rest of His Characteristics via positiva and via negativa for mere belief
in them is wa> jib. Saying it out loud is mustah} abb given that saying it out loud has a
natural and wad} > effect, an effect on the self and on the outside world in many
instances and in many matters because it is a type of inspiration and prompting, as
well as having an impact on the surroundings and administering a certain baptism:
"The Baptism of Allah. And who can baptise better than Allah."
237
It is the outward
appearance upon which
238
reasonable people base many of their affairs. They are not
satisfied with keeping things to themselves and hidden away in contracts and > qa> a> t
in which speaking is one of the ways to show what is intended and one of the
essential requirements either on its own or not.
239

232
In al-Us} u> l, The author (May Alla> h hallow his secret) concluded that Reason does not just perceive
things but makes law. Here it means both perception and lawmaking
233
Ajza> al-h} add [parts of the definition] are the parts of the ma> hiya [quiddity] i.e. the jins [genus]
and the fas> } l [proprium]
234
Qura> n 112:3-4
235
See Mawsu> at al-Fiqh vol 4 pp182-274: Kita> b al-T{aha> ra: al-Tha> min f> naja> sat al-ka> fir
236
such as the importance of the subject
237
Qura> n 2:138
238
i.e. the outward appearance
239
i.e. not on its own. What is meant is that in contracts and > qa> a> t, reasonable people make it an
essential requirement that there be something to make one's intention clear, either just speaking
according to some or in some situations speaking and using something else to make one's intention
clear such as signalling or, in the alternative, doing something
- 4-,~ V - -=

Emphasising beliefs Emphasising beliefs Emphasising beliefs Emphasising beliefs
Masala: It is mustah} abb to emphasise matters of belief verbally or non-verbally as
She said (Alla> h's Peace be upon Her): "There is no god but Alla> h the Only One
without any companion".
The Messenger of Alla> h (Alla> h's Blessings upon Him and His Holy Family) said
when He stood at the door of the Kaba: "There is no god but Alla> h the Only One.
He kept His Promise, assisted His slave and on His Own vanquished the coalition"
240

and as we can see in many things said by the Messenger of Alla> h (Alla> h's Blessings
and Peace be upon Him and His Family) and by the Mas} u> m> n (Peace be upon
Them).
It is likely that the pronoun on its own is enough, as the Quran says: "Know,
therefore, that there is no god but He"
241
and so on.
The istih}ba>b of beginning with the declaration of faith The istih}ba>b of beginning with the declaration of faith The istih}ba>b of beginning with the declaration of faith The istih}ba>b of beginning with the declaration of faith
Masala: It is mustah} abb to include bearing witness to the Oneness of Alla> h at the
beginning of a speech, anything one says in general or even of an act, for beginning
every speech, anything one says in general and every act no matter whether it is
trade, farming, travelling or anything else by bearing witness to one's faith whether
using the word shaha> da or anything else such as saying "There is no god but Alla> h",
is mustah} abb and generates blessedness, for Divine bounties to be sent down and for
the Lord to give us special attention. A h} ad> th says: "Remembrance of Alla> h is good
in any event. Do not get bored of remembering Alla> h."
242
The istih} ba> b is derived
from evidence which contains no restriction and from the example set.
Starting what one says with it marks it out for greater ina> ya [special attention] for it
is one of the best examples.
The same applies to the end of what one says or does in many situations, as the
evidence says: "For verily whoever ends what he says by saying 'There is no god but
Alla> h' will enter Paradise."
243

He said (Peace be upon Him): "Atonement is achieved at your seated gatherings by
saying when you rise from them: 'Glory to thy Lord, the Lord of Honour and Power!
(He is free) from what they ascribe (to Him)! And Peace on the apostles! And Praise
to Alla> h, the Lord and Cherisher of the Worlds.'"
244

He said (Alla> h's Blessings and Peace be upon Him and His Family): "Verily
atonement is achieved at a seated gathering by saying: 'Exalted are You, Oh Allah.
By Your Praise. There is no god but You. Lord, restore me to Your Grace and forgive
me.'"
245

240
Bih} a> r al-Anwa> r vol 21 p105 h} ad> th 26
241
Qura> n 47:19
242
Wasa> il al-Sh> a
243
Man la> yah} d} uruhu al-Faq> h vol 1 p132 h} ad> th 345; al-Ama> l> by al-Shaykh al-S{ adu> q p540 Majlis 80;
Thawa>b al-Ama> l p195: Thawa> b talq> n al-mayyit; Dawa> t al-Ra> wand> p250 Fas} l f> talq> n al-muh}tad} ar
ind al-mawt wa taghs> lihi wa tashy> ihi
244
Wasa> il al-Sh> a vol 15 p585 Ch 37 h} ad> th 1. The Blessed Verses are from Su> rat al-S{ a> ffa> t Qura> n
37:180-182
245
Mustadrak al-Wasa> il vol 5 p290 Ch 4 h} ad> th 5884
- 4-,~ V - -=

Baptism Baptism Baptism Baptism by Alla> h by Alla> h by Alla> h by Alla> h
Masala: It is mustah} abb to inject and fill all parts of life with explanation of matters
of belief and to turn that into a complete way of life such that it becomes an
inextricable part of people's life in the mosque, at school, in the laboratory,
workshop, at home and so on. Reference to and explanation of matters of belief
ought to fill speeches, books, newspapers and even walls via small placards which
contain selected words which mention the fundamentals of belief.
That is why we see the Pure and Righteous One (Peace be upon Her) broach matters
of belief at the outset, in the middle and at the end and we see A< l al-Bayt (Peace be
upon Them) and the good ulama> after them insert them even in the khut} ba
delivered when a marriage contract is formed: "Praise be to Alla> h who made
contracts and marriage lawful and made illicit sexual intercourse and fornication
unlawful and Blessings and Peace be upon Muh} ammad and the People of His
Household, the Masters of the People of Goodness and Success."
There are two stages:
First: that a person fills his mind and brain with the exact words of the declaration
that there is no god but Alla> h or words to the same effect as well as with similar
matters of belief and that that always flows off his tongue between himself and his
soul. He said, Exalted is He: "those who celebrate the praises of Allah, standing,
sitting, and lying down on their sides"
246

Second: The stage of the person's interaction with others in this dimension through
explaining that to people orally, in writing and so on such that he becomes someone
who can show society the declaration that there is no god but Alla> h to bear witness
to that and to Prophethood and so on.
His Words, Transcendent is He, are the best, miraculous explanation of this:
"Baptism by Allah. And who can baptise better than Allah."
247
The two declarations
of faith and indeed the three declarations of faith and things like that should turn
into general baptism for the whole of society and which covers various activities in
life.

246
Qura> n 3:191
247
Qura> n 2:138
a statement, of which He made sincerity the true meaning,
')--'- >= ( J= --

Sincerity in belief and action Sincerity in belief and action Sincerity in belief and action Sincerity in belief and action
Masala: Sincerity in matters of belief is wa> jib and also in acts of the heart and soul
and acts of the other limbs in general. It is wa> jib for a person to set his heart
sincerely on belief in us} u> l al-d> n unadulterated by anything else
248
such that he
performs his acts of worship sincerely for Alla> h, not to show off, to gain reputation,
out of desire for some worldly gain or anything else like that except what is along
the lines of incentive to have incentive.
249
If he is not sincere, Alla> h, Exalted is He
will not accept it from him, as He said, Almighty is He in His Wise Qura> n:
"And they have been commanded no more than this: To worship Allah, offering Him
sincere devotion, being true (in faith); to establish regular prayer; and to practise
regular charity; and that is the Religion of the Qayyima [Right and Straight] "
250
.
Qayyima [Right and Straight] is an adjective to describe something which is
mah} dhu> f [literally deleted, but as a grammatical term: not stated because it is
obvious] i.e. the Religion of the Right and Straight Path or the Religion of the Right
and Straight soul or something else like that which could be presumed to be
described as Right and Straight because if the noun is masculine and the adjective is
feminine or vice versa, such an assumption is made
251
.
As for anything else apart from matters of beliefs and acts of worship such as
mua> mala> t [transactions] and personal acts and so on if they are done with sincerity
[ikhla> s} ] then they are a reason for Grace and Blessing to be awarded.
There is an oral tradition which shows that it is mustah} abb for a person to make
everything he does even mundane things and everyday personal acts such as eating,
drinking, sleeping and so on for the sake of Alla> h, Exalted and Almighty is He. If one
eats something or drinks some water, he eats or drinks bearing in mind that Alla> h,
Exalted is He, told Him to have a healthy body and shell and to enjoy the ease and
comfort of the Blessings of Almighty Alla> h:

248
How shirk slips in in matters of belief can be explained with some examples: belief that Alla> h is
One because that is how He is, not because if one does not believe in that one will go to Hell and were
it not for this fear one would not believe that Alla> h is One. The same principle applies to desire for
Heaven in this example and the same principle applies to all other matters of belief. There is another
kind of example belief that the Messenger (Alla> h's Blessings and Peace be upon Him and His
Family) is the Messenger because Alla> h, Exalted is He chose Him as Messenger, not because He is an
Arab or because He is from a particular tribe or anything else like that something that nationalists,
and so on, did or else in a manner that involves shirk i.e. one believes that He is the Messenger
(Alla> h's Blessings and Peace be upon Him and His Family) because Alla> h sent Him and also because
He is an Arab. Another kind of example could be given, even though it may be rare believing in any
one of the us} u> l al-d> n for the above reason as opposed to out of fear of exposure of one's lack of belief
in it or one's heart not being set on it even if that can only be discovered through slips of the tongue or
through machines which read thoughts and so on.
249
Such as hiring someone to perform prayer on behalf of a dead person in exchange for a certain
amount of money, for if he considers the fee to be incentive to have incentive to pray to Alla> h it is
valid. Otherwise it is not. The exception is obviously truncated in what the author says.
250
Qura> n 98:5
251
Taqr> b al-Qura> n ila> al-a> dha> n vol 3 p205 says: Religion of the Right and Straight means Right
and Straight Books mentioned before, meaning that it is the Religion mentioned in Those Books.
Majma al-Baya> n vol 5 p522 says: Religion of the Right and Straight means Religion of the Right
and Straight Group of People. Otherwise, if it is not assumed to mean that then it would mean having
to put a noun in an id} a> fa construction with its own adjective which is not allowed because it would be
like putting something in an id} a> fa construction with itself.
a statement, of which He made sincerity the true meaning,
')--'- >= ( J= --

"Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for
His servants, and the things, clean and pure, (which He hath provided) for
sustenance? Say: They are for those who believe"
252
.
The oral traditions say: "You have a duty to your body"
253
.
The same principle applies if one goes to the water closet to relieve oneself or gets
intimate with one's wife and so on.
In fact even things which are makru> h can be done for the Sake of Alla> h, Exalted and
Almighty is He if appropriate
254
for there is an oral tradition which says: Truly does
Alla> h love His rukhas} [voluntary dispensations] to be taken up just the same as He
likes His aza> im [mandatory dispensations] to be taken up
255
so give it some careful
thought.
Things which are h} ara> m cannot be done for the Sake of Alla> h unless there is
something which makes them wa> jib. True, if something unlawful assumes an
element of wuju> b of greater priority, it can be, such as if someone does something
h} ara> m out of taqiyya or for fear of greater harm such as fear of death if one were not
to use this unlawful thing such as eating pork if one is starving, as He said, Exalted
is He: "But if one is forced by necessity, without wilful disobedience, nor
transgressing due limits,- then is he guiltless"
256
as discussed in detail in Fiqh
257
.
Next, the be all and end all of "There is no god but Alla> h" is sincere belief. What is
meant by saying that the be all and end all is sincere belief is either the be all and end
all in terms of takw> n [the laws of nature] in which case what She said (Peace be
upon Her) was to inform them of that and perhaps the context supports that
understanding. Alternatively, what could be meant is: "You have to go back to
sincere belief" in which case, what She said (Peace be upon Her) would be insha>
[performative] in the shell of ikhba> r [declarative]. He, Exalted and Almighty is He,
made sincere belief the true meaning of saying: "There is no god but Alla> h".
If the point of this declaration the very foundation of the religion is sincere belief
then it is obvious that it should generally be wa> jib.
If there is no god other than Alla> h then it is obvious that Reason should dictate that
it be wa> jib to be true to that belief.
Al> (Peace be upon Him) said: "Kalimat al-Ikhla> s} [declaration of sincere belief] is
instinct [fit} ra]"
258
.
Al> (Peace be upon Him) said: "[T]he perfection of believing in His Oneness is to
regard Him Pure, and the perfection of His purity is to deny Him attributes, because
every attribute is a proof that it is different from that to which it is attributed and
everything to which something is attributed is different from the attribute."
259
So
ikla> s} [sincerity] means believing that He, Almighty is He, is kha> lis} [free] of every
defect and so on and this belief is wa> jib.

252
Qura> n 7:32
253
See Mustadrak al-Wasa> il vol 11 p154 Ch 3 h} ad> th 12664
254
Such as if something more important takes priority over avoiding them
255
Mustadrak al-Wasail vol 1 p144 Ch 23 h} ad> th 214
256
Qura> n 2:173
257
See Mawsu> at al-Fiqh: Kita> b al-Qawa> id al-Fiqhiyya: Qa> nu> n al-Ahamm wa al-Muhimm by the
same author (May Alla> h hallow his secret)
258
Man la> yah} d} uruhu al-Faq> h vol 1 p205 h} ad> th 613
259
Bih} a> r al-Anwa> r vol 4 p247 Ch 4 h} ad> th 5 citing Nahj al-Bala> gha
made hearts guarantee its continuance and lit up in minds what can be understood of it
'- ')-;~;- ;--- Q -~ ')-;-- ,--- - .

Alla> h's Oneness in the d Alla> h's Oneness in the d Alla> h's Oneness in the d Alla> h's Oneness in the depths of the heart epths of the heart epths of the heart epths of the heart
Masala: It is mustah} abb for a person to emphasise that Alla> h's Oneness and knowing
Alla> h are things which are known instinctively for knowing that Alla> h exists and
that He is One is one of those things which is known instinctively and is buried deep
in a person's very being
260
. It is something inside everybody's heart and it may be
physically attached to the heart like an inseparable proof but for dust which blocks
the view. That is why a reminder is desirable. Focussing attention on it is of benefit
to oneself and also to others.
It is of benefit to oneself because it is inspiration and inspiration makes for greater
brightness and for higher levels of clarity.
261

It is of benefit to others because it is guidance, steering and drawing people's
attention to instinct in line with belief, word and deed commanded by Alla> h, Exalted
and Almighty is He: "Allah's handiwork according to the pattern on which He has
made mankind: no change (let there be) in the work (wrought) by Allah".
262

Thus bearing witness is attached to and embedded in hearts. Whoever reaches it is
maws} u> l. Truly did Alla> h, Exalted is He, put Mankind's fit} ra in his heart by bearing
witness to His Oneness.
When bearing witness enters the heart it gives light to a person's thought, for a
monotheist's thought has a special light which uncovers the truth for it sees things as
they are, not as a worshipper of nature, ditheist or anyone else like that sees them.
A Holy Riwa> ya says: "Knowledge is not acquired through a lot of learning but rather
it is light which Alla> h blasts into the heart of whomever He wishes to guide."
263

He said (Peace be upon Him): "Knowledge is light which Alla> h blasts into the heart
of whomever He wishes."
264

Her words (Peace be upon Her): "what can be understood of it" may mean that there
are levels and inferences that can be understood from the declaration that there is no
god but Alla> h i.e. what Mankind can understand from it was given to him and
granted to him by Alla> h, for He lit it up in his mind and poured to the level which
human intellect can withstand. It is extreme Benevolence and Graciousness.
Because Mankind has two centres a centre for emotion and a centre for thought
in other words a heart and a mind. Almighty Alla> h planted us} u> l al-d> n in them. He
attached them to hearts i.e. tawh} > d fit} r> [instinctive monotheism] just as He
illuminated minds with them i.e. tawh} > d naz} ar> [theoretical monotheism]
265
so that
people could not give Him any excuse after that.
The importance of the heart and of thought and of emphasising them can be
understood from this, especially in matters of belief like tawh} > d.

260
See al-Ka> f> vol 2 p12 Ba> b Fit} rat al-Khalq ala> al-Tawh} > d
261
As proven in psychology
262
Qura> n 30:30
263
Bih} a> r al-Anwa> r vol 67 p140 Ch 52 h} ad> th 5: Baya> n
264
Mis}ba> h} al-Shar> a p16 Ch 6 f> al-Fitya>
265
i.e. that which is proven by evidence and rational proof
Eyes cannot see Him and tongues cannot describe Him
--~ Q~- V Q- -- '~- ( Q- -----

Not being able to see or describe Alla> h Not being able to see or describe Alla> h Not being able to see or describe Alla> h Not being able to see or describe Alla> h
Masala: It is wa> jib to believe that Almighty and Blessed Alla> h is not a body, does
not manifest Himself in a body and is not in any direction. The ruling on whoever
says that He is a body or claims that He manifests Himself as mentioned above is
referred to in al-Fiqh.
266

He, Exalted and Almighty is He, transcends substance, bounds, direction, place,
time, measurement and their like and that is why it is impossible to see Him.
267

These are some of His attributes via negativa [s} ifa> t salbiyya] as referred to by the
ulama> in their books on ilm al-kala> m because He, Almighty is He, is not made up
of parts, does not have a body, cannot be seen, does not undergo changes, does not
have a partner and does not need anything at all. If something which is mumkin al-
wuju> d metaphorically does not need something in one respect, He, Almighty is He,
does not need anything at all in any respect. He inherently has no need at all.
Everyone else is completely in need and anything it has comes from somewhere else.
Eyes and vision cannot see him as Abu> Abdalla> h (Peace be upon Him) is reported to
have said: "Once a rabbi came to the Commander of the Faithful (Alla> h's Blessings
upon Him) and asked, O Commander of the Faithful, have You seen Your Lord
when worshipping Him? Al> (Peace be upon Him) replied, Shame on You. I would
not worship a Lord I could not see. He then asked, How did You see Him? He said,
Shame on you. Eyes cannot see Him in a witnessing process but hearts see Him
through the realities of belief."
268

As for the tongue, it cannot describe Alla> h, Exalted is He, either because the
vocabulary of language is limited and the tongue is also limited both quantitatively
and qualitatively whereas His Attributes, Almighty is He, are not limited. That
which is limited is not able to comprehend that which is not limited as mentioned
above, in addition to the fact that His Attributes, Exalted is He, are one and the same
as His Self. Just as it is not possible to see the Essence of His Self, the same is true
of His Attributes. What is said to describe Him, Almighty is He, is general pointers
and indications and no more. He said (Peace be upon Him): "To His existence no
question of how or where applies. There is no limit for Him nor is He definable by
analogy."
269

266
See Mawsu> at al-Fiqh: Kita> b al-T} aha> ra: Mabh} ath al-Naja> sa> t
267
Just as it is impossible to see a number of creations such as the soul, the aql and other things like
that known as transcendent things
268
Al-Ka> f> vol 1 p97 h} ad> th 6; al-Tawh} > d pp174-175 h} ad> th 2 Ba> b Nafy al-Maka> n wa al-Zama> n wa al-
Suku> n wa al-H{ araka wa al-Nuzu> l wa al-S{ uu> d wa al-Intiqa> l an Illa> h Azza wa Jall
269
Al-Ka> f> vol 1 p88 h} ad> th 3 on the authority of Abu> Jafar (Peace be upon Him)
and describers' imaginations are not able to depict Him
- --- ' V Q- .

The prohibition on thinking about Alla> h's Dha> t The prohibition on thinking about Alla> h's Dha> t The prohibition on thinking about Alla> h's Dha> t The prohibition on thinking about Alla> h's Dha> t
Masala: It is makru> h to think about Alla> h's Dha>t and kayfiyya and it may even be
h} ara> m as oral traditions say
270
. Al-S{ a> diq (Peace be upon Him) said: "Beware of
thinking about Alla> h. For verily, thinking about Alla> h increases nothing but
becoming lost. Verily eyes cannot see Alla> h, Mighty and Majestic is He and He
cannot be described by any measure."
271

He said (Peace be upon Him): "Speak of Alla> h's Creation and do not speak of Alla> h.
Speaking about Alla> h increases nothing but confusion."
272

The prohibition is on account of the fact that that often leads a person to make false
claims about Alla> h and to various types of deviation in terms of beliefs.
273

Irrespective of that, it is obvious that human thought no matter how hard it is
exerted can never comprehend the very essence of Alla> h, Exalted is He, or His
"Howness". In some of the discussions in this book and other books we have already
talked about what ulama> say in their books on ilm al-kala> m: that no matter how
high a person rises and how complete a person becomes he will still be limited, and
that which is limited cannot comprehend or get its head around that which is
unlimited. In fact the smallest or narrowest of limited things cannot comprehend the
biggest or widest of limited things so how can it possibly comprehend that which is
not limited?
Thus knowledge, suspicion or fancy cannot fathom the Very Essence of Alla> h as a
matter of impossibility. If Man is unable to fathom the essence of the soul, which is
one of Almighty Alla> h's Creations or indeed to understand the essence of light
274
or
the essence of electricity and so on, truly is he even more unable to fathom the
Necessary Being [wa> jib al-wuju> d] Illustrious and Sublime is He. Only through the
works of Alla> h can you understand that He exists, that He has positive attributes and
that He is free of all negative attributes something which is known as burha> n inn>

To make this easier to understand
275
we say that imagination and conception can
only understand things through things which are similar to them and because there is
nothing like Almighty Alla> h, it is inconceivable for imagination to understand His
kayfiyya, Exalted is He.

270
See Mustadrak al-Wasa> il vol 12 p247 Ba> b Adm Jawa> z al-Kala> m f> Dha> t Alla> h wa al-Tafakkur f>
dha> lika wa al-Khus} u> ma f> al-D> n
271
Bih} a> r al-Anwa> r vol 3 p295 Ch 9 h} ad> th 4; Rawd}at al-Wa> iz} > n p36; al-Tawh} > d p457 h} ad> th 13 and
h} ad> th 14 Ba> b al-Nahy an al-Kala> m wa al-Jida> l wa al-Mira> f> Alla> h Azza wa Jall; al-Ama> l> by al-
Shaykh al-S{ adu> q p417 Majlis 65 h} ad> th 3
272
Al-Tawh} > d p454 Ch 67 h} ad> th 1 Ba> b al-Nahy an al-Kala> m wa al-Jida> l wa al-Mira> f> Alla> h Azza
wa Jall
273
Such as believing in the Unity of Existence or the Unity of everything that exists and the ten uqu> l,
the sempiternity of Creation and so on
274
All defining terms of light and of things like light are but explanations of the word [sharh} al-ism];
they can neither be a "definition" [h} add] nor a "description" ["rasm"]. Light means photons but what
is the essence of a photon? An atom is made up of electrons, protons and negative and positive charge
but what is the essence of that? And so on
275
His words (May Alla> h hallow his secret) "to make this easier to understand" may be an indication
that this is a lay explanation of the issue. If the impossible were to be supposed and supposing the
impossible is not impossible that there existed a partner and being similar to Him, Transcendent
above measure is He above all that, it would not be possible for imagination to fathom it either, on
account of the rule of the limited and that which is not limited, which he mentioned before, so give it
some careful thought
and describers' imaginations are not able to depict Him
- --- ' V Q- .

Here is a nice point, namely Her gradual rise (Peace be upon Him) from the lowest to
the highest so it is impossible for eyes to see Him, Almighty is He and in fact it is
impossible for tongues to describe Him in spite of Man's greatest ability to describe
what he sees and some of what he cannot see.
276
In fact it is also impossible for
imaginations to grasp His kayfiyya in spite of the enormous power of imagination.

276
Like describing what he can perceive through his five senses and sometimes through other means
He originated everything through His Mighty Power, without any model or pre-planning or any precedence, and
caused them to come into being by His Might

')- ; ')---- --- --= >- ''~- ')--- ' ~ Q- V '-~ V --- - ---

The istih}ba>b of The istih}ba>b of The istih}ba>b of The istih}ba>b of thinking about what Almighty Alla> h does thinking about what Almighty Alla> h does thinking about what Almighty Alla> h does thinking about what Almighty Alla> h does
Masala: It is mustah{ abb to think about what the Creator Illustrious and Sublime is
He does and His Creations. The same applies to His affairs in general, Exalted is
He, within the framework made clear by the Verses and the oral traditions and in the
light of the way set out by the Qura> n and the Holy Progeny (Peace be upon Them)
and the same measure and limit which They set for us.
The Almighty said: "Behold! in the creation of the heavens and the earth, and the
alternation of night and day,- there are indeed Signs for men of understanding".
277

He also said, Exalted is He: "Allah is He, than Whom there is no other god;- the
Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of
Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme".
278

The same applies to the other Verses and oral traditions Ima> m Ba> qir (Peace be
upon Him) said: "Beware of thinking about Alla> h. However, if you want to see His
Greatness, look at the Greatness of His Creation."
279

Another example is Her words (Blessings and Peace be upon Her) in this speech
"He originated " as well as what preceded it and what is to follow.
Obviously They (Peace be upon Them) are those who "invite people unto Alla> h,
guide with clear arguments unto that which wins Alla> h's pleasure make clear that
which is lawful and that which is made unlawful by Alla> h"
280

This is a rational and reasonable matter which applies to every limited ignorant one
who is searching for the unknown. He must not transgress the boundaries set for him
by the one who knows and has to walk in the light of his counsel and in line with his
signposts and guidance. Otherwise his fate will be to perish, as the oral tradition
says: "therefore whosoever turns away from You misses the aim and whosoever
adheres closely to You reaches the destination. Whosoever is neglectful of Your
right destroys himself. The Truth is with You and in You and from You and to You
and You are the People of Truth and the Source of Truth".
281

Thinking about that
282
is an example of what He says, Almighty is He: "verily in this
are signs for those who reflect"
283
and what He says, Exalted is He: "Then do ye
remember Me; I will remember you"
284
. Remembrance covers remembrance with the
tongue, with the soul and by deed and Remembrance of Him, Almighty is He, covers
remembering His Oneness, His Attributes and what He does.
We alluded briefly above to the meaning of originating for there was no template to
copy as is usually or always the case with people because they see, hear, etc.
previous things, imagined, hallucinated, perceived or conceived and then they make
and what is meant by make covers "making" mentally and physically new things,
like the painter who paints something which he saw or heard or someone who
sketches something similar to that thing or comes up with what seems an innovative
image but which is in fact not innovative but rather nothing more than collating or

277
Qura> n 3:190
278
Qura> n :5923
279
Al-Ka> f> vol 1 p93 h} ad> th 7
280
al-Balad al-Am> n pp297-298 and Mafa> t> h} al-Jina>n: al-Ziya> rat al-Ja> mia al-Kab> ra
281
Al-Balad al-Am> n p299. The dua> and ziya> ra is al-Ziya> rat al-Ja> mia al-Kab> ra
282
i.e. in what He does and His Creations, Exalted is He
283
Qura> n 13:3; 16:11; 39:42; 45:13
284
Qura> n 2:152

')- ; ')---- --- --= >- ''~- ')--- ' ~ Q- V '-~ V --- - ---

taking apart etc. or else he works from what is stored in his instinct, his mind or his
subconscious.
285

Moreover it is obvious that thinking about the Universe and its greatness and the
Greatness of its Creator in addition to what a number of Verses and oral traditions
mean as mentioned above strengthens the bond with Alla> h, Exalted and
Almighty is He. Connecting with Alla> h causes integrity and sublimity of thought,
training of the soul, strengthening of the self inspired by piety and for it to defeat the
self which commands one to do evil, and the generation of other transcendent
notions in mankind such as reliance upon Alla> h, contentment with what He has
ordained, surrender to His Command and so on. This is one of the reasons for calling
people to think about His Creations, Almighty is He.
He said, Illustrious and Sublime is He: "Do they not look at the Camels, how they
are made?- And at the Sky, how it is raised high?- And at the Mountains, how they
are fixed firm?- And at the Earth, how it is spread out? Therefore do thou give
admonition, for thou art one to admonish. Thou art not one to manage (men's)
affairs."
286

For He, Almighty is He, made everything from scratch and began creating
everything not from any material that was there before because it is inconceivable
that matter should be sempiternal, for everything that undergoes change is h} a> dith
[temporal and originated]. That which undergoes change cannot be sempiternal just
as that which is sempiternal cannot undergo change as discussed in detail in ilm al-
kala> m
287
.
For a thing's material cause and form are both Creations of His, Almighty is He, and
so it is possible out of all the naql> proofs to use these words of Hers (Peace be upon
Her) He originated the Creatures to prove that it is wrong to say that the world,
the ten intelligences [al-uqu> l al-ashara] or anything else like that is sempiternal.
288

There were no templates for Almighty Alla> h to create in line with those templates. A
reference to the material cause [illa ma> ddiyya] may be inferred from the first
clause
289
and a reference to the formal cause [illa s} uwariyya] from this clause
290
.
His Power, Almighty is He His Power, Almighty is He His Power, Almighty is He His Power, Almighty is He
Masala: It is wa> jib to believe in His Power, Almighty is He. This is discussed in
detail in ilm al-kala> m.
He said, Almighty is He: "for Allah hath power over all things".
291

He also said, Exalted is He: "Nor is Allah to be frustrated by anything whatever in
the heavens or on earth: for He is All-Knowing. All-Powerful."
292

285
In addition to the fact that everybody passed through worlds before, like the world of particles for
example, without understanding what they have seen or heard there as well as the fact that the world
is full of sounds and vibrations, waves and so on. Perhaps what passes through his mind and he thinks
is innovative is putting into words those vibrations and so on.
286
Qura> n 88:17-22
287
One of the proofs of that is the circular reasoning and infinite regress of causes [of arguing the
opposite]. See al-Qawl al-Sad> d f> Sharh} al-Tajr> d by the same author (May Alla> h hallow his secret)
288
Because the word ashya> is preceded by the definite article [muhalla> bi al] and so it means
absolutely everything
289
i.e. "originated everything"
290
i.e. "and caused them to come into being"
291
Qura> n 2:20
292
Qura> n 35:44

')- ; ')---- --- --= >- ''~- ')--- ' ~ Q- V '-~ V --- - ---

For Creation was through Power not through any tool along the lines of cutting
wood with a saw. Otherwise the discussion would have to turn to that tool and so on
in circles. It is discussed in detail in the appropriate place.
and created them by His will to create
- -~-- '

His Wi His Wi His Wi His Will, Almighty is He ll, Almighty is He ll, Almighty is He ll, Almighty is He
Masala: It is wa> jib to believe in The Almighty's Will, His Wish and that He does as
He pleases as discussed in ilm al-kala> m.
He said, Exalted is He: "Alla> h creates what He wills".
293

He also said, Almighty is He: "Thy Lord does create and choose as He pleases".
294

He said, Exalted is He: "for thy Lord truly does what He wishes".
295

He said, Almighty is He: "for Alla> h carries out all that He wishes".
296

He said, Mighty and Sublime is He: "Nor say of anything, "I shall be sure to do so
and so tomorrow"- Without adding, "Alla> h willing."
297

He said, Exalted is He: "But ye shall not will except as Alla> h wills,- the Cherisher of
the Worlds."
298

Dhar means creation. It is as if He bestows as a gift upon that which could be, the
fragrance of existence via the winnowing winds. The difference between khalq and
and dhar is perspective.
299

Mash> a comes from sha> i.e. He willed and what is meant is will which is one of the
s} ifa> t filiyya as opposed to the s} ifa> t dha> tiyya.

293
Qura> n 24:45
294
Qura> n 28:68
295
Qura> n 11:107
296
Qura> n 22:14
297
Qura> n 18:23-24
298
Qura> n 81:29
299
Vol 26 p163 of Taqr> b al-Qura> n ila> al-A< dha> n by the same author (May Alla> h hallow his secret)
says "By those which scatter" is an oath i.e. an oath by those which scatter which means the winds
which scatter dust and other things. The Arabic then uses the verbal noun form of the word for scatter
[or broadcast] in the mafu> l mut} laq form for emphasis. Majma al-Baya> n vol 5 p152 says dharat al-r> h}
al-tura>b tadhru> hu dharwan idha> t} ayyarathu wa adhrat-hu tudhr> hu bi mana> hu [The wind scattered the
dust/the wind is scattering the dust a scattering if it made it fly. It made it scatter/it is making it
scatter means the same]. Lisa> n al-Arab says under the entry for dh-r-a [dh-r-a: dharat al-r> h} al-tura> b
wa ghayrahu; tadhara'uhu wa tudh> ruhu dharwan wa dharyan wa adhrat-hu wa dharat-hu: at} a> rat-hu wa
safat-hu wa adhhabat-hu] [the wind scattered the dust etc.; it scatters it and makes it scatter a
scattering or broadcast. It makes it scatter and it scatters it means it made it fly and dispersed it and
made it go away.] One says it carried it away [h} amalat-hu] and raised it up [fa atha> rat-hu] and
scattered it [adhrat-hu] if it scatters the dust. The dust scattered on its own [dhara> ]. The Holy
Revelation says "by those which scatter broadcast" meaning the winds. Adhrayta [you winnowed]
something if you threw it like when you winnow grain to sow it.
Dharaa: al-Dha> ri is one of the Attributes of Alla> h, Mighty and Sublime is He. He is the One who
dharaa the Creatures i.e. created them. It is similar to al-Ba> ri. Alla> h, Mighty and Sublime is He, said
Many have We made [dharana> ] for Hell i.e. many have We created and He said, Mighty and Sublime
is He: He has made for you pairs from among yourselves, and pairs among cattle: by this means does
He multiply you [yadhraukum]
not due to any need to bring them into being
')--;-- _- -- ='= ,-- Q-

He who is Completely Free of All Wants He who is Completely Free of All Wants He who is Completely Free of All Wants He who is Completely Free of All Wants
Masala: It is wa> jib to believe that He, Almighty is He, is Completely Free of all
Wants and does not need anything. This is discussed in detail in Ilm al-Kala> m. He
said, Exalted is He: "And know that Alla> h is Free of all wants, and worthy of all
praise."
300

He said, Almighty is He: "Thy Lord is self-sufficient, full of Mercy".
301

He said, Exalted is He: "Alla> h is not in need of any of the Worlds".
302

He said, Almighty is He: "To Alla> h belong all things in heaven and earth: verily
Alla>h is He (that is) free of all wants, worthy of all praise."
303

Flooding others with good for its own sake Flooding others with good for its own sake Flooding others with good for its own sake Flooding others with good for its own sake
Masala: It is mustah} abb for a person to do good, even if he does not need to do so,
but rather to do good for its own sake, not because of any return on it.
The phrase
304
is loose because what is meant by need is apparent worldly need,
because any good deed is of benefit which a person is in need of either in terms of
worldly wad} > effect or reward in the Afterlife.
That is on account of the istih}ba> b across the board of adopting the etiquette of Alla> h,
Exalted and Almighty is He, because oral tradition says: "Adopt the manners of
Alla> h"
305
even though it is impossible for Alla> h and possible for a person.
306

What the h} ad> th quds> says "I was a hidden Treasure and I wished to be known so I
created the Creatures so that I would be known"
307
for wishing to be known is for the
benefit of the knowers
308
not for the benefit of the One who is known
309
just as the
"appearance" of the Treasure and the "excavation" thereof is obviously of benefit to
the "excavator" and not to the Treasure.

300
Qura> n 2:167
301
Qura> n 6:133
302
Qura> n 3:97
303
Qura> n 31:26
304
i.e. Even if he does not need to do so
305
Bih} a> r al-Anwa> r vol 58 p129 h} ad> th 42; see Mustadrak al-Wasa> il vol 9 p5 Ch 95 h} ad> th 10038
which says: "that they may adopt the manners of their Creator and Fashioner".
306
i.e. it is impossible for Alla> h to be in need of anything whereas it is inherently possible for a person
to be in need of doing good.
307
(Baya> n)
308
i.e. the Creatures
309
i.e. the Creator
nor for any benefit to Him by giving them forms
' ,-;~- - - --'- V

The difference between The difference between The difference between The difference between h} a> ja [ h} a> ja [ h} a> ja [ h} a> ja [need need need need] ]] ] an an an and d d d fa> ida [ fa> ida [ fa> ida [ fa> ida [benefit benefit benefit benefit] ]] ]
Masala: It may be possible to say that the difference between h} a> ja [need] and fa> ida
[benefit] for She said (Peace be upon Her): "not due to any h} a> ja [need] nor for
any fa> ida [benefit]" is that h} a> ja is said with respect to a recipient and fa> ida is said
with respect to a doer. H{ a> ja is attributed to one who receives and who benefits
whereas fa> ida is attributed to the giver and the one who is of benefit.
It may be said that the relationship between the two is umu> m min wajh [that they
have some things in common] for a person may need something and there may be
some benefit in it for him or it may be that there is no benefit in it for him. He may
seek to benefit from something without having any need for it.
Thus just as it is mustah} abb to do good even if a person has no need to do so, it is
also mustah} abb to do good even if there is no benefit for him in doing so.
Alla> h, Exalted and Almighty is He, does not benefit from the forms of things just as
He does not benefit from their dha> t or their creation. For something may be
inherently useful such as gold or it may be useful through its form such as
banknotes or they may be both inherently and "formally" useful such as things
made of gold and things encrusted with diamonds.
but only in order to establish the Proof of His Wisdom
---=- '----- V

Divine Wisdom Divine Wisdom Divine Wisdom Divine Wisdom
Masala: It is wa> jib to believe that He, Almighty is He, is Wise as discussed in detail
in Ilm al-Kala> m
310
. He said Exalted is He: "O Mu> sa> ! Verily, I am Allah, the Exalted
in Might, the Wise!...."
311

He said, Almighty is He: "for thy Lord is full of wisdom and knowledge."
312

He said, Mighty and Sublime is He: "Knower of the unseen as well as that which is
open"
313

A reference to the reasons for Creation A reference to the reasons for Creation A reference to the reasons for Creation A reference to the reasons for Creation
1 11 1. .. . Showing and establishing wisdom Showing and establishing wisdom Showing and establishing wisdom Showing and establishing wisdom
Masala: It is mustah} abb and generally necessary to strive to explain to people the
wisdom behind what Alla> h does in the light of what can be understood from the
Verses, the oral traditions and understood by Reason as far as it is possible to
understand for that makes people's belief strong, puts their hearts at ease and
pushes away the whisperings of the Shaya> t} > n and the specious arguments of the
atheists.
In what She says (Peace be upon Her) there is clear and definite reference to that
because explaining and proving Divine Wisdom is one of the reasons for Creation.
Reason dictates that it is generally essential to strive to explain it to someone
ignorant of it or neglectful of it. It is one of the things "buried in minds" which
Prophets (Peace be upon Them) were sent to bring to the surface.
314

Alluding t Alluding t Alluding t Alluding to the Reasons behind Creation o the Reasons behind Creation o the Reasons behind Creation o the Reasons behind Creation
Obviously the istithna> [exception] in what She said (Peace be upon Her) is munqat} i
[i.e. the particle of exception illa> "except" was used to mean but only].
The very Creation of all things and shaping them in those forms and structures are
both evidence of His Wisdom, Sublime and Illustrious is He, for wisdom means
putting everything in the appropriate place. Flooding the receptacle quiddities with
existence by the Mighty, the Generous at the appointed time, in their appointed
surroundings, in their exclusive forms is the greatest proof of His Infinite Wisdom,
Illustrious and Sublime is He. He said (Peace be upon Him): "He put them in their
place in the World."
315

It is within a person's ability to get to know some of the Wisdom through pondering
on, thinking about and travelling along the horizons and in souls. He said, Almighty
is He: "Soon will We show them our Signs in the (furthest) regions (of the earth),
and in their own souls."
316

Furthermore some copies [of Fa> t} ima's speech] say: "to make His Wisdom clear."

310
See al-Qawl al-Sad> d f> Sharh} al-Tajr> d by the same author (May Alla> h hallow his secret)
311
Qura> n 27:9
312
Qura> n 6:83 and 128
313
Qura> n 6:73
314
He said (Peace be upon Him): "[T]o bring to the surface what is buried in minds" Bih} a> r al-Anwa> r
vol 11 p60 Ch 1 h} ad> th 70
315
al-Ama> l> by al-Shaykh al-S{ adu> q p570 Majlis 84; S{ ifa> t al-Sh> a h} ad> th 35; Bih} a> r al-Anwa> r vol 64
p342 Ch 14 h} ad> th 51
316
Qura> n 41:53
but only in order to establish the Proof of His Wisdom
---=- '----- V

From the above it is known that making clear and establishing Wisdom is for the
benefit of Mankind himself not His, Almighty is He, for He is completely Self-
Sufficient as explained above.
Obviously explaining Divine Wisdom is one of the incentives for people to better
themselves just as the reasons which follow in what She said (Peace be upon Her) are
all paths to and factors in an increase in that as will be discussed.
Obviously getting deeply into astronomy, physics, chemistry and so on improves a
person and gets him closer to the various aspects of wisdom in the fashioning of
things. That is why we find that the more a person learns, the humbler he becomes
before the greatness of this universe and the greater his belief becomes in the Maker,
Illustrious and Sublime is He.
and as a proclamation [that creatures] Him
--'= _-- ')----

2 22 2. .. . Guidance towards obeying Him, Almighty is He Guidance towards obeying Him, Almighty is He Guidance towards obeying Him, Almighty is He Guidance towards obeying Him, Almighty is He
Masala: It is wa> jib to draw people's attention to and guide them towards obeying
His Commands, Almighty is He, for obedience is one of the Creatures' ultimate aims.
It is the reason for happiness in this World and the Afterlife.
He said, Exalted is He: "If the people of the towns had but believed and feared Alla> h,
We should indeed have opened out to them (All kinds of) blessings from heaven and
earth".
317

Leading towards obedience of awa> mir istih} ba> biyya is mustah} abb. Through them one
learns the wisdom of obeying Him, Almighty is He, by not doing that which is h} ara> m
or makru> h.
Showing people what is muba> h} may also be mustah} abb in some respects
318
. He said
(Peace be upon Him): "Truly does Alla> h love for His voluntary dispensations be
taken up just as He loves for His mandatory dispensations to be taken up."
319

He said (Peace be upon Him): "And so taking up His voluntary dispensations became
as wa>jib for the Slaves as abiding by His prohibitions and taking up His mandatory
dispensations."
320

What She said (Peace be upon Her)
321
was a reference to what He said: "I have only
created Jinns and men, that they may serve Me"
322
so that they would obey and thus
deserve eternal reward.
The clause before that
323
refers to getting to know Him, Sublime and Illustrious is
He, whereas this clause preceded by the other one refers to the necessity of
acting in accordance with that knowledge.
324

The intention behind this sentence may be to draw attention to the fact that
everything is obedient to Him. He said, Exalted is He: "They said: "We do come
(together), in willing obedience".
325

He said, Almighty is He: "There is not a moving creature, but He hath grasp of its
fore-lock".
326

Based on the first hypothesis, this sentence contains an instruction but based on this
hypothesis, it contains an account of Nature's obedience.

317
Qura> n 7:96
318
or wa> jib so give it some careful thought
319
320
321
i.e. and as a proclamation [that creatures] obey Him
322
Qura> n 51:56
323
i.e. to establish the Proof of His Wisdom
324
i.e. because the Creator is Wise in His Creation and in the Law He made, Reason dictates that His
commands and prohibitions should be obeyed
325
Qura> n 41:11
326
Qura> n 11:56
and in order to manifest His ability
- --- ')=

Manifesting His Ability Manifesting His Ability Manifesting His Ability Manifesting His Ability
3 33 3. .. . Manifesting His Ability, Mighty and Sublime is He Manifesting His Ability, Mighty and Sublime is He Manifesting His Ability, Mighty and Sublime is He Manifesting His Ability, Mighty and Sublime is He
Masala: Originating things, not from any template which has gone before and
creating them following any earlier examples is the greatest proof of the Inherent and
Infinite
327
Power of the Creator, Illustrious and Sublime is He.
Naturally manifesting and showing people this Power more and more makes them
more obedient of His Commands and makes them seek His Pleasure, Almighty is He.
It is one of the reasons for strengthening the Call to Him. That is why it is generally
wa>jib to explain Divine Power to the people. It is a way to bring the person who
explains and the person to whom the explanation is given closer to Alla> h, Exalted
and Almighty is He.
Similarly it is necessary for Alla> h's Awliya> to show people His Power if that means
defending against the attacks of evil people. He said, Almighty is He: "Make ready
for them all thou canst of (armed) force and of horses tethered, that thereby ye may
dismay the enemy of Alla> h and your enemy"
328
irrespective of whether there is
spiritual or lawful, worldly benefit in doing so and irrespective of whether it is the
person himself or someone else who benefits. He said, Exalted is He [there are some
among them who say]: "Our Lord! Give us good in this world and good in the
Hereafter".
329

327
In view of the fact that it proves that they issue from the Necessary Being [wa> jib al-wuju> d] so it is
not possible for it not to be completely unlimited. This is discussed in detail in books on Ilm al-
Kala> m
328
Qura> n 8:60
329
Qura> n 2:201
Getting His Creation to worship Him
- - - ,-- - -

4 44 4. .. . Being a slave of Being a slave of Being a slave of Being a slave of Alla> h, Almighty is He Alla> h, Almighty is He Alla> h, Almighty is He Alla> h, Almighty is He
Masala: Iba> da is ultimate humility and self-abasement. Taabbud is seeking
iba> da
330
. It is not right to show ultimate humility and self-abasement to anyone
apart from to He who is the Ultimate in Excellency, Greatness and Sublimity. It is
wa>jib to worship Him alone, Almighty is He, and to obey His Commands and
Prohibitions. He said, Exalted is He: "And they have been commanded no more than
this: To worship Alla> h, offering Him sincere devotion, being true (in faith)"
331
.
Obviously taabbud
332
the tafaul form which also means mut} a> waa, takalluf and
takarrur al-fil wa al-daymu> ma alayh [repeating the act and persisting at it]
333
is
wa>jib in and a condition of validity of acts of worship which are wa> jib, and, a
condition of validity in acts of worship which are mustah} abb. As for everything else,
whoever does something as an act of worship achieves closeness [to Alla> h] and
abundant reward. Whoever does not do it as an act of worship is not committing a
sin. The oral traditions say that it is mustah} abb for a person to do everything for the
sake of Alla> h, Exalted and Almighty is He as alluded to above.
The ultimate goal of Creation was to make them slaves or for them to become slaves
or something like that. He said, Exalted is He: "I have only created Jinns and men,
that they may serve Me [yabudu> n]"
334
i.e. that they may serve out of their own
choice according to some possible interpretations. Yabudu> n could also mean: "that I
may call them and ask them to serve Me" as She indicated by saying taabbudan [to
get His Creation worship Him] and that may be to dispel the mistaken notion of
fatalism.
335

The difference between "as a proclamation that creatures obey Him" and "to take His
Creatures as slaves" based on the earlier clause's being declarative [ikhba> r> ] is
obvious
336
. If it is performative [insha> > ], the difference is that "taking as slaves" is a
higher level than having them obey Him as is clear from the meaning of service
[iba> da] and taking as slaves [taabbud] set out above.

330
Lisa> n al-Arab says taabbada Alla> h al-abd bi al-T{ a> a [Alla> h sought to make the slave a slave
through obedience] means He sought to make him a slave [istabadahu]. Istaabada is the istifa> l form
which means seeking an action. One of the meanings of tafaul is seeking an action. Another of its
meanings is the subject's taking the base meaning of the verb as an object. Taabbadana> Alla> h means
He took us as slaves. Another of its meanings is to become [the object of the verb] and so taabbada
Zayd means Zayd became a slave
331
Qura> n 98:5
332
What he means here (May Alla> h hallow his secret) is doing something with the intention of
seeking nearness to Alla> h, or, in other words doing something which one has been commanded to do
because one has been commanded to do it. A third way of putting it is performing worship because
one is Alla> h's slave
333
An example of Mut} a> waa is "I broke the glass and so it broke" or "We worshipped Alla> h and so we
became slaves. An example of Takalluf is Zayd adopted steadfastness and persisted at it so that he
might achieve it. Taabbada Zayd means he forced it upon himself and burdened himself with worship
in spite of his whims and desires, and so he became a slave. Takarrur al-fil wa al-daymu> ma alayh
means making oneself swallow the lumps in one's throat. Majma al-Bah} rayn says al-abd al-
mutaabbid is the [slave who is] always engaged in worship
334
Qura> n 51:56
335
If it means asking them to serve as explained above
336
Because that would be a reference to the natural order and that would be a reference to what is
required under the shar> a
- - - ,-- - -

Showing servi Showing servi Showing servi Showing servitude to Almighty Alla> h tude to Almighty Alla> h tude to Almighty Alla> h tude to Almighty Alla> h
Masala: It is mustah} abb, in general, to show servitude to Almighty Alla> h.
Everybody knows that showing servitude is different from being a slave because
being a slave is between a person and His Lord whereas showing servitude means
showing it to people. True, this does not apply to what He prefers people to do
secretly. The Lawmaker divided the matter into what is mustah} abb to show and
what is mustah} abb to keep secret.
That is because showing strengthens people's hearts, calls them to "link" with Alla> h,
Exalted and Almighty is He, and generates a good example for them. That is why the
Lawmaker told us to pray in congregation and so on
337
. He said, Almighty is He:
"spend, out of (the gifts) We have bestowed for their sustenance, secretly and
openly"
338
.
Part of the armistice of the Treaty of al-H{ udaybiyya was so "that Alla> h could be
worshipped openly in Makka"
339
.
Sometimes secrecy can be more conducive to sincerity. That is why we see the
Prophets and Ima> ms (Blessings and Peace be upon Them) perform both kinds of
deeds.
Educating people on the state Educating people on the state Educating people on the state Educating people on the state of of of of servitude servitude servitude servitude
Masala: It is necessary to educate people in the state of servitude to Almighty
Alla> h. Oral tradition says: "No god but Alla> h in servitude and enslaved."
340

Similarly, it is also mustah} abb to bring children up in it because they are told to pray
and fast and so on before they attain majority.
341

That is because bringing them up in servitude, teaching them and making them focus
on their souls as well as being edification and a high level, leads to providing a sound
basis for avoidance of sins and abiding by Divine Commands, so any upbringing and
any teaching where wa> jib is wa> jib and where mustah} abb is mustah} abb.
The unlawfulness [h} urma] of worshipping anyone else apart The unlawfulness [h} urma] of worshipping anyone else apart The unlawfulness [h} urma] of worshipping anyone else apart The unlawfulness [h} urma] of worshipping anyone else apart
from from from from Alla> h Alla> h Alla> h Alla> h
Masala: It is h} ara> m to worship anyone else apart from Alla> h such as idols no matter
whether they worshipped for their own sakes or whether it is on the pretext that they
are a path to Almighty Alla> h as the Wise Qura> n says: "We only serve them in order
that they may bring us nearer to Allah"
342
.
So it is not permissible to worship anyone else apart from Alla> h, Exalted is He, no
matter whether it is a person, spirit, fire or anything else like that out of the various
stone idols, human idols and so on. In fact, it is not even permissible to worship to

337
Qura> n 35:29; 13:22
338
See Mawsu> at al-Fiqh vol 23 p377-391: Kita> b al-S{ ala> t: Fas} l f> al-Jama> a
339
al-Mana> qib vol 1 p203 Fas} l f> Ghazawa> tihi [S{ alla> Alla> h alayhi wa A< lihi wa sallam]
340
Al-Ama> l> by al-Shaykh al-S{ adu> q p644 Majlis 93; Thawa> b al-Ama> l p9; Awa> l> al-Lia> l> vol 2 p65;
al-Mah} a> sin p32; Maka> rim al-Akhla> q p303 and p343
341
See Wasa> il al-Sh> a vol 3 p11 Ch 3 h} ad> th 1 which says Mua> wiya ibn Wahb said: "I asked Abu>
Abdalla> h (Peace be upon Him): 'When should a child be punished for [not] praying?' He said (Peace
be upon Him): 'Between seven and six years of age.'" See Mustadrak al-Wasa> il vol 1 p391 Ch 16
h} ad> th 8499 which says: "As for fasting to get them used to it, a child should be told to fast when he
reaches the age of seven to get him used to it. It is not fard} ".
342
Qura> n 39:3
- - - ,-- - -

show off or to gain prestige according to both nas}s} and fatwa> . He said, Exalted is He:
"And they have been commanded no more than this: To worship Alla> h, offering Him
sincere devotion, being true (in faith)".
343

A h} ad> th says that Almighty Alla> h says to a show-off on the Day of Resurrection: "I
am the best associate (in a deal). Whoever associates others with Me in a deed that
he has done, I will not accept it; I accept only what is purely for Me"
344
.
An oral tradition says: "Verily does Alla> h say: "I am the best associate. Whoever acts
for Me and for someone else it is for whomever he did it, not Me."
345

Al> (Peace be upon Him) said: "Perform good deeds without showing off; Allah
assigns one who performs a deed for something other than Him, to his own deed."
346

True, if Alla> h is worshipped out of desire to go to Heaven, fear of going to Hell or
for some worldly need such as healing a sick person pushing back an enemy or to
gain wealth or anything else like that
347
, it is also valid and it will be an example of
worshipping Almighty Alla> h. He said, Exalted is He: "[T]hey used to call on Us with
love and reverence, and humble themselves before Us"
348
.
He said, Almighty is He: "[T]hey call on their Lord, in Fear and Hope"
349
.
Yes, indeed, the highest level of worship is worshipping Him, Sublime and
Illustrious is He, because He is Worthy of being worshipped, as the Commander of
the Faithful (Peace be upon Him) said: "I have not worshipped You out of fear of
Your Hell or out of desire for Your Heaven but rather because I discovered that You
are Worthy of Worship and so I worshipped You"
350
for He is the True Bestower of
Bounties, or rather,
351
complete Perfection.

343
Qura> n 98:5
344
Al-Ka> f> vol 2 p295 h} ad> th 9. Tafs> r al-Ayya> sh> vol 2 p353 h} ad> th 94 says something similar
345
Tafs> r al-Ayya> sh> vol 2 p353 h} ad> th 95. al-Mah} a> sin p252 h} ad> th 271 says something similar
346
Wasa> il al-Sh> a vol 1 p49 Ch 11 h} ad> th 10
347
Which is incentive to have incentive to
348
Qura> n 21:90
349
Qura> n 32:16
350
Bih} a> r al-Anwa> r vol 67 p186 Ch 53 h} ad> th 1; Awa> l> al-Lia> l> vol 1 p404 h} ad> th 63 al-Maslak al-
Tha> lith f> Ah} a> d> th Rawa> ha> al-Shaykh al-A< lim ; Awa> l> al-Lia> l> vol 2 p11 h} ad> th 18 al-Maslak al-
Ra>bi f> Ah} ad> th Rawa> ha> al-Shaykh al-Alla> ma ; al-Alfayn p128 al-Ma> at al-Tha> niya
351
"or rather" here is obviously a retraction with the intention of going "one better"
and to Exalt His invitation
- ;- -- ,-

Exalting His Invitation Exalting His Invitation Exalting His Invitation Exalting His Invitation
Masala: "Iza> zan" [exalting] means for the sake of strengthening the invitation and
its predominance
352
. From this one realises the desirability of what makes His Call
stronger (Almighty is He) His Call to believe in Him, in His Unity, His Justice and
belief in His Messengers and His Scriptures and all the other Us} u> l al-D> n along with
what branches from them. Al-S{ ah} > fa al-Sajja> diyya said describing Him (Alla> h's
Blessings and Peace be upon Him and His Family): "desiring to exalt Thy
Religion"
353
.
This sentence and the earlier sentences may give the reason for creating in the first
place and for forming all things. It may be a reason for its kind, its manner and its
characteristics i.e. Creation's being without any thing before it and without
following any examples and its being through Power and not through any instrument
and in this is the most perfect manifestation of Power and the greatest Exaltation
of the Call. It is more conducive to enslaving Mankind and reminding them to obey.
The first alternative may be more likely and that which comes to mind quicker.
If one of the reasons for Creation is His Wish, Illustrious and Sublime is He, to
strengthen His Call, strengthening It is a separate heading explicitly stated
354
around
which the imposition and lifting of many laws revolves.
Mentioning "strengthening the Call" as a reason for Creation comes under the
heading of hermeneutic interpretation.
355

Some copies say: "To strengthen the People of His Call"
356
and so it points to the
desirability of strengthening the carriers of the religion as is obvious.
Explaining the reasons and aims Explaining the reasons and aims Explaining the reasons and aims Explaining the reasons and aims
Masala: A person should explain the reasons, aims and goals behind every decision
he issues, position he takes or curriculum he draws up no matter whether it is for his
family, his friends, groups around him or with whom he deals or his society, no
matter whether it is in spiritual, worldly, economic, political, social affairs or
anything else. For that makes others rely on the person to a greater extent and also
teaches people to think, understand, ponder and weigh everything up through the
eyeglass of logic, proof and wisdom as called for by the Holy Qura> n as opposed to
following others blindly as was the custom of the pagans: "We found our fathers
following a certain religion, and we will certainly follow in their footsteps"
357
.
It also makes people correct their mistakes in their decisions or their conduct and
prevents despotism because getting people used to giving reasons makes them grow
intellectually and makes them undertake to confer advice and consultation. Thus
"Consultation is blessed".
358

352
Izza is power and being overpowering
353
Al-S{ ah} > fa al-Sajja> diyya p32 wa ka> n min dua> ihi alayhi al-sala> m bad ha> dha> al-tah} m> d f> al-s{ ala> t
ala> Rasu> l Alla> h S{ alla> Alla> h alayhi wa A< lihi
354
Kashf al-Ghumma vol 1 p481 Khut} bat Fa> t} ima al-Zahra> alayha> al-sala> m
355
This is a response and solution to a hypothetical question, so give it some careful thought
356
Kashf al-Ghumma vol 1 p480 f> Khut} batiha> alayha> al-Sala> m
357
Qura> n 43:23
358
Tafs> r al-Ayya> sh> vol 1 p204 h} ad> th 147 Su> rat A< l Imra> n; Bih} a> r al-Anwa> r vol 72 p103 Ch 48
h} ad> th 34
and to Exalt His invitation
- ;- -- ,-

"The people with the most sense are those who add the minds of others to their
own."
359

"Whoever is opinionated perishes."
360

"Seeking the counsel of others is guidance itself."
361

"Whoever seeks the counsel of others does not perish"
362
and so on in addition to the
fact that copying and following the example of the Mas} u> m> n (Peace be upon Them)
in thinking about the reasons behind Legislation and Creation
363
just as She (Peace
be upon Her) referred here to the reason behind the Creation of the World, referred
earlier to the reason for praising and thanking Him, Almighty is He, and later refers
to the reason why the Prophet (Alla> h's Blessings and Peace be upon Him and His
Family) was despatched and chosen, the reason why the Qura> n was left in charge of
them and the reason why Al> (Peace be upon Him) was chosen instead of anyone
else. She then went into the reasons behind a number of furu> al-d> n, ah} ka> m and so
on.
Similarly, the Holy Qura> n before that had gone into explanation of the reasons or
wisdom behind many things in Creation and Legislation we have alluded to them
in many places in this and other books.
The Goal: Edification of Mankind The Goal: Edification of Mankind The Goal: Edification of Mankind The Goal: Edification of Mankind
Ultimately, the five reasons mentioned in Her speech (Peace be upon Her) are all part
of what is poured onto the path of a person's bettering himself
364
and his becoming
closer to the Source of Complete Perfection and Complete Truth, so it is of benefit
to Mankind himself firstly and lastly He said, Almighty is He: "Except those on
whom thy Lord hath bestowed His Mercy: and for this did He create them"
365
.
He created them because of His Mercy
366
as an oral tradition of Abu> Abdalla> h's says
(Peace be upon Him): "And so verily did Alla> h, Almighty is He, create the Creatures
because of His Mercy."
367

359
Ghurar al-H{ ikam p442 al-Fas} l al-Awwal f> al-Musha> wara h} ad> th 10078: "Whoever consults people
with sense, becomes illuminated by the lights of minds" and h} ad> th 10060: "Consultation gets you
other people's reward" and h} ad> th 10057: "Whoever consults men shares their minds."
360
Ghurar al-H{ ikam wa Durar al-Kalim p443 al-Fas} l al-Awwal f> al-Musha> wara h} ad> th 10111; Bih} a> r
al-Anwa> r vol 72 p104 Ch 48 h} ad> th 38 citing Nahj al-Bala> gha
361
Bih} a> r al-Anwa> r vol 72 p104 Ch 48 h} ad> th 38; Ghurar al-H{ ikam p442 al-Fas} l al-Awwal f> al-
Musha> wara h} ad> th 10066
362
Kanz al-Fawa> id vol 1 p367 Fas} l min Kala> m Am> r al-Mumin> n (alayhi al-Sala> m) wa A< da> bihi wa
H{ ikamihi
363
See for example Ilal al-Shara> i
364
For, getting to know the Wisdom and Power of Alla> h and obeying His Commands and worshipping
through all them makes a person more complete materially, spiritually, in this life and the Afterlife
365
Qura> n 11:119
366
and so if people run after money, prestige and leadership or even after knowledge for its own sake,
they are all metaphorical perfection which is limited and ephemeral "All that is on earth will perish:
But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour." Qura> n 55:26-27.
As for knowledge of and obedience to Alla> h, it is true perfection for a person. Knowledge such as
natural science and humanities and so on gain their true, eternal value if they are within this
framework as a bridge to come closer to the Eternal Truth and as a path to earn the Pleasure of
Almighty Alla> h through what service sciences give to Mankind, whom instinct and Reason dictates
that Alla> h, Exalted is He, ordered be given his due, to cooperate with him and to be good to him.
Otherwise it only has metaphorical and limited value for which Alla> h gives worldly reward and in
spite of that, sciences uncover one side of the Greatness, Power and Wisdom of Alla> h in His Creations
367
Qurb al-Isna> d p35
He then made reward for obedience to Him
--'= _-- ; -- J= ;-

Reward Reward Reward Reward for obedience for obedience for obedience for obedience
Masala: It is mustah} abb for a head of a household, teacher, leader or anyone else to
reward for obedience and for abiding by the law. It may be wa> jib because it
constitutes following Alla> h, Exalted and Almighty is He, and the tradition of the
Messengers and Prophets (Peace be upon Them) and is the practice of reasonable
people
368
because they reward obedience no matter whether it is obedience via
positiva or via negativa, such as rewarding not performing certain harmful,
incompatible acts. As He is reported as having said (Peace be upon Him): "Whoever
does not drink an intoxicant out of fear of Alla> h, is sent to Heaven and is given Pure
Wine to drink."
369
Whoever does not lie is given such and such a reward and so on.
370

Reward applies both to what Alla> h gives a person in this world and in the Afterlife.
He said, Almighty is He: "And Allah gave them a reward in this world, and the
excellent reward of the Hereafter".
371

Rewarding is part of Alla> h's Wisdom and it is one of the paths which Alla> h placed
for Creation to become subservient and to draw them to obey Him. This is part of
Alla> h's extreme Benevolence and Grace and one of the causes of exaltation of His
invitation and also one of the Manifestations of the Power of Alla> h.

368
in general
369
370
See Thawa> b al-Ama> l by al-Shaykh al-S{ adu> q (May Alla> h hallow his secret) for details
371
Qura> n 3:148
and imposed punishment for disobedience to Him
--~- _-- '-- ~

Punishment for breaking the law Punishment for breaking the law Punishment for breaking the law Punishment for breaking the law
Masala: It is necessary to impose a punishment for disobedience and for breaking
the law, a punishment which is appropriate and in accordance with justice just as
Alla> h, Exalted is He, imposed punishment for disobeying Him. If we consider even
by extension that the word punishment is not just used for the consequence of
doing something which is h} ara> m and that it is also mustah} abb to impose punishment
for doing something which is makru> h as oral tradition says about a number
punishments for things which are makru> h such as building to show off. He said
(Alla> h's Blessings and Peace be upon Him and His Family): "Whoever builds a
building to show off will be carried on the Day of Resurrection to seven earths then a
collar of fire will be put round his neck and then he will be thrown in the fire"
372
.
Another example is growing hair evenly all over the head or a sick person's being
given such and such a punishment for not reciting "Qul Huwa Alla> hu Ah} ad" three
times and so on some of which can be found in Thawa> b al-Ama> l by al-Shakykh al-
S{ adu> q (May Alla> h hallow his secret) and elsewhere. Calling them punishments is by
extension even though a number of ulama> have interpreted some of these oral
traditions in a way which dispels one's sense that it should be preposterous that there
should be such harsh punishments for performing such makru> ha> t such as if they are
done with the intention of being contrary or if they incorporate rejection of one of
the us} u> l.
The punishment may be natural wordly such as wad} > consequences or societal
disapproval, for acts of disobedience make a person suffer hardship and perdition. He
said, Almighty is He: "But whosoever turns away from My Message, verily for him
is a life narrowed down, and We shall raise him up blind on the Day of Judgment"
373
.
For disobedience is against the flow of life and clashes with the network of Sunan
Ila> hiyya surrounding Mankind such as someone who throws himself from a high
building because his bones will be broken.
There may also be a tashr> > punishment in addition to punishment in the Afterlife,
for it is decreed by Alla> h for those who disobey.
Some believe that good and bad deeds are like seeds which flower their like. Every
punishment and reward in the Afterlife is the fruit of what one plants in the world. A
h} ad> th says: "Verily does Alla> h teach one of you S{ adaqa the way one of you teaches
his child"
374
.
This is with reference to tajassud al-ama> l [embodiment of deeds] for a lie, for
example, turns into a scorpion which stings a person in the Afterlife. The same
applies to all other sins, for there is a physical connection between deeds and
punishment in the Afterlife. He said, Almighty is He: "Taste ye (the fruits) of your
deeds".
375

372
Bih} a> r al-Anwa> r vol 73 p360 Ch 67 h} ad> th 30. al-Ama> l> by al-Shaykh al-S{ adu> q p427 Majlis 66 says
something similar
373
Qura> n 20:124
374
Bih} a> r al-Anwa> r vol 93 p126 Ch 43 h} ad> th 14; Tafs> r al-Ayya> sh> vol 1 p153 h} ad> th 508 Su> rat al-
Baqara: the end of the h} ad> th says: "until he meets it on the Day of Resurrection like one."
375
Qura> n 29:55
so as to guard His creation against His chastisement
---- Q- - '-- '-

Protecting the Slaves from Exposure to Divine Chast Protecting the Slaves from Exposure to Divine Chast Protecting the Slaves from Exposure to Divine Chast Protecting the Slaves from Exposure to Divine Chastisement isement isement isement
Masala: Both Reason and textual evidence dictate that it is wa> jib to protect the
slaves and keep them far away from His Chastisement, Almighty is He, to achieve
the Mawla> 's aim, Illustrious and Sublime is He. There are a great many oral
traditions which indicate that and so we seek refuge in Alla> h from His
Chastisement.
376

What is meant by dhiya> da [protecting] is driving away, pushing and sending away.
One says dha> da al-ibal an al-h} awd} which means he drove the camel away from the
pool [of water].
377

Where things which are h} ara> m and failure to perform wa> jiba> t are concerned, dhiya> da
is wa>jiba because it is a form of enjoining what is right and forbidding what is
wrong, teaching, getting the attention of the negligent, guiding the ignorant and so
on.
This
378
is part of Alla> h's extreme Grace bestowed upon His slaves. To clarify let us
give an example: a father may impose a punishment of grounding for a day, for
example, upon whichever of his sons wishes to go deep into an unknown and
dangerous jungle. This punishment will be to stop him from getting into the greatest
danger and the same applies to a doctor who performs a surgical procedure to stop
the spread of cancer to other parts of the body.
Punishments are imposed in this world upon those who commit acts of disobedience
such as drinking wine, illicit sexual intercourse and things like that if all the many
conditions
379
are there present to drive away the greatest chastisement which they
would otherwise get.
The disobedient in the Afterlife The disobedient in the Afterlife The disobedient in the Afterlife The disobedient in the Afterlife
380 380 380 380

The above applies if what She meant (Peace be upon Her) in Her speech by
punishment is punishment in this World.
If She meant (Peace be upon Her) punishment in the Afterlife using it as a threat
deters a lot of people from committing sins which lead to the Almighty's
Chastisement and this
381
is what dictates the link between the illa and the muallal
lahu.
382

376
Ilal al-Shara> i p487 h} ad> th 3 Ch 239 Ba> b Ilal al-Musu> kh wa As} na> fiha>
377
Lisa> n alArab says under the entry for dh-w-d: dhawd means driving away, repelling, keeping back.
You say: dhudtuhu an al-shay [I drove it away from something]; dha> dahu an al-shay [he drove it
away from something]. The verbal noun is dhawd or dhiya> d
378
i.e. The Almighty's driving His slaves away from His Chastisement
379
The author (May Alla> h hallow his secret) mentioned in al-Fiqh that there are over forty conditions
which have to be fulfilled before some punishments can be carried out so refer to it
380
See al-Uqu> ba> t f> al-Isla> m by A< yatalla> h al-Uz} ma> al-Sayyid S{ a> diq al-Sh> ra> z> (Long may his shade
last)
381
A reference to explanation of what She said (Peace be upon Her) "punished" with tafs> r ithba> t> as
opposed to tafs> r thubu> t> , because threatening with punishment like he said (May Alla> h hallow his
secret) is the cause of the deterrent, not the actual presence of the punishment itself
382
The illa is driving His slaves back away from His Chastisement and the muallal lahu is imposing
punishment for rebelling against Him
and to lead them towards His Heaven
- -= _- -- ~'-= .

Leading the slaves to Heaven Leading the slaves to Heaven Leading the slaves to Heaven Leading the slaves to Heaven
Masala: It is wa> jib to lead the slaves to Heaven as you have learned in the previous
discussion. He said, Almighty is He: "Be quick in the race for forgiveness from your
Lord, and for a Garden whose width is that (of the whole) of the heavens and of the
earth"
383
.
He said, Exalted is He: "Be ye foremost (in seeking) Forgiveness from your Lord,
and a Garden (of Bliss), the width whereof is as the width of heaven and earth,
prepared for those who believe in Allah and His Apostles".
384

H{ iya> sha means leading
385
for Alla> h truly wants His slaves to go to Heaven and wants
luxury and eternal happiness for them. He said, Exalted is He: "Except those on
whom thy Lord hath bestowed His Mercy: and for this did He create them"
386
.
The way towards that is obedience and avoiding acts of disobedience for the universe
both this world and the Afterlife was set up such that whoever obeys ends up
with blessing and Heaven and whoever disobeys ends up in chastisement and Hell,
just as the universe was engineered such that whoever sows will reap in the future
and whoever does not sow will remain empty handed. Whoever studies will become a
doctor, engineer or something else like that whereas whoever does not study will
remain ignorant.
Many people are only steered towards Heaven and towards delights that endure by
the punishment they think they will receive for disobedience which puts them off
and so they are blessed with delights that endure.
Broaching the subject of the philosophy of reward and Broaching the subject of the philosophy of reward and Broaching the subject of the philosophy of reward and Broaching the subject of the philosophy of reward and
punishment punishment punishment punishment
Masala: It is necessary to explain to people the philosophy of reward and
punishment because it strengthens their faith, belief and religious observance even
for parents when punishing and rewarding a child. It is better to give the reason so
that it is more effective.
This even applies to secular laws, for the reason and philosophy behind any
punishment imposed by a company, corporation or state on condition that it is
within the framework of the shar> a
387
should be given to people.
That is why the Wise Qura> n makes a lot of reference to philosophy for the Holy
Qura> n makes reference to the philosophy behind a lot of events and laws. For
example, He said, Illustrious and Sublime is He, about prayer: "and establish regular
prayer for celebrating My praise"
388
"celebrating My praise" is the philosophy
behind "establish regular prayer".
He said, Exalted is He: "Fasting is prescribed to you as it was prescribed to those
before you, that ye may (learn) self-restraint"
389
"that ye may (learn) self-restraint"
is the philosophy behind this law.

383
Qura> n 3:133
384
Qura> n 57:21
385
Lisa> n al-Arab says under the entry for h} -w-sh: h} ushtu al-ibal means I collected together and drove
the camels
386
Qura> n 11:119
387
Such as the punishment of dismissal from a company or from civil service positions for bribery or
delay in seeing to the needs of those who consult them and so on
388
Qura> n 20:14
389
Qura> n 2:183
and to lead them towards His Heaven
- -= _- -- ~'-= .

The Almighty said: "That they may witness the benefits for them"
390
on the
philosophy of H{ ajj.
He said, Exalted is He: "And whosoever striveth, striveth only for himself, for verily
is Alla> h free of all needs from all creation,"
391
because the benefit from jiha> d is to
oneself. He said (Peace be upon Him): "Engage in jiha> d to leave your children with a
legacy of power."
He said (Peace be upon Him): "Engage in jiha> d and you will acquire spoils of war"
392

and this is the philosophy behind jiha> d.
The Almighty said: "Of their goods, take alms, that so thou mightest purify and
sanctify them"
393
because purification and sanctification is the philosophy behind
zaka> t.
He said, Exalted is He: "Men are the protectors and maintainers of women, because
Alla>h has given the one more than the other, and because they support them from
their means"
394
because Alla> h's giving one more than the other and husbands'
supporting wives from their means is the reason why men are protectors and
maintainers of women.
He said on the philosophy behind calling His slaves to worship Him alone, Almighty
is He: "And call not, besides Alla> h, on another god. There is no god but He.
Everything (that exists) will perish except His own Face. To Him belongs the
Command, and to Him will ye (all) be brought back"
395
and so on.

390
Qura> n 22:28
391
Qura> n 29:6
392
393
Qura> n 9:103
394
Qura> n 4:34
395
Qura> n 28:88
and I testify that My Father Muh} ammad (Alla> h's Blessings and Peace be upon Him and His Family) is His Slave
and His Messenger
-;~ - --- -' --- = _-~ - -=- - -)~

Believing that Believing that Believing that Believing that h hh he is the Prophet e is the Prophet e is the Prophet e is the Prophet ( (( (may Alla> h may Alla> h may Alla> h may Alla> h b bb bless less less less him him him him and and and and h hh his is is is
Family Family Family Family) )) )
Masala: It is wa> jib to believe in the Prophethood of the Greatest Prophet
Muh} ammad (Alla> h's Blessings and Peace be upon Him and His Family) and that He
is His Messenger. Whoever does not believe that the Messenger of Alla> h (Alla> h's
Peace and Blessings upon Him and His Holy Family) is a Prophet, is an unbeliever
even if he believes in the Prophethood of the previous Prophets (Peace be upon
Them)
396
.
The benefit of believing that He is the Prophet and the Messenger is to the person
himself: "Say: 'No reward do I ask of you: it is (all) in your interest'"
397
for in addition
to its being a realisation and knowledge of a greatest truth and knowledge is
light
398
knowledge is a natural introduction to acting in accordance with His Ways
which provide Mankind with happiness in this world and in the Afterlife.
Belief is setting one's heart on something, not just knowing something and in fact
one should set one's heart on it. The Almighty said: "And they rejected those Signs
in iniquity and arrogance, though their souls were convinced thereof"
399
and as will
become apparent from what She said (Peace be upon Her) later on "denying Alla> h
despite their irfa> n".
Saying the second declaration of faith Saying the second declaration of faith Saying the second declaration of faith Saying the second declaration of faith
Masala: It is mustah} abb to say the second declaration of faith in various situations
in public address and speeches, when on one's own and in private because of the
reward there is in the Afterlife for doing so, as well as its being a prompt, an
inspiration and ever greater consecration of this phrase, the meanings contained
within it and its implied meanings in the soul. It may be because of that that there is
an emphasis in the holy, oral traditions on saying the declaration that there is no god
but Alla> h, vocalising blessings upon the Prophet Muh} ammad and His Family (Peace
be upon Them) and other adhka> r and adiya.
Saying these words about the Messenger (Alla> h's Blessings and Peace be upon Him
and His Family) is like saying the words about Alla> h, Exalted and Almighty is He, as
stated above. It is correct to say: "Verily is He the Messenger of Alla> h" or "I believe"
or "we believe" or "it is my testimony that" or anything else like that.
In fact, saying it at all is on the whole wa> jib
400
and it is not enough merely to believe
in it or to follow without saying it, for the central focus of belief is the heart, tongue
and limbs as stated in Ilm al-Kala> m. As the oral traditions say: "Believing is with
the heart, affirmation is with the tongue and deed is with the limbs."
401

It is only mustah} abb to say it as set out above if it is not wa> jib. Otherwise in
situations like alerting a neglectful person, guiding an ignorant person, calling people
to what is good, telling people to do what is right and so on, as much as is needed to
get the job done is wa> jib.

396
See al-Muqnia p30 Ba> b ma> yajibu min al-itiqa> d f> Anbiya> i [A]lla> h taa> la> wa Rusulihi
397
Qura> n 34:47
398
Munyat al-Mur> d p167 f> al-tawakkul ala> Alla> h; Mis} ba> h} al-Shar> a p16 al-Ba> b al-sa> dis f> al-fitya>
399
Qura> n 27:14
400
Again and again in prayer and so on
401
Bih} a> r al-Anwa> r vol 66 p68 Ch 30 h} ad> th 21. al-Khis} a> l says: "Belief is knowing in one's heart,
confirming with one's tongue and doing with one's limbs.
and His Messenger
-;~ - --- -' --- = _-~ - -=- - -)~

Testifying that Testifying that Testifying that Testifying that h hh he is e is e is e is a a a a s ss slave ( lave ( lave ( lave (may Alla> h may Alla> h may Alla> h may Alla> h bless bless bless bless him him him him and and and and h hh his is is is
Family Family Family Family) of Almighty Alla> h ) of Almighty Alla> h ) of Almighty Alla> h ) of Almighty Alla> h
Masala: It is mustah} abb to testify that He (Alla>h's Blessings and Peace be upon Him
and His Family) is a slave of Almighty Alla> h. It may be wa> jib
402
because of what was
mentioned above
403
and copying Alla> h, Exalted is He, for the Almighty said: "Glory
to Him, Who did take His Slave"
404
.
He said, Exalted is He: "Praise be to Allah, Who hath sent to His Slave the Book"
405
.
The Almighty said: "a recital of the Mercy of thy Lord to His Slave Zakariyya"
406
.
He said, Exalted is He: "and remember our Slave Da> wu> d"
407
.
The Almighty said: "and remember Our Slave Ayyu> b"
408
.
He said, Exalted is He: "Progeny of those we carried with Nu> h} . Truly was He a most
grateful Slave"
409
.
The Almighty said: "For He was one of our believing Servants"
410
.
He said, Exalted is He: "Christ disdaineth not to be a slave to Alla> h, nor do the
Angels"
411
.
The Almighty said: "He said: 'I am indeed a servant of Allah. He hath given Me
Revelation and made me a Prophet'"
412
.
We recite in our prayers every day: "I testify that Muh} ammad is His Slave and
Messenger."
Saying "Slave" first is because it is acknowledgement of the God of the Universe and
because the Prophet's reaching the highest level of subservience to Almighty Alla> h is
what makes Him worthy of being a Messenger and indeed of being the Greatest of all
Messengers, for He (Alla> h's Blessings and Peace be upon Him and His Family) is a
Slave first and foremost, and, secondly, a Messenger. It is honour, sublimity and
perfection enough for a person to be a submissive, humble Slave to Almighty Alla> h.
Believing that Believing that Believing that Believing that h hh he is a e is a e is a e is a s ss slave lave lave lave
Masala: It is wa> jib to believe that He, other Prophets and the Ima> ms (Peace be upon
Them) are Slaves (Alla> h's Blessings and Peace be upon Him and His Family) to
Almighty Alla> h and it is h} ara> m to exceed the proper bounds in one's belief in Them
(Peace be upon Them) unlike those who mistakenly believed Them (Peace be upon
Them) to be partners of Alla> h, Exalted is He, or children of His. The Almighty said:
"The Jews call Uzayr a son of Allah, and the Christians call Christ the son of Allah.
That is a saying from their mouth; (in this) they but imitate what the unbelievers of
old used to say. May Allah fighteth against them: how perverse are they".
413

402
Such as in prayer
403
In the previous discussion "It is mustah} abb to say the second declaration of faith"
404
Qura> n 17:1
405
Qura> n 18:1
406
Qura> n 19:2
407
Qura> n 38:17
408
Qura> n 38:41
409
Qura> n 17:3
410
Qura> n 37:81; 37:111 and 37:132
411
Qura> n 4:172
412
Qura> n 19:30
413
Qura> n 9:30
and His Messenger
-;~ - --- -' --- = _-~ - -=- - -)~

He said (Peace be upon Him): "Two perish on account of Me: someone who exceeds
the proper bounds in his love [of Me] and someone who hates me with a loathing."
414

He said (Peace be upon Him): "Do not exceed the proper bounds in your belief and
beware of doing so the way the Christians exceeded the proper bounds, for I
disassociate Myself of those who exceed proper bounds"
415
.
The second declaration of faith The second declaration of faith The second declaration of faith The second declaration of faith
Masala: It is mustah} abb or wa> jib as appropriate to testify with the second
declaration of faith after the first declaration. From this one can work out what the
rule is for the third declaration of faith
416
.
A h} ad> th says: When a traveller rests at one of the resting places he should say: "Oh
Alla> h, have me rest a blessed rest You are the Best of Granters of Repose" and pray
rakatayn [two units] He should say: "I testify that there is no god but Alla> h,
alone. He has no partner and I testify that Muh} ammad is His Slave and Messenger
and that Al> , the Commander of the Faithful and the Ima> ms from His Progeny are
Ima> ms whom I obey and from Whose enemies I disassociate myself."
417

Explicitly stating and Explicitly stating and Explicitly stating and Explicitly stating and showing one's lineage showing one's lineage showing one's lineage showing one's lineage
One should explicitly state, emphasise and show one's lineage if it plays a part in
achieving the goal and emphasises and supports what is said.
418
Al> (Peace be upon
Him) said: "There is no beauty like lineage"
419
like She said (Alla> h's Blessings
upon Her): and I testify that My Father, Muh} ammad ".
Her explicitly stating Her lineage was to stir up emotions and to move them so that
they could receive what She had to say (Peace be upon Her) as well as its reminding
them of what He said about His Daughter, His Beloved, a piece of Him so that was
more effective at getting them to accept the Truth from Her.

414
Bih} a> r al-Anwa> r vol 25 p285 Ch 10 h} ad> th 36; see also Madin al-Jawa> hir p36; Khas} a> is} al-Aimma
p124; Ja> mi al-Akhba> r p13 al-Fas} l al-Kha> mis and Ghurar al-H{ ikam p118 al-Fas} l al-Awwal f> al-
Aimma h} ad> th 2054
415
Bih} a> r al-Anwa> r vol 4 p303 Ch 4 h} ad> th 31; al-Ih} tija> j p438: Ih} tija> juhu f> ma> yataallaqu bi al-Ima> ma;
Tafs> r al-Ima> m al-Askar> (alayhi al-Sala> m) p50 h} ad> th 24 Az} am al-T{ a> a> t
416
The discussion on that is coming up
417
Mustadrak al-Wasa> il vol 8 p231 Ch 43 h} ad> th 9324; Mustanad al-Sh> a vol 16 p100 Ch 1 h} ad> th 5
says that Abu> Abdalla> h (Peace be upon Him) said: "The best thing is to testify that there is no god
but Alla> h and that Muh} ammad is the Messenger of Alla> h".
418
That is witnessed in the words of the Messenger of Alla> h (Alla> h's Blessings and Peace be upon
Him and His Family), Al> the Commander of the Faithful (Peace be upon Him), Ima> m H{ asan, Ima> m
H{ usayn, Al> ibn al-H{ usayn and all the other Ima> ms (Peace be upon Them) so see, for example Bih} a> r
al-Anwa> r vol 12 p127 Ch 6 h} ad> th 3; Bih} a> r al-Anwa> r vol 16 p205 Ch 9 under Baya> n; Bih} a> r al-Anwa> r
vol 19 p314 Ch 10 h} ad> th 61; Bih} a> r al-Anwar vol 19 p337 Ch 10 h} ad> th 83; Bih} a> r al-Anwa> r vol 20
p274 Ch 17 h} ad> th 27; Bih} a> r al-Anwa> r vol 21 p178 Ch 28 h} ad> th 14; Bih} a> r al-Anwa> r vol 25 p214 Ch 7
h} ad> th 5; Bih} a> r al-Anwa> r vol 28 p248 Ch 4 h} ad> th 29; Bih} a> r al-Anwa> r vol 38 p330 Ch 68 h} ad> th 2;
Bih} a> r al-Anwa> r vol 39 p335 Ch 90 h} ad> th 2; Bih} a> r al-Anwa> r vol 41 p82 Ch 106 h} ad> th 10; Bih} a> r al-
Anwa> r vol 43 p353 Ch 16 h} ad> th 31; Bih} a> r al-Anwa> r vol 43 p355 Ch 19 h} ad> th 33 and 34; Bih} a> r al-
Anwa> r vol 43 p361 Ch 17 h} ad> th 3 and 4; Bih} a> r al-Anwa> r vol 44 p41 Ch 19 h} ad> th 3; Bih} a> r al-Anwa> r
vol 44 p89 Ch 20 h} ad> th 2; Bih} a> r al-Anwa> r vol 44 p94 Ch 20 h} ad> th 8 and p103 h} ad> th 11; Bih} a> r al-
Anwa> r vol 44 p122 Ch 21 h} ad> th 13; Bih} a> r al-Anwa> r vol 45 p113 Ch 39 h} ad> th 1 and p161 h} ad> th 6
p174 h} ad> th 22 etc.
419
Ghurar al-H{ ikam wa Durar al-Kalim p409 al-Fas} l al-Kha> mis f> al-As} l wa al-Nasab h} ad> th 9395 so
long as the intention is not to be boastful or anything else which is morally reprehensible as is obvious
and His Messenger
-;~ - --- -' --- = _-~ - -=- - -)~

Explicitly stating one's lineage or showing it may be wa> jib in a number of situations
such as situations involving inheritance, marriage, wet-nursing and so on whether it
relates to oneself or to others as discussed in Fiqh.
Telling people about one's parents' merits Telling people about one's parents' merits Telling people about one's parents' merits Telling people about one's parents' merits
Masala: A person should bring up his father's merits and tell other people about
them. The Almighty said: "be good to your parents"
420
. The same applies to his
mother's merits and to those of all his other relatives and indeed those of various
believers, for it eggs people on, encourages people and makes them want to do good.
Doing the opposite is makru> h or muh} arram. The Almighty said: "Those who love (to
see) scandal published broadcast among the Believers, will have a grievous Penalty
in this life and in the Hereafter"
421
.
It applies even more strongly to parents and relatives because spreading the word
about their merits may be a kind of family obligation "But kindred by blood have
prior rights against each other in the Book of Alla> h"
422
in addition to the fact that it
is a kind of return of a good deed for another and performance of a child's duty to his
parent, along with what the Almighty said: "nor withhold from the people the things
that are their due",
423
for covering up their merits, keeping a lid on them and not
talking about them is a type of withholding.
All this is provided it is not boasting or anything like that. The Almighty said: " In
the name of Alla> h, Most Gracious, Most Merciful. The mutual rivalry for piling up
(the good things of this world) diverts you (from the more serious things), Until ye
visit the graves. But nay, ye soon shall know. Again, ye soon shall know!"
424

420
Qura> n 6:151
421
Qura> n 24:19
422
Qura> n 8:75
423
Qura> n 7:85
424
Qura> n 102:1-4
Whom He selected and chose before He sent Him
-~ J-- -=-- - '-=

The merits of the Messenger ( The merits of the Messenger ( The merits of the Messenger ( The merits of the Messenger (may Alla> h may Alla> h may Alla> h may Alla> h bless bless bless bless him him him him and and and and h hh his is is is
Masala: It is mustah} abb or wa> jib as appropriate to explain the merits of the
Messenger (Alla> h's Blessings and Peace be upon Him and His Family) as She
explained (Peace be upon Her) in Her speech.
The same applies to all the other Prophets and Ima> ms (Alla> h's Blessings and Peace
be upon all of Them) and also to the ulama> and pious.
The Divine choice of the Greatest Messenger ( The Divine choice of the Greatest Messenger ( The Divine choice of the Greatest Messenger ( The Divine choice of the Greatest Messenger (may Alla> h Bless may Alla> h Bless may Alla> h Bless may Alla> h Bless
h hh him and im and im and im and h hh his Family is Family is Family is Family) )) )
Masala: It is wa> jib to for the selection of the Prophet to be by Almighty Alla> h and
by His Appointment, Exalted is He. The same applies to the Ima> m (Peace be upon
Him) for She said (Peace be upon Her): "whom He selected and chose" i.e. to be His
Last Messenger to Mankind and the Very Best of All the Messengers. An oral
tradition attributed to Him (Alla> h's Blessings and Peace be upon Him and His
Family) says: "I am still the best of the best."
Her words (Peace be upon Her) and chose Him [wa [i]ntajabahu] comes from
naja>ba [superiority]. Wa qad najaba naja> ba [He was noble a nobility/he was truly
noble] [is said] if someone is outstanding and is one of a kind i.e. He chose Him
[above all others] before creating and originating Him. Ziya> rat al-Ja> mia says: Alla> h
created You as light then kept You closely attached to His Throne"
425
for light
transformed into the insa> n just as fire transformed into the Ja> nn and just as dust
transformed into the bashar. The Almighty said: "And Allah did create you from
dust"
426
.
Obviously it is possible for matter to transform from one kind to another and for
matter to transform into energy and vice versa for Alla> h chose Him and picked Him
out before sending Him i.e. the Almighty picked out the One He knew to be the very
Best out of all Mankind to be a Messenger.
Knowledge uncovers it is not generative, for the Prophet (Alla> h's Blessings and
Peace be upon Him and His Family) was going to come out top of the heap in
various Divine Tests as He, Exalted and Almighty is He, knew via His knowledge
of the Unseen He would. That is why He chose Him instead of anyone else to make
Him bear the very Greatest out of all Scriptures and the very Greatest out of all
responsibilities in existence and why He gave Him the distinguishing characteristics
and exceptional features that He did.
There is another side to it, namely the Illustrious and Sublime One's testing the
Prophet (Alla> h's Blessings and Peace be upon Him and His Family) and everyone else
in previous realms. He (Alla> h's Blessings and Peace be upon Him and His Family)
showed that He was completely deserving. What is said in Ziya> rat al-Sayyida al-
Zahra> (Peace be upon Her) refers to this: "Oh tested One tested by the One who
created You before He created You and found You to be patient in the face of what

425
Uyu> n Akhba> r al-Rid} a> alayhi al-Sala> m vol 2 p275 h} ad> th 1 Ziya> rat ukhra> ja> mia; see also Mafa> t> h}
al-Jina> n and al-Dua> wa al-Ziya> ra: Ziya> rat al-Ja> mia al-Kab> ra
426
Qura> n 35:11
-~ J-- -=-- - '-=

He tested You with"
427
. Detailed discussion is to found in Ilm al-Kala> m and Ilm al-
H{ ad> th.
Characteristics exclusive to the Prophet ( Characteristics exclusive to the Prophet ( Characteristics exclusive to the Prophet ( Characteristics exclusive to the Prophet (may Alla> h may Alla> h may Alla> h may Alla> h bless bless bless bless h hh him im im im
and and and and h hh his Family is Family is Family is Family) and to the Ima> m ( ) and to the Ima> m ( ) and to the Ima> m ( ) and to the Ima> m (p pp peace be upon eace be upon eace be upon eace be upon h hh him) im) im) im)
Masala: There is an indication in Her words (Peace be upon Her) "Whom He
selected and chose" that there are exceptional characteristics which the Prophet
(Alla> h's Blessings and Peace be upon Him and His Family) and the Ima> m (Peace be
upon Him) have to have.
Almighty Alla> h selected Him (Alla> h's Blessings and Peace be upon Him and His
Family) and chose Him on account of the characteristics He has which make Him
worthy of being a Messenger of the Lord of all Worlds and binding authority over all
people.
There is in these very words "Whom He selected and chose" an indication of that
because out of everyone the selection fell upon Him and He, Exalted is He, is the
Wisest of the Wise
428
. That Almighty Alla> h did this Himself proves this because no
one else can fathom those exceptional characteristics.
That is why the Angels objected to Him, Exalted is He, over the matter of creating
A< dam (Peace be upon Him). The Almighty said: "Behold, thy Lord said to the
angels: 'I will create a vicegerent on earth.' They said: 'Wilt Thou place therein one
who will make mischief therein and shed blood?- whilst we do celebrate Thy praises
and glorify Thy Holy (Name)?' He said: 'I know what ye know not.'"
429

Among these characteristics is Is} ma
430
which both Reason and the Shar> a dictate is
a must in the Prophet and the Ima> m (Peace be upon both of Them)
431
and which
cannot be recognized except by Alla> h, Exalted and Almighty is He. The Ima> m
(Blessings and Peace be upon Him) referred to this in the story of Mu> sa> 's choice
(Peace be upon Him) because He chose seventy men and in spite of that they became
unbelievers: "And Moses chose seventy of his people for Our place of meeting: when
they were seized with violent quaking, he prayed: 'O my Lord! if it had been Thy will
Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy
us for the deeds of the foolish ones among us?'
432

This is not a flaw in Mu> sa> (Peace be upon Him) or in His choice but rather it is an
illustration that those who were by various criteria on the face of it, the pick of the
people were actually so, so one dreads to think what would happen if they were not
the pick, or were not selected by a Prophet (Peace be upon Him) the most
knowledgeable a person can be about the hidden secrets of the human soul.

427
Tahdh> b al-Ah]ka> m vol 6 p9 Ch 16 h]ad> th 12; see also al-Maza> r p178 Ba> b Ziya> ratiha> alayha> al-
Sala> m
428
As well as His selecting Him on account of His superiority and His being outstanding and one of a
kind
429
Qura> n 2:30
430
Is} ma is that by which the mukallaf refrains from committing sins even though he is physically
capable of doing so. He would not be refraining from doing so if he were not physically capable of
doing so. See al-Alfayn p56 al-Ma> at al-U< wla> : al-Bah} th al-Sa> bi f> Is} mat al-Ima> m (alayhi al-sala> m)
431
See al-Alfayn by al-Alla> ma al-H{ ill> (May Alla> h hallow his secret) p56 al-Ma> at al-U< wla> : al-Bah}th
al-Sa>bi f> Is} mat al-Ima> m (alayhi al-sala> m); al-Qawl al-Sad> d by the author (May Alla> h hallow his
secret) and Ilal al-Shara> i: Ba> b al-Illa allat> min ajliha> yajibu an yaku> n al-Ima> m maru> f al-Qab> la
Mas} u> man min al-dhunu> b
432
Qura> n 7:155
-~ J-- -=-- - '-=

As for fuqaha> and wukala> and turning to them, it is also by the command of Alla> h,
Exalted and Almighty. The Almighty said: "Nor should the Believers all go forth
together: if a contingent from every expedition remained behind, they could devote
themselves to studies in religion, and admonish the people when they return to
them,- that thus they (may learn) to guard themselves"
433
, because it was not made a
condition that they be sinless and it is neither necessary nor has it been the case with
them. That is why Almighty Alla> h has delegated identifying them to the people
themselves or to ahl al-khibra from among them.
434

One should not wonder why a Prophet or Ima> m (Peace be upon Them) has to be
Sinless but not their wukala> within Their lifetime or after They have gone into
hiding [ghayba] because this is qiya> s maa al-fa> riq [analogy flawed for reason of
attempting to draw an analogy between two things which are not analogous] on a
grand scale in addition to the lack of capacity for is} ma in those who are not
Prophets or Ima> ms (Peace be upon Them), for the Almighty abounds in Beneficence,
and is Wise, and gives His Bounty and Grace to those who have the capacity for it,
not to those who do not.
435

Characteristics of the wukala> of the Mas} u> m> n ( Characteristics of the wukala> of the Mas} u> m> n ( Characteristics of the wukala> of the Mas} u> m> n ( Characteristics of the wukala> of the Mas} u> m> n (p pp peace be upon eace be upon eace be upon eace be upon
t tt them) and hem) and hem) and hem) and t tt their heir heir heir followers followers followers followers
Masala: From the above we know that even if the fuqaha> , wukala> , judges, leaders
of Friday congregational prayers, speakers and others like that or indeed all followers
of the Mas} u> m> n (Peace be upon Them) are not mas} u> m> n it is essential for them to
have a level of many of the characteristics in common with those who appointed
them as wukala> , their Ima> ms and their Leaders, as the Commander of the Faithful
(Peace be upon Him) said: "You must know that for every follower there is a leader
whom he emulates and by whose light he seeks to be illuminated. Now look to your
Ima>m. In this world he has satisfied himself with two old, torn and coarse garments
and two pieces of bread. I know that to adopt such a hard way of life is beyond you
but at least try to be pious. Try to follow me and be my companion in virtue, piety
and simple living."
436

Some of those characteristics are those which are mentioned in the Holy Qura> n and
Ah} a> d> th Shar> fa when talking about what the Prophets were like (Peace be upon
Them) or as a description of the Believers such as His Words, Exalted is He: "Verily
he was a most grateful slave"
437
;

433
Qura> n 9:122
434
See al-Masa> il al-Isla> miyya p90: Ah} ka> m al-Taql> d: Masala 3 which says a mujtahid can be
recognised by one of three ways: Firstly through one's personally being certain of that through one's
being an expert oneself and able to recognise the person as a mujtahid; secondly: being told by two
a> lims who are adil and able to recognise a mujtahid provided they are not contradicted by another
two a> lims; thirdly: a large number of reliable ahl al-ilm wa al-khibra who are able to recognise a
mujtahid testify that someone is a mujtahid. It is likely that it is sufficient for one person to report
that if that person is a thiqa
435
In addition to the fact that the world is a testing ground. Its being a testing ground dictates that
there be a Sinless Prophet or Ima> m (Peace be upon Him) who is like a fundamental and chief spring
and source of legislation. Their wukala> are like rivulets and tributaries for which is} ma was not made
a precondition, nor does it occur. Its being lowliest in conjunction with "until the white thread appears
to you distinct from the black thread" [Qura> n 2:187], the intention of testing and other reasons is
what dictates that so give it some careful thought
436
Mustadrak al-Wasa> il vol 12 p54 Ch 63 h} ad> th 13497 citing Nahj al-Bala> gha
437
Qura> n 17:3
-~ J-- -=-- - '-=

The Almighty's Words: "He was true to what he promised"
438
;
His Words, Exalted is He: "It is part of the Mercy of Alla> h that thou dost deal gently
with them"
439
;
The Almighty's Words: "So pardon them and ask forgiveness for them and consult
with them upon the conduct of affairs"
440
;
His Words, Exalted is He: "Muh} ammad is the Apostle of Alla> h and those who are
with him are strong against Unbelievers, (but) compassionate amongst each other.
Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from
Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of
their prostration"
441
;
The Almighty's Words: "The believers must (eventually) win through,- Those who
humble themselves in their prayers; Who avoid vain talk; Who are active in deeds of
charity; Who abstain from sex"
442
;
His Words, Exalted is He: "Ye are the best of peoples, evolved for mankind,
enjoining what is right, forbidding what is wrong, and believing in Alla> h."
443

He said (Peace be upon Him): "The masses should follow whichever of the fuqaha>
controls himself, looks after his religion, disobeys his desire and obeys the command
of His Master"
444
.
Abu> Abdalla> h (Peace be upon Him) said: "A Believer should have eight qualities:
dignity in volatile conditions, patience on facing a misfortune, gratitude in
comfortable conditions, contentment with what Alla> h has given him for sustenance,
not being unjust to enemies, not being a burden on friends, that his own body be
tired of him and that people be comfortable with him. Knowledge is the friend of the
believer, forbearance is his secretary, patience is the commander of his army,
courteousness is his brother and speaking softly is his father."
445

The Commander of the Faithful (Peace be upon Him) said: "A believer is one
whose delight is on his face and whose sadness is in his heart, his chest is vastly
open, his soul is most humble He dislikes high positions (of negative nature) and
is an enemy of fame and publicity. His sadness remains for a long time, his ambition
is far reaching. He very often remains silent, dignified, ever remembering (the Lord),
exercising patience, grateful, sad due to his thoughts, happy with his poverty, easy in
his nature, kindhearted, of strong loyalty, of very little trouble, not a liar or insulting.
When laughing, he does not burst. When angry he does not rush. His laughing is
smiles, his question is to learn, his review is to understand, his knowledge is
plentiful, his steadfastness is great and his blessing is a great deal. He is not stingy,
he does not hasten, irritate or act as an extremist, is not unjust in his judgment, or
unfair due to his knowledge. His soul is more solid than a rock, his labour is sweeter
than honey. He is not greedy, intolerant, violent, conceited, pretentious or one to
exaggerate."
446

438
Qura> n 19:54
439
Qura> n 3:159
440
Qura> n 3:159
441
Qura> n 48:29
442
Qura> n 23:1-5
443
Qura> n 3:110
444
Wasa> il al-Sh> a vol 18 p94 Ch 10 h} ad> th 20; al-Ih} tija> j p458: Ih} tija> j Ab> Mu} ammad al-H{ asan ibn
Al> al-Askar> (alayhi al-sala> m) f> anwa> shitta> min ulu> m al-d> n
445
Al-Ka> f> vol 2 p230 h} ad> th 2; al-Khis} a> l p406 Ba> b al-Thama> niya h} ad> th 1
446
Al-Ka> f> vol 2 p226 h} ad> th 1; Ala> m al-D> n p115 Ba> b S{ ifat al-Mumin
and named him even before He had created Him
-= J-- -'-~ --

Naming Naming Naming Naming h hh him before im before im before im before h hh he was born e was born e was born e was born
Masala: It is mustah} abb to name a person before he is born. The oral traditions say
that it is mustah} abb to name a newborn before he is born. If it is known that it is
going to be a boy he should be given a boy's name, if it is known that it is going to
be a girl, she should be given a girl's name and if it is not known if it is going to be a
boy or a girl, it should be given a name that is suitable for either a boy or a girl.
An oral tradition which traces back to Al> (Peace be upon Him) says: "Name your
children before they are born. If you do not know if they are boys or girls, give them
names suitable for either a boy or a girl for if you meet your miscarried foetuses on
the Day of Resurrection without having named them the miscarried foetus will say
to its father: "Did you not give me a name?"
447

This is why the Messenger of Alla> h named Muh} assan before He was born
448
.
She said (Peace be upon Her) ijtabalahu meaning created Him, for He, Illustrious and
Sublime is He, told His Angels and His Prophets His name before creating Him
449
or
the Almighty gave Him a name before creating any part of Him at all
450
.

447
Wasa> il al-Sh> a vol 15 p121 Ch 21 h} ad> th 1; al-Khis} a> l p634 Allama Al> (alayhi al-sala> m)
As} h} a>bahu f> majlis wa> h} id
448
Al-Ka> f> vol 6 p18 h} ad> th 2; Ilal al-Shara> i p464 Ba> b al-Nawa> dir h} ad> th 14
449
i.e. before creating Him in this world i.e before His birth because His Light (Alla> h's Blessings and
Peace be upon Him and His Family) had been created before everything else see Bih} a> r al-Anwa> r vol
25 p21 Ch 37
450
i.e. before His Body, Soul and Light
and chose him above all the rest before He commissioned him with the Mission, when all creation was still
uncreated, and were still waiting to be created, held up in a cover of awful darkness, and nearer to the limits of
non-existence
-'-=~ - ,-- -- -')-- -;~- J-' V ,-~- -;--- ~--'- _->=- --- J--

Some of Some of Some of Some of h hh his is is is e ee excellent xcellent xcellent xcellent q qq qualities ( ualities ( ualities ( ualities (may Alla> h may Alla> h may Alla> h may Alla> h bless bless bless bless h hh him and im and im and im and h hh his is is is
Masala: One should focus on and emphasise Illustrious and Sublime Allah's
selection of Him and choice of Him above all others to be the Greatest Messenger
(Alla> h's Blessings and Peace be upon Him and His Family) and choice of all the other
Messengers and Ima> ms (Peace be upon Them) and also on the philosophy behind
that, one facet of which was touched upon above and as will be discussed when
dealing with Her words: "Allah's knowledge of the consequences of all affairs". For
as well as including direction and edification, it also increases the strength of
people's rallying around Them and via Them (Peace be upon Them).
She uses the word idh [when was] to explain the circumstances in which He was
chosen above all others. The precedence is in terms of time [zama> niyya] and also in
terms of level [rutbiyya]. He did not just choose Him before commissioning Him
with the Mission but also before Creating Him.
An oral tradition passed on by Ja> bir ibn Abdalla>h says: "I said to the Messenger of
Alla> h: 'What is the first thing that Alla> h created?' He said: 'The Light of your
Prophet, Oh Ja> bir. He Created It and then created everything good from It'
451
".
There is no contradiction between this and between what is said i.e. that "The first
thing that Alla> h created was al-Aql [Reason]"
452
because the most complete Aql is
the Prophet (Alla> h's Blessings and Peace be upon Him and His Family) and His Light
is Aql.
"Aha> w> l" are Ahwa> l [terrors]. This likens non-existence to terror. Alternatively one
could say that terrors are evils and evils are non-existence as they say in Ilm al-
Kala> m under the heading that Existence is unadulterated good and nothingness is
unadulterated evil
453
.
"The limits of non-existence": non-existence is not a thing such that it can have a
beginning. It is just a euphemism for complete and utter non-existence which has no
trace of existence, not even wuju> d dhihn> , intiza> > or itiba> r> .
These three phrases may all mean the same thing, one of them clarifying the other
akin to wordplay. What may be meant by them is a reference to the sequence of
things which exist in worlds which follow on one from the other or to layers of
existence
454
.

451
452
Man la> yah} d} uruhu al-Faq> h vol 4 p369 Ch 2 h} ad> th 5762; Awa> l> al-Lia> l> vol 4 p99 h} ad> th 141 al-
Jumla al-Tha> niya f> al-Ah} a> d> th al-Mutaalliqa bi al-Ilm wa Ahlihi wa H{ a> mil> hi
453
See al-Qawl al-Sad> d f> Sharh} al-Tajr> d by the same author (May Alla> h hallow his secret)
454
This second hypothesis may be supported by Her words: mas} u> na, maknu> na [sheltered, hidden].
Based on the first hypothesis these expressions are metaphorical
For Alla> h the Exalted knew that which was to follow, comprehended that which come to pass and realised the
place of every event
---- -;-- - ,- ; -- ;=- ='= ;- V J-!-- _-'- = Q- '--- .

455

456

The Almighty's Knowledge The Almighty's Knowledge The Almighty's Knowledge The Almighty's Knowledge
Masala: It is wa> jib to believe in the Almighty's Knowledge and that "Alla> h
comprehends, all things in (His) Knowledge"
457
"and of all things He hath perfect
knowledge."
458
The details can be found in Ilm al-Kala> m.
Similarly, it is wa> jib to believe that He, Mighty and Sublime is He, Has Knowledge
of the Unseen: "To Allah do belong the unseen (secrets) of the heavens and the earth,
and to Him goeth back every affair"
459
.
Obviously His Knowledge is one of S{ ifa> t al-Dha> t as discussed in detail in Ilm al-
Kala> m. Ima> m Mu> sa> ibn Jafar (Peace be upon Him) said: "Alla> h's Knowledge cannot
be described by 'where' nor can Alla> h's Knowledge be described by 'how'. Alla> h's
Knowledge cannot be separated from Him nor can Alla> h be parted from It and there
is no border between Alla> h and His Knowledge"
460
.
What Alla> h described Himself with What Alla> h described Himself with What Alla> h described Himself with What Alla> h described Himself with
Masala: One must describe one's Lord with what He described Himself with in the
Book or in the Words of His Messengers or Their Executors. It is h} ara> m to describe
Him by anything else apart from His Attributes. He said (Peace be upon Him):
"Whoever attributes a quality to Alla> hs Self, has considered Him limited. Whoever
considers Him limited has enumerated Him and whoever enumerates Him has
considered His eternity invalid"
461
.
What is meant by attributing qualities to Him, Exalted is He, is qualities of the body
and what goes along with the body etc., attributes of things which can exist [al-
mumkina> t]
462
or indeed anything He did not describe Himself with in His Book or in
the words of His Messengers. Her speech is one of the references to consult for
knowledge of His Attributes and Names, Illustrious and Sublime is He.
"Ma> il" is the plural of Maa> l i.e. what the matter ends up at or returns to
463
i.e. He
only sent Him (Alla> h's Blessings and Peace be upon Him and His Family) because He
knows the consequences of things such as knowing the consequence of every deed
done by Mankind and their paths and because He knows the consequences of His
sending the Messenger (Alla> h's Blessings and Peace be upon Him and His Family) or
not sending Him etc. like someone who knows the consequences of someone, who
does not know the way or its dangers, walking in a dangerous jungle. The Almighty
also knows all the new things and changes to Mankind and to other species
throughout the ages.
464

455
Some editions say bima> yal> al-umu> r instead of bi maa> il al-umu> r
456
Some editions say bi mawa> qi al-umu> r instead of bi mawa> qi al-maqdu> r
457
Qura> n 65:12
458
Qura> n 2:29
459
Qura> n 11:123
460
Al-Tawh} > d p 138 Ba> b al-Ilm h} ad> th 16
461
Al-Ka> f> vol 1 p140 h} ad> th 6; al-Tawh} > d p57 Ba> b al-Tawh} > d wa Nahy al-Tashb> h h} ad> th 14
462
That is why
463
See Lisa> n al-Arab under the entry for A-w-l which says: Awl means return; a> l, aor. yau> l inf. n.
and maa> l. He or it returned syn. rajaa. Awwala ilayhi al-shay means he returned the thing to him or
it. Altu an shay means I reverted from it.
464
Like someone who plans a battle in full knowledge of all eventualities and all the changes that will
confront the soldiers in the army and draws up various solutions and alternatives for his army
---- -;-- - ,- ; -- ;=- ='= ;- V J-!-- _-'- = Q- '--- .

He, Exalted is He, puts together a comprehensive programme for various dimensions
of human life the realm of consequences encompassing changes, knowing where
everything falls and everything's value. He knows the time, place, aspects and
conditions surrounding every event and h} ukm. Naturally Reason should dictate it to
be wa>jib to follow His Paths and Messengers.
It is not within Mankind's power to put together laws and programmes because they
are ignorant of all that. They are ignorant of the things which are hidden in the
human soul, ignorant of the secrets of nature, ignorant of all the changes which
happen, ignorant of the effects of laws on future generations, ignorant of competing
priorities and conflicts, ignorant, ignorant.
465

The Almighty said: "If anyone contends with the Messenger even after guidance has
been plainly conveyed to him, and follows a path other than that becoming to men of
Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an
evil refuge!"
466

Whoever wants a happy life in this World and the Afterlife has to submit to Alla> h's
choice and follow the paths of whomever Alla> h has chosen in every fresh or dry
thing: "nor anything fresh or dry (green or withered), but is (inscribed) in a record
clear"
467
.
He said, Exalted is He: "Allah doth wish to make clear to you and to show you"
468
.
The Almighty said: "Thus doth Allah make clear to you, lest ye err"
469
.
He said, Exalted is He: "Thus does Allah make clear His Signs to you: for Allah is
full of knowledge and wisdom."
470

465
See al-Fiqh: Kita> b al-Qa> nu> n by the same author (May Alla> h hallow his secret)
466
Qura> n 4:115
467
Qura> n 6:59
468
Qura> n 4:26
469
Qura> n 4:176
470
Qura> n 24:59
---- -;-- - ,- ; -- ;=- ='= ;- V J-!-- _-'- = Q- '--- .

Bringing to mind The Almighty's Comprehensive Knowledge Bringing to mind The Almighty's Comprehensive Knowledge Bringing to mind The Almighty's Comprehensive Knowledge Bringing to mind The Almighty's Comprehensive Knowledge
Masala: It is mustah} abb for a person always to bring to mind Alla> h's Comprehensive
Knowledge of everything he does, says or even thinks. Oral tradition says: "Oh
Knower of what is in the open and what is hidden and Oh He to Whom imagination's
notions and the conduct of thoughts are not hidden"
471
, that one should remember
that the Reins of Power are in His Hand
472
and that All Decrees are ultimately
attributable to Him as He said (Alla> h's Blessings and Peace be upon Him and His
Family): "Verily did Alla> h decree all Decrees and conduct all Affairs."
473

It may be wa> jib
By always running that through one's heart, thinking it over in one's mind and
repeating it with one's tongue, one becomes spiritual and develops an ability to get
closer to levels of perfection and to distance oneself from places of mistake and
error.
Complete subservience Complete subservience Complete subservience Complete subservience
Masala: It is wa> jib to be completely subservient before the Almighty and similarly
to the Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family)
and to the Holy Ima> ms (Best Blessing and Peace be upon Them) even in matters in
which one does not know the wisdom for some people have begun immediately
rejecting without hesitation and without asking Ahl al-Dhikr any h} ad> th (the
reason behind which they do not understand) which reaches their ears or any h} ad> th
which conflicts with what is fixed in their minds. They are like someone who rejects
the advice of a skilled doctor because he does not understand the reason for it or
because it conflicts with an understanding he has.
And so if Alla> h knows how things will end up, has comprehensive knowledge of
events and knows the Decrees He chose Them (Peace be upon Them) to be
Guides to Him and Guides to human happiness and the Ones who know what was,
what is and what will be, so how can someone reject a h} ad> th simply because it
conflicts with the conclusion he reached with his narrow perspective, lack of
knowledge and many mistakes?
474

What makes this clearer is what Ima> m S{ a> diq (Peace be upon Him) said when
explaining that the compensation payable to a woman for cutting off four of her
fingers was the same as that payable for cutting off two of her fingers. The man

471
al-Iqba> l p969 Fas} l f> ma> nadhkuruhu min tasb> h} wa tah} m> d wa f> laylat al-nis} f min shaba> n
472
See Mis} ba> h} al-Mutahajjid p378 S{ ala> t f> T{ alab al-Walad which says: "Knowing that the Reins of
Power are in Your Hand" and Dua> Uways al-Qarn> on p386 of al-Balad al-Am> n which says "and the
Reins of Power are all in Your Hand"
473
Al-Tawh} > d p376 h} ad> th 22 Ba> b al-Qad} a> wa al-Qadar; al-Iqba> l p661 Fas} l f> ma> nadhkuruhu min
dua> al-nis} f min Rajab "Ya> Man ilayhi al-Tadb> r wa lahu al-Maqa> d> r"
474
We see that when Alla> ma Majlis> (May Alla> h hallow his secret) mentioned an oral tradition in
Kita>b al-Sama> wa al-A< lam on the authority of Ima> m S{ a> diq (Peace be upon Him) which conflicted
with what all astronomers said since the time of Ptolemy i.e. that the earth was at the centre and that
the planets surrounded the earth like the peels of an onion, Majlis> (May Alla> h hallow his secret) did
not reject the oral tradition in spite of its conflicting with astronomical opinion at that time. On the
contrary, he left it to the People who knew (Peace be upon Them). The correctness of the oral
tradition and the error of old, astronomy accepted by all the ulama> of those ages and for thousands
of years. Al-Sayyid Hibat al-D> n al-Shahrista> n> in his excellent book al-Hayat wa al-Isla> m considered
this position taken by Alla> ma Majlis> (May Alla>h hallow his secret) to be proof of his greatness and
of the sublimity of his spirit
---- -;-- - ,- ; -- ;=- ='= ;- V J-!-- _-'- = Q- '--- .

rejected that saying that that is what we heard and we would disassociate ourselves
from whoever said that and say that the one who had come up with it was the
Shayt} a> n.
475

He said (Peace be upon Him): There are three kinds of matter: clearly right and so it
should be followed, clearly wrong it should be avoided and unclear and so it should
be referred to Alla> h and to His Messenger.
476

475
Al-Lumat al-Dimashqiyya vol 10 p41: Kita> b al-Qis}a> s} : authentic oral tradition reported by A< ba> n
ibn Taghlib on the authority of Ab> Abdalla> h alayhi al-sala> m; Wasa> il al-Sh> a vol 19 p268 Ch 44
h} ad> th 1: A< ba> n ibn Taghlib said to Ab> Abdalla> h (Peace be upon Him): "What do you have to say
about a man who cuts a woman's finger off? How much must be paid?" He said: "Ten camels." I said
"Cut off two fingers?" He said: "Twenty." I said: "Cut off three?" He said: "Thirty." I said: "Four?"
He said: "Twenty." I said: "Subha> n Alla> h. He cuts off three and has to give thirty but has to give
twenty if he cuts off four. We heard this when we were in Iraq and used to disassociate ourselves from
whoever said so and say that it was the Shayt} a> n who had come up with it." He said: Not so fast,
A<ba> n. You took me to be using qiya> s. If qiya> s is used on the sunna the Religion will be ruined."
476
commissioned Him in order to fulfil His plan
- ,-V '-'-- _-'- = ---

Completing His Plan Completing His Plan Completing His Plan Completing His Plan
Masala: A person should finish everything he starts and do it properly in line with
Alla> h's ethics
477
and because of what He said (Alla> h's Blessings and Peace be upon
Him and His Family): "May Alla> h bless a man who, when he does something, does it
properly"
478
.
Completing things and doing things properly covers both the conjunctive and
disjunctive qualitative including that which is continuous in terms of time and
covers the qualitative and all other aspects, so give it some careful thought.
He "commissioned Him in order to fulfil His plan" because the Almighty's plan from
the outset was to create: "Verily, when He intends a thing, His Command is, "be",
and it is!"
479
and this includes creating Mankind and other beings who are
accountable.
480

Completing His plan means guiding them.
Ibtia> th [commissioning] comes from bath because an increase in mabna> means the
same thing but stronger.
In other words His plan as mentioned above consisted of five things to which She
referred when She said (Peace be upon Her): "to establish the proof of His Wisdom,
as a proclamation that creatures obey Him " Thus by sending the Prophet (Alla> h's
Blessings and Peace be upon Him and His Family), proof of His Wisdom is
established, a proclamation that creatures obey Him is made, His Creative Ability is
manifested, the Creatures are made subservient, the Invitation is strengthened and
the matter is completed which is what wisdom dictates. Failure to complete would
defeat the purpose, albeit on the whole.
Through understanding that, the secret in what The Almighty says in the H{ ad> th
Quds> becomes clear: "Oh Ah} mad, if it were not for You, I would not have created
the Heavenly Bodies and if it were not for Al> I would not have created You and if it
were not for Fa> t} ima I would not have created either of You"
481
.
What She says (Peace be upon Her) "to fulfil His plan" can be used to prove the
necessity of Ima> mate and of having an Executor on account of the fact that the
purpose of sending Him (Alla> h's Blessings and Peace be upon Him and His Family) is
not achieved and the plan is not fulfilled without it. That is why The Almighty said
on the Day of Ghad> r, the day on which the Commander of the Faithful Al> (Peace
be upon Him) was appointed Caliph after Him: "This day have I perfected your
religion for you, completed My favour upon you, and have chosen for you Isla> m as
your religion"
482
.
One can also rely on the next two phrases in conjunction with the above.

477
A reference to "Adopt the ethics of Alla> h" [Bih} a> r al-Anwa> r vol 58 p129 Ch 42]
478
See al-Ama> l> by al-Shaykh al-S{ adu> q p384 Majlis 61 h} ad> th 2 which says: "However Alla> h loves a
slave who if he does something, does it well."
479
Qura> n 36:82
480
Such as the jinn He said, Exalted is He: "'We have really heard a wonderful Recital! It gives
guidance to the Right, and we have believed therein'" [Qura> n 72:1-2] and other creatures whom we
do not know. The Almighty said: "[A]nd We conferred on them special favours, above a great part of
our creation" [Qura> n 17:70]
481
Awa> lim al-Ulu> m wa Mustadraka> tuha> Mujallad Fa>t} ima al-Zahra> alayha> al-Sala> m vol 1 p44
citing Mustadrak Saf> nat al-Bih} a> r vol 3 p334 which cites Majma al-Nu> rayn p14
482
Qura> n 5:3
with a resolution to achieve what He commanded, and to enforce what He ordained as inevitable
--= ,- '--- '-- --= '~- _-- --,- .

Executing the Almighty's Decree Executing the Almighty's Decree Executing the Almighty's Decree Executing the Almighty's Decree
Masala: It is wa> jib to carry on the Almighty's Decree and to obey it and it is not
allowed to abandon His Decrees. He said, Exalted is He: "If any do fail to judge by
what Allah hath revealed, they are Unbelievers"
483
.
The Almighty said: "And if any fail to judge by what Allah hath revealed, they are
wrong-doers"
484
.
He said, Exalted is He: "If any do fail to judge by what Allah hath revealed, they are
rebels"
485
.
Wa az> matan ["With a resolution"] i.e. set upon
486
carrying out His Decree to create
and guide and so He sent Him (Alla> h's Blessings and Peace be upon Him and His
Family) on account of His having made a firm resolution to carry on that Decree and
to turn it into a reality in the real world.
That which is ordained by Alla> h to be inevitable That which is ordained by Alla> h to be inevitable That which is ordained by Alla> h to be inevitable That which is ordained by Alla> h to be inevitable
Masala: It is necessary to believe in Fate and Divine Decree
487
. It is discussed in
detail in Ilm al-Kala> m.
This is not inconsistent with a person's freewill and ability, because The Almighty
decreed that as will be discussed.
What She meant by li maqa> d> ri h} atmihi [the measures of what He ordained as
inevitable] was li maqa> d> r al-h} atmiyya
488
[the measures of inevitability] or ma> h} atam
[what He ordained as inevitable].
Making something inevitable comes after decreeing. The three are like what one says
about a person: about desire, will and execution e.g. when moving one's muscles.
Here He decided and so He made a resolution
489
and so he made it inevitable for a
decision is not necessarily inevitable i.e. it has not reached the level of illiyya
ta> mma but there is a lot of disagreement on this long discussion which we shall leave
in its place.
Furthermore, obviously a person's ability and freewill are part of what He has
decreed as inevitable. The Almighty said: "And shown him the two highways?"
490

He said Exalted is He: "And its enlightenment as to its wrong and its right;-"
491
and
so the culmination of this and His knowledge of the consequences of all affairs, His
wish to fulfil His Plan and so on is to send this Messenger (Alla> h's Blessings and
Peace be upon Him and His Family) to be proof, evidence and a guide to guard His
Creatures from His Chastisement and to lead them to His Heaven The Almighty

483
Qura> n 5:44
484
Qura> n 5:45
485
Qura> n 5:47
486
azimta ala> al-amr if you wanted to do it and firmly resolved to do it. Azm is what you set your
heart on doing. See Lisa> n al-Arab under the entry for -z-m
487
On this subject see al-Tawh} > d p364 Ba> b al-Qad} a> wa al-Qadar; Tas} h} > h} al-Itiqa> d p54 f> tafs> r A< ya> t
al-Qad} a> wa al-Qadar; Rawd} at al-Wa> iz} > n p40 Ba> b f> al-Qad} a> wa al-Qadar; al-Ih} tija> j p209 Ruwiya
annahu suila an al-Qad} a> wa al-Qadar; Awa> l> al-Lia> l> vol 4 p109 Ruwiya annahu suila an al-
Qad} a> wa al-Qadar; Bas} a> ir al-Daraja> t p340 saaltuhu an al-Qad} a> wa al-Qadar; al-Mah} a> sin p245
h} ad> th 240 Ba> b al-Ira> da wa al-Mash> a; Kanz al-Fawa> id vol 1 p360 Fas} l f> al-Qawl f> al-Qad} a> wa al-
Qadar; Ghurar al-H{ ikam wa Durar al-Kalim p102 al-Fas} l al-Tha> lith f> al-Qad} a> wa al-Qadar
488
Under the heading of id} a> fa al-maws} u> f li al-s} ifa
489
To carry out that decision
490
Qura> n 90:10
491
Qura> n 91:8
with a resolution to achieve what He commanded, and to enforce what He ordained as inevitable
--= ,- '--- '-- --= '~- _-- --,- .

said: "Our Lord is He Who gave to each thing its form and nature, and further, gave
guidance"
492
and to provide guidance through Reason, Law, fit} ra, instinct and so
on.
Finally, it is necessary to allude to the fact that a believer ought to be determined
and firmly resolved to say what is right is right, and, say what is wrong is wrong, for
the worst thing that can afflict an individual or a community is weakness and
hesitation when confronted with difficulties and obstacles which get in the way of
reformers who enjoin what is right and forbid what is wrong.
Al> (Peace be upon Him) said: "People, do not feel frightened and alone on the Path
of Guidance because so few travel it."
493
For people have to find a way to put into
action everything Alla> h decrees, because it is to travel on the path to the goal Alla> h
had in mind for the Creatures.
The word azm [determination/inflexible purpose] is used in a complimentary way in
the Holy Qura> n. He said, Exalted is He: "Ye shall certainly be tried and tested in
your possessions and in your personal selves; and ye shall certainly Hear much that
will grieve you, from those who received the Book before you and from those who
worship many gods. But if ye persevere patiently, and guard against evil,-then that
will be a determining factor in all affairs",
494
He talked about some of the Prophets
as "Apostles of inflexible purpose"
495
and so on.

492
Qura> n 20:50
493
Mustadrak al-Wasa> il vol 12 p194 Ch 4 h} ad> th 13858; al-Irsha> d says something similar vol 1 p276
Fas} l wa min Kala> mihi alayhi al-Sala> m f> maqa> m a> khar
494
Qura> n 3:186
495
Qura> n 46:5
So He found the nations to vary in their faiths
')-'- - '- ,- ;- V ,-

Breaking away from the Truth Breaking away from the Truth Breaking away from the Truth Breaking away from the Truth
Masala: It is h} ara> m to break away from the Truth. He said, Exalted is He: "And hold
fast, all together, by the rope of Alla> h, and be not divided among yourselves"
496
. He
said (Alla> h's Blessings and Peace be upon Him and His Family): "Al> is with the
Truth and the Truth is with Al> wherever He turns"
497
and so on.
Oral tradition says by way of tafs> r of the A< ya
498
: "Verily did Blessed and Almighty
Alla> h know that they would divide up among themselves and fall into disagreement
after the death of their Prophet and so he forbade them from dividing up just as he
forbade those before them and ordered them to join together in Wila> ya of the Family
of Muh} ammad (Peace be upon Them) and not to divide up.
499

The A< ya: "and fall into no disputes, lest ye lose heart and your power depart"
500
and
the rational proof which is coming up can be used to prove the unlawfulness of
disputing with each other and falling into disagreement for its own sake, in general,
i.e. if it causes unlawful failure and for heart and power to depart.
But is dispute h} ara> m if one of two or more parties has a personal right or anything
else like that? It is likely that it is not with respect to the person in the right
especially if the harm in abandoning one's right is greater than the harm in engaging
in dispute. On the other hand, if the opposite is true such as if they enter into a
dispute over religion or something like that such as rights if the person in the right
does not abandon his right the dispute may lead to bloodshed or something similar,
or to heart and power departing to such a level that the loss endured would be greater
than the loss of right at hand, the matter would then fall under the general principle
of competing priorities. Further, the A< ya unreservedly covers the disputer who is not
in the right.
This is in addition to the fact that Reason dictates that banding together makes us
strong and splitting up makes us weak. The secret behind nations' progress or
destruction lies in that. If they band together with the Truth they will be safe and
happy. Otherwise, they will not.
Reason also dictates that in every field there is just one truth, not many, unless of
course they are applications of a single universality
501
so whoever opposes this one
and only, is in the wrong. It is necessary to discuss, scrutinise and use proof to get
everybody to end up at the truth.
An oral tradition attributed to Al> (Peace be upon Him) says: "I heard the Messenger
of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family) say: 'Musa> 's
people (Peace be upon Him) split up into seventy one groups after his death, one of
them safe and seventy in the Hellfire. I< sa's people (Peace be upon Him) split up into
seventy two groups after His death, one of them safe and seventy one of them in the

496
Qura> n 3:103
497
al-Fus} u> l al-Mukhta> ra p97 p135; Bih} a> r al-Anwa> r vol 33 p376 Ch 23 h} ad> th 606 (Baya> n); Sharh} Nahj
al-Bala> gha vol 18 p72
498
And hold fast, all together, by the rope of Alla> h, and be not divided among yourselves" [Qura> n
3:103]
499
Tafs> r al-Qumm> vol 1 108 Su> rat A< l Imra> n f> Tafs> r al-A< ya 103
500
Qura> n 8:46
501
Such as paying off a debt with money, a cheque or merchandise provided neither of the two parties
made it a condition even an implied or irtika> z> one [i.e. on the basis deep-seated principles] or
going on H{ ajj by plane, coach, ship or on foot, or, like praying at the earliest possible time or any time
after that within the timeslot in this place, or any other place which fulfils the necessary criteria, or,
like giving charity to this poor person or that one etc.
So He found the nations to vary in their faiths
')-'- - '- ,- ;- V ,-

Hellfire. My people will split up into seventy three groups after My death, one of
them safe but seventy two of them in the Hellfire.'"
502

In some of the oral traditions attributed to Him (Peace be upon Him) He said at the
end: "I said: 'Oh, Messenger of Alla> h, which one is the one which is safe?' He said
(Alla> h's Blessings and Peace be upon Him and His Family): 'The one which clings to
what You and Your companions believe in.'"
503

True, in the event of difference in ijtiha> d in secondary issues of law [furu> shariyya]
where it is not easy for everyone to arrive at the truth, that which is attributed to the
Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family)
applies: "The one who is right takes two rewards while the one who is wrong takes
one."
For the one who is right takes the reward for arriving at the truth and the reward for
searching and investigating. As for the one who is wrong and what is meant is one
who is not negligent in the preparatory stages but rather makes a serious attempt to
arrive at the truth and just does not get it right through inability will only receive a
reward for investigating. This h} ad> th is a rational principle before it is part of the
Shar> a.
When she says "firaqan" it means they were not united in their religion both in terms
of fundamentals [us} u> l] and secondary issues [furu> ].
Seeking information about the state of nations Seeking information about the state of nations Seeking information about the state of nations Seeking information about the state of nations
Masala: It is a wa> jib kifa> > [collective duty] to seek information about the state of
other nations and to familiarise oneself with their deviations in thought and deed to
make it possible to guide and reform. It is what generally achieves the goals
mentioned in Her speech (Peace be upon Her). This, along with the discussion on the
duty to investigate the mawd} u> a> t is complex, and we have referred to it in the
appropriate place.

502
This oral tradition is one of those which is mutawa> tir. See, for example al-Khis} a> l p584; al-Khis} a>l
p636; Kama> l al-D> n p662 Ba> b f> al-Nawa> dir; al-Mana> qib vol 3 p72; al-S{ ira> t} al-Mustaq> m vol 2 p37
and p96; Taw> l al-A< ya> t p195, p233 and p350; Awa> l> al-Lia> l> vol 1 p83 and vol 4 p65; al-T{ ara> if
p429; Kita> b Sulaym ibn Qays p96 and p227; Ma> at Manqaba p80 al-Manqaba 48; Kanz al-Fawa> id vol
2 p29; al-Umda p74; Nahj al-H{ aqq p330, p332 and p404; Ja> mi al-Akhba> r p162 etc.
503
Saf> nat al-Bih} a> r vol 2 p359-360 under the entry for Firaq (old edition)
secluded around their sacred fires, worshipping their idols
')-'- V --'- ')-,-- _-- '- --

Worshipping fire and idols Worshipping fire and idols Worshipping fire and idols Worshipping fire and idols
Masala: It is h} ara> m to worship fire and all other idols per se or under the pretext
that they bring a person closer to Alla> h, as the Qura> n says that the pagans said. The
Almighty said: "We only serve them in order that they may bring us nearer to
Alla> h"
504
.
For worshipping anyone apart from Alla> h is forbidden
505
no matter whether that
other is a human being, an animal like a cow, a plant like a tree or an inanimate
object like stone, fire or water, for many of these worships are still around in some
countries like India, China and so on.
In fact, many people worship and obey their desires instead of Alla> h as the Almighty
said: "Seest thou such a one as taketh for his god his own passion?"
506
and the lack of
any restriction in what she said (Peace be upon Her) means that it also applies.
However one might say that what immediately springs to mind and some matters of
context exclude that so give it some careful thought.
It may be possible by extension to interpret it metaphorically or on the basis of the
underlying principle as meaning the fire of enmity and hatred which they do not turn
away from in favour of harmony, community spirit, prudence and righteousness.
There is no difference in terms of the unlawfulness of worshipping fire and idols and
between the various types of what is normally called worship such as prayer, bowing,
prostration, offering sacrificial offerings and so on just as something is not allowed if
it is intended as worship even if it is not normally considered to be worship. As for
making, buying and selling statues other than for worship, it is likely that that is
allowed because the evidence is understood to refer to what is intended to be
worshipped. It is discussed in detail in fiqh
507
.
The reason why Sayyida Zahra> focussed on this deviation in beliefs in terms of the
object of worship may be because worshipping fire and idols as The Almighty said:
"Yet have they taken, besides Him, gods that can create nothing but are themselves
created; that have no control of hurt or good to themselves; nor can they control
death nor life nor resurrection"
508
shows up ignorance of the most obvious truths,
the biggest and greatest perfections or rather ignorance of complete perfection.
In addition to that being a flaw,
509
it is considered to be one of the biggest reasons
for intellectual stagnation and civilisational and scientific backwardness for there is
a clear difference between someone whose god is a manifestation of lack, ignorance
and inability and someone whose God is the Manifestation of perfection, self-

504
Qura> n 39:3
505
The Almighty said: "And all abomination shun!" [Qura> n 74:5] i.e. idol worship as some tafa> s> r
say. See Tasha> buh al-Qura> n vol 2 p158 Ba> b f> ma> yah} kum alayhi al-fuqaha> by al-Shaykh
Muh} ammad ibn Al> ibn Shahra> shu> b
506
Qura> n 25:43
507
See Mawsu> at al-Fiqh: Kita> b al-Maka> sib al-Muh} arrama vol 1-2
508
Qura> n 25:3
509
If a person's ignorance of mathematics, engineering, the rules of psychology, politics, economy and
so on counts as a flaw what do you think about someone who is ignorant and ignorant of his own
ignorance of it such as someone who thinks that two plus two equals three. It is even worse and the
the flaw is even greater in someone who thinks the Omniscient Creator and Provider of Sustenance is
those ignorant, powerless idols. If not knowing the names of the greatest international and scientific
personalities such as not knowing who discovered gravity or who invented the electric light bulb and
so on is considered to be a flaw then what about not knowing the Creator of gravity and electricity
and not knowing the Creator of Eddison and Newton or indeed Mankind itself for that matter, and so
on?
secluded around their sacred fires, worshipping their idols
')-'- V --'- ')-,-- _-- '- --

sufficiency and complete knowledge. That is like someone who takes as his leader
and ima> m a foolish person or a wise man, a despot or someone who consults others, a
cruel person or a merciful one for this has some effect even if the individual is by
nature or nurture a different sort.
The Almighty said: "Polytheism is great wrong-doing"
510
for it is to do wrong to
one's self and to one's society and it does wrong to one's mind, one's inherent good
nature and one's intuition.

510
Qura> n 31:13
And denying Alla> h despite their knowledge of Him
')-'-,- - = ,--- .

Denying Alla> h in spite of knowing Him Denying Alla> h in spite of knowing Him Denying Alla> h in spite of knowing Him Denying Alla> h in spite of knowing Him
Masala: It is h} ara> m to deny Him, Illustrious and Sublime is He no matter whether
by denying that He exists at all or denying that He is the One and Only or denying
some of His via positiva or via negativa Attributes like what "The Jews say: 'Alla> h's
Hand is tied up'"
511
and like the Christians' saying that He has a son: "They say:
'Alla> h Most Gracious has begotten a son!' Indeed ye have put forth a thing most
monstrous! At it the skies are ready to burst, the earth to split asunder, and the
mountains to fall down in utter ruin, That they should invoke a son for Alla> h Most
Gracious. For it is not consonant with the majesty of Alla> h, Most Gracious that He,
should beget a son"
512
or like saying that He becomes incarnated, that He becomes
united with something else or believing in predestination and so on. For when He
was sent (Alla> h's Blessings and Peace be upon Him and His Family), the nations
were divided into groups, each one of them denying some part of that and so they
denied Alla> h despite their knowledge of the truth. What is meant is either instinctive
[fit} r> ] knowledge or knowledge based on proof [burha> n].
As for someone who does not know Him, Illustrious and Sublime is He, on account
of a misconception, for example, in some instances,
513
reason even before shar> a
dictates that it is wa> jib for him to investigate and look into the matter because of the
possibility of serious harm in this World and the Afterlife and reason dictates that it
is wa>jib to prevent possible harm in serious matters, just like someone who thinks
that there is a real possibility that there is, on the road, a predator or robber that will
kill him. Reasonable people would not travel this road. He said: "No harm or
reciprocal harming in Isla> m"
514
.
What is meant by denying despite knowledge is what He said, Exalted is He: "They
recognise the favours of Alla> h then they deny them"
515
and The Almighty's saying
that they: "know this as they know their own sons"
516
for many pagans used to know
Alla> h, Almighty and Exalted is He, but they would copy their forefathers by
worshipping idols. There were numerous references in the Holy Qura> n to this
meaning
517
, for as The Almighty said: "And they rejected those Signs in iniquity and
arrogance, though their souls were convinced thereof"
518
.
For if knowledge does not lead to action, denial seeps into word and deed or indeed
fundamentally into the heart, too and so they know in their heads but deny it with
their hearts.

511
Qura> n 5:64
512
Qura> n 19:88-92
513
A reference to the fact that wuju> b shar> may arise other than from denying that He exists at all,
such as denying His Attributes, for example
514
515
Qura> n 16:83
516
Qura> n 2:146; 6:20
517
Qura> n 5:104; 7:28; 10:78; 26:74; 31:21; 43:22 etc.
518
Qura> n 27:14
Therefore, Allah illuminated their darkness with my Father, Muh} ammad (Alla> h's Blessings and Peace be upon
Him and His Family)
')--= -' --- = _-~ - -=-- = '-'-

Illuminating the darkness Illuminating the darkness Illuminating the darkness Illuminating the darkness
Masala: He (Alla> h's Blessings and Peace be upon Him and His Family) was a light
shining on Mankind's horizon or rather all the realms of things which can exist for
He and The People of His Household (Peace be upon Them) were, and remain, the
means through which the Creator, Illustrious and Sublime is He, pours onto all the
Creatures just as oral tradition says: "In His Right Hand is Sustenance for Mankind
and through His Existence the land and Heaven became fixed"
519
.
So it is wa> jib through books, magazines, broadcasts and so on to explain the Divine
Illuminations which manifested through Him (Alla> h's Blessings and Peace be upon
Him and His Family) to the whole of Mankind and His role (Alla> h's Blessings upon
Him and His Holy Family) which is not restricted to lighting the Paths of Guidance
but rather to uncovering various Religious and Worldly truths in various fields and
[explaining] what superiority He has (Alla> h's Blessings and Peace be upon Him and
His Family) over Mankind in terms of rights, ethically, socially and so on and also in
secular fields of learning.
520

The bright light The bright light The bright light The bright light
Masala: It is mustah} abb and at times wa> jib following His example (Alla> h's
Blessings and Peace be upon Him and His Family) and adopting the ethics of
Almighty Alla> h
521
and as also dictated by reason that a person should be like a
bright light for society lighting up the paths of guidance for them in everything in
every way he can.
Z{ ulam is the plural of z{ ulma [darkness]. It may be darkness of beliefs contrary to
reality or it may be the darkness of wrongdoing. Just as darkness covers truths which
are out there in the real world, ignorance covers up intellectual truths and truths
pertaining to matters of beliefs, and hides goodness of deed. The truth becomes lost
between the various types of falsehood and good deeds become mixed up with bad
deeds.
In these two instances, illumination is wa> jib otherwise it is mustah} abb because it is
a type of enjoining what is good and forbidding what is bad, guidance of the ignorant
and wake up call to the negligent etc. which covers wa> jib, mustah} abb, h} ara> m and
makru> h as appropriate.
Explaining the goals of the Prophetic Mission Explaining the goals of the Prophetic Mission Explaining the goals of the Prophetic Mission Explaining the goals of the Prophetic Mission
Masala: Ijtiha> d
522
is necessary to explain in detail the purpose and goals of His
Mission (Alla> h's Blessings and Peace be upon Him and His Family). That is one of
the means available to a person to approach them and to lead them and guide them
towards them. That is because if people know exactly what returns and benefits there
are in something they are quicker to respond, more determined and more exuberant.
The Almighty said: "give your response to Alla> h and His Messenger, when He

519
Umdat al-Za> ir p375; al-Dua> wa al-Ziya> ra p269
520
See wa li Awwal Marra f> Ta> r> kh al-A< lam vol 1-2 by the same author
521
On account of the oral tradition "Adopt the manners of Alla> h" Bih} a> r al-Anwa> r vol 58 p129 Ch 42
522
In the linguistic sense of the word, namely exerting ability. See Lisa> n alArab under the entry for j-
h-d which says ijtiha> d and taja> hud: power and ability Jiha> d means using or exerting one's utmost
power in war or using one's tongue or what thing one has in one's power to the utmost
Therefore, Allah illuminated their darkness with my Father, Muh} ammad (Alla> h's Blessings and Peace be upon
Him and His Family)
')--= -' --- = _-~ - -=-- = '-'-

calleth you to that which will give you life"
523
. He said (Alla> h's Blessings and Peace
be upon Him and His Family): "I was only sent to teach the best of manners"
524
. He
also said (Alla> h's Blessings and Peace be upon Him and His Family): "I was only sent
as a Mercy."
525

The The The The measure of how much measure of how much measure of how much measure of how much a person truly follows a person truly follows a person truly follows a person truly follows the Messenger the Messenger the Messenger the Messenger
( (( (may may may may Alla> h Alla> h Alla> h Alla> h bless bless bless bless h hh him and im and im and im and h hh his is is is f ff family amily amily amily) )) )
Masala: The way to tell the difference between someone who is living His lifestyle
(Alla> h's Blessings and Peace be upon Him and His Family) and following His
guidance and someone who is just claiming and pretending to do so is the extent to
which he lights up the darkness of ignorance through calling people to think and
ponder and making way for them through that, through the consultative process and
through opening the door to criticism of the ruler if he makes a mistake and so on.
This is the exact opposite of despots who prohibit that by word and deed or by deed
but not word, tricking the public through ignorance and deceiving them, all through
taking away the freedom of the ulama> , reformers, writers and intellectuals and
driving people to obey the ruler blindly. The Holy Qura> n says: "And they would say:
'Our Lord! We obeyed our chiefs and our great ones, and they misled us as to the
Path'"
526
.
A similar gauge is the extent to which he saves people from going astray and falling
into error or conversely tries to lead them further and further astray by swindling,
deceiving, twisting the meaning and so on. He said (Peace be upon Him): "If you sit
with someone, sit with someone whose words increases your knowledge, who
reminds you of Alla> h when you see him and whose actions make you desire the
Afterlife"
527
.

523
Qura> n 8:24
524
Maka> rim al-Akhla> q p8 al-Muqaddima
525
al-Mana> qib vol 1 p215 Fas} l f> al-Lat} a> if
526
Qura> n 33:67
527
Irsha> d al-Qulu> b p77 al-Ba> b al-Tha> min Ashar: Was} a> ya> wa H{ ikam Bal> gha an al-S{ a> diq (alayhi al-
Sala> m)
uncovered obscurity from their hearts
')-)- ;--- Q- ~~

Explaining Explaining Explaining Explaining conundra conundra conundra conundra
Masala: One should clear buham
528
from hearts. It is wa> jib or mustah} abb depending
on the context.
It is wa> jib to clear those shubuha> t [things which appear the same], mutasha> biha> t
[things which are susceptible to numerous interpretations] mushtabaha> t [things
which are confused for reason of resembling one another], ibha> ma> t [vague things],
mud} ila> t [conundra] and majhu> la> t [unknowns] in cases where it is wa> jib to believe in
one of the alternatives and mustah} abb to clear them in instances involving
mustah} abba> t.
The same principle applies to actions, so it is necessary in the most general sense
to clear up majhu> la> t and shubuha> t in them too. The rules on shubuha> t wuju> biyya,
[shubuha> t] tah} r> miyya, [shubuha> t] badwiyya and so on are discussed in Ilm al-Us} u> l
as is the matter of investigating [fah} s} ] rulings [ah} ka> m] and subject matters of rulings
[mawd} u> a> t].
529

Further, the level of importance of hearts in spreading the Messages of Alla> h, the
fact that it is essential to care about them and not just about appearances, is obvious.
The Almighty said: "The Day whereon neither wealth nor sons will avail any but he
that brings to Allah a sound heart"
530
.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "Alla> h does not
look at your forms and your deeds. Instead He looks at your hearts and your
intentions"
531
.
Al-S{ a> diq (Peace be upon Him) said: "While Mu> sa> ibn Imra> n (Peace be upon Him)
was preaching to His companions a man got up and ripped open his shirt and so
Alla> h, Mighty and Sublime is He, revealed to Him: 'Oh Mu> sa> , say to him: "Do not
rip open your shirt but lay open your heart to me."'"
532

528
Buham with a d} amma is the plural of buhma. It is an unknown thing which is not recognised
(Majma al-Bah} rayn)
529
See al-Us} u> l and al-Was} a> il f> Sharh} al-Rasa> il by the same author (May Alla> h hallow his secret)
530
Qura> n 26:88-89
531
Ja> mi al-Akhba> r p100 al-Fas} l 56 f> al-Ikhla> s}
532
Saf> nat al-Bih} a> r vol 2 p442 under the entry for heart
and cleared the clouds from their insights
')--- '~- V Q- _-=

Removing veils Removing veils Removing veils Removing veils
Masala: It is mustah} abb or wa> jib to remove veils from insight for it is likely that
what is meant by abs} a> r [sights] is bas} a> ir [vision in the pl. i.e. people's vision]
because that is what the Messenger (Alla> h's Blessings and Peace be upon Him and
His Family) did.
It is either wa> jib or mustah} abb. As for the external organ through which a person
sees that is not what we are talking about
533
but Alla> h knows best, although it is
also wa> jib, or mustah} abb, as the case may be, to treat one's eye if it goes blind or is
afflicted in some way and it is possible to treat it. Al> (Peace be upon Him) said:
"Loss of sight is less serious loss of vision."
534

She said (Peace be upon Her) "Ghumamiha> ". Ghumma means covering that is why
the clouds are called ghama> m because they cover what illumination there is in the
sky
535
. For before the Messenger came along (Alla> h's Blessings and Peace be upon
Him and His Family), hearts did not know the truth and eyes could not see the right
path to a happy life.
It may be said that the difference between the three parts is that "Therefore Alla> h
illuminated the darkness with My Father, Muh} ammad" means complete unknowns
[majhu> la> t mut} laqa]; "uncovered obscurity from their hearts" means things confused
for reason of resembling one another [mushtabaha> t] and things susceptible to
numerous interpretations [mutasha> biha> t] and "cleared the clouds from their insights"
means things which are incidentally unknown
536
.
Alternatively, one could say that what is meant by "darkness" is the darkness of
belief, by "obscurity" is what relates to it
537
and by "the clouds" is anything to do
with the journey of life
538
, or, it could be said that "darkness" means anything to do
with what reason perceives
539
, "obscurity" means anything which one's fancy
decides
540
and "the clouds" means anything to do with imagination and the senses.
Alla> h knows best. It may be that the intention behind these sentences was stylistic
expression, so give it some careful thought.

533
On account of the context of the setting and the context of the rest of what She said in the speech
(Peace be upon Her)
534
Ghurar al-H{ ikam wa Durar al-Kalim p41 al-Fas} l al-Awwal: Ahamiyyat al-Marifa h} ad> th 5
535
Lisa> n al-Arab says under the entry gh-m-m: white clouds; they are so-called because they cover
i.e. veil the sky
536
Like things which should be perceived by the fit} ra which have been covered up as oral tradition
says "to stir up things buried in the uqu> l [Nahj al-Bala> gha Khut} ba 1/37]
537
Such as the details of return, resurrection, the details of creation and so on
538
Such as comportment, dealing with others, customs, traditions and all other procedures of daily
and practical life
539
i.e. universal principles
540
Such as love, hate, fear, hope, envy etc.
He rose among the people as a source of guidance
--)-'- '-- - '-

Guidance through practice Guidance through practice Guidance through practice Guidance through practice
Masala: It is wa> jib to direct people to what is wa> jib and mustah} abb to direct them
to what is mustah} abb. The same applies to their opposites things which are hara> m
and makru> h.
541

Showing people what is muba> h} is also mustah} abb because the muba> h} a> t are also
Alla> h's ah} ka> m, Exalted and Almighty is He, and explaining Alla> h's ah} ka> m and
directing people towards them ranges from being wa> jib to mustah} abb.
The Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family)
said to Al> (Peace be upon Him): "If Alla> h guides one man through You it is better
for You than having red camels"
542
or according to some oral traditions: "than that
on which the sun rises"
543
and in some: "better for you than the whole world and
everything in it"
544
.
She said "as a source of guidance" i.e. directing people towards correct beliefs and
good manners and the true shar> a.
It could be said that the three earlier phrases refer to the theoretical side
intellectual and doctrinal and that these refer to guidance through practice, for He
(Alla> h's Blessings and Peace be upon Him and His Family) carried out practical
guidance of the people towards what was good for them both in this life and the
Afterlife and generated in them a spirit of jiha> d, enjoining what is right and
prohibiting what is wrong, patience, steadfastness, strengthening one another,
entrusting oneself entirely to Alla> h, humility, brotherhood, freedom, consultation
and so on.
545

It is wa> jib for us to follow His footsteps in all that as guidance through practice
towards the creed in the sense of providing the basics and essential environment
which leads people to healthy belief and to look after it.
546

541
So it is wa> jib to show people what is hara> m and mustah} abb and perhaps even wa> jib to show
people what is makru> h
542
Al-T{ ara> if p56 Ma> Z{ ahara min Fad} lihi f> Ghazwat Khaybar h} ad> th 52; al-Umda p147; 149; 157
Fas} l 17
543
Sharh} Nahj al-Bala> gha vol 4 p13 Min Akhba> r Yawm Siff> n
544
Munyat al-Mur> d p101 Fas} l f> ma> ruwiya an al-Nab> S{ alla> Alla> h alayhi wa A< lihi f> Fad} l al-Ilm. He
said it (Alla> h's Blessings and Peace be upon Him and His Family) to Mua> dh
545
On these subjects see the following parts of Mawsu> at al-Fiqh by the same author (May Alla> h
hallow his secret): al-H{ uqu> q; al-Siya> sa and al-Iqtis} a> d; al-Ijtima> , and, similarly Wa Li Awwal Marra f>
Ta> r> kh al-A< lam vol 1/2; Min Awwaliyya> t al-Dawla al-Isla> miyya; H{ uku> mat al-Rasu> l S{ alla> Alla> h
alayhi wa A< lihi wa al-Ima> m Am> r al-Mumin> n alayhi al-Sala> m and similarly al-Siya> sa min Wa> qi
al-Isla> m by A< yatolla> h al-Sayyid S{ a> diq al-Sh> ra> z> (Long may Alla> h let him live)
546
For example He (Alla> h's Blessings and Peace be upon Him and His Family) built fifty mosques in
Mad> na and its environs and appointed men and women like Umm Waraqa to lead congregational
prayers in many of them, chose people to teach the Holy Qura> n and so on
So he delivered them from being led astray
-;- Q- ; ---

Delivering people from Delivering people from Delivering people from Delivering people from ghawa> ya ghawa> ya ghawa> ya ghawa> ya
Masala: It is mustah} abb or wa> jib to deliver people from ghawa> ya whichever of the
two meanings is used to explain it
547
both in an original way and through following
His example (Alla> h's Blessings and Peace be upon Him and His Family) because He
delivered them from the state of perdition [al-ghawa> ya
548
] they were in, from
intellectual, social, political and other error, from fighting with each other, poverty
and so on.
549

Al> (Peace be upon Him) said: "In obedience of desire lies all perdition"
550

The fa> is used to denote consequentiality, for He rose among the people as a source
of guidance and so and so and so and so he delivered them from being led astray [qa> ma f> al-Na> s bi al-
Hida> ya fa fa fa fa anqadhahum min al-Ghawa> ya].
Some editions say wa wa wa wa anqadhahum [and and and and He delivered them]. The wa> w denotes any
kind of conjunction without indicating any sequence or consequentiality. However it
does not negate it either.
551

Everybody knows that guidance is different from deliverance:
Guidance means showing people the way.
Deliverance means taking people by the hand until they reach the goal.
A reformer says to people: "Marry your children off young", arranges what makes
marriage happen and its components so that it can take place, so this sentence is a
reference to guidance in the second sense of the word
552
.
Guidance may be more than rescuing people from perdition because there is a gap
between the two. The Almighty said: "Of no profit will be my counsel to you, much
as I desire to give you counsel, if it be that Allah willeth to leave you astray"
553
.

547
For there are two meanings to it as is coming up (May Alla> h hallow his secret)
548
Ghayy means error and a state of perdition; ghawa> , yaghw> he became completely engaged in
ignorance, the opposite of prudence [Majma al-Bah} rayn]. Lisa> n al-Arab says under the entry for gh-
w-y: ghayy is error and a state of perdition
549
Such as burying baby girls alive, eating insects and things like that which will be referred to later
on in Her speech (Peace be upon Her)
550
Ghurar al-H{ ikam wa Durar al-Kalim p307 al-Fas} l al-Kha> mis f> al-Ghad} ab wa al-Shahawa> t had> th
7037
551
See al-Alfiyya by Ibn Ma> lik and the commentaries on it
552
The first meaning of guidance is showing people the way and the second meaning is getting people
there
553
Qura> n 11:34
And made them see through their blindness
-'-- Q- ; , ~-

Making them see through their blindness Making them see through their blindness Making them see through their blindness Making them see through their blindness
Masala: It is mustah} abb or wa> jib to make people see through their blindness
blindness of the heart and insight and blindness in people's outward behaviour
because someone who does not see the truth is blind, to equate that which is
intangible with that which is tangible. He said (Peace be upon Him): "The worst
blindness is blindness of the heart."
554

What She (Peace be upon Her) may mean by ghawa> ya is disappointment [khayba]
555

so it is different from blindness explained as error, but if ghawa> ya is explained as
error the second phrase is one of the illustrations of the first phrase
556
for deliverance
is for each thing as appropriate.
557

554
al-Ama> l> by al-Shaykh al-Sadu> q p488 Majlis 74
555
Khusra> n [loss] and h} irma> n [deprivation]: see Lisa> n al-Arab under the entry for kh-y-b which says
khayba is deprivation and loss. [You say that] someone kha> ba if he loses
556
The first phrase is "He delivered them perdition" and the second is "and made them see through
their blindness"
557
So deliverance from error can sometimes simply be for the person to see his error and at other
times it takes more than that
Guided them to the proper religion
;-;-- Q- -- _- ;-

Guiding them to the proper religion Guiding them to the proper religion Guiding them to the proper religion Guiding them to the proper religion
Masala: Qaw> m [proper] means the straight one [al-adl al-mustaq> m] which has
stature and reality, not that which superficially glitters but which is devoid of truth
and reality. It is like "pieces of timber propped up"
558
or "as ashes, on which the wind
blows furiously on a tempestuous day"
559
or "as for the scum, it passes away as a
worthless thing"
560
. This is part of that by which truth is distinguished from vanity
and guidance from error. He exerted (Alla> h's Blessings and Peace be upon Him and
His Family) all efforts and tired His Holy Self out completely to guide people to the
Proper Religion to the point that the Almighty's Words: "T} a> Ha> , We have not sent
down the Qur'an to Thee to be (an occasion) for Thy distress, But only as an
admonition to those who fear Alla> h"
561
were revealed.
We have to follow His example (Alla> h's Blessings and Peace be upon Him and His
Family) in what we do for the sake of the Proper Religion, as oral tradition says:
"One should follow in the footsteps of one's Prophet. Otherwise one will not be safe
from ruin."
562

Further, doing things for the Proper Religion so that people will follow it as a way
and path ranges from being wa> jib to mustah} abb, as appropriate, like opening schools,
building mosques, preparing armies, setting up organisations and so on, appropriate
to time, place and the relevant authorities.

558
Qura> n 63:4
559
Qura> n 14:18
560
Qura> n 13:17
561
Qura> n 1-3
562
Nahj al-Bala> gha Khut} ba 160
And called them to the Straight Path
;---~-- _-, =- _- ;'- .

Taking the Straight Path Taking the Straight Path Taking the Straight Path Taking the Straight Path
Masala: It is necessary
563
to call people to the Straight Path [al-S{ ira> t} al-
Mustaq> m
564
] and to follow it to get to lofty goals, for doing things to get to the goal
may be via the Straight Path which is right or via a crooked or winding path
which are both wrong for the former does not get people to the goal, is a kind of
error and also means greater inconvenience, a long road, tiredness and skulduggery.
For example, someone who wants to go from the Holy City of Karbala> to al-Najaf
al-Ashraf might go to Baghda> d, then to al-H{ illa, then to al-Najaf al-Ashraf or he may
go straight from the Holy City of Karbala> to al-Najaf al-Ashraf.
Similarly, he may travel by car or using stolen money or he may travel by lawful
means allowed by the shar> a.
did things for the sake of the Proper Religion and the Straight Path via the Straight
Road in both senses of the word and in this way it is wa> jib or mustah} abb as
appropriate to do the same as mentioned above.
The Almighty said: "Alla> h only accepts from the righteous"
565
.
"Alla> h is not obeyed by disobeying Him."
This statement by Her (Alla> h's Blessings upon Her) challenges the principle that the
end justifies the means just as it points to the shortest route to victory and progress.
Fearing Alla> h, restraint in life's pleasures, forbearance in the face of harassment,
handing oneself over completely to Alla> h, rescuing those in distress, helping the
oppressed, giving khums and zaka> t, following the Almighty's commands freedom,
brotherhood, consultation and so on is the shortest and safest route to build a
perfect community and superior civilisation, to guarantee happiness in this life and
the Afterlife, to be granted victory over the enemy and to stand in the way of
oppression and despotism. The Almighty said: "But if ye are constant and do right,
not the least harm will their cunning do to you"
566
.
He said, Exalted is He: "If they had only remained on the Way, We should certainly
have bestowed on them Rain in abundance"
567
.
The Almighty said: "And for those who fear Alla> h, He (ever) prepares a way out,
And He provides for him from (sources) he never could imagine. And if any one puts
his trust in Alla> h, sufficient is Alla> h for him. For Alla> h will surely accomplish his
purpose: verily, for all things has Alla> h appointed a due proportion".
568

He said (Peace be upon Him): "Engage in jiha> d you will leave power to your
children."
569

He said (Peace be upon Him): "You should order what is right and forbid what is
wrong. Otherwise the evil among you will be appointed as commissioners over you
and the good among you will call and not be answered."
570

563
i.e. it is wa> jib or mustah} abb as appropriate
564
Istiqa> ma means evenness or straightness. Istiqa> ma al-shar means the hair was even see Lisa> n
al-Arab and other references under the entry for q-w-m
565
Qura> n 5:27
566
Qura> n 3:120
567
Qura> n 72:16
568
Qura> n 65:2-3
569
See Wasa> il al-Sh> a vol 1 p13 Ch 1 h} ad> th 22 which says "Jiha> d is Isla> m's power".
570
Mustadrak al-Wasa> il vol 12 p181 Ch 1 h} ad> th 13827 and Awa> l al-Lia> l> vol 3 p191 Ba> b al-Jiha>d
h} ad> th 36
;---~-- _-, =- _- ;'- .

Al Al Al Al> ( > ( > ( > (peace be upon h peace be upon h peace be upon h peace be upon him) is the Straight Path im) is the Straight Path im) is the Straight Path im) is the Straight Path
Everybody knows that the Road and Straight Path in Almighty Alla> h's Words
"Show us the Straight Path" was explained as wila> yat of Al> the Commander of the
Faithful (Blessings and Peace be upon Him) and so what She (Peace be upon Her)
means by "and called them to the Straight Path"
571
is wila> yat of Al> and His
Progeny (The Best Blessings and Peace be upon Them).
She said (Peace be upon Her) after that: "then He took Him back to Himself" i.e.
after He (Allah's Blessings and Peace be upon Him and His Holy Family) told people
to become Muslim and to follow Al> (Peace be upon Him) when the Religion was
complete and the Blessing was perfected the Almighty took Him. The Almighty
said: "This day have I perfected your religion for you, completed My favour upon
you, and have chosen for you Isla> m as your religion"
572
.
Ibn Abba> s said: "The Messenger of Alla> h was resolving disputes and Al> (Peace be
upon Him) was in front of Him and facing Him. A man was on His right and another
was on His left. He said: 'The right and left lead into error, and the Straight, Firm
Path,' and then, pointing (Alla> h's Blessings and Peace be upon Him and His Family)
to Him said: 'is in His Hand "and this is a Straight, High Path so follow It."'"
573

said on the Day of Ghad> r: "People, I am the Straight Path which Alla> h ordered you
to follow, then Al> after me, then my children from His Progeny, Ima> ms who will
guide to the Truth and will act justly by it." He then recited Praise be to Alla> h, the
Cherisher and Sustainer of the worlds and so on to the end of the su> ra and said
(Alla> h's Blessings and Peace be upon Him and His Family): "It was revealed about
Me and Them."
574

An oral tradition attributed to Al> (Peace be upon Him) says: "I am Alla> h's Straight
Path and His Indissoluble Bond."
575

The Prophet (Alla> h's Blessings and Peace be upon Him and His Family) said about
Mighty and Sublime Alla> h's Words "The Path of those on whom Thou hast
bestowed Thy Grace"
576
"Al> 's sh> a are those on whom Thou hast bestowed Thy
Grace by their love for Al> ibn Ab> T{ a> lib (Peace be upon Him). He is not Angry with
them and they will not go astray".
577

571
Qura> n 1:6
572
Qura> n 5:3
573
Al-Mana> qib vol 3 p74 Fas} l f> annahu alayhi al-Sala> m al-Sab> l wa al-S{ ira> t} al-Mustaq> m wa al-
Was> la; Saf> nat al-Bih} a> r vol 5 p99 under the entry for S{ ira> t} (New edition). Al-S{ ira> t} al-Mustaq> m says
something similar vol 1 p284 [Translator's note: the subtlety is totally lost in translation. The word
"High" in the Qura> nic Verse is Al> wa inna ha> dha> S{ ira> t} un Aliyyun Aliyyun Aliyyun Aliyyun Mustaq> mun fattabiu> hu [and
this is a Straight High High High High Path so follow It] so when the Messenger (Alla> h's Blessings and Peace be
upon Him and His Family) points to Him (Peace be upon Him) and recites the Verse it is like a
"serious pun", if there is such a thing, i.e. use of dual meaning to convey an earnest message.]
574
Al-Ih} tija> j p62 Ih} tija> j al-Nab> S{ alla> Alla> h alayhi wa A< lihi Yawm al-Ghad> r ala> al-Khalq kullihim
575
Saf> nat al-Bih} a> r vol 5 p98 under the entry for S{ ira> t} (New edition). It also says Shaykh Muf> d said
(May Alla> h raise his level): al-S{ ira> t} in the [Arabic] language means path. That is why loving the
Commander of the Faithful (Peace be upon Him) and the Ima> ms from His Progeny (Peace be upon
Them) is a s{ ira> t} meaning that knowing it and clinging to it is the Road to Alla> h, Exalted is He
576
Qura> n 1:7
577
Bas} a> ir al-Daraja> t p71 h} ad> th 7 Ba> b Ma> khas} s} a Alla> h bihi al-Aimma min A< l Muh} ammad min
Wila> yat Ul> al-Azm lahum f> al-M> tha> q wa ghayrihi; Saf> na al-Bih} a> r vol 5 p99 under the entry S{ ira> t} :
f> anna Aliyyan (alayhi al-Sala> m) huwa al-S{ ira> t} (New edition)
;---~-- _-, =- _- ;'- .

Abu Jafar (Peace be upon Him) said: "Alla> h revealed to His Prophet: 'So hold thou
fast to the Revelation sent down to thee; verily thou art on a Straight Way'"
578
. He
said: "Verily do you ascribe to Wila> ya of Al> . Al> is the Straight Path."
579

578
Qura> n 43:43
579
Saf> nat al-Bih} a> r vol 5 p99 under the entry for S{ ira> t} (New edition)
Then Alla> h took Him in Mercy, love and preference
'-- -- '--= - -- -- = ~-- ;-

Truly thou wilt die, and truly they will die Truly thou wilt die, and truly they will die Truly thou wilt die, and truly they will die Truly thou wilt die, and truly they will die
580 580 580 580

Masala: It is not ja> iz to say that He (Alla> h's Blessings and Peace be upon Him and
His Family) did not die as one of them said when He deceased
581
. The Almighty said:
"Truly thou wilt die, and truly they will die"
582
.
He said, Transcendent is He: "Every soul shall have a taste of death"
583
.
True, there is no difference between Their life and death (Peace be upon Them) as
oral tradition says: "I testify that You are alive, a Martyr, receiving sustenance with
Your Lord"
584
.
Alla> h's Alla> h's Alla> h's Alla> h's m mm mercy towards His ercy towards His ercy towards His ercy towards His M MM Messenger ( essenger ( essenger ( essenger (may may may may Alla> h Alla> h Alla> h Alla> h bless bless bless bless h hh him and im and im and im and
h hh his Family is Family is Family is Family) ) ) ) and His choice and His choice and His choice and His choice
He took Him back in mercy. What may be meant by that is that He took Him back
meaning to show Him mercy in that Home or it may mean taking Him back
mercifully i.e. taking Him back easily and with His Mercy and Grace, Almighty is
He, as opposed to taking the souls of the disobedient, rebels and so on because He
takes them back angrily
585
or taking Him back out of Mercy, or, taking Him back
springing from the Exalted's Mercy for Him (Alla> h's Blessings and Peace be upon
Him and His Family). The opposite of taking back with Mercy or out of Mercy is
taking back angrily or out of anger.
Masala: Reason and the Shar> a dictate that it is wa> jib to avoid being afflicted with
that
586
and if a person always remembers the level of severity of the terrors of what
circles round acts of disobedience he will always be sad and worried and distance
himself from what may make the Creator angry, Illustrious and Sublime is He. Al>
(Peace be upon Him) said: "Whoever thinks about death a lot will be content with a
small amount from the world.
587
"
He said (Peace be upon Him): "Think about death a lot, for a person cannot think
about death a lot without being ascetic towards worldly things."
588

"Out of choice" means His (Alla> h's Blessings and Peace and Blessings upon Him and
His Holy Family), as oral traditions say that He chose to meet Alla> h, Exalted is He
589

or the Almighty's choice for Him (Alla> h's Blessings and Peace be upon Him and His
Family) i.e. choice by Him for Him, or, Alla> h's giving Him a choice between being

580
Qura> n 39:30
581
See Sharh} Nahj al-Bala> gha by Ibn Ab> al-H{ ad> d vol 10 p184 which says: "They disagreed among
themselves over His death (Alla> h's Blessings and Peace be upon Him and His Family). Umar denied
it and said that He did not die, that He had gone away and would be back.
582
Qura> n 39:30
583
Qura> n 3:185
584
Ka> mil al-Ziya> ra> t p220 h} ad> th 13 Ch 79 Ziya> ra>t al-H{ usayn ibn Al> alayhi al-Sala> m [Translator's
note: the subtle difference here is between saying that He has gone away and will be back meaning
that He has not passed on to the Afterlife, which is wrong and acknowledging that He has passed on
to the Afterlife while still realising that martyrs are "alive, finding their sustenance in the presence of
their Lord" [Qura> n 3:169]]
585
What is meant by "took Him back" is taking Him back which is ultimately mercy or, taking
Him back with Mercy, or, taking Him back in a manner which is Mercy Itself
586
i.e. being taken back angrily as explained above
587
Saf> nat al-Bih} a> r (New edition) vol 8 p125 under the entry for m-w-t
588
Daa> im al-Isla> m vol 1 p221 Fas} l dhikr al-amr bi dhikr al-mawt
589
See Wa Li Awwal Marra f> Ta> r> kh al-A< lam vol 2 p297 by the same author (May Alla> h hallow his
secret)
'-- -- '--= - -- -- = ~-- ;-

taken or not as opposed to His being taken by the Exalted and Almighty One being
something inevitable for Him.
590
Thus it is shorthand for the Almighty's Grace
towards Him (Alla> h's Blessings and Peace be upon Him and His Family).
His desire ( His desire ( His desire ( His desire (may may may may Alla> h Alla> h Alla> h Alla> h bless bless bless bless h hh him and im and im and im and h hh his Family is Family is Family is Family) to meet ) to meet ) to meet ) to meet
Almighty Alla> h Almighty Alla> h Almighty Alla> h Almighty Alla> h
"[A]nd desire" means from Him (Alla> h's Blessings and Peace be upon Him and His
Family) or from Almighty Alla> h for He wanted to meet His Beloved. What is meant
by the Almighty's desire is the goal as they say: "Take the goals and leave the
starting points".
"[A]nd preference" means that He (Alla> h's Blessings and Peace be upon Him and His
Family) preferred meeting Him or that Alla> h, Exalted is He, preferred meeting Him.
Desire of that Desire of that Desire of that Desire of that
Masala: It is mustah} abb for a person to condition himself in such a way that he
desires meeting The Almighty, preferring to meet Him. The Messenger of Alla> h
(Alla> h's Blessings and Peace be upon Him and His Family) said: "Death is the
fragrant plant of a believer"
591
.
That is only made possible by obedience to the Almighty and avoidance of acts of
disobedience to Him and similarly by prompting oneself and tawassul through the
Messenger (Alla> h's Blessings and Peace be upon Him and His Family) and the Holy
People of His Household (Peace be upon Them) so that he can be ready to die. He
said (Peace be upon Him): "Get ready for your journey and obtain your provisions
before your time comes"
592
.
The Commander of the Faithful (Peace be upon Him) was asked: "What does getting
ready to die mean?" He said: "Performing obligations, avoiding unlawful acts and
wrapping oneself in noble traits. Then he will not care if he happens across death or
if death happens across him".
593

If a person generates within himself desire to meet the Almighty it is one of the
reasons for his becoming more guarded against acts of disobedience to Him, Exalted
is He, his becoming more serious about obeying Him, his striving harder to earn His
Pleasure and his becoming closer to Him. He then experiences greater pleasure in his
muna>ja> t and greater joy in obeying His commands. He reaches a sort of assurance
that the Almighty will take him back kindly and mercifully on one level or another.
The Almighty said: "for without doubt in the remembrance of Alla> h do hearts find
satisfaction"
594
. He said, Exalted is He: "Oh, soul that art at rest, Return to your
Lord, well-pleased, well-pleasing, So enter among my servants, And enter into My
garden"
595
.

590
It may be that She (Peace be upon Her) said "choice" to dispel the misconception of jabr
[compulsion] or it may be to dispel the misconception that what Reason dictates, rules over The
Almighty, so give it some careful thought
591
Nawa> dir al-Ra> wand> p10; Daa> im al-Isla> m vol 1 p221 Fas} l Dhikr al-Amr bi Dhikr al-Mawt
592
593
Saf> nat al-Bih} a> r (New edition) vol 8 p124 under the entry for m-w-t; al-Ama> l> by al-Shaykh al-
S{ adu> q p110 Majlis 23 h} ad> th 8 which says at the end "I swear by Alla> h, the son of Abu> T{ alib does not
care whether He happens across death or if death happens across Him".
594
Qura> n 13:28
595
Qura> n 89:27-30
'-- -- '--= - -- -- = ~-- ;-

Reminding people of Reminding people of Reminding people of Reminding people of h hh his is is is outstanding traits outstanding traits outstanding traits outstanding traits ( (( (may may may may Alla> h Alla> h Alla> h Alla> h bless bless bless bless
h hh him and im and im and im and h hh his Family is Family is Family is Family) )) )
Masala: Similarly, it is mustah} abb to remind people of these outstanding traits of
His (Alla> h's Blessings and Peace be upon Him and His Family) and that Almighty
Alla> h took Him back with mercy, out of choice with love and preference.
One of the reasons for Her (Peace be upon Her) referring to how The Almighty took
Him back as a compliment to Him (Alla> h's Blessings and Peace be upon Him and His
Family) is that that encourages people to follow His example (Alla> h's Blessings and
Peace be upon Him and His Family) in what He did and in His methodology.
Further, mentioning this outstanding trait of the Messenger (Alla> h's Blessings and
Peace be upon Him and His Family) makes people rally around Him more and more,
for, if a person knows, for example, that such and such a person can get him closer to
such and such a king, he will rally round him more so that He can get what he needs
from the king fulfilled in the best way, so what about the Messenger who is the
Ambassador of "the King, the Holy, Peace, the Keeper of Faith, the Guardian, the
Majestic, the Irresistible, the Supreme"
596
. He said, Exalted and Almighty is He:
"seek the way of approach unto Him"
597
.
It may also be understood from what She said (Peace be upon Her) that mercy, love
and preference are mustah} abb so give it some careful thought.

596
Qura> n 59:23
597
Qura> n 5:35
thus Muh} ammad (Alla> h's Blessings and Peace be upon Him and His Family) is now in comfort and free of the
tribulations of this world
= - -- - - ~- Q- -' --- = _-~ --=--

Putting up with harassment on the Path of Alla> h Putting up with harassment on the Path of Alla> h Putting up with harassment on the Path of Alla> h Putting up with harassment on the Path of Alla> h
Masala: It is mustah} abb and perhaps wa> jib to put up with harassment on the Path of
Alla> h, Illustrious is His Greatness, following the example of the Noblest Messenger
(Alla> h's Blessings and Peace be upon Him and His Family), not to grow weary, flag
or despair. He said (Alla> h's Blessings and Peace be upon Him and His Family): "No
Prophet has been harassed as I have been harassed".
598

What harassment was greater, harsher and more troublesome than the pagans'
mockery of Him (Alla> h's Blessings upon Him and His Holy Family), calling Him a
liar, accusing Him of being a sorcerer, of being insane and so on as well as His being
physically harassed (Alla> h's Blessings and Peace be upon Him and His Family) by
being covered with stones and intestines
599
and so on
600
to the point that He (Alla> h's
Blessings upon Him and His Holy Family) was performing t} awa> f when Uqba ibn
Ab> Muayt} insulted Him, threw his ama> ma around His neck and dragged Him away
from the Mosque.
601

The kinds of molestation and harassment on their own and in themselves were the
harshest, most troublesome and most hurtful kinds, so what if they are gauged in
relation to Him (Alla> h's Blessings and Peace be upon Him and His Family) what
with the very spiritual [ruh} > and manaw> ], ila> h> , sublime position He had for there
was no more complete or nobler one than He apart from Almighty Alla> h. For the
more complete a person is, the more irksome and crueller foul accusations are. In
spite of all that, He (Alla> h's Blessings and Peace be upon Him and His Family) put
up with it and showed steadfastness until "He took Him back in mercy, love and
preference "
We have to follow His example (Alla> h's Blessings and Peace be upon Him and His
Family) for as the oral tradition says: "The people who have to put up with the worst
bother are Prophets, then the Awliya> , then the most ideal, second most ideal etc."
602

The Wise Qura> n says: "O thou man! Verily thou art ever toiling on towards thy
Lord- painfully toiling"
603
.
He said (Peace be upon Him): "and the Believer acts under strain until he meets
Alla> h"
604
.

598
Kashf al-Ghumma vol 2 p537 al-Ba> b al-Kha> mis; Bih}a> r al-Anwa> r vol 39 p56 Ch 73 h} ad> th 15
599
Ibn Ab> al-H{ ad> d mentioned in Sharh} Nahj al-Bala> gha vol 6 p282 that al-Nad} r ibn al-H{ a> rith and
Uqba ibn Ab> Muayt} and Amr ibn al-A< s} brought camel intestines with them. They lifted it
together and placed it on the head of the Messenger of Alla> h (Alla> h's Blessings and Peace be upon
Him and His Family) while He was prostrated in the area around the Kaba. It dripped down onto Him
but He put up with it and He did not lift His head. He wept while prostrated and supplicated against
them. His Daughter Fa> t} ima (Peace be upon Her) came to Him, crying, took those intestines to Her
chest and picked them up off Him, threw them away and stood at His head, crying. He lifted His head
(Alla> h's Blessings and Peace be upon Him and His Family) and said: 'Oh Alla> h, take Thou hold of
Quraysh!' He said it three times and then He said, raising His voice: 'I am oppressed but I will soon be
granted victory.' He said it three times then He got up and went into His house. That was two months
after His Uncle Abu> T{ a> lib (Peace be upon Him) passed away.
600
See Wa li Awwal Marra f> Ta> r> kh al-A< lam vol 1-2 by the same author
601
Saf> nat al-Bih} a> r (New edition) vol 1 p72 under the entry for a-dh-y
602
Musakkin al-Fua> d p13; Bih} a> r al-Anwa> r vol 78 p194 Ch 1 h} ad> th 51 Beirut edition; al-Khis} a> l p399
says: "The people who have to put up with the worst bother are Prophets, then the most ideal, second
most ideal etc."
603
Qura> n 84:6
604
Ilal al-Shara> i p150 h} ad> th 12; al-Irsha> d vol 1 p287; al-Mana> qib vol 2 p204 Fas} l f> Z{ ula> mat Ahl
al-Bayt alayhim al-Sala> m
= - -- - - ~- Q- -' --- = _-~ --=--

Oral tradition says: "The best of deeds is the most painful of them."
605

What is meant is the most difficult and tiring, for the more tiring it inherently is, its
effects both in this world and the Afterlife will be better and greater, for He decreed,
Exalted and Almighty is He, that the higher the goal or intent, the more difficulties
and tribulations there will be, quantitatively and qualitatively, physically or
spiritually for "Heaven is surrounded by adversities."
606

The poet said:
You want to meet lofty things cheaply but there is no escaping the sting of a bee
around honey.
It is said that generosity makes you poor and that advancement kills you.
Further, there is no contradiction between "The best of deeds is the most painful of
them"
607
and "Alla> h desireth for you ease; He desireth not hardship for you"
608
for
the former sets the criteria for the value of deeds that the more difficult they are,
the better the results.
The latter means that religion is not difficult and that Almighty Alla> h made
whatever is easiest the law. As He said (Alla> h's Blessings and Peace be upon Him
and His Family) "I was sent with the Pure and permissive [religion]"
609
so they deal
with two different subjects, not a single subject such that they contradict each other.
Thus a believer who enjoins what is right and prohibits what is wrong, who struggles
on the Path of Alla> h and observes the limits set by Alla> h, the more difficulties and
troubles there are, the greater the pressure upon him is to bend him off his path, the
greater his conviction and assurance, resolution and firmness becomes. The Almighty
said: "Those who people said to them: 'A great army is gathering against you so fear
them.' It increased their Faith and they said: "For us Allah sufficeth, and He is the
best disposer of affairs"
610
.
A holy h} ad> th says: "A believer is stronger than a piece of iron. If iron enters fire it
becomes soft whereas if a believer is killed, resurrected and killed again his heart will
not change."
611

Ima> m S{ a> diq (Peace be upon Him) said: "A believer is stronger than a mountain. Part
of a mountain separates from it if it is chipped away whereas a believer does not
leave his religion."
612

In conclusion, the difficulties the Messenger (Alla> h's Blessings and Peace be upon
Him and His Family) put up with are what unshakable mountains collapse under the
weight of except that that all came to an end and He became "free of the burdens of
this world". This is a lesson for us to put up with difficulties and pain on the Path of
Alla> h because they are temporary and will come to an end and will be followed by

605
Mifta> h} al-Fala> h} p45 attributed to Him (Alla> h's Blessings and Peace be upon Him and His Family);
Bih} a> r al-Anwa> r vol 67 p191 Ch 53 h} ad> th 2 (baya> n)
606
Bih} a> r al-Anwa> r vol 67 p78 Ch 46 h} ad> th 12; Rawd} at al-Wa> iz} > n p421 Majlis f> al-H{ athth ala>
Mukha> lafat al-Nafs wa al-Hawa>
607
Bih} a> r al-Anwa> r vol 82 p332 Ch 37 h} ad> th 12 (baya> n) Beirut edition
608
Qura> n 2:185
609
610
Qura> n 3:173
611
S{ ifa> t al-Sh> a by al-Shaykh al-S{ adu> q p32 h} ad> th 47; Bih} a> r al-Anwa> r vol 67 p178 Ch 52 h} ad> th 42
attributed to al-S{ a> diq (Peace be upon Him)
612
Tafs> r al-Ayya> sh> vol 2 p301 h} ad> th 111: Tafs> r Su> rat Ban> Isra> > l; Saf> nat al-Bih} a> r (New edition)
vol 1 p139 under the entry a-m-n
= - -- - - ~- Q- -' --- = _-~ --=--

eternal comfort. He said (Peace be upon Him): "They showed steadfastness for a few
days and then a long rest followed."
613

613
Ala> m al-D> n p138 Ba> b S{ ifat al-Mumin; Kanz al-Fawa> id vol 1 p90 Fas} l f> S{ ifat Ahl al-I< ma> n;
Bih} a> r al-Anwa> r vol 65p193 Ch 19 h} ad> th 48
He is surrounded by Devoted Angels, the satisfaction of the Merciful Lord and the nearness of the Powerful King
'-=- 4--- '=- '-- ,- ;~ ,-V -->--'- ~= -- .

Alla> h's compensation Alla> h's compensation Alla> h's compensation Alla> h's compensation
In spite of there being a large number of good, elite believers with the Prophet
(Alla> h's Blessings and Peace be upon Him and His Family) who helped Him and
supported Him and sacrificed themselves and what was precious to them on His
Path, the like of which has rarely been seen throughout the long history of Mankind,
He (Alla> h's Blessings and Peace be upon Him and His Family) suffered a lot from
being surrounded by hypocrites, opportunists, gold-diggers, alarmists, weak people,
cowards and so on.
A number of verses in the Qura> n testify to this as does history, such as the desertion
of some of them at the Battle of Uh} ud
614
and such as the hypocrites' lying in wait all
around Him like at al-Aqaba
615
and like the matter of the ink and the shoulder
blade
616
. The greatest vexation and most severe harm would catch up with Him and
Almighty Alla> h compensated Him for that with a number of things including:
What His Daughter al-Zahra> (Alla> h's Blessings upon Her) referred to here
"surrounded by Devoted Angels" for They surround Him after His death without
disturbing Him
617
.
Then She progressed (Peace be upon Her) to another higher and more illustrious
compensation "the Satisfaction of the Merciful Lord". The Almighty said: "and
best of all is Alla> h's Pleasure."
618

She then progressed to another matter more sublime than that "and the nearness of
the Powerful King" i.e. His Special Mercy.
She said (Peace be upon Her) "and the Satisfaction of the Merciful Lord" because
Alla> h is pleased with Him (Alla> h's Blessings and Peace be upon Him and His
Family). For if a person knows that Alla> h, Exalted is He is pleased with him, he will
be happy and mentally relaxed to a level which cannot be reached by material, bodily
pleasure.
This is something a person can discover for himself. For, someone who lives in a
wonderful castle in which there are various reasons for material bliss is not able to
enjoy all those comforts if he suffers from a psychological problem and spiritual
suffering such as if a loved one dies, he is exposed to accusations which diminish his
reputation and dignity or he realises that his Master is angry with him. In fact, this
life of his can turn into destructive hell, for happiness is happiness of the soul first
and foremost and then happiness of the body. The same principle applies to
wretchedness.

614
See Wa li Awwal Marra f> Ta> r> kh al-A< lam vol 1 pp241-242: Ghazwat Uh} ud
615
See Wa li Awwal Marra f> Ta> r> kh al-A< lam vol 2 pp163-164 Ghazwat Tabu> k
616
See al-Irsha> d vol 1 p184; al-Mana> qib vol 1 p232, p235; Kashf al-Ghumma vol 1 p420; Ala> m al-
Wara> p135; al-S{ awa> rim al-Muhriqa p224; Kashf al-Yaq> n p427. Sharh} Nahj al-Bala> gha by Ibn Ab> al-
H{ ad> d says in vol 6 p51 "When the Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and
His Family) was close to death and men including Umar ibn al-Khat} t} a> b were in His house, the
Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family) said: "Bring me ink
and a page so that I can write you a note so that you will not go astray after My death." Umar said
words to this effect: "Pain has overcome the Messenger of Alla> h (Alla> h's Blessings and Peace be upon
Him and His Family)." Then he said: "We have the Qura> n. The Book of Alla> h is enough for us.
617
For Alla> h, Exalted and Almighty is He, makes up for every calamity which befalls him and for
every trial visited upon a believer with a greater blessing commensurate with the type of calamity and
trial so a Muslim should not run away from mingling with people with the aim of guiding as many of
them as he can to avoid their problems and their harassment because Alla> h will make it up to him
many, many times its value, beyond human imagination
618
Qura> n 9:72
'-=- 4--- '=- '-- ,- ;~ ,-V -->--'- ~= -- .

The nearness of the Powerful King The nearness of the Powerful King The nearness of the Powerful King The nearness of the Powerful King
Masala: She said (Peace be upon Her) "the nearness of the Powerful King" which
means nearness to His Munificence. What is meant by nearness is spiritual, as the
Almighty says: "In an Assembly of Truth, in the Presence of a Sovereign
Omnipotent"
619
except that Alla> h, Exalted is He, is not a body and there is no
locationary or temporal nearness to or distance from Him as set out in Ilm al-Kala> m.
It may be that She used the word al-Jabba> r because He, Exalted is He fixes what
comes at Him from the non-Muslims and hypocrites. Abba> s (Peace be upon Him)
said on the Day of A< shu> ra> : "Rejoice at the Mercy of the Jabba> r"
620
.
Choosing the Attribute al-Malik is completely in keeping with the Attribute al-
Jabba> r. For the Prophet (Alla> h's Blessings and Peace be upon Him and His Family)
enjoys the highest level of nearness to the True, Unfettered King who is able to fix
completely anything that afflicts Him.
What is greater, higher and more sublime than reaching a position "And was at a
distance of but two bow-lengths"
621
from the Almighty "or nearer"
622
than that. This
goal is one of the loftiest goals or rather the ultimate sign and highest aim. If good
things normally reach a person from his neighbour then what about being a
neighbour to Alla> h, Exalted is He?
It can be seen from the above that it is better for a person to be such that if he dies he
will be surrounded by Devoted Angels, the Satisfaction of the Merciful Lord and the
nearness of the Powerful King just as it can be understood that it is better to be near
to great people. All that was discussed above.
623

Reminding Reminding Reminding Reminding p pp people about the eople about the eople about the eople about the p pp position of the Prophets ( osition of the Prophets ( osition of the Prophets ( osition of the Prophets (p pp peace be eace be eace be eace be
upon upon upon upon t tt them) and of the hem) and of the hem) and of the hem) and of the b bb believers, in the Afterlife elievers, in the Afterlife elievers, in the Afterlife elievers, in the Afterlife
Masala: Just as as mentioned it is mustah} abb to talk about how Almighty Alla> h
took His Soul (Alla> h's Blessings and Peace be upon Him and His Family) it is
mustah} abb to talk about His position (Alla> h's Blessings and Peace be upon Him and
His Family) in the Afterlife, how He was surrounded by Devoted Angels and so on,
and, similarly to talk about the position of the Prophets and Executors in Heaven. It
is also mustah} abb to talk about the position of Believers in the Afterlife and what
delights that endure Alla> h has prepared for them.
For reminding people of that increases their desire to believe in Alla> h and the Final
Day and to abide by His Commands, Illustrious and Sublime is He, and so it is
mustah} abb or perhaps even wa> jib if people's belief depends on it. There are many
Verses and oral traditions which undertake to describe the comfort of the People of
Heaven.
624

619
Qura> n 54:55
620
al-Mana> qib vol 4 p108 Fas} l f> Maqtalihi (alayhi al-Sala> m)
621
Qura> n 53:9
622
Qura> n 53:9
623
See the first volume of Min Fiqh al-Zahra> alayha> al-Sala> m
624
See al-Janna wa al-Na> r f> al-Qura> n by the same author; Bih} a> r al-Anwa> r: Mabh} ath al-Janna wa al-
Na> r; Kifa> yat al-Muwah} h} id> n and so on. Ima> m S{a> diq (Peace be upon Him) said: The fragrance of
Heaven can be found over a distance travelled in a thousand years and if all the thaqala> n Mankind
and Jinn stayed with the lowliest of the People of Heaven, they would have enough food and drink
and there would be no reduction in what they have. [Saf> nat al-Bih} a> r vol 1 under the entry for j-n-n]
'-=- 4--- '=- '-- ,- ;~ ,-V -->--'- ~= -- .

Forgiveness of Forgiveness of Forgiveness of Forgiveness of s ss sins ins ins ins
Masala: It is mustah} abb to forgive other people's sins because it is part of adopting
the manners of Alla> h, Exalted and Almighty is He as oral tradition says
625
about its
being mustah} abb as a rule except what evidence proves to be an exception.
The Wise Qura> n says "But indeed if any show patience and forgive, that would truly
be an exercise of courageous will and resolution in the conduct of affairs"
626
.
He said, Exalted is He: "Tell those who believe to forgive those who do not look
forward to the Days of Alla> h. It is for Him to recompense each People according to
what they have earned."
627

Oral tradition says that a man stood up before the Commander of the Faithful (Peace
be upon Him) while He was giving a speech and said: "Oh Commander of the
Faithful. Describe to us the attributes of a believer so it can be as if we can see him."
He said (Peace be upon Him): " He covers up fault and keeps and guards what is
hidden, He regards an offence as undone and forgives a slip"
628
.
That is in addition to the wad} > consequence forgiveness has on a person's life and
future. Further it makes a person well-liked which helps him reach his goals more
easily in addition to its preserving the health of his body and his nerves as proven in
medicine and psychology.
Having said all this, one should not be fooled by His Forgivingness and should not
depend or rely on it, to have the audacity to
629
commit acts of disobedience or to
excuse committing them for the Almighty "is strict in punishment"
630
too.
On the contrary, it is wa> jib for a person always to be between fear and hope
631
as the
Almighty said: "Know ye that Alla> h is strict in punishment and that Alla> h is Oft-
forgiving, Most Merciful"
632
. That is why They (Peace be upon Them) would weep
out of fear of The Almighty and why the flesh between Their armpits and their
shoulder-blades would tremble out of fear of Him, Exalted is He.
633

625
i.e. His words "Adopt the manners of Alla> h" Bih} a>r al-Anwa> r vol 58 p129 Ch 42
626
Qura> n 42:43
627
Qura> n 45:14
628
Ala> m al-D> n p116 Ba> b S{ ifat al-Mumin
629
tajarr> according to the dictionary definition of the word
630
Qura> n 8:13
631
See Irsha> d al-Qulu> b p10
632
Qura> n 5:98
633
See al-Ama> l> by al-Shaykh al-S{ adu> q p178 Majlis 33 h} ad> th 8; al-Mana> qib vol 4 p182 and p314; see
also Bih} a> r al-Anwa> r: f> Iba> datihim alayhim al-Sala> m
May Alla> h bless My Father
- _-- = _-~

Praying for one's father Praying for one's father Praying for one's father Praying for one's father
Masala: It is mustah} abb to pray for one's father and in fact for all one's relatives,
friends, neighbours and the believers both male and female within their lifetime and
after their death.
It is said of our Mistress Fa> t} ima (Alla> h's Blessings upon Her) that She would pray for
the male and female believers and not pray for herself. Someone said something to
Her about that and She said: "The neighbour, then home".
634

An oral tradition says "A believer's prayer for his brother behind his back will be
answered, Bounty will be abundant and that which is detestable will be kept
away".
635

Ima> m S{ adiq (Peace be upon Him) said: "An Angel from the World's Sky calls to
whoever prays for his brother behind his back: "Slave of Alla> h. You will get a
hundred of the same as what you asked for "
636

Abu> Jafar (Peace be upon Him) said: "A slave may be good to his parents within
their lifetime but then does not pay off their debt or seek forgiveness on their behalf
after their death and so Alla> h, Mighty and Sublime is He, records him as recalcitrant,
or he may be recalcitrant in their lifetime and not good to them but then pays off
their debt and seeks forgiveness for them after they die and so Alla> h, Mighty and
Sublime is He records him as having been good to them"
637
.
This is part of what reveals the indissoluble bond between the two worlds. There is
nothing but a veil which stands in the way of our seeing and hearing what happens
there. If a person reaches some levels of spiritual perfection the veil will be lifted
from him. This is a detailed discussion which we will leave in its place.
Her words "S{ alla> Alla> hu ala> Ab> Nabiyyihi" [lit. Alla> h sent Blessings upon My
Father His Prophet] is insha> [May Alla> h send Blessings upon My Father His
Prophet] worded as ikhba> r [Alla> h sent Blessings upon My Father His Prophet] which
is a dua> . Its being in the past tense is an indication that there is no doubt that it will
happen
638
for the past tense was designed to refer to time gone by.
Blessings upon the Prophet ( Blessings upon the Prophet ( Blessings upon the Prophet ( Blessings upon the Prophet (may may may may Alla> h Alla> h Alla> h Alla> h bless bless bless bless h hh him and im and im and im and h hh his is is is
Masala: It is mustah} abb to send Blessings upon the Prophet (Alla> h's Blessings and
Peace be upon Him and His Family) after mentioning His Holy Name. It is likely
that the istih} aba> b of invoking Blessings when His Name is mentioned is not
exclusive to the word Muh} ammad (Alla> h's Blessings and Peace be upon Him and His
Family), as is the majority opinion among the people. On the contrary, it applies to
every one of His Names, Epithets or Teknonyms such as Ah} mad, Mus} t} afa> , Abu al-
Qa> sim and so on because of the lack of any restriction in the evidence, and, because

634
Saf> nat al-Bih} a> r [New edition] vol 3 p61 under the entry for d--a> ; Ilal al-Shara> i p181 Ba> b al-Illa
allat> min ajliha> summiyat Fa> t} ima al-Batu> l h} ad> th 1 and p182 h} ad> th 2; Rawd} at al-Wa> iz} > n p329
635
Safi> nat al-Bih} a> r [New edition] vol 3 p59 under the entry for d--a> ; See Thawa> b al-Ama> l p153 Ba> b
Thawa>b Dua> al-Mumin li Akh> hi bi Z{ ahr al-Ghayb
636
Saf> nat al-Bih} a> r [New edition] vol 3 p60 under the entry for d--a>
637
Saf> nat al-Bih} a> r [New edition] vol 8 p587 under the entry for w-l-d; Dawa> t al-Ra> wand> says
something similar on p126 h} ad> th 311
638
See al-Bala> gha by the same author (May Alla> h hallow his secret)
May Alla> h bless My Father
- _-- = _-~

the wisdom behind it covers it and the same rule also applies even if a pronoun which
refers to Him is uttered.
An oral tradition attributed to Him (Alla> h's Blessings and Peace be upon Him and
His Family) says: "A miser indeed is one who fails to send a Blessing upon Me when
I am mentioned in his presence"
639
.
Also attributed to Him (Alla> h's Blessings and Peace be upon Him and His Family) is:
"The Angels carry on seeking forgiveness for whoever invokes a Blessing upon Me in
a piece of writing as long as My Name remains in that piece of writing".
640

Ima> m Rid} a> (Peace be upon Him) said: "Whoever is not able to do what can make up
for his sins should invoke a lot of Blessing upon Muh} ammad and His Family, for it
destroys sins utterly".
641

One of Them (Peace be upon Them Both) said: "The heaviest thing which can be
placed on the scales on the Day of Resurrection is Blessing upon Muh} ammad and
The People of His Household"
642
.
Al-S{a> diq (Peace be upon Him) said: "There is no better deed on Friday than invoking
Blessing upon Muh} ammad and His Family".
643

Abu> al-H{ asan al-Askar> (Peace be upon Him) said: "The only reason Alla> h took
Ibrah> m as a Khal> l [Bosom Friend] is because He invoked lot of Blessing upon
Muh} ammad and the People of His Household".
644

639
Saf> nat al-Bih} a> r [New edition] vol 5 p171 under the entry s} -l-y citing Maa> n> al-Akhba> r; Kashf al-
Ghumma vol 2 p128 says He (Alla> h's Blessings upon Him and His Holy Family) said: "A complete
and utter miser is he who fails to send Blessings upon Me when I am mentioned in his presence."
640
Saf> nat al-Bih} a> r [New edition] vol 5 p172 under the entry for s} -l-y
641
Rawd} at al-Wa> iz} > n p322 Majlis f> Dhikr al-S{ ala> t ala> al-Nab> (S{ alla> Alla> hu alayhi wa A< lihi);
Saf> nat al-Bih} a> r [New edition] under the entry for s} -l-y citing Uyu> n Akhba> r al-Rid} a> (alayhi al-
Sala> m)
642
Qurb al-Isna> d p9 and Saf> nat al-Bih} a> r [New edition] vol 5 p170 under the entry for s} -l-y
643
Al-Khis} a> l p394 h} ad> th 101; Thawa> b al-Ama> l p158 Ba> b Man S{ alla> ala> al-Nab> wa A< lihi ;
Saf> nat al-Bih} a> r [New edition] vol 5 p171 under the entry for s} -l-y citing Ilal al-Shara> i
644
Ilal al-Shara> i p34; Qis} as} al-Anbiya> by al-Jaza> ir> p96; Saf> nat al-Bih} a> r [New edition] vol 5 p171
under the entry s} -l-y
His Prophet, entrusted by Him with His Revelation, the One chosen

--~ = ;- _-- --- ---

The One Entrusted, the Chosen One The One Entrusted, the Chosen One The One Entrusted, the Chosen One The One Entrusted, the Chosen One
Masala: One should direct the slaves to the fact that the Prophet (Alla> h's Blessings
and Peace be upon Him and His Family) was entrusted, selected and chosen by Alla> h
from the Creatures without reservation i.e. in all respects, from all perspectives and
from all angles, and that He (Alla> h's Blessings and Peace be upon Him and His
Family) was the Highest Example of trustworthiness, the most perfect one chosen by
Alla> h and the very best of His selection.
Even though mentioning some of these attributes
645
makes it unnecessary to mention
the others, mentioning all of them is cause for greater clarity and focus and makes
people rally round the Messenger (Alla> h's Blessings and Peace be upon Him and His
Family) more and more.
Thus, based on the same fundamental principle one can understand that it is
mustah} abb to do the same for all Alla> h's other awliya> . The ziya> ra> t say: "Peace be
upon You, Oh One entrusted by Alla> h"
646
and "All Peace be upon You, Oh One
entrusted by Alla> h"
647
.
The The The The i ii infallibility nfallibility nfallibility nfallibility of the Messenger of Alla> h of the Messenger of Alla> h of the Messenger of Alla> h of the Messenger of Alla> h
Masala: It may possible to rely on what She said (Peace be upon Her) and what
many oral traditions say "The One entrusted by Him" and "Chosen by Him out of
all His Creatures" to prove the Infallibility of the Messenger (Alla> h's Blessings and
Peace be upon Him and His Family) because someone entrusted absolutely is
infallible and similarly someone chosen out of all His Creatures on account of the
it} la> q ah} wa> l> , it} la> q azma> n>
648
and because of the fact that in instances like this it is
taken as granted as referring to the most perfect individual and that it is not right for
the Able, Wise One to appoint as a Prophet and Authority over the Slaves, someone
who is not trustworthy on all levels and not infallible in various ways
649
along with
rational proof of that, such as His being Able to appoint someone who is absolutely
trustworthy, His being Fayya> d} , the need for that, the lack of any problem with that
and so on.
650

645
The Prophet is by necessity Trustworthy and Chosen. That is why mentioning Him makes it
unnecessary to mention them but as for mentioning the Trustworthy and the Chosen, they do not
make it unnecessary to refer to the Prophet for not every trustworthy and chosen person is a Prophet.
That is why the Ima> m, the author (May Alla> h hallow his secret) said that mentioning some of them
makes it unnecessary to mention the others.
646
Fala> h} al-Sa> il p241 al-Fas} l 24
647
Al-Balad al-Am> n p294
648
For there is no restriction to the trustworthiness in terms of time so He is Trustworthy at all
times and there is no restriction in terms of situation, so He is Trustworthy in all situations in hard
times and good times and so on. The lack of any restriction in both cases is a matter which both
reasonable people and the urf accept in every word where there is no contextual indicator that it is
restricted by a particular time or a particular aspect
649
Especially in view of the fact that what the Messenger (Alla> h's Blessings and Peace be upon Him
and His Family) and Ima> m (Peace be upon Him) say and do and that to which They show tacit
approval [taqr> r] obviously affects people's lives and behaviour, based on the fact that They are the
ultimate authority and the first and last Divinely appointed criterion, not just for one group but for the
whole of Mankind, throughout the ages.
650
On the subject of Infallibility see al-Alfayn by Alla> ma H{ ill> (May Alla> h hallow his secret) and al-
Qawl al-Sad> d f> Sharh} al-Tajr> d p333 by the author (May Alla> h hallow his secret)
His Prophet, entrusted by Him with His Revelation, the One chosen

--~ = ;- _-- --- ---

The The The The t tt trusted Prophet ( rusted Prophet ( rusted Prophet ( rusted Prophet (may Allah may Allah may Allah may Allah bless bless bless bless h hh him and im and im and im and h hh his Family) is Family) is Family) is Family)
Masala: It is wa> jib to believe that He (Alla> h's Blessings and Peace be upon Him and
His Family) is the Prophet entrusted with Revelation. The Almighty said: Nor does
He say (aught) of (His own) Desire. It is no less than inspiration sent down to
him"
651
and that what He brought (Alla> h's Blessings and Peace be upon Him and His
Family) is what the Almighty commanded, no more and no less
652
.
And so He (Alla> h's Blessings and Peace be upon Him and His Family) is the link,
join and entrusted medium between Creator and Creation. The Almighty said: "With
authority there, (and) faithful to his trust"
653
.
He said (Peace be upon Him): "He sent Him with the Truth and entrusted Him with
Revelation"
654
.
This
655
is the highest level of being entrusted because human happiness in this world
and the next depends on it. The greatness of the thing which is entrusted may be on
account of its goal and its benefits and it may be on account of its inherent value and
may be because it belongs to and is attributable to The Great One [al-Az} > m] as the
Giver or Recipient. All this is true of Revelation, namely the Legislative Book which
Alla> h entrusted His Messenger with, as is obvious.
What She said (Peace be upon Her) Wa S{ afiyyihi means He selected Him and
chose Him so He is the Chosen One, to do or receive, as oral tradition says:
"And that Muh} ammad is His Slave and Messenger, Entrusted One, Chosen One, the
One selected out of His Creatures, the Master of all the Messengers, the Last of the
Prophets and the Best out of all the Worlds"
656
.
His being selected by Almighty Alla> h to the exclusion of all the other Creatures as a
Chosen One in view of the Almighty's absolute knowledge of all aspects of the
human psyche and His Complete Knowledge of His outward behaviour and so on in
every moment of His life (Alla> h's Blessings and Peace be upon Him and His Family)
is proof of His being free (Alla> h's Blessings and Peace be upon Him and His Family)
of all flaws and every defect.
What She said (Peace be upon Her) His Chosen One from among His Creatures
means He chose Him, was satisfied with Him and pleased with Him.
Obviously the two roots is} tifa> and irtid} a> refer to two different things. You say
rad} iya, yard} a> fa huwa ra> d} in wad dha> k mard} iyy [he was pleased, he is pleased and so
he is pleased and that person is one with whom one is pleased] just the same as you
say that the former is mus} t} afa> [chosen] and the latter is murtad} a> [someone with
whom one is pleased].

651
Qura> n 53:3-4
652
Further, tafs> r of the Blessed Verse attributed to Ibn Abba> s says: "And so Blessed and Almighty
Alla> h revealed 'By the Star when it goes down. Your Companion is neither astray' meaning by loving
Al> ibn Ab> T{ a> lib (Peace be upon Him) 'nor being misled; nor does He say (aught) of (His own)
Desire' meaning about Him. 'It is no less than inspiration sent down to Him.' Al-Ama> l> by al-Shaykh
al-S{ adu> q p565 h} ad> th 4 Majlis 83
653
Qura> n 81:21
654
al-Irsha> d vol 2 p11 Ba> b Dhikr al-Ima> m bada Am>r al-Mumin> n alayhi al-Sala> m; Kashf al-
Ghumma vol 1 p539 f> Dhikr al-Ima> m al-Tha> n> alayhi al-Sala> m
655
i.e. being entrusted with Revelation
656
Uyu> n Akhba> r al-Rid} a> alayhi al-Sala> m vol 2 p122 Ch 35 h} ad> th 1 Ba> b Ma> katabahu al-Rid} a>
alayhi al-Sala> m li al-Mamu> n f> mah} d} al-Isla>m wa Shara> i al-D> n
and so may Peace and Blessings of Alla> h be upon Him
-' ,- = -= --- > ~- .

Praying for Praying for Praying for Praying for the Awliya> and for the Pious the Awliya> and for the Pious the Awliya> and for the Pious the Awliya> and for the Pious
Masala: It is mustah} abb to ask for mercy and blessing from Almighty Alla> h for the
Messenger (Alla> h's Blessings and Peace be upon Him and His Family), secretly, and
out loud in various states and [at various] times. The same applies to saying "Peace
be upon Him" (Alla> h's Blessings and Peace be upon Him and His Family).
657

For Alla> h, Almighty and Exalted is He, promised to answer, because the Exalted
said: "Call on Me; I will answer you"
658
and everybody knows that prayer for the
Messenger (Alla> h's Blessings and Peace be upon Him and His Family) is answered
especially from someone like al-Zahra> (Peace be upon Her). In fact it is said that
Al> (Peace be upon Him) said: "Every dua> is hidden from Heaven until Blessing is
sent upon Muh} ammad and the Family of Muh} ammad"
659
.
That
660
causes good things for the da> > [supplicator] in this world and the Afterlife in
terms of wad} > effect. It is also a kind of inspiration and mantra, it increases a
person's attachment to the Messenger (Alla> h's Blessings and Peace be upon Him and
His Family), to His Holy Family (Peace be upon Them) and to all the other pious
people and pulls him to Them.
That is in addition to the way these supplications focus understandings and spiritual
meanings more profoundly in a person, along with what was said earlier i.e. that the
Almighty will favour the Messenger (Alla> h's Blessings and Peace be upon Him and
His Family) and His followers with extra blessing.
For it has been proven that Alla> h, Exalted and Almighty is He, has made a reason for
everything and just as the Almighty decreed that putting up with hardship on His
Path, patience, steadfastness and so on were among the reasons for the elevation of
the believers, in the forefront of whom are the Messengers and Executors (Peace be
upon Them), similarly, it would not be surprising for Him to decree, Exalted is He,
that people's praying for Them (Blessings and Peace be upon Them) is one of the
reasons for elevation and an increase in reward and blessing.
"Baraka" means stability and continuance
661
.
The Almighty said: "Blessed is He who sent down the criterion to His servant, that it
may be an admonition to all creatures"
662
i.e. stable and Eternal and nothing is

657
See Thawa> b al-Ama> l p155 Thawa> b al-S{ ala> t ala> al-Nab> S{ alla> Alla> h alayhi wa A< lihi which says
the Messenger of Alla> h said: "I am at the scales on the Day of Resurrection. Whoever's bad deeds
outweigh his good deeds, I bring the Blessing sent upon Me to weigh down the good deeds with it."
An oral tradition says: "I said to Abu> Abdalla> h (Peace be upon Him): 'I entered my house and I could
not think of any dua> apart from invoking Blessing upon the Prophet and His Family,' and so He said
(Peace be upon Him): 'And nobody can come up with anything better than what you came up with.'
[The same source]
658
Qura> n 40:60
659
Saf> nat al-Bih} a> r [New edition] vol 3 p50 under the entry for d--a> ; Thawa> b al-Ama> l p155 Thawa> b
al-S{ ala> t ala> al-Nab> S{ alla> Alla> h alayhi wa A< lihi says: " until you send Blessings upon Muh}ammad
and His Family"; Ja> mi al-Akhba> r p61 al-Fas} l 28 says something similar
660
i.e. sending Blessings and Peace be upon the Messenger of Alla> h (Alla> h's Blessings and Peace be
upon Him and His Family)
661
Baraka al-Ibal [The camel lay down] i.e. it sat down and settled on the ground. Lisa> n al-Arab says
under the entry for b-r-k: in the h} ad> th on sending blessing upon the Prophet (Alla> h's Blessings and
Peace be upon Him [and His Holy Family]) Ba> rik ala> Muh} ammad wa ala> A< li Muh} ammad means
Continue Thou or perpetuate Thou to Muh} ammad and to the Family of Muh} ammad the eminence and
honour which Thou hast given Them. This is from barak said of a camel meaning "he lay down upon
his breast in a place and clave thereto".
662
Qura> n 25:1
-' ,- = -= --- > ~- .

completely Stable except Alla> h, Exalted and Almighty is He, for everything else is a
possible or contingent being and in a state of constant change and transformation
even if it is only in itself, based on a belief in substantial motion [h} araka jawhariyya]
or in all its ara> d} [qualities which adhere to a subject (mawd} u> )] unlike The Exalted,
for He has true stability [baraka].
What is meant when one says that in such a blessing there is baraka or anything like
that, is relative perpetuity and stability in relation to other things, based on the fact
that its stability [baraka] is non-inherent and acquired [ard} iyya muktasaba] i.e. it is
through another not through itself.
663

Dua> says: "And bestow upon me safety, health and baraka in everything You have
bestowed upon me"
664
and "Oh Alla> h, make me one of the People of Heaven which is
stuffed with Baraka"
665
.
Al-Sala> mu alayhi [Peace be upon Him] is a prayer for safety for Him (Alla> h's
Blessings and Peace be upon Him and His Family) in the Afterlife, for safety is a
layered reality which has degrees and levels
666
. This is in addition to the fact that
this word is also used as a greeting and show of respect.
It may be that She used al-Rah} ma [Mercy] in the singular and al-Baraka> t [Blessings]
in the plural in Her speech (Peace be upon Her) like in the Holy Qura> n: "The Mercy
of Alla> h and His Blessings on you, o Ye People of the House"
667
on account of
perspective because there is a comprehensiveness to Mercy the Almighty said: "My
Mercy extendeth to all things"
668
for it covers a person and so it is not in the plural,
in contrast to Blessings [baraka> t] which are looked at from the perspective of the
recipient. So there is blessing through long life, blessing through money, blessing
through bounty and so on and there are also blessings and continuances of various
matters and dimensions in the Afterlife which are endless and infinite on account of
eternity.
In other words there is a relationship with the Creator and with the Creature. When
we look at things from the perspective of the Creator there is no plurality but when
we look at things from the perspective of the Creature there is plurality.
669

One should not say that He (Alla> h's Blessings and Peace be upon Him and His
Family) is in safety no matter whether that is asked for or not and so is that not to
ask for what has already happened, because the answer to that is that safety has
degrees and levels. His being (Alla> h's Blessings and Peace be upon Him and His
Family) on a certain level is not inconsistent with asking that He be put on a higher
level.
In addition, what may be intended is continuation through time for safety
regenerates and is to be found from moment to moment. As He said (Blessings and
Peace be upon Him) about "Show us the Straight Path"
670
: "Continue to grant us
Your success by which we obeyed You in our days gone by so that we can obey You

663
Among the meanings of baraka is growth and increase. See Lisa> n al-Arab under the entry for b-r-k
664
al-Iqba> l p551
665
Mis}ba> h} al-Kafam> p408 al-Fas} l 37 and Mis} ba> h} al-Mutahajjid p377: Waqt S{ ala> t al-Jumua; Ala>m
al-D> n p366 Ba> b Adad Asma> Alla> h Taa> la>
666
This is a reference by the author to a response to an objection which is coming up
667
Qura> n 11:73
668
Qura> n 7:156
669
That is like sunlight which may be attributed to the sun in which case it is singular or it may be
looked at from the perspective of the "recipients" like trees, stone, clods of earth, people and other
planets in which case the rays are seen as plural
670
Qura> n 1:6
-' ,- = -= --- > ~- .

in the same way in what is to come in our lives
671
because guidance applies to every
moment. Guidance in the previous moment is not inconsistent with lack of guidance
the next moment and so on, so give it some careful thought.
An oral tradition attributed to Al> (Peace be upon Him) says: "Sending Blessing
upon the Prophet (Alla> h's Blessings and Peace be upon Him and His Family) gets rid
of sins better than water does fire and saying Peace be upon the Prophet (Alla> h's
Peace and Blessings upon Him and His Holy Family) is better than freeing slaves.
672
"
Saying "Peace be upon you" to the deceased Saying "Peace be upon you" to the deceased Saying "Peace be upon you" to the deceased Saying "Peace be upon you" to the deceased
Masala: It is mustah} abb to say "Peace be upon you" both when visiting graves and
at any other time. It reminds a person of the Afterlife and removes the intellectual,
psychological and libidinous barriers to a person's preparing himself for this eternal
journey.
Al> (Peace be upon Him) said when He looked upon the graves: "People of the earth
and people of loneliness. As for your houses, they have been moved into, as for your
wives they have remarried and as for your money, it has been divided up. This is our
news and so what is your news?" He then turned to His companions and said: "If
they were allowed to speak they would tell you that the best provision is piety"
673
.
Part of Luqma> n's advice to His son was: "Oh son of mine, prepare jana> iz, visit the
graves and remember death and the horrors that come after it so that you can be on
your guard"
674
.
said@ :@ "Visit your dead, send blessings upon them and say "Peace be upon you" to
them for it is a lesson to you"
675
.
Sending salutations upon the dead is one of the reasons for a person to be guided in
addition to the Divine Grace it results in for the one to whom the salutation is sent.
It also exposes the strength of the link between the two worlds as mentioned above.
That is why we find in the various greetings for the dead established in the Shar> a a
reminder of the Beginning and Resurrection and so on like: "In the Name of Alla> h
the Most Merciful, the Most Compassionate. Peace be upon the People of 'There is
no god but Alla> h' from the People of no god but Alla> h. Oh People of no god but
Alla> h, by the right of no god but Alla> h, how have you found saying no god but Alla> h
from no god but Alla> h. Oh no god but Alla> h, by the right of no god but Alla> h forgive
whoever says: 'No god but Alla> h' and raise us in the throng of whoever says: 'No god
but Alla> h. Muh} ammad is the Messenger of Alla> h. Al> is the Wal> of Alla> h.'"
676

Abu> Abdalla> h (Peace be upon Him) said: "If your apartment is far away and your
home is remote, go up on top of your home, pray two rakats and betake yourself to
directing a greeting towards Our graves for it reaches Us"
677
.

671
Tafs> r al-S{ a> f> vol 1 p72 on the authority of the Commander of the Faithful (Peace be upon Him);
Tafs> r al-Ima> m al-Askar> (Peace be upon Him) vol 1 p44 Su> rat al-H{ amd. Tafs> r Shubbar p1 says the
same. Taqr> b al-Qura> n ila> al-Adhha> n vol 1 says: Hida> ya is showing the way, for a person needs
someone to direct him and guide him at every moment even if he is rightly guided".
672
Thawa> b al-Ama> l p154 Ba> b Thawa> b al-S{ ala> t wa al-Sala> m ala> al-Nab> S{ alla> Alla> h alayhi wa A< lihi.
Ja> mi al-Akhba> r says something similar on p61 Al-Fas} l 28
673
al-Ama> l> by al-Shaykh al-S{ adu> q pp107-108 Majlis 23 h} ad> th 1; Rawd} at al-Wa> iz} > n p493 Majlis f>
Dhikr al-Qabr
674
Irsha> d al-Qulu> b p72 al-Ba> b al-Tha> min Ashar: Was} a> ya> wa H{ ikam Bal> gha
675
Majmu> at Warra> m vol 1 p288 Baya> n Ziya> rat al-Qubu> r wa al-Dua> li al-Mayyit
676
677
Ka> mil al-Ziya> ra> t p288 al-Ba> b 96 h} ad> th 6
-' ,- = -= --- > ~- .

He said (Peace be upon Him): "If you look at the graves, say: 'Peace be upon You,
People of the Graves from the believers, male and female. You went before us and
we come after you. We follow in your footsteps. We ask Alla> h to send Blessing upon
Muh} ammad and the Family of Muh} ammad and for forgiveness for us and for you"
678
.
Talking about the Talking about the Talking about the Talking about the dead's dead's dead's dead's good good good good points points points points
Masala: It is mustah} abb to talk about the dead's good points. Al> (Peace be upon
Him) said: "Talk about the dead's good points"
679
. Another oral tradition says "Do
not say aught but good about the dead."
680

Sending blessings upon the dead Sending blessings upon the dead Sending blessings upon the dead Sending blessings upon the dead
Masala: It is mustah} abb to send blessings upon the dead and to pray for them. Oral
tradition says: "The dead come every Friday in the Month of Ramad} a> n. They stop
and every one of them calls out in a sad voice, weeping: "Oh Family! Oh Son! Oh
relative! Show compassion for us in some way, Alla>h bless you. Remember us and do
not forget us in your prayers. Bless us and our loneliness for we are left in a narrow
prison, prolonged sorrow and hardship so bless us and do not be stingy with prayer
and s} adaqa on our behalf that Alla> h might bless us before you become like us. Woe is
us! We used to be able to do the same as what you can do. Oh slaves of Alla> h. Listen
to what we have to say and do not forget it. For you will know tomorrow. For the
excellent qualities which are in your hands used to be in our hands. We used to fail to
spend money in the obedience of Alla> h. We deprived others of their right and so it
became an evil result for us and benefit for others. Show compassion for us with a
dirham or loaf or a broken piece of bread. They then call out: "How quickly you
weep for yourselves and it does you no good just as we weep and it does us no good
so strive hard before you become like us".
681

One oral tradition says: "The souls of the believers come every Friday and every one
of them calls out this same thing."
682

He said (Alla> h's Blessings and Peace be upon Him and His Family): A person may be
recalcitrant towards his parents when his father dies but then pray to Alla> h for them
after their death and Alla> h then records him as one of those who is good"
683
.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "Give gifts to
your dead." Someone said: "What is a gift to the dead?" He said: "S{ adaqa and
dua> "
684
.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "For without
doubt, someone who shows compassion for the dead through s} adaqa will in the Sight
of Alla> h deserve reward the size of Uh} ud, and on the Day of Resurrection, he will be
in the shade of Alla> h's Throne on the day on which there is no shade other than the
shade of the Throne"
685
.

678
Ja> mi al-Akhba> r p168 al-Fas} l 134 f> Ziya> rat Qubu> r al-Mumin> n
679
Saf> nat al-Bih} a> r vol 8 p126 under the entry for mawt [death] [New edition]. Awa> l> al-Lia> l> vol 1
p159 al-Fas} l al-Tha> min: "Talk about the dead's good points and do not talk about their bad points".
680
Awa> l> al-Lia> l> vol 1 p439 al-Maslak al-Tha> lith h} ad> th 158
681
Saf> nat al-Bih} a> r vol 8 p32 under the entry for mawt [death] [New edition] Ja> mi al-Akhba> r says
something similar on p169 al-Fas} l 134 f> Ziya> rat Qubu> r al-Mumin> n
682
Saf> nat al-Bih} a> r vol 8 p32 under the entry for mawt [death] [New edition]
683
Majmu> at Warra> m vol 1 p288 Baya> n Ziya> rat al-Qubu> r wa al-Dua> li al-Mayyit
684
See Ja> mi al-Akhba> r p169 al-Fas} l 134 f> Ziya> rat Qubu> r al-Mumin> n
685
See Ja> mi al-Akhba> r p169 al-Fas} l 134 f> Ziya> rat Qubu> r al-Mumin> n
She then turned to the people of the seated gathering and said
Q-=-- J _- ~---- ;- ~-'- :

What is meant by tu What is meant by tu What is meant by tu What is meant by turning rning rning rning
Masala: It is likely that what is meant here by turning is "facing in the direction of"
and not "looking at" especially bearing in mind what was said earlier "a curtain was
put up between Her and " even though looking is allowed in certain conditions
discussed in Kita> b al-Nika> h} [The Book on Marriage].
For a person may speak without facing in any particular direction or he may face
towards one, looking and seeing, or not.
It is as if She (Peace be upon Her) had said what went before without facing in any
particular direction on account of the fact that there was no need to do so bearing in
mind that the opening was praising and thanking Almighty Alla> h, bearing witness to
Alla> h's existence and to His Oneness, that Muh} ammad (Alla> h's Blessings and Peace
be upon Him and His Family) is His Prophet and then when She wanted to
address them, She turned towards them, for turning directs one's voice even more,
even if there was a curtain between Her and them, in addition to the fact that turning
to face in a particular direction after not facing in any particular direction obviously
draws more attention.
686

686
See al-Bala> gha by the same author (May Alla> h hallow his secret)
\You are Alla> h's Slaves
= '-- ;--

Alla> h's Slaves Alla> h's Slaves Alla> h's Slaves Alla> h's Slaves
Masala: It is mustah} abb at all times to draw people's attention by various means to
the fact that they are the Slaves of Almighty Alla> h, including speeches which include
it at the beginning and end or indeed turning that, or words to that effect, into a
verbal focal point repeated at the beginning of each section as appropriate
687
.
Her saying "Slaves of Alla> h" is a reminder to them that they are slaves and that they
have to obey the Almighty's Command. Otherwise they are liable to be punished.
Drawing attention to that generates in the other party autosuggestion that it is wa> jib
to obey the Almighty. The Qura> n contains:
The Almighty's Words: "A Fountain where the Slaves of Alla> h do drink, making it
flow in unstinted abundance"
688
;
His Words, Exalted is He: "Except the sincere (and devoted) Slaves of Allah"
689
;
His Words, Exalted is He: "Tell My Slaves who have become believers to establish
regular prayer"
690
;
The Almighty's Words: "Tell My Slaves to say that which is best"
691
;
His Words, Exalted is He: "with this doth Alla> h warn off his Slaves, Oh My Slaves,
so fear Me"
692
;
The Almighty's Words: "Verily those whom ye call upon besides Alla> h are slaves
like you"
693
,
and, His Words, Exalted is He: "Christ disdaineth not to be a slave to and to worship
Alla> h, nor do the angels, those nearest: those who disdain His worship and are
arrogant,-He will gather them all together unto Himself"
694
and we recite every day
in our mandatory and supererogatory prayers: "I testify that Muh} ammad is His Slave
and His Messenger" and "Peace be upon us and upon the Pious Slaves of Alla> h" and
also recite in the first two rakats "Thee alone do we worship and from Thee alone do
we seek aid"
695
and so on.
A lot of oral traditions say: "Know, Oh Slaves of Alla> h"
696
, "Rejoice, Slaves of
Alla> h"
697
, "I advise you, Slaves of Alla> h"
698
, "Oh Slaves of Alla> h"
699
and so on.
He said (Alla> h's Blessings and Peace be upon Him and His Family) in His khut} ba
during the Farewell Pilgrimage: "I advise you, Slaves of Alla> h to fear Alla> h"
700
.

687
As we see in prayer for it contains it at the beginning, in the middle and at the end: " Lord of All
Worlds Thee alone do we worship Praise be to Alla> h the Great Praise be to Alla> h the Highest
I testify that there is no god but Alla> h I testify that Muh} ammad is His Slave Peace be upon
us and upon the Slaves of Alla> h " and similarly in the Wise Qura> n, for most pages are not bereft
of a reference or several references to that
688
Qura> n 76:6
689
Qura> n 37:40,74,128, and 160
690
Qura> n 14:31
691
Qura> n 17:53
692
Qura> n 39:16
693
Qura> n 7:194
694
Qura> n 4:172
695
Qura> n 1:5
696
al-Ama> l> by al-Shaykh al-S{ adu> q p100 Majlis 21 h} ad> th 10
697
al-Ama> l> by al-Shaykh al-S{ adu> q p54 Majlis 13 h}ad> th 1; Fad} a> il al-Ashhur al-Thala> tha p72 F>
Fad} a> il Shahr Ramad} a> n h} ad> th 52
698
S{ ifa> t al-Sh> a p27 h} ad> th 38
699
al-Irsha> d vol 2 p97; al-Ama> l> by al-Shaykh al-Muf> d p260 Majlis 31 h} ad> th 3; Maka> rim al-Akhla> q
p219 F> Fad} l al-Awla> d
700
Tuh} af al-Uqu> l p30 Khut} batuhu S{ alla> Alla> hu alayhi wa A< lihi f> H{ ajjat al-Wida>
\You are Alla> h's Slaves
= '-- ;--

He said (Alla> h's Blessings and Peace be upon Him and His Family): "The slaves most
beloved to Alla> h are those most useful to His Slaves"
701
.
If a slave is obliged under normal circumstances to obey a metaphorical master,
Reason dictates that it should necessarily follow that a slave would have to obey the
True Master, for Man is a humble slave
702
and the property in all respects in
himself, his ara> d} , his inception, his survival of Almighty Alla> h.
What one ought to remind others of What one ought to remind others of What one ought to remind others of What one ought to remind others of
Masala: One ought to remind people of their jobs, responsibilities and the roles
thrown on their shoulders, what is expected of them in their lives as individuals,
family lives and social lives and of who they are, why they are here
703
, what they
were like, how they became, what they will be like
704
, the reasons for this
transformation and this change, the attributes of the leadership, what it did for them,
what it wanted from them, the philosophy behind the decisions, views and rulings of
the leader
705
, positive and negative attributes and their effect on this world, the
Afterlife and so on.
We find all this expressed the best and with the most precise content, manifest in
Her speech (Alla> h's Blessings upon Her) from beginning to end.
The Almighty said: "Now let man but think from what he is created"
706
.

701
Tuh} af al-Uqu> l p49 Wa ruwiya anhu S{ alla> Alla> hu alayhi wa A< lihi f> Qis} a> r Ha> dhihi al-Maa> n>
702
A reference to what is said in books on the language that the root meaning of ubu> diyya [slavery]
is humility and self abasement. See Lisa> n al-Arab under the entry for -b-d which says: The meaning
of iba> da in the [Arabic] language is: obedience with humility. Also derived from it is muabbad
which means rendered tractable through walking a lot muabbad meaning mudhallal [humbled];
taabbud meaning tadhallul [humbling oneself] and tab> d meaning tadhl> l [humbling (another)]
703
a reference to the ultimate purpose behind their having been created

704
i.e. the past, present and future
705
For it generates greater incentive for people to implement decisions and follow the rules, and,
similarly there develops within them a proclivity to ponder and think deeply. The author discussed
this in detail above.
706
Qura> n 86:5
subject to His Commands and Prohibitions
-)- - ,- ~~-

The Slaves The Slaves The Slaves The Slaves' '' ' responsibilities responsibilities responsibilities responsibilities
1: Obeying His Commands and abiding by His Prohibitions 1: Obeying His Commands and abiding by His Prohibitions 1: Obeying His Commands and abiding by His Prohibitions 1: Obeying His Commands and abiding by His Prohibitions
Masala: She moved on (Alla> h's Peace be upon Her) from talking about the Sender
and the purpose behind His creating and sending and about the Messenger (Alla> h's
Blessings and Peace be upon Him and His Family) and what goals He achieved to
talking about the recipients.
It can be understood from "subject to His Commands and Prohibitions" that the
essential goal expected of the slaves is obeying Divine Commands and Prohibitions.
He said, Exalted is He: "He is only responsible for the duty placed on him and ye for
that placed on you"
707
and addressed by Almighty Alla> h through the Prophets (Peace
be upon Them) are made responsible for this great matter. He said, Exalted is He:
"The similitude of those who were charged with the Torah, but who subsequently
failed in it"
708
.
Further, there is detailed discussion on address and those addressed in Ilm al-Us} u> l.
The Almighty said: "We sent not an apostle except in the language of his people"
709
.
What She said (Peace be upon Her) "nus} bu amrihi wa nahyihi" ["Subject to His
Commands and Prohibitions"] meaning put in position [mans} u> bu> n] and set up
[muqa> mu> n]
710
to carry out his commands and abide by his prohibitions is an allusion
to the need to obey the Almighty in the matter of the Caliphate and in other matters.
Otherwise they will be liable to His revenge and anger as She made reference to after
some other things She said (Peace be upon Her).

707
Qura> n 24:54
708
Qura> n 62:5
709
Qura> n 14:4
710
You say he put him in position [nas} abahu] meaning he set him up [aqa> mahu] and they set up
[yans} ubu> n] meaning they set up [yuq> mu> n]
carriers of His Religion and Revelation
-= -- --=

2: Carrying the banner of Religion and Revelation 2: Carrying the banner of Religion and Revelation 2: Carrying the banner of Religion and Revelation 2: Carrying the banner of Religion and Revelation
Masala: It is wa> jib to carry and raise up the banner of Religion and Revelation for
The Almighty's Religion was revealed to them. He said (Exalted is He): "We did
indeed offer the Trust to the Heavens and the Earth and the Mountains; but they
refused to undertake it, being afraid thereof: but man undertook it;- He was indeed
unjust and foolish"
711
.
An example of the most perfect thing entrusted to people at the time when Prophecy
came to an end was His Message, being charged with Commands and Prohibitions
and Wila> ya of Al> (Peace be upon Him) as the tafa> s> r
712
say.
The Almighty said: "He is only responsible for the duty placed on him and ye for
that placed on you"
713
.
"Religion" [D> n] may be more general than Revelation, but equally Revelation may
be more general, or it may be that the relationship between the two varies according
to different perspectives. So religion covers His Holy Lifestyle (Alla> h's Blessings and
Peace be upon Him and His Family), the ah} ka> m takl> fiyya
714
, ah} ka> m wad} iyya and so
on
715
.
The Almighty said: "So set thou thy face steadily and truly to the Faith"
716
.
An oral tradition attributed to Abu> Jafar al-Ba> qir (Peace be upon Him) by way of
tafs> r of the Almighty's words "So set thou thy face steadily and truly to the Faith"
says "Wila> ya"
717
.

711
Qura> n 33:72
712
See Saf> nat al-Bih} a> r [New edition] vol 7 p207 under the entry for -r-d} which says, citing Maa> n>
al-Akhba> r that al-Mufad} d} al said: "Abu> Abdalla>h (Peace be upon Him) said: 'Holy and Almighty
Alla> h created the souls two thousand years before the bodies. He made the Souls of Muh} ammad, Al> ,
Fa> t} ima, H{ asan, H{ usayn and the Ima> ms after Them (Alla> h's Blessings upon Them) the Highest and
Noblest of them and He offered Them to the Heavens, the Earth and the Mountains but Their Light
overwhelmed them and so Holy and Almighty Alla> h said to the Heavens, the Earth and the
Mountains: These are My Beloved Ones and My Awliya> and My Proofs over My Creatures and the
Ima> ms of My Creation. I have not created any creation more beloved to Me than Them. I created My
Heaven for Them and for those who love Them and I created My Hellfire for those who oppose Them
and are enemies to Them. I will punish with a punishment unlike anyone else out of all the worlds and
turn into one of the pagans on the lowest level of My Hellfire anyone who claims Their position in
relation to Me and Their place in My Greatness. I will put with Them in the Gardens of My Heaven
whoever remains steadfast in his love of Them and does not claim Their position in relation to me and
Their place in My Greatness. They will have in them anything They want from Me. I put My
Munificence at Their disposal and I allowed Them to be close to Me and allowed Them to intercede
on behalf of My slaves and slavegirls. Love for Them is something entrusted to My Creatures and so
which of you will carry it in spite of its weight and claim it for himself instead of My Choice? And so
the Heavens, the Earth and the Mountains declined to bear it and shied away from claiming Their
Position and from hoping for Their Place in The Greatness of Their Lord "
See also Maa> n> al-Akhba> r p108 Ba> b Mana> al-Ama> na allat> Urid} at ala> al-Sama> wa> t wa al-Ard} wa al-
Jiba> l fa abayna an yah} milnaha> wa ashfaqna minha> wa h} amilaha> al-Insa> n
713
Qura> n 24:54
714
Wa>jiba> t, muh} arrama> t, mandu> ba> t, makru> ha> t and muba> h} a> t
715
What may be meant by "and so on" is what the Messenger (Alla> h's Blessings and Peace be upon
Him and His Family) spoke of Stories of Previous Prophets (Peace be upon Them), Their warnings
and Their pieces of wisdom and similarly what happened to the people of yore and tidings of the
future what was, what is and what will be and so it is one the responsibilities of a Muslim to pass
on this correct information on all that just as He explained it (Alla> h's Blessings and Peace be upon
Him and His Family) to the people
716
Qura> n 30:30
carriers of His Religion and Revelation
-= -- --=

A saying of Ima> m Rid} a> (Peace be upon Him) on the authority of His Forefathers
(Peace be upon Him) says by way of tafs> r of the Verse: "It means There is no god
but Alla> h, Muh} ammad is the Messenger of Alla> h, Al> is the Commander of the
Faithful."
718

Revelation is more than just the Qura> n. It also covers ah} a> d> th qudsiyya and other
things as well. Shaykh Muf> d (May Alla> h hallow his secret) said: "The basic meaning
of Revelation is something secret which is said. It may also be used for everything
intended to make the listener understand while concealed from others and for him to
the exclusion of all others. If it is attributed to Almighty Alla> h, it is what He makes
for the Messengers (Alla> h's Blessings upon Them all) alone to the exclusion of all
others".
719

Revelation [wah} y], how it happens, the various kinds of Revelation and on whether
it is exclusive to Prophets or not is discussed in detail in Ilm al-Kala> m.
Further, one ought to explain that to people i.e. that they are the carriers of the
Religion and of Revelation. He said (Alla> h's Blessings and Peace be upon Him and
His Family: "Each of you is a shepherd and each of you is responsible for his own
flock."
720

An oral tradition attributed to Abu> Abdalla> h (Peace be upon Him) says about the
Creation of the World: And so He [i.e. Alla> h] said to them: "Who is your Lord? And
the first to speak were the Messenger of Alla> h (Alla> h's Blessings and Peace be upon
Him and His Family), the Commander of the Faithful (Peace be upon Him) and the
Ima> ms (Peace be upon Them) for They said: "You are our Lord," and so He gave
Them Knowledge and the Religion to carry. He then said to the Angels: "These are
the carriers of My Knowledge, My Religion and My Trustees among My Creation.
They are in charge"
721
.
Similarly it is essential to care about the Qura> n, for carrying it
722
is a collective duty
as we touched upon in al-Fiqh: H{ awl al-Qura> n al-H{ ak> m
723
and it will be discussed
below, Almighty Alla> h willing.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "The nobles of
my community are the carriers of the Qura> n"
724
.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "The carriers of
the Qura> n are the urafa> out of the People of Heaven."
725

717
Saf> nat al-Bih} a> r [New edition] vol 3 p163 under the entry for d-y-n citing Tafs> r al-Qumm> . Taw> l
al-A< ya> t p427 Su> rat al-Ru> m says: It means Islam, Tawh} > d and Wila> ya
718
Saf> nat al-Bih} a> r [New edition] vol 3 p163 under the entry for d-y-n
719
See Saf> nat al-Bih} a> r [New edition] vol 8 p421 under the entry for w-h} -y. See also Tas} h} > h} al-Itiqa> d
p120 Fas} l f> Kayfiyyat Nuzu> l al-Wah} y
720
Awa> l> al-Lia> l> vol 1 p129 al-Fas} l al-Tha> min; Irsha> d al-Qulu> b p184 al-Ba> b 51 f> Akhba> r an al-
Nab> wa al-Aimma al-At} ha> r alayhim al-Sala> m; Bih} a> r al-Anwa> r vol 72 p38 Ch 35 h} ad> th 36 [Beirut
edition]; Majmu> at Warra> m vol 1 p6 which says: "Verily is each of you a shepherd "
721
Al-Tawh} > d p319 h} ad> th 1 Ba> b Mana> Qawlihi Taa> la> : wa ka> na Arshuhu ala> al-Ma> [Qura> n 11:7]
722
i.e. memorising it, publishing it and so on
723
See Mawsu> at al-Fiqh vol 98 Kita> b H{ awl al-Qura> n al-H{ ak> m
724
Al-Khis} a> l p7 Sharaf al-Mumin f> Khas} la wa Izzihi f> Khas} la h} ad> th 21
725
Maa> n> al-Akhba> r p323 Ba> b Mana> Urafa> Ahl al-Janna
Entrusted by Alla> h with yourselves
;-~-- _-- = '--

3: Protecting one's self and being entrusted with it 3: Protecting one's self and being entrusted with it 3: Protecting one's self and being entrusted with it 3: Protecting one's self and being entrusted with it
Masala: It is wa> jib to protect one's self, and to guard it against dangers and
impurities both in this world and the Afterlife as She said (Peace be upon Her):
"entrusted by Alla> h with yourselves" which means that Alla> h left our selves to us for
safekeeping. So it is covered by The Almighty's Words: "and who are shepherds of
their Pledge and their Covenant"
726
so they are both the custodians and those left for
safekeeping from two different perspectives like the doctor who treats himself.
The Almighty said: "Ward off from yourselves and families a Fire"
727
.
He said, Exalted is He: "O ye who believe! Ye have charge of your own souls"
728
.
An oral tradition attributed to Him (Alla> h's Blessings and Peace be upon Him and
His Family) says: "I urge you to look after your soul and your property"
729
.
What this means is that it is incumbent upon you not to betray the thing entrusted to
you by disobeying Alla> h's Commandments, Exalted is He, for betraying oneself is
also a form of betrayal and comes under the umu> ma> t of the evidence. In fact,
betrayal of oneself is one of the worst forms of betrayal and leads to the greatest
eternal perdition for oneself and in many instances for one's family
730
. The Almighty
said: Say: "Truly, those in loss are those who lose their own souls and their People on
the Day of Judgment: Ah! that is indeed the (real and) evident Loss!".
731

As set out in its place
732
it is wa> jib according to the Shar> a to look after something
given to one by someone else for safekeeping and give it back to him. He said,
Exalted is He: "Alla> h doth command you to render back your Trusts to those to
whom they are due"
733
.
And He said (Peace be upon Him): "You have to be honest in what you say and give
back what is left to you for safekeeping to good people and transgressors".
734

He said (Peace be upon Him): "The basis of the religion is giving back what has been
given to one for safekeeping and keeping promises"
735
.
Other masa> il Other masa> il Other masa> il Other masa> il
Masala: Among other things, it is possible to derive several other masa> il from what
She said (Peace be upon Her) such as:
1 Looking after oneself.
2 that it is h} ara> m to commit suicide
3 that it is h} ara> m to do excessive harm to one's body or soul like sapping one's own
strength, cutting off a limb or anything else like that as we discussed in detail in the
discussion on la> d} arara.
The Almighty said: "and make not your own hands contribute to (your)
destruction"
736
.

726
Qura> n 23:8
727
Qura> n 66:6
728
Qura> n 5:105
729
Mawlid al-Nab> (Alla> h's Blessings and Peace be upon Him and His Family) p290
730
For losing oneself through running after one's wishes and desires often leads to losing one's family
as well because a person's behaviour and thought obviously has a big effect on his family
731
Qura> n 39:15
732
See Mawsu> at al-Fiqh vol 56 Kita> b al-Wad> a
733
Qura> n 4:58
734
Saf> nat al-Bih} a> r [New edition] vol 1 p161 under the entry for a-m-n citing al-Maja> lis by al-Muf> d
735
Ghurar al-H{ ikam wa Durar al-Kalim p86 h} ad> th 1407: al-Fas} l al-Kha> mis f> al-D> n
736
Qura> n 2:195
Entrusted by Alla> h with yourselves
;-~-- _-- = '--

said: "There shall be no harm nor exchange of harms in Isla> m"
737
.

737
Wasa> il al-Sh> a vol 17 p376 Ch 1 h} ad> th 10 attributed to Him (Peace be upon Him) and vol 12
p364 Ch 17 h} ad> th 10: He said (Alla> h's Blessings and Peace be upon Him and His Family): "There
shall be no harm nor exchange of harms".
And His propagators to the nations
- '-- ;- V _-

4: Propagating and guiding the nations 4: Propagating and guiding the nations 4: Propagating and guiding the nations 4: Propagating and guiding the nations
Masala: It is wa> jib to propagate Alla> h's Messages to the people. It is the biggest
responsibility, the burdens of which are borne by Prophets and Messengers (Peace be
upon Them).
The Almighty said [that Nu> h} said]: "I deliver to you the Messages of My Lord"
738
.
He said, Exalted is He: "The Messenger's duty is only to preach the clear
[Message]"
739
.
The Almighty said: "those who preach the Messages of Alla> h, and fear Him, and fear
none but Alla> h"
740
.
It is a collective duty upon every believer who is able to guide the ignorant, get the
attention of heedless people and explain people's responsibilities to them
generally
741
.
He said, Exalted is He, to His Prophet: "O Messenger, proclaim that which hath been
sent to thee from thy Lord"
742
. He (Alla> h's Blessings and Peace be upon Him and His
Family) is an example and so it is wa> jib to follow Him.
He said (Peace be upon Him) in the S{ ah} > fat al-Sajja> diyya, describing Him (Alla> h's
Blessings and Peace be upon Him and His Family): "made His Soul persevere in
delivering Thy Message, tired It in summoning to Thy Creed, buried It in counselling
those worthy of Thy summons"
743
.
This is in addition to what indicates that it is wa> jib to propagate the Religion roots
and branches. It was mentioned above that "Every one of you is a shepherd and every
one of you is responsible for his own flock"
744
as the Noblest Messenger (Alla> h's
Blessings and Peace be upon Him and His Family) said.
True, the flock varies, and so the ruler's flock, for example is the whole nation
whereas the [ordinary] man's flock is his family.
If all the criteria for propagation and enjoining what is right and forbidding what is
wrong are fulfilled by most of those in one's circle, one is charged with that, too. The
Wise Qura> n says: "and (join together) in the mutual teaching of Truth, and of
Patience and Constancy"
745
.
The Almighty said: "The Believers, men and women, are protectors one of another:
they enjoin what is just, and forbid what is evil: they observe regular prayers,
practise regular charity, and obey Alla> h and His Messenger".
746

He said, Illustrious and Sublime is He: "Let there arise out of you a band of people
inviting to all that is good, enjoining what is right, and forbidding what is wrong:
They are the ones to attain felicity".
747

738
Qura> n 7:62
739
Qura> n 24:54; 29:18
740
Qura> n 33:39
741
What may be meant by "on the whole" is that directing people to mustah} abba> t, ethical matters and
so on is mustah} abb except for what comes under muqaddimiyya and so on. As for directing people to
matters of Us} u> l al-D> n and those Furu> which are wa> jib, that is wa> jib.
742
Qura> n 5:67
743
Al-S{ ah} > fat al-Sajjadiyya p31: Wa Ka> na min dua>ihi alayhi al-Sala> m bada ha> dha> al-Tah} m> d f> al-
S{ ala> t ala> Rasu> lilla> h S{ alla> Alla> h alayhi wa A< lihi wa sallam
744
Awa> l> al-Lia> l> vol 1 p129 al-Fas} l al-Tha> min; Irsha> d al-Qulu> b p184 al-Ba> b 51 f> Akhba> r an al-
Nab> wa al-Aimma al-At} ha> r alayhim al-Sala> m; Bih} a> r al-Anwa> r vol 72 p38 Ch 35 h} ad> th 36 Beirut
edition; Majmu> at Warra> m vol 1 p6 which says "Verily is every one of you a shepherd "
745
Qura> n 103:3
746
Qura> n 9:71
- '-- ;- V _-

It may be that "out of you" [minkum] in the Verse is nashawiyya
748
as opposed to
meaning "some" even if a whole host say so
749
because of the context of what He
says, Exalted is He, at the end of the Verse: "They are the ones to attain felicity",
which likely means that no one else attains felicity, so give it some careful thought.
One of the secrets of the rapid and awesome spread of Isla> m is that all Muslims
750

took on the task of propagating Islam in the most distant lands and in doing so put
up with various hardships so that they could harvest the best fruits, unlike many
Muslims these days, for they think that the task of propagating is the sole
responsibility of a particular group.
What She said (Peace be upon Her) "and His propagators" means "you are the
propagators of Alla> h's laws to all the other nations" because they were given the
religion to carry and they lived during the time of the Messenger (Alla> h's Blessings
and Peace be upon Him and His Family) and knew His Sunna. Alla> h ordered them to
do so. The Almighty said: "why should not then a company from every party from
among them go forth that they may apply themselves to obtain understanding in
religion, and that they may warn their people when they come back to them that they
may be cautious".
751

In what She said here (Peace be upon Her) there is an indication "that if you deviate
and set up a coup of the Caliphate you will bear the responsibility for personal
deviation and for letting slip away the thing entrusted to you by Alla> h and which He
made you responsible for telling all the other nations about." He said, Exalted is He:
"That they may bear their burdens undiminished on the Day of Resurrection, with
somewhat of the burdens of those whom they mislead without knowledge. Ah! evil is
that which they bear!"
752

She (Peace be upon Her) said nations [umam] because every group of a particular
nationality, that speaks a particular language, of a particular colour or anything else
like that is considered to be a nation
[umma min al-umam] even though the whole of

Mankind is a single nation as opposed to the Angels, the Jinn and the various kinds
of animals. He said, Exalted is He: "There is not an animal in the earth, nor a flying
creature flying on two wings, but they are peoples like unto you"
753
.
The Almighty said: "We divided them into twelve tribes, nations".
754

Does the duty to propagate extend to rational non-human nations where possible
whether they be of the Jinn because they are also accountable or other nations living
on other planets or worlds?
There are two possible answers.

747
Qura> n 3:104
748
i.e. "Let there arise out of you out of you out of you out of you" meaning you are the source of them like in the Almighty's Words
"And Allah did create you from dust; then from a sperm-drop" [Qura> n 35:11]
749
See al-Tibya> n on the tafs> r of the Holy Verse which says: "'Min' here denotes tab> d} according to
most mufassir> n. Tafs> r Jawa> mi al-Ja> mi says: "It is said 'min' here denotes tab> d} It is also said
that it is for clarification". Taqr> b al-Qura> n ila> al-A< dha> n vol 4 p19 says "i.e. it is wa> jib that there be a
group of you".
750
Without distinction between merchants, workers, men of religion, farmers, soldiers and so on. See
Kayf intashar al-Islam by the same author
751
Qura> n 9:122
752
Qura> n 16:25
Translator's note: nation similar to Native American usage e.g. in The Sioux Nation as opposed to
nation in the sense of the French, the Germans etc.
753
Qura> n 6:38
754
Qura> n 7:160
- '-- ;- V _-

An oral tradition attributed to al-Rid} a> (Peace be upon Him) said: "I swear by Alla> h,
Mighty and Sublime that beyond that there are seventy thousand worlds, greater
than the number of Jinn and humans"
755
.
Abu> Jafar (Peace be upon Him) said: "You may think that Alla> h, Mighty and
Sublime is He, only created this one world or you think that Alla> h, Mighty and
Sublime is He, did not create any humans apart from yourselves. On the contrary, I
swear by Alla> h, Holy and Almighty, Alla> h created a million worlds and a million
A< dams"
756
.
He also said (Peace be upon Him) "Shall I point you to a man who since you came to
see Us has passed through four thousand worlds?"
757
Some oral traditions say
"fourteen thousand worlds"
758
.
Generations to come Generations to come Generations to come Generations to come
Masala: It is also wa> jib to tell generations to come because of the it} la> q azma> n> [lack
of any restriction with regard to time] of what She said (Peace be upon Her)
"nations" and because all the other evidence applies on the basis of umu> m, it} la> q or
mila> k.
And so a collective duty falls upon whoever is able to guide generations to come
759
.
Abu> Jafar (Peace be upon Him) said: "Any slave out of the slaves of Alla> h who
starts a tradition of guidance will receive the same reward as anyone who follows it
without taking anything away from their reward"
760
just the same as it is wa> jib to
tell non-Muslim and enemy nations contemporary to us. That is why the Prophet
(Alla> h's Blessings and Peace be upon Him and His Family) sent [people] to the kings
of Persia and Byzantium just as He sent [people] to various tribes and clans.
761

For in the sixth year, He (Alla> h's Blessings and Peace be upon Him and His Family)
sent H{ a> t} ib ibn Baltaa to Muqawqis
762
, Dih} ya ibn Khal> fa al-Kalb> to Caesar,
Abdalla> h ibn H{ udha> fa to Khusraw, Amr ibn Umayya al-D{ amr> to the Negus, Shuja>
ibn Wahb to al-H{ a> rith al-Ghassa> n> and Sulayt} ibn Amr al-A< mir> to Hu> dha ibn al-
Nakha>
763

Similarly, it is wa> jib to know the methods and means used by the enemies of Isla> m
to stop the spread of the call. Knowing the disease is half the treatment. Propagation

755
Al-Tawh} > d p277 h} ad> th 2 Ba> b Dhikr Az} amat Alla> h Jalla Jala> luhu; Saf> nat al-Bih} a> r [New edition]
vol 6 p375 under the entry -l-m; see also al-Khis} a> l p652 h} ad> th 54 the last page under the heading
Khalaqa Alla> h Azza wa Jalla alf alf A< lam wa alf alf A< dam
756
Faraj al-Mahmu> m p111 on the authority of Al> ibn al-H{ usayn (Peace be upon Him); Saf> nat al-
Bih} a> r [New edition] vol 6 p375 under the entry for -l-m
757
Saf> nat al-Bih} a> r [New edition] vol 6 p375 under the entry for -l-m
758
Dala> il al-Ima> ma p91 f> Dhikr shay min mujiza>tihi ay al-Ima> m Al> ibn al-H{ usayn alayhi al-
Sala> m
759
Through looking after books of h} ad> th and tafs> r and so on, or, through educating a group which
will in turn educate a group out of the next generation, or, through using modern machines nowadays
or whatever else
760
Saf> nat al-Bih} a> r [New edition] vol 4 p306 under the entry for s-n-n citing Thawa> b al-Ama> l
761
See Wa li Awwal Marra f> Ta> r> kh al-A< lam by the same author: vol 2 p20 under the heading al-
Nab> yatafarragh li Ibla> gh al-Risa> la and vol 2 p195 under the heading A< m al-Rusul wa al-Wufu> d
762
See al-Mana> qib vol 4 p164 which says: "His Messengers: He sent Kha> t} ib ibn Ab> Baltaa to
Muqawqis, Shuja> ibn Wahb al-Asad> to al-H{ a> rith ibn Shimr, Dih} ya al-Kalb> to Caesar, Sulayt} ibn
Amr al A< mir> to Hu> dha ibn Al> al-H{ anaf> , Abdalla> h ibn H{ udha> fa al-Sahm> to Khusraw and Umar
ibn Umayya al-D{ amr> to the Negus
763
Saf> nat al-Bih} a> r [New edition] vol 3 p355 under the entry for r-s-l
- '-- ;- V _-

and propagating generally depends on it. For the Almighty said: "Make ready for
them all thou canst of force"
764
.
Similarly it is wa> jib on the whole to understand the languages, customs, traditions
and idiosyncrasies of other nations to the extent to which propagation depends on it.
For speaking "in the language of every people" generally depends on that. The
Almighty said: "We have never sent a Messenger other than in His People's
language"
765
.
That is why you can see that They (Peace be upon Them) can understand and speak
every tongue and language as is reported of the Commander of the Faithful (Peace be
upon Him), Ima> m Sa> diq (Peace be upon Him), Ima> m Ka> z} im (Peace be upon Him),
Ima> m Rid} a> (Peace be upon Him) etc.
766

764
Qura> n 8:60
765
Qura> n 14:4
766
See Saf> nat al-Bih} a> r [New edition] vol 7 p605 under the entry for l-gh-a>
A Leader of Truth belonging to Him is amongst you
, ' = ,=

767

The Qura> n is the za> m [leader] The Qura> n is the za> m [leader] The Qura> n is the za> m [leader] The Qura> n is the za> m [leader]
768 768 768 768

Masala: It is wa> jib to make the Qura> n a za> m [leader] in all matters in life. The
za> m of a people is their chief, master and commander over them
769
, for success lies
in acting in accordance with the Wise Qura> n, being guided by its guidance and
following its teachings. For the Qura> n does not benefit someone who recites the
Qura> n, knows tafs> r and tajw> d of the Qura> n etc. but then does not act in
accordance with it. On the contrary, the Qura> n becomes evidence against him and a
curse. He said, Exalted is He: "But he who turneth away from remembrance of Me,
his will be a narrow life, and I shall bring him blind to the assembly on the Day of
Resurrection. He will say: My Lord! Wherefor hast Thou gathered me (hither) blind,
when I was wont to see? He will say: So (it must be). Our revelations came unto thee
but thou didst forget them. In like manner thou art forgotten this Day."
770

He said (may Alla> h bless him and his Family): "The Qura> n may curse a reciter of the
Qura> n."
771

He said (may Alla> h bless him and his Family): "The Qura> n is richness. There is no
richness without it and no poverty once one has it."
772

He said (may Alla> h bless him and his Family): "This Qura> n truly is the Rope of
Alla> h. It is manifest light and beneficial cure, protection for whoever clings to it and
success for whoever follows it."
773

Al> (peace be upon him) said: "Ask Alla> h for faith and do what the Qura> n
dicates."
774

He said (peace be upon him): "Nobody has any need once he has the Qura> n and
nobody has any richness before he has the Qura> n"
775
.
He said (peace be upon him): "There will come upon the people a time in which
nothing is left of the Qura> n except its form and nothing of Isla> m except its
name"
776
.
In fact someone who knows the tafs> r of the Qura> n but does not act in accordance
with it will be punished more severely than the ja> hil muqas} s} ir [someone who is
culpably ignorant]. As for the ja> hil qa> s} ir [someone who does not know through no
fault of his own], he will not be punished. He will just be tested on the Day of
Resurrection as can be understood from the oral traditions.

767
Some editions say "You claimed that Alla> h has a right for you among you". See the text of the
speech on the relevant page of this book
768
On this and the next few subjects see al-Fiqh: H{ awl al-Qura> n al-H{ ak> m, al-Tafs> r al-Mawd} u> > li al-
Qura> n al-Kar> m, al-Fiqh: al-A< da> b wa al-Sunan and al-Fiqh: al-Wa> jiba> t wa al-Muh} arrama> t by the
same author (may Alla> h hallow his secret)
769
See al-Qa> mu> s al-Muh} > t} and Majma al-Bah} rayn under the entry for z--m. Lisa> n al-Arab says a
people's za> m is their chief, and master, or, it is said, their spokesman
770
Qura> n 20:124-126
771
Ja> mi al-Akhba> r p48 al-Fas} l 23
772
Ja> mi al-Akhba> r p40 al-Fas} l 21 f> al-Qura> n
773
Wasa> il al-Sh> a vol 4 p826 Ch 1 h} ad> th 13; Wasa> il al-Sh> a vol 18 p19 Ch 5 h} ad> th 8
774
Ghurar al-H{ ikam wa Durar al-Kalim p111 al-Fas} l al-Ra> bi f> al-Qura> n h} ad> th 1979
775
776
A Leader of Truth belonging to Him is amongst you
, ' = ,=

A leader of A leader of A leader of A leader of t tt truth ruth ruth ruth
Masala: It is wa> jib for the leader to be a leader of truth, not falsehood just as the
leader ought to be among the people not apart from them, as she said (peace be upon
her) "amongst you".
She says (Alla> h's blessings be upon her): "za> m al-h} aqq" [a leader of truth] because
the Qura> n is truth and so it is the za> m of truth. Za> m means qa> id [leader].
777

An oral tradition says: "A believer is the leader [za> m] of the people of his
household."
778

It may also mean answerable
779
the Almighty said: "I am answerable for it" [wa ana>
bihi za> m za> m za> m za> m]
780
.
He said, Exalted is He: "Ask them which of them will vouch for that"
781
[salhum
ayyuhum bi dha> lika za> m za> m za> m za> m].
He said (May Alla> h bless him and his Family): "I am the leader at a house in
Heaven"
782
.
It has other meanings stated in books on the language
783
.
"Amongst you" means the Qura> n is in your hands and is not far away such that one
cannot seek guidance by it. It made clear reference to the Caliphate in several
verses
784
and to the story of Fadak in Su> rat al-H{ ashr
785
, Su> rat al-Isra>
786
and Su> rat al-
Ru> m
787
. "Belonging to Him" means to Alla> h, Exalted is He.

777
Lisa> n al-Arab says under the entry for z--m. The za> m of a people is their chief and master
and the plural is zuama> . Zaa> ma means mastery and chiefdom
778
Mishka> t al-Anwa> r p98 al-Fas} l al-Sa> dis f> Kara> mat al-Mumin ala> Alla> h Azza wa Jall
779
Lisa> n al-Arab says under the entry for z--m: "the za> m is answerable; [it conjugates] zaama bihi,
yazamu zaman/zaa> matan i.e. he was answerable"
780
Qura> n 12:72
781
Qura> n 68:40
782
Al-Khis} a> l p144 al-Nab> (S{ alla Alla> h alayhi wa A< lihi) Za> m bi Thala> thati Buyu> t f> al-Janna li man
taraka thala> th Khis} a> l
783
Lisa> n al-Arab says under the entry for z--m: "Ibn Barr> says: zaam can also mean answerability
and guarantee something said or something mentioned promise a suspicion"
784
Such as the Almighty's Words: "Only Alla> h is your Wal> and His Messenger and those who believe,
those who keep up prayers and pay the poor-rate while bowing" Qura> n 5:55
785
Qura> n 59:6-7
786
The Almighty said: "And give to the near of kin his due" [Qura> n 17:26]. Tafa> s> r say that it was
revealed in relation to his giving (may Alla> h bless him and his Family) Fadak to Fa> t} ima (peace be
upon her)
787
The Almighty said: "So give to the near of kin his due" [Qura> n 30:38]. Tafa> s> r say that it was
revealed in relation to his giving (may Alla> h bless him and his Family) Fadak to Fa> t} ima
A Covenant He brought unto you

;--- - -- -)-

The Holy Qura> n is a Divine Covenant The Holy Qura> n is a Divine Covenant The Holy Qura> n is a Divine Covenant The Holy Qura> n is a Divine Covenant
Masala: It is wa> jib to believe that the Wise Qura> n is from Almighty Alla> h and that
it is a covenant. The Almighty said: "The revelation of the Scripture is from Allah,
the Mighty, the Knower"
788
.
He said, Exalted is He: The revelation of the Scripture is from Allah, the Mighty, the
Wise"
789
.
Similarly it is necessary to emphasise that, for a lot of non-Muslims from that day
right up to the present day say that the Qura> n was fabricated by the Messenger of
Alla> h (may Alla> h bless him and his Family). In fact "they said: fables of the men of
old which he hath had written down so that they are dictated to him morn and
evening"
790
.
Another Verse says: "Only a man teacheth him. The speech of him at whom they
falsely hint is outlandish, and this is clear Arabic speech"
791
.
A covenant is a confirmed matter which is thrown on a person's shoulders. There is a
difference between a covenant and a promise. A covenant is something on which the
heart is completely set whereas a promise is not like that.
792

Similarly there is a difference between an aqd [contract] and an ahd [covenant]
793
.
That is why one says mua> hada> t duwaliyya [international treaties] as opposed to
mua> qada> t duwaliyya [international contracts] and why one says aqd al-bay [sale
contract] as opposed to ahd al-bay [sale pact]. He said, Exalted is He: "[F]ulfil all
obligations"
794
as opposed to "fulfil all covenants"
795
even though some mufassir> n
may explain it like that.
796

She (peace be upon her) said, "A covenant He brought unto you," because Alla> h
brought the Qura> n unto them as a covenant. The Almighty said: "[T]o expound it to
mankind",
797
meaning how can you not expound it?
The Qura> n is unaltered The Qura> n is unaltered The Qura> n is unaltered The Qura> n is unaltered
Masala: It is wa> jib to believe that nothing has been added to or taken away from the
Qura> n and that the forger's hand has not reached it at all. It may be that that can be
understood from what she said (peace be upon her) "A covenant He brought unto

788
Qura> n 40:2
789
Qura> n 45:2; 46:2
790
Qura> n 25:5
791
Qura> n 16:103
792
Lisa> n al-Arab says under the entry for -h-d: a compact [mawthiq]
793
Majma al-Baya> n vol 2 p150 says: "The difference between a contract [aqd] and a covenant [ahd]
is that there is a sense of taking/receiving a bond [ist> tha> q] and binding [shadd] and it can only be
between two parties. A single person can make a covenant and so every covenant is a contract but not
every contract is a covenant. [Translator's note: There appears to be a mistake in Majma al-Baya> n.
This should read: "every contract is a covenant but not every covenant is a contract". A footnote in
the edition verified and commented upon by a council of specialist ulama> headed by al-Sayyid
Muh} sin al-Am> n al-Amil> confirms this. [See First edition of the Muassassat al-Alam> edition
Beirut 1415 AH/1995 CE]]
794
Qura> n 5:1
795
For details see Mawsu> at al-Fiqh: Kita> b al-Bay vol 1 pp79-82 Qism al-Mua> t} a> t under the heading
A< yat al-Uqu> d
796
See Tafs> r al-Qumm> vol 1 p160 Su> rat al-Ma> ida; Tafs> r al-Ayya> sh> vol 1 p289; al-Tibya> n vol 3
p413
797
Qura> n 3:187

;--- - -- -)-

you and an heir " Otherwise it would not be a "covenant He brought unto you" or
an "heir He left to guard you".
The most senior ulama> of the Sh> a have explicitly stated that the Qura> n is
unaltered.
798

798
See Wa li Awwal Marra f> Ta> r> kh al-A< lam vol 2 p243-249 and al-Fiqh: H{ awl al-Qura> n al-H{ ak> m
by the author (may Alla> h hallow his secret). The discussion on that is coming shortly. It is appropriate
to state here because of its importance and to get the full benefit:

Revelation and the Last Verse of the Qura> n: Revelation and the Last Verse of the Qura> n: Revelation and the Last Verse of the Qura> n: Revelation and the Last Verse of the Qura> n:
Al-Mana> qib says on the authority of Ibn Abba> s that he said: When the Almighty's Words: "Lo! thou
wilt die, and lo! they will die" [Qura> n 39:30] were revealed, the Messenger of Alla> h (may Alla> h bless
him and his Family) who has knowledge of the Unseen with the permission of and through
Revelation from the Almighty said: "I wish I knew when that will be!" And so Surat al-Nas} r was
revealed. After it was revealed the Messenger of Alla> h (may Alla> h bless him and his Family) went
quiet between the takb> r and recitation. He then said: Subha> nalla> h wa bi H{ amdihi Astaghfirulla> ha wa
atu>bu ilayh [Exalted is Alla> h and by His Praise. I seek the forgiveness of Alla> h and repent to Him]. He
was asked about this and he said: "Why I lamented myself?" He then wept loudly and he was asked:
"O Messenger of Alla> h. Are you crying over death even though Alla> h has forgiven you of your sin,
that which is past and that which is to come?" [translator's note: an allusion to [Qura> n 48:2] N.B. one
of the correct tafa> s> r of this verse under footnote 1296 of this volume]. And so he said (may Alla> h
bless him and his Family): "What about the horror of the place when one will look down? What about
the narrowness of the grave? And the darkness of the sepulchre? And what about the Resurrection and
the Terrors?" The Prophet (may Alla> h bless him and his Family) wanted to draw attention to the
terrors not because he was going to suffer from them. He then said: "He (may Alla> h bless him and his
Family) lived on for a year after the revelation of this Verse." [See Bih} a> r al-Anwa> r vol 22 p471 Ch 1
h} ad> th 20].
Then Verses after Verses were revealed until right up until only seven days before the departure of the
Messenger of Alla> h (may Alla> h bless him and his Family) from this mortal coil "And guard yourselves
against a day in which ye will be brought back to Alla> h. Then every soul will be paid in full that
which it hath earned, and they will not be wronged" [Qura> n 2:281] was revealed. This Verse
according to some oral traditions was the last Verse of the Holy Qura> n brought down by Jibra> > l
(peace be upon him) to the Messenger of Alla> h (may Alla> h bless him and his Family) and he said to
him: "Put it after the two hundred and eigthtieth Verse of Su> rat al-Baqara" [Tafs> r al-Shubbar (may
Alla> h hallow his secret) p83] just as the first Verse of the Qura> n which Jibra> > l (peace be upon him)
had brought down to the Messenger of Alla> h (may Alla> h bless him and his Family) was the
Almighty's Words: "In the name of Allah, the Beneficent, the Merciful. Read: In the name of thy Lord
Who createth" [Qura> n 96:1]. So the first Verse of the Qura> n began with the first day of the Holy
Prophetic Mission and the last Verse of the Qura> n ended the Messenger of Alla> h's final days (may
Alla> h bless him and his Family). During the period between them the revelation of what comes
between the two Verses took place and that period covered twenty three years.

Who compiled the Qura> n? Who compiled the Qura> n? Who compiled the Qura> n? Who compiled the Qura> n?
What catches the eye and draws one's attention is what Jibra> > l said to the Prophet (may Alla> h bless
him and his Family) when the last Verse was revealed, as per this oral tradition "Put it before the
two hundred and eightieth Verse of Su> rat al-Baqara" for it is explicit about Almighty Alla> h's
instructing His Prophet to compile the Qura> n and to put it in precise order, even to the point of
numbering the Verses. The Prophet (may Alla> h bless him and his Family) did that in his lifetime (may
Alla> h bless him and his Family) as instructed by Almighty Alla> h and he (may Alla> h bless him and his
Family) was not about to leave the Qura> n scattered about to be compiled together after his death.
Is it possible that the Messenger (may Alla> h bless him and his Family) in spite of the great importance
he attached to and his many efforts over the Holy Qura> n did not collate together and put the Qura> n
in order and leave it scattered in the hands of the Muslims and to leave collating it together up to
them even though Revelation told him: "Lo! thou wilt die, and lo! they will die" [Qura> n 39:30].
Is it right for him to be (may Alla> h bless him and his Family) so focussed on the Qura> n on the one
hand, to the point that he (may Alla> h bless him and his Family) would tell people to memorise the
Qura> n and care about it and would urge them to recite it and act in accordance with it, especially in
his final days because he would say again and again: "I am leaving amongst you two weighty things,

;--- - -- -)-

the Book of Alla> h and my Progeny, the People of my Household. Provided you cling to both of them
you will never go astray after my death," and not to collate together the Qura> n, and leave it scattered
on the other hand?
On the contrary. Is not the Qura> n the Eternal Constitution of Isla> m and will its miracle not remain
through the centuries and ages right up to the Day of Resurrection? In spite of that, is it right for the
Prophet (may Alla> h bless him and his Family) to leave it scattered without collating it together?
Or, how did Almighty Alla> h allow his Prophet (may Alla> h bless him and his Family) not to collate it
together even though The Almighty says: "Verily is it for Us to collect it together and to promulgate
it." [Qura> n 75:17]. The Almighty also says: "Verily have We revealed the Reminder and verily do We
guard it." [Qura> n 15:9]. Thus, it was up to the Prophet (may Alla> h bless him and his Family) to pass
on the whole Qura> n, in order, to all the people just as Almighty Alla> h collected it together and put it
in order.
Thus this Qura> n which is at our disposal, in the order it is in, the way it has been collected together
with the Verses numbered as they are and with the Su> ras and parts in the order that they are in, is the
very same Qura> n which the Messenger of Alla> h (may Alla> h bless him and his Family) put in order
and collected together for the Muslims within his lifetime (may Alla> h bless him and his Family) by
the Command of Almighty Alla> h. No alteration, corruption, change, amendment, addition or deletion
has befallen it.
This is supported by what is narrated on the authority of Al> ibn Ibra> h> m on the authority of Ima> m
S{ a> diq (peace be upon him) on the authority of the Messenger of Alla> h (may Alla> h bless him and his
Family): "He told Al> (peace be upon him) to collect together the Qura> n. He said (may Alla> h bless
him and his Family): 'Oh, Al> . The Qura> n is behind my bed in a mus} h} af [book], on silk and on
parchment. Take it, collate it together and do not lose it the way the Jews lost the Torah.' Al> (peace
be upon him) went off, gathered it together in a yellow cloak and then put a seal on it. [Bih} a> r al-
Anwa> r vol 89 p48 Ch 7 h} ad> th 7 Beirut edition]. Majma al-Baya> n says, citing al-Sayyid al-Murtad} a> :
The Qura> n was collected together during the time of the Messenger of Alla> h (may Alla> h bless him
and his Family) in the format which at our disposal today.
Shaykh S{ adu> q (may Alla> h hallow his secret) and Shaykh Muf> d (may Alla> h hallow his secret) said
what he said before he did.
Shaykh al-T{ a> ifa, al-Shaykh al-T{ u> s> (may Alla>h hallow his secret) and the great mufassir al-Shaykh
al-T{ abar> (may Alla> h hallow his secret) who passed away in the year 548 said the same as he did after
he did, as have all our other ulama> right up to the present day.
Zayd ibn Tha> bit said: "We used to collect together the scattered bits of Verses of the Qura> n, and, by
the Command of the Messenger of Alla> h (may Alla> h bless him and his Family) put them in their
appropriate places. However, in spite of that, the Verses were still scattered so the Messenger of Alla> h
(may Alla> h bless him and his Family) told Al> (peace be upon him) to collect them together in one
place and he warned us not to lose them."
Al-Shab> said: The Qura> n was collected together during the time of the Messenger of Alla> h (may
Alla> h bless him and his Family) by six members of the Ans} a> r.
Qata> da said: "I asked Anas who collected together the Qura> n during the time of the Messenger of
Alla> h (may Alla> h bless him and his Family) and so he said: 'Four members of the Ans} a> r.' He then
mentioned their names.
Al> ibn Riba> h} said that Al> ibn Ab> T{ a> lib (peace be upon him) and Ubayy ibn Kaab collected
together the Qura> n during the time of the Messenger of Alla> h (may Alla> h bless him and his Family).

Other evidence: Other evidence: Other evidence: Other evidence:
This is in addition to other evidence and confirmation which proves that the Qura> n at our disposal is
the same one which was collected together and put in order during the time of the Messenger of Alla> h
(may Alla> h bless him and his Family) without anything added or taken away:
including Su> ra al-H{ amd's being called al-Fa> tih} a [The Opening], meaning that it was the opening of
the Qura> n, during the time of the Messenger of Alla> h (may Alla> h bless him and his Family), in spite
of the fact that it was not the first Su> ra or the first Verses to be revealed to the Messenger of Alla> h
(may Alla> h bless him and his Family). Its being called The Opening of the Book during his lifetime
(may Alla> h bless him and his Family) shows that the Book was collected together in the same format
to be found at our disposal today, with Su> rat al-H{ amd as its opening, just as it is its opening today.
It also includes the fact that the Prophet (may Alla> h bless him and his Family) would say in H{ ad> th al-
Thaqalayn transmitted mutawa> tiran by both groups: "I am leaving among you the two weighty things:
the Book of Alla> h and my Progeny, the People of my Household. Provided you cling to both of them

;--- - -- -)-

you will never go astray after my death." So the Messenger of Alla> h (may Alla> h bless him and his
Family) left behind a complete book, arranged in order, in his community, not scattered verses for
such cannot be called a book.
Almighty Alla> h beat his Messenger (may Alla> h bless him and his Family) to using this expression
because He used the word "Book" to refer to the Qura> n time and again in several Verses, which
shows that He had it collected together and put in order on a Guarded Tablet according to some
mufassiru> n and The Almighty showed His Messenger (may Alla> h bless him and his Family) His
compilation of it and the order in which He had it and told him to collect together the Qura> n in
accordance with the way it was put together on the Guarded Tablet, and, to put in the same order as it
was. The Prophet (may Alla> h bless him and his Family) did so.
Other evidence includes what is said of the Prophet's telling people to recite the whole of the Qura> n
[khatm al-Qura> n] during the Month of Ramad} a> n and at other times, and, his explaining what merit
there was in and what reward there was for reciting it in its entirety so much so that Abdalla> h ibn
Masu> d, Ubayy ibn Kab and others recited the whole of the Qura> n several times in the presence of
the Messenger of Alla> h (may Alla> h bless him and his Family). If the Qura> n had not been collected
together and put in order, reciting the whole of the Qura> n would have been meaningless because
"reciting in its entirety" is said of what which begins at the beginning and ends at the end.
Further evidence includes oral traditions which tell us to hold H{ ad> th attributed to the Messenger
(may Alla> h bless him and his Family) and to the People of his Household (peace be upon them) up
against the Holy Qura> n to "separate the skinny ones from the fat ones" and which say: that which
agrees with the Book of Alla> h was uttered by the Messenger of Alla> h (may Alla> h bless him and his
Family) and uttered by the People of his Household (peace be upon them) and that which contradicts
the Book is a vanity and false and was not said by them. These oral traditions' referring us to this
Qura> n which is at our disposal to determine truth from falsehood is part of what proves that it is free
from having anything added, taken away, changed or corrupted. Otherwise it would not be a suitable
reference to distinguish what is true from what is false.
Other evidence includes what says that the Qura> n in its entirety was written down and placed
between the mih} ra> b and minbar and that the Muslims used to write from it and what says that Jibra> > l
(peace be upon him) used to show the Qura> n to the Messenger of Alla> h once a year and showed it to
him (may Alla> h bless him and his Family) twice during the last year of his life.
Other evidence includes what is reported of a group of companions' having memorised the entire
Qura> n during the lifetime of the Messenger of Alla> h (may Alla> h bless him and his Family). That is no
secret to whoever refers to Alla> ma Bala> gh> 's tafs> r of the Qura> n (may Alla> h hallow his secret). My
father (may Alla> h bless him) [A< yatolla> h al-Sayyid M> rza> Mahd> al-Sh> ra> z> (may Alla> h hallow his
secret)] had something to say about that and it was printed in one of the editions of Ajwibat al-
Masa> il al-D> niyya in the Holy City of Karbala> .
This is in addition to the fact that there are Verses and oral traditions which indicate that the Qura> n
was revealed to the Messenger of Alla> h (may Alla> h bless him and his Family) twice once in its
entirety, to the heart of the Messenger of Alla> h (may Alla> h bless him and his Family) as the Almighty
said: "Lo! We revealed it on the Night of Power." [Qura> n 97:1] and once in instalments spread over a
period of twenty three years on various occasions and various matters. The Messenger of Alla> h's heart
(may Alla> h bless him and his Family) remembered what was revealed to it the first time as a complete
collection in the correct order and so he compiled the Qura> n which was revealed to him a second
time in instalments, spread over a period of time in accordance with the compilation of the
"original" Qura> n and put it in the same order. It is the very same Qura> n which is at our disposal
today.
There is more evidence which all shows that this Qura> n which is at our disposal today is the Qura> n
which was collected together by the Command of Alla> h and His Messenger (may Alla> h bless him and
his Family) during the lifetime of the Messenger of Alla> h (may Alla> h bless him and his Family) to
which not a single letter has been added or taken away, none of which has changed nor will it ever
change. How can it when the Almighty said: "Falsehood cannot come at it from before it or from
behind it" [Qura> n 41:42]? Here ends what he had to say.
and an heir which He made your khal> fa

;---- ')--=-~ --- .

The Qura> n is Alla> h's Khal> fa on Earth The Qura> n is Alla> h's Khal> fa on Earth The Qura> n is Alla> h's Khal> fa on Earth The Qura> n is Alla> h's Khal> fa on Earth
Masala: It is wa> jib that the way one interacts with the Wise Qura> n be such that its
vicegerency on earth to Alla> h is reflected in a person's bosom and limbs just the same
as it is wa> jib to memorise, glorify, show respect for and care about the Qura> n. For
what she said (peace be upon her) "an Heir which He made your Khal> fa" means
He took it as an heir to Himself.
Just the same as it is wa> jib to glorify and revere Alla> h, Exalted is He, it is wa> jib to
glorify, revere and follow the commands and codes of His Khal> fa the Qura> n
799
.
Obviously taking on a Khal> fa is not restricted to when whoever appoints the Khal> fa
is away. It can even happen when He is there, like the Almighty said: "Lo! I am
about to place a Viceroy in the earth"
800
so give it some thought.
She said (Alla> h's blessings be upon her): "an heir". The Almighty said: "That which
Alla> h leaveth with you is better for you"
801
because the Qura> n is what is left of
Alla> h's traces. All the other Books of Alla> h became altered
802
. The Almighty said
that they "change words from their context"
803
.
Alla> h, Exalted is He, made the Qura> n Viceroy over the people
804
. The Almighty
said: "whereof He hath made you trustees"
805
just the same as He made Ahl al-Bayt
(peace be upon them) Trustees over them.
Some editions say: "An Heir We appointed as Khal> fa over you" [wa Baqiyyatan
istakhlafna> alaykum] in which case what is meant by Heir is Ahl al-Bayt (the best
blessings and peace be upon them).
It may be that the tenth form is used to indicate desire, as if it says khila> fa stemming
from desire [t} alab ira> d> ], or, an Heir, the establishment of whose Caliphate is desired.
Sometimes the tenth form may just mean the same as the first.
806

799
See Wasa> il al-Sh> a vol 4 p822 Ch 74 Ba> b Wuju> b taallum al-Qura> n wa tal> mihi kifa> ya wa
istih}ba>bihi aynan; vol 4 p827 Ch 1 Ba> b Wuju> b Ikra> m al-Qura> n wa Tah} r> m Iha> natihi; Ch 2 Ba> b
Istih}ba>b al-Tafk> r f> Maa> n> al-Qura> n ; vol 4 p830 Ch 3 Ba> b Tah} r> m Istid} a> f Ahl al-Qura> n wa
Iha> natihim wa Wuju> b Ikra> mihim and vol 4 p832 Ch 4 Ba> b Istih} ba> b H{ ifz} al-Qura> n wa Tah} ammul al-
Mashaqqa f> taallumihi wa Hifz} ihi
800
Qura> n 2:30 and p833 Ch 5 Ba> b Istih} a> b Taallum al-Qura> n and p834 Ch 6 Ba> b Istih} ba> b Tal> m al-
Awla> d al-Qura> n etc.
801
Qura> n 11:86
802
See Ma> dha> f> Kutub al-Nas} a> ra> by the same author (may Alla> h hallow his secret)
803
Qura> n 4:46; Qura> n 5:13
804
Majma al-Bah} rayn says viceroy [khal> fa] is said of one who organises affairs on behalf of another.
The viceroy [khal> fa] is the supreme authority and similarly someone who stands in the place and fills
the place of the person leaving. "Oh Alla> h You are the Khal> fa on the journey" means You are the One
I want and depend upon in my absence from my family to consolidate their disorder and provide for
their needs under the entry for kh-l-f. It can also mean authorised representative [wak> l] or deputy
[na> ib] as some of the mufassir> n say about the Verse "whereof He hath made you trustees" [Qura> n
57:7]
805
Qura> n 57:7
806
The Speaking Book of Alla> h
_='-- = '-

Masala: It is mustah} abb when uttering and similarly writing the word "Qura> n" to
accompany it with one of its attributes as she said (peace be upon her) "The
Speaking Book of Alla> h; The Truthful Qura> n "
The Almighty said: "We have given thee seven of the oft-repeated (verses) and the
Great Qura> n."
807

He said, Exalted is He: "T{ a> S> n. These are revelations of the Qura> n and a Scripture
that maketh plain."
808

The Almighty said: "Qa> f. By the Glorious Qura> n."
809

He said, Exalted is He: "These are Verses of the Wise Scripture"
810
.
The Almighty said: "These are Verses of the Scripture that maketh plain"
811
.
For mentioning beautiful attributes makes people love and turn to something just the
same as in contrast, mentioning bad points makes people run away from something.
Obviously mentioning a person or thing's positive attributes makes people rally
round it even more and mentioning negative points makes people disperse and keep
their distance from him or it. Considering the Qura> n to be na> t} iq [capable of
speaking] is on account of its being in contrast to Alla> h's Kita> b Takw> n> [Physical
Decree], Exalted and Almighty is He. It is not the same because the Qura> n is Alla> h's
Kita>b Tashr> > [Legislative Book] and the Universe is Alla> h's Kita> b Takw> n>
[Physical Decree]. That is why He said, Exalted and Almighty is He: "We have
neglected nothing in the kita> b"
812
based on the premise that what is meant is the
Kita>b Takw> n> [Physical Decree] as some say for it contains everything which is
capable of existing and so Alla> h, Exalted and Almighty is He, grants existence to
whatever Wisdom dictates should exist or the existence of which would be best
813
,
even though it is possible that what is meant is the Holy Qura> n.
814
That is why there
is no contradiction between the Book's being capable of speaking and its being silent
from two perspectives. So what the Commander of the Faithful Al> (peace be upon
him) said "I am Allah's Na> t} iq
Book" at the Battle of S{ iff> n when Mua> wiya

ordered that Mas} a> h} if be raised up on spears
815
is only as opposed to the silent Qura> n
which does not think and does not speak according to the generally understood
meaning of the word. Further, it is well known that the nut} q of everything is
according to its ability because nut} q conveys a meaning of clarity.
816

807
Qura> n 15:87
808
Qura> n 27:1
809
Qura> n 50:1
810
Qura> n 10:1
811
Qura> n 12:1
812
Qura> n 6:38
813
What the author may mean (may Alla> h hallow his secret) by "whatever Wisdom dictates should
exist is whatever is pure goodness" and by "or the existence of which would be best" is something the
good of which is greater, out of the five categories discussed in Ilm al-Kala> m
814
It is possible that what is meant is the Guarded Tablet [See Tafs> r al-Jawhar al-Tham> n vol 2 p255;
Tafs> r Shubbar p132 and Kanz al-Daqa> iq vol 4 p321]. Some tafa> s> r say that it is possible that what is
meant is both Creational [takw> n> ] and Legislative [tashr> > ]. Taqr> b al-Qura> n ila> al-Adhha> n says
about the Blessed Verse: "i.e. the Book of Creation, for the Universe is the Book of Alla> h and the
things which exist are His Words".
capable of speech or capable of reason, or, clear

815
Wasa> il al-Sh> a vol 18 p20 Ch 5 h} ad> th 12. Irsha> d al-Qulu> b p20 says that the Commander of the
Faithful (peace be upon him) said: "Oh, son of Abu> Sufyan. You call me to the act according to the
Book of Alla> h but I am his Speaking Book."
816
This may be understood from some books on the language. For example, Lisa> n al-Arab says under
the entry for n-t} -q: "A na> t} iq book [kita> b na> t} iq] is clear".
The Truthful Qura> n
'~- ',--

The Truthfulness of the Qura> n The Truthfulness of the Qura> n The Truthfulness of the Qura> n The Truthfulness of the Qura> n
Masala: It is wa> jib to believe that the Qura> n is truthfulness, truthful and
confirmation at its inception and forevermore [baqa> an]
817
.
For the Qura> n is truthful in its laws, its stories and in everything it says, in detail
and in general terms. It is not lying or joking in even a single one of its words: "As
for that which We inspire in thee of the Scripture, it is the Truth confirming that
which was (revealed) before it"
818
.
He said, Exalted is He: "and this is a confirming Scripture"
819
.
It may be possible to cite this sentence from her speech (peace be upon her) as
evidence that the Qura> n is unaltered, especially in view of the above that it is a
Leader of Truth among you, a covenant He brought unto you and an heir He left to
guard you, a covenant He brought unto you, and, in view of the definite article [al] in
"al-Qura> n" which indicates as we believe it does ahdiyya [a reference back to
something previous understood or agreed upon between the speaker and the listener].
For the Qura> n which is in our hands is the [same] Qura> n which was revealed to the
Messenger of Alla> h (may Alla> h bless him and his Family) without the addition of
even a letter or word and without anything taken out, not even a fath} a, kasra, dot or
anything else as we indicated in al-Fiqh: H{ awl al-Qura> n al-H{ ak> m
820
.
"The Truthful Qura> n" these two phrases
821
are clarification of the three phrases
before them
822

Pursuing Truthfulness Pursuing Truthfulness Pursuing Truthfulness Pursuing Truthfulness
Masala: It is wa> jib to pursue truthfulness and to take it as a motto and a cover in
life. In sentences like this there is incitement to be truthful. He said, Exalted is He
"And he who brings the Truth and believes in it"
823
.
Obviously truthfulness is wa> jib in instances of wuju> b just the same as it is
mustah} abb in instances of istih} ba> b. As for lying, Al> (peace be upon him) said: "A
slave will not taste faith until he gives up lying in jest or in earnest"
824
.
An oral tradition says: "A slave will not encounter true faith until he gives up lying
in jest or in earnest,"
825
because saying something untrue, in jest, is not h} ara> m
according to many fuqaha> .
826

817
It appears from what is coming up that what the author means by baqa> an is a reference to the fact
that it is unaltered and that it will never be altered. The Almighty said: "We have, without doubt, sent
down the Message; and We will assuredly guard it" [Qura> n 15:9]
818
Qura> n 35:31
819
Qura> n 46:12
820
See Mawsu> at al-Fiqh vol 98: Kita> b H{ awl al-Qura> n al-Hak> m and Wa li Awwal Marra f> Ta> r> kh al-
A< lam vol 2 pp243-249 as stated above
821
i.e. "The Eloquent Book of Alla> h" and "The Truthful Qura> n
822
i.e. "Leader of Truth", "A Covenant He brought unto you" and "an Heir He left to guard you"
823
Qura> n 39:33
824
Tuh} af al-Uqu> l p216 Words to this effect are attributed to him i.e. to Al> (peace be upon him) in
sayings; Bih} a> r al-Anwa> r vol 72 p249 h} ad> th 14
825
Al-Mah} a> sin p118 F> Iqa> b al-Kidhb; Bih} a> r al-Anwa> r vol 72 p262 h} ad> th 41
826
See Mawsu> at al-Fiqh: Kita> b al-Maka> sib al-Muh} arrama vol 2 p33 which says: "Exceptions to [the
prohibition on] lying:
Masala: Exceptions to [the prohibition on] lying in terms of mawd} u> or h} ukm are as follows:
One: Jest. Jesting is not lying even where it is not a performative sentence [insha> ] if there is a qar> na.
As for performative sentences it is because they do not count as lying in terms of mawd} u> as long as
there is a qar> na. As for declarative sentences they do not count in terms of h} ukm. True they can be
The Truthful Qura> n
'~- ',--

h} ara> m in from the point of view of hurting feelings or temptation or something like that. It is unlikely
that there is a distinction between saying that performative is not h} ara> m and declarative is h} ara> m, for
in performative sentences where there is no qar> na, which makes them look like declarative sentences
such as one's saying "This man is a hero" are also like this and that is why someone who tells others
something in jest is not called a liar.
True, without a doubt it is better not to, like the advice given by the Prophet (may Alla> h bless him
and his Family) to Abu> Dharr and an oral tradition in al-Khis} a> l attributed to him say: "I am the leader
of a House in the highest part of Paradise and there is a house in the middle of Paradise and a house in
the Gardens of Paradise for whoever gives up arguing even though he is in the right and to whoever
gives up lying even in jest and whose manners are good." [Bih} a> r al-Anwa> r vol 69 p261 Ch 114 h} ad> th
32 Beirut edition with slight variation].
[There is also] the oral tradition which al-As} bagh attributes to Al> (peace be upon him): A slave does
not encounter the taste of faith until he gives up lying both in jest and in earnest" [Wasa> il al-Sh> a
vol 8 p577 h} ad> th 16230] and others such as the oral traditions of H{ a> rith and Sayf [Wasa> il la-Sh> a
vol 8 p576 h} ad> th 16229] and so on.
True, there is no doubt that lying in jest is h} ara> m for those for whom it is inappropriate to their
station to do so, such as the Mas} u> m> n (peace be upon them), even performatively, so give it some
careful thought. What we said applies equally to word, deed or signal and the same applies to h} ara> m
lying. True, it is not technically termed jest [hazl] but rather a joke [lat} > fa] or a gag [miza> h} ] like what
the Messenger (may Alla> h bless him and his Family) did to Al> (peace be upon him) in the story of
his putting the pit in front of him and his saying (peace be upon him): "The one who ate with the pit"
and similarly his saying (may Alla> h bless him and his Family): "Trail a train like a bride's train" [Bih} a> r
al-Anwa> r vol 16 p295 Ch 10 h} ad> th 1] and "I'll let you ride on a she-camel's son" [Bih} a> r al-Anwa>r vol
16 p295 Ch 10 h} ad> th 1 which says: "Verily we are carrying you on a she-camel's son"] and so on.
However, it is likely that what they narrate via a chain of narration which is not authentic, is
questionable i.e. that he said (may Alla> h bless him and his Family): "Old women and men, and
blacks do not go to Heaven" [Bih} a> r al-Anwa> r vol 16 p295 Ch 10 h} ad> th 1] because according to what
they say, it caused upset even though it did not count as a lie and without a doubt, the Messenger of
Alla> h is protected [mas} u> m] from doing something like that.
The Brilliant Light, The Shining Beam
- >- '- ~- ='~- ; --

Divine Light Divine Light Divine Light Divine Light
Masala: The Holy Qura> n is in itself a Brilliant Light and a Shining Beam except
that the unwholesome deeds, words and ways of its followers are like a covering
which veils, and extensive cloud which covers up the light of the sun just the same as
if their words and deeds are righteous and upstanding then they let the light shine
through.
Thus, it was wa> jib, through word and deed for this Brilliant Light and Shining Beam
to shine through onto Mankind in the most beautiful form and in the most perfect
way. What oppression or indeed what crime is greater and crueller than to drape
covers over this Brilliant, Divine Light and Lordly Shining Beam. Oral tradition says
that "The Qura> n is Truth and Light".
827

He also said (peace be upon him): "Verily we are People of a Household. With us are
the fortresses of knowledge and light on the matter"
828
.
The Qura> n is Light and a Beam The Qura> n is Light and a Beam The Qura> n is Light and a Beam The Qura> n is Light and a Beam
829 829 829 829

Masala: It is wa> jib to seek the light and beam of the Wise Qura> n in the darkness
and problems of life. The Almighty said: "And whoever turns away from My
reminder, his shall be a straitened life"
830
.
Al> (peace be upon him) said: "Fear Allah in respect of the Qura> n [Alla> h, Alla> h f>
al-Qura> n], lest others should excel and surpass you in following its tenets and in
acting according to its orders"
831
.
It may be that light and beam were used together on account of the fact that a
beam [d} iya> ] normally springs from the self whereas light [nu> r] is normally
832

acquired from another
833
because the Qura> n lights up hearts, souls and life and it
acquired its light [nu> r] from Alla> h, Exalted is He. With attributes, any nisba will do
so one does not say that d} iya> can only only only only apply to the self and nu> r applies to others. As
He said, Exalted is He: "He it is Who appointed the sun a splendour [d} iya> an] nd the
moon a light [nu> ran]"
834
as we touched upon above.
One may say that d} iya> is [used] on account of the fact that its nu> ra> niyya is inherent
like the sun
835
which is light by itself, and, that nu> r is [used] on account of the fact of
its acquiring it even by being made a mansha of intiza>
836
from another, namely
The Creator [al-Ba> ri], Illustrious and Sublime is He.

827
Kita>b Sulaym ibn Qays p195 F> Kita> bihi alayhi al-Sala> m ila> Mua> wiya
828
al-Ikhtis} a> s} p308
829
Kita>b al-Tawh} > d by Shaykh S{ adu> q says on p214 By extension, it is said that the Qura> n is Light
because people are guided by It in their religion just as they are guided by a beam on their paths. This
is why the Prophet (may Alla> h bless him and his Family) was enlightening [mun> r]
830
Qura> n 20:124
831
Bih} a> r al-Anwa> r vol 75 p99 Ch 18 h} ad> th 2 F> Was} iyyatihi alayhi al-Sala> m inda Wafa> tihi; Nahj al-
Bala> gha 5/47: Wa min was} iyyatin lahu alayhi al-sala> m li al-H{ asan wa al-H{ usayn alayhima> al-sala> m
lamma> d} arabahu Ibn Muljam lanat Alla> h alayhi says: "Fear Alla> h in respect of the Holy Qura> n [Wa
Alla> h, Wa Alla> h, f> al-Qura> n], lest others should excel and surpass you in following its tenets and in
acting according to its orders"
832
Qualifying it with normally is because of the Almighty's Words: "Allah is the Light of the Heavens
and the Earth." [Qura> n 24:35] so give it some careful thought
833
See Majma al-Bah} rayn under the heading D{ aw
834
Qura> n 10:5
835
And like that evenness is inherent to four and that oiliness is inherent to oil
836
Like the dha> t> in Analytica Posteriora [The Second Analytics] and the dha> t> in the Isagoge (The
Predicables/Five words)
- >- '- ~- ='~- ; --

In both of them its being illuminating [mun> r] and giving light [mud> ] to hearts,
souls and life is taken into account through describing it as brilliant [sa> t} i] and
shining [la> mi]
837
. So the Qura> n is nu> r because it lights up the path of > ma> n, the
shar> a, the world and the Afterlife and is not restricted to a small patch but instead
effuses over the whole world.
It is la> mi [shining] because it also conveys a meaning of movement, for light comes
gleam by gleam and wave by wave.
838

Here lies a point which is worth mentioning, namely that everything created by
Alla> h has light, meaning that it has within itself a guide which directs it towards
itself. Alla> h made them such that they, themselves, reveal themselves
839
and through
their revelations direct towards their very essences.
The Holy Qura> n is a brilliant light, a shining beam and so its power to reveal itself
[ka> shifiyyatuhu li dha> tihi] is as clear as can be and the indication of its truthfulness,
and, that it has been made a Khal> fa by Almighty Alla> h is by the strongest and most
perfect kind of indication.
So it is the most perfect example of what the h} ad> th shar> f is talking about: "There is
a truth over every piece of truth and a light over every s} awa> b [thing which is right or
proper]"
840

Guidance and direction for people Guidance and direction for people Guidance and direction for people Guidance and direction for people
Masala: People should be guidance, direction and a shining lamp to society, for
describing the Holy Qura> n as light and a beam is an indication of the excellence and
great value of these two things and of the excellence of whatever and whoever is
adorned with them
841
, especially in view of the fact that the Prophet (may Alla> h
bless him and his Family) is described thus: "His disposition was the Qura> n".
842

He said, Exalted is He: "and We made for him a light by which he walks among the
people".
843

The Almighty said: "and as a light-giving lamp".
844

In relation to non-Muslims and others like them, Alla> h, Exalted and Almighty is He,
says about them at the Place of Congregation: "On the day when the hypocritical

837
Sa> t} i: elevated shining. La> mi means mud} > [shining]. Lamaa means ad} a> a [shone] [Majma al-
Bah} rayn under the entry for s-t} - and l-m-
838
This meaning may have been gathered by looking at some of the various uses some of which
indicate that (See Lisa> n al-Arab under the entry for l-m-.) It may be because of the qar> na
maqa> miyya or that which is customarily understood [i.e. by urf]
839
For example sound waves, brainwaves, radiation, rays chemical discharges and so on all reveal
things, and expose their unique features, attributes and sometimes even their very essence so give it
840
Wasa> il al-Sh> a vol 18 p86 Ch 9 h} ad> th 35; Wasa> il al-Sh> a vol 18 p78 Ch 9 h} ad> th 10; al-Ama> l>
by Shaykh S{ adu> q p367 h} ad> th 16 Majlis 58; Tafs> r al-Ayya> sh> vol 1 p8 h} ad> th 2 Ba> b Tark al-Riwa> ya
allat> bi khila> f al-Qura> n; Ghaybat al-Numa> n> p141 h} ad> th 2 Ba> b Ma> Ruwiya f> Ghaybat al-Ima> m al-
Muntaz} ar [Ajjala Alla> hu Taa> la> Farajahu al-Shar> f]
841
The extended application is on account of ignoring that which is exclusive and understanding the
underlying fundamental principle both rationally and in terms of customary usage. It may also be said
that declarative statement of this sort also includes or implies a perfomative of this sort.
842
Majmu> at Warra> m vol 1 p89 Ba> b al-Ita> b which says "The Messenger of Alla> h's disposition was
the Qura> n (may Alla> h bless him and his Family); see also Sharh} Nahj al-Bala> gha vol 6 p340 Ch 83
843
Qura> n 6:122
844
Qura> n 33:46
- >- '- ~- ='~- ; --

men and the hypocritical women will say to those who believe: Wait for us, that we
may have light from your light; it shall be said: Turn back and seek a light".
845

For the place to earn Divine Light is the World. As for the Hereafter, Man reaps
there the light and darkness which he sowed in his world as oral traditions say:
"Watch out for unfairness [z} ulm], for it is darkness [z} uluma> t] on the Day of
Resurrection"
846
.
He said (peace be upon him): "The World is the place to sow for the Afterlife"
847
.
So light and darkness are two spiritual things
848
which also become physical light
and darkness on the Day of Resurrection which means that they also appear amidst
what they appear through this kind of manifestation.

845
Qura> n 57:13
846
Wasa> il al-Sh> a vol 11 p338 Ch 77 h} ad> th 2 on the authority of the Messenger of Alla> h (may Alla> h
bless him and his Family); Majmu> at Warra> m vol 1 p56 Ba> b al-Z{ ulm
847
Irsha> d al-Qulu> b p89 Ba> b al-Tha> n> wa al-ishru>n; Majmu> at Warra> m vol 1 p92 F> Baya> n al-Sabab
alladh> yana> lu bihi H{ usn al-Khuluq ala> al-jumla
848
i.e. virtues and vices
Its insights are indisputable; its secrets are revealed; manifest are its literal meanings
- - -- - ,;= - -=-- - ,-,~ -~--- - ,-'~

The insights are indisputable The insights are indisputable The insights are indisputable The insights are indisputable
Masala: Insights and proofs should be manifest and clear. Alla> h, Exalted is He,
made the Qura> n like that and that is perfection of the proof and a way towards
guidance.
We see that clearly in the Wise Qura> n and in the Words of the Greatest Messenger
(may Alla> h bless him and his Family), of the Infallible Ima> ms (peace be upon them)
and in Truthful Fa> t} ima al-Zahra> 's speech (peace be upon her).
The Almighty said: "Is there doubt about Alla> h, the Maker of the heavens and the
earth?"
849
.
He said, Exalted is He: "And shown him the two highways"
850
.
The Messenger of Alla> h (may Alla> h bless him and his Family) said: "Say there is no
god but Alla> h and you will succeed.
851
"
She says (peace be upon her) bayyina meaning clear and obvious from clarity
[baya> n] and obviousness [z} uhur].
Bas} a> ir [insights] is the plural of Bas} > ra of the fa> l form which means the same as
the fa> il form meaning mabs} ara> t i.e. arguments, evidence or proofs.
The probative value of the literal meanings of the Scripture The probative value of the literal meanings of the Scripture The probative value of the literal meanings of the Scripture The probative value of the literal meanings of the Scripture
Masala: The literal meanings of the Scripture are proof. Many pieces of evidence
discussed in their appropriate place indicate that
852
. These phrases, those before them
and those coming up in Sayyida Zahra> 's words (peace be upon her) are some of what
proves that.
How can it not be proof if its insights are indisputable and its indications are
manifest?
How can it not be proof if it is a brilliant light and a shining beam?
How can it not be proof if Alla> h's authorities are reached through it?
How can it not be proof if His Written Laws are reached through it?
So the literal meanings of the Qura> n can, without restriction, be relied upon to
prove a point. What does not have a literal meaning cannot be relied upon to prove a
point like the Verses capable of sustaining more than one meaning, the beginnings of
Su> rahs and so on for knowledge of them is with its people (the best blessings and
peace be upon them).
There is a link between literal meaning and probative value because the literal
meaning is the way rational people understand what speakers mean, as explained in
detail in Ilm al-Us} u> l
853
.
Sara> ir is the plural of sar> ra [secret] which comes from the word sirr [secret] for
secrets are the hidden meanings of the Qura> n which are revealed to whoever reflects
on them and seeks the help of those in whose houses the Qura> n was revealed (the

849
Qura> n 14:10
850
Qura> n 90:10
851
al-Mana> qib vol 1 p56 Fas} l f> ma> la> qa> min al-Kuffa> r f> Risa> latihi which says that Ta> riq al-Muh} a> rib>
said: "I saw the Prophet (may Alla> h bless him and his Family) on the fare of Dhu> al-Maja> z, exhorting
the people, saying: 'Oh, people, say there is no god but Alla> h and you will attain success.' Abu> Lahab
was following him and throwing stones at him until his heels bled. He was telling the people: 'Do not
listen to him. He is a liar.'"
852
See al-Was} ail ila> al-Rasa> il: Bah} th H{ ujjiyyat Z{ awa> hir al-Kita> b and al-Us} u> l by the same author
853
See al-Was} a> il ila> al-Rasa> il by the same author (may Alla> h hallow his secret)
Its insights are indisputable; its secrets are revealed; manifest are its literal meanings
- - -- - ,;= - -=-- - ,-,~ -~--- - ,-'~

best blessings and peace be upon them). That is why His Call, Exalted is He was to
reflect on it:
Almighty Alla> h said: "Do they not then reflect on the Quran?"
854

He said, Exalted is He: "those among them who are able to think out the matter
would have known it".
855

Its profundity is obvious to whoever reflects on it. It is not like talismans, hidden
meanings, riddles and enigmas like those used by soothsayers.
"Manifest [munjaliyatun] are its literal meanings [z} awa> hiruhu]" so it is not like
hidden things. So there is no cover over it and it is not like complicated books on
philosophy. On the contrary it is as clear as the noonday sun.

854
Qura> n 47:24
855
Qura> n 4:83
Its followers are blessed by it
-'-~ - =---

Who are the followers of the Qura> n? Who are the followers of the Qura> n? Who are the followers of the Qura> n? Who are the followers of the Qura> n?
Masala: Ashya> al-Qura> n truly applies to anyone at all who follows it because what
is meant by ashya> is followers and those who can be said without reservation to be
true followers are those who follow the way of their leader in every little thing and
big thing.
So it is wa> jib for people to put the Qura> n in front of them and make it their Ima> m in
us} u> l and furu> , in politics, economy and all walks of life, for the best example of
someone who follows the Qura> n is someone like that, even though it can also apply
loosely or in terms of a universal meaning with levels, to someone who follows its
decrees most of the time. As for mustah} abba> t, following them is mustah} abb
The same applies to the Messenger (may Alla> h bless him and his Family) and to the
Holy Ima> ms (Alla> h's blessings be upon them all).
History says that the woman the Messenger of Alla> h (may Alla> h bless him and his
Family) asked to go back to her husband said: "Oh, Messenger of Alla> h, are you
telling me to do so?" So he said (may Alla> h bless him and his Family): "No. I am just
a middle-man."
She said (peace be upon her): "Its followers are mughtabat} a through it" because
people feel ghibt} a
856
for the followers of the Qura> n and for the knowledge,
excellence, strength and all the other merits and necessities for a happy life which
they have because of their acting in accordance with the Qura> n.
A dua> says: "And make me one of its adherents and followers"
857
.
An oral tradition attributed to him (may Alla> h bless him and his Family) says: "Oh,
Alla> h. Forgive Al> , his Progeny, those who love him, his adherents and his
followers"
858
.
This is if it is read as an object which is the most likely. It can also be read as a
subject in which case it would mean: "Its followers are happy and joyous through
it."
859

856
Ghabit} tahu [you felt ghibt} a towards him] if you wish for the same as what he has without wanting
him to lose what he has
857
Muhaj al-Dawa> t p16 H{ iraz li Muqtada> al-Sajid> n al-Ima> m Zayn al-A< bid> n alayhi al-Sala> m
858
al-Mana> qib vol 2 p234 Fas} l f> mah} abbat al-Mala>ika iyya> hu
859
Among the meanings of ghibt} a are happiness, joy and good condition. See Lisa> n al-Arab under the
entry for gh-b-t}
leader of its followers to goodwill
-'-- ;~ ,- _- --'-

Following the teachings of the Qura> n Following the teachings of the Qura> n Following the teachings of the Qura> n Following the teachings of the Qura> n
Masala: It is wa> jib to follow the teachings of the Qura> n in all aspects of life
because it leads to Heaven and Rid} wa> n and also because as Reason dictates to follow
it is a kind of thanksgiving to the Bestower of Blessings.
True, it is only wa> jib as far as wa> jiba> t are concerned both in terms of positive and
negative obligations. As for following the Qura> n on mustah} abba> t, it is mustah} abb as
is obvious.
Further Ziya> rat al-Ja> mia says: "Through you one travels towards Rid} wa> n"
860
for
they (peace be upon them) are the equal of the Qura> n
861
.
Rid} wa> n is the highest level of Rid} a> and what it means is Alla> h's Pleasure, Exalted is
He, or their pleasure i.e. pleasing themselves. The Almighty said: "O soul that art at
rest! Return to your Lord, well-pleased, well-pleasing"
862
.
The The The The u uu unlawfulness of following something other than the Qura> n nlawfulness of following something other than the Qura> n nlawfulness of following something other than the Qura> n nlawfulness of following something other than the Qura> n
Masala: It is h} ara> m to follow something other than the Qura> n or to put it in front of
the Qura> n because It is the only Divine Leader which guarantees happiness in both
abodes.
Even if proving something does not in itself disprove anything else it is just that the
context of the topic [qara> in maqa> miyya] and similarly of the thread may convey
exclusivity and negation, like in this sentence in her speech, so the Qura> n is Light
and anything else is darkness. As for the Messenger and the Progeny (Alla> h's
blessings be upon them all), they are the carriers of and commentators on the Qura> n
[mufassiru> al-Qura> n] as said by oral traditions with various meanings
863
.
The responsibili The responsibili The responsibili The responsibilities of the ties of the ties of the ties of the l ll leader eader eader eader
Masala: It is wa> jib for the leader to be such that he leads his followers to Rid} wa> n
and to happiness. An oral tradition attributed to him (may Alla> h bless him and his
Family) said: "Oh, Al> , I asked my Lord concerning you to make you the one to
lead my people to Heaven and He granted it to me"
864
.
Al> (peace be upon him) said: "I am the one to lead the believers to Heaven"
865

860
al-Balad al-Am> n p302; Uyu> n Akhba> r al-Rid} a> alayhi al-Sala> m p276 Ziya> rat Ukhra> Ja> mia
861
al-Mana> qib vol 2 p234 Fas} l f> Mah} abbat al-Mala>ika Iyya> h
862
Qura> n 89:27-28
863
See Bas} a> ir al-Daraja> t vol 1 Ba> b 19 F> anna Aimma Ahl al-Bayt alayhi al-Sala> m Hum Ahl al-
Dhikr alladh> n amara Alla> h bi sua> lihim; Bas} a> ir al-Daraja> t vol 2 Ba> b 8 F> anna al-Aimma alayhim
al-Sala> m Ut} u> Tafs> r al-Qura> n al-Kar> m wa al-Taw> l
864
al-Khis} a> l p314: Saala Rasu> l Alla> h S{ alla> Alla> h alayhi wa A< lihi wa Sallam Rabbahu Azza wa Jall
f> Al> (alayhi al-Sala> m) Khamsa Khis} a> l h} ad> th 95
865
al-Ikhtis} a> s} p248
Listening to it leads to Salvation
-'--~ '= -- _- ;- .

Listening to the Holy Qura> n Listening to the Holy Qura> n Listening to the Holy Qura> n Listening to the Holy Qura> n
Masala: It is mustah} abb to listen to tila> wa [recitation] of the Holy Qura> n. He said,
Exalted is He: "And when the Qura> n is recited, listen to it and pay heed"
866
. The
dua> attributed to Ima> m Zayn al-A< bid> n (peace be upon him) to be said upon
completing a recitation of the Qura> n says: "Thou appointed it a light through
following which we may be guided from the shadows of error and ignorance, a
healing for him who turns ear toward hearing it with the understanding of
attestation"
867
.
An oral tradition attributed to Ima> m S{ a> diq (peace be upon him) says: "It is wa> jib to
pay heed to the Qura> n when praying and at other times. If the Qura> n is recited in
your presence it is wa> jib for you to pay heed to it and listen to it"
868
.
The only reason why the Almighty used both words
869
is because it is possible for a
person to listen while speaking i.e. without paying heed [ins} a> t]
870
and so it is
necessary both to listen and to pay heed.
That is why he said (may Alla> h bless him and his Family): "Learning is paying heed,
then listening to it, then memorising it, then acting in accordance with it, then
spreading it"
871
.
As for the duty to listen, it means when the ima> m recites during al-s} ala> t al-jahriyya

[prayers which are said out loud] according to the well known masala fiqhiyya on
which there is evidence, so give it some thought.
Istima> [listening] is the verbal noun of istamaa and so if what is meant by it is the
accepted meaning of istima> then what she said (peace be upon her) is along the lines
of the muqtad} > because listening to the truth often leads a person to adhere to it.
However it may have been meant as a metonymical expression for something
namely acting whereby listening is a metonymical expression for acting. For
whoever acts in accordance with the Qura> n is delivered from problems in this world

866
Qura> n 7:204
867
al-Iqba> l p268 Ba> b 35 F> ma> nadhkuruhu min amal a> khir yawm min Shahr Ramad} a> n
868
Tafs> r al-Ayya> sh> vol 2 p44 h} ad> th 132 on Su> rat al-Ara> f
869
In what He said, Exalted is He "And when the Qura> n is recited listen to it and pay heed" [Qura> n
7:204]. Taqr> b al-Qura> n ila> al-Adh-ha> n says Ins} a> t means keeping quiet. Everybody knows that
keeping quiet is more particular than listening for a person may listen to something said while
speaking himself. That is why He specifically said it, for it is good manners for a person to listen
without speaking. This command indicates that it is mustah} abb like many commands in the Holy
Qura> n like His Words "write it for them if ye are aware of aught of good in them" [Qura> n 24:33]
as a number of oral traditions indicate.
870
ins} a> t is listening silently or settling the soul down to listen in silence. See the tafa> s> r on the tafs> r
of the Holy Verse, for example, Tafs> r Majma al-Baya> n says Ins} a> t is listening in silence. Ibn al-Ara> b>
said nas} ata; ans} ata; intas} ata means he listened to what was said and kept quiet. See also Majma al-
Bah} rayn under the entry n-s} -t and so on. Lisa> n al-Arab says under the entry for n-s} -t: ins} a> t means
keeping quiet and listening to what is said ans} ata; yuns} itu; insa> tan is said if someone kept quiet the
way someone who is listening keeps quiet.
871
See al-Khis} a> l p278 h} ad> th 43: Daraja> t al-Ilm al-Khamsa which says Jafar ibn Muh} ammad says his
father said (peace be upon them): "A man came to see the Prophet (may Alla> h bless him and his
Family) and said: 'Oh, Messenger of Alla> h. What is knowledge?' The Messenger of Alla> h (may Alla> h
bless him and his Family) said: 'Paying heed.' He said: 'Then what?' He said (may Alla> h bless him and
his Family): 'Listening to it.' He said: 'Then what?' He said (may Alla> h bless him and his Family):
'Memorising it.' He said: 'Then what?' He said (may Alla> h bless him and his Family) 'Acting in
accordance with it.' He said: 'Then what?' He said (may Alla> h bless him and his Family): 'Spreading
it.'" [Munyat al-Mur> d p147; Majmu> at Warra> m vol 2 p 17 says something similar]
prayer which is said out loud like fajr, maghrib and isha>
-'--~ '= -- _- ;- .

and from torment and punishment in the Hereafter. Many instances of usage support
this meaning along with Holy Verses.
872

Competing priorities of listening and reciting Competing priorities of listening and reciting Competing priorities of listening and reciting Competing priorities of listening and reciting
Masala: If there are competing priorities of listening to the Qura> n and reciting
oneself, normally the former takes priority such that one stops reciting and listens
because of the greater respect and also the greater effect on oneself there is in so
doing, so give it some careful thought.
It was stated above that when that hypocrite, Ibn al-Kawa> recited from the Qura> n
while the Commander of the Faithful Al> (peace be upon him) was praying, the
Ima> m (peace be upon him) stopped reciting until he had finished and then started
reciting again, and then, when that hypocrite started reciting again from the Qura> n
the Ima> m fell silent (peace be upon him) and then started reciting again
873
.
Getting others to listen Getting others to listen Getting others to listen Getting others to listen
Masala: It is mustah} abb to draw the attention of others to the desirability of
listening to the Qura> n especially if it is recited at a public gathering like fawa> tih} and
so on. This is an example of telling people to do something which is mustah} abb. It
was set out in the section on enjoining what is right and forbidding what is wrong
that if what is right is mustah} abb, and if what is wrong is makru> h, it is mustah} abb to
tell people to do the former and not to do the latter
874
, and she said (peace be upon
her): "Listening to it leads to Salvation".
Further listening per se comes under each of the five ah} ka> m:
Wa>jib: such as listening to the truth in instances where it is wa> jib.
Mustah} abb like listening to the Holy Qura> n and like what he said (peace be upon
him): "The mind of whoever forsakes listening to wise people dies"
875
so give it some

872
For example "those who hearken for their sake" [Qura> n 9:47] has been explained as meaning the
obedient ones, "as one who heareth not" [Qura> n 4:46] as not responded to what you are calling to,
"for surely you cannot make the dead hear you" [Qura> n 30:52] as you cannot give the unbelievers the
success to accept the Truth and "I seek refuge in You from a prayer which is not heard" as one which
is not answered or which does not count and so on. See Majma al-Baya> n and Taqr> b al-Qura> n ila> al-
Adhha> n and other tafa> s> r. In Arabic, istami ila> fula> n [lit: listen to so-and-so] means obey him. Lisa> n
al-Arab says under the entry for s-m-: The Almighty's Words "Thou canst make none to hear, save
those who believe Our revelations" [Qura> n 27:81 and 30:53] means you can make none hear except
those who believe in them and what is meant by making [them] hear, here is accepting and acting on
what they hear because if they do not accept and do not act it is the same as if they had not heard
Another example is what they say samia Alla> hu li man h} amidah [Alla> h responds to whoever praises
Him] which means that He responds to their praise and accepts it. One says: "Hear my prayer"
meaning answer [it] because what the petitioner wants is for it to be answered and accepted.
873
See Tafs> r al-Qumm> vol 2 p160 Su> rat al-Ru> m; Bih} a> r al-Anwa> r vol 33 p343 Ch 23 h} ad> th 587 says
Ima> m S{ a> diq (peace be upon him) said: Al> ibn Ab> T{ a> lib (peace be upon him) was praying and Ibn al-
Kawa> was behind him. The Commander of the Faithful (peace be upon him) was reciting and then Ibn
al-Kawa> said: "And verily it hath been revealed unto thee as unto those before thee (saying): "If thou
ascribe a partner to Alla> h thy work will fail and thou indeed wilt be among the losers." And so the
Commander of the Faithful fell silent (peace be upon him) until Ibn al-Kawa> stopped and then carried
on reciting again. Ibn al-Kawa> did the same thing three times and then the third time round, the
Commander of the Faithful (peace be upon him) said: "So have patience! Alla> h's promise is the very
truth, and let not those who have no certainty make Thee impatient" [Qura> n 30:60]
874
See Mawsu> at al-Fiqh vol 48 Kita> b al-Amr bi al-Maru> f wa al-Nahy an al-Munkar p173 Masala 2
875
Kanz al-Fawa> id vol 1 p199 Fas} l min Kala> m Am> r al-Mumin> n alayhi al-Sala> m f> al-Aql
-'--~ '= -- _- ;- .

careful thought. He also said (peace be upon him): "Accustom your ear to listening to
good things"
876
.
Makru> h like listening to that part of idle talk which is not h} ara> m. The Almighty said:
"And who shun what is vain"
877
.
He said, Exalted is He: "And when they hear idle talk they turn aside from it"
878
.
Al> (peace be upon him) said: "Do not lend your ear to what does not increase in
your welfare by listening to it for that rusts hearts and causes bad behaviour"
879
.
H{ ara> m: like listening to singing and to talk about others behind their backs for he
(may Alla> h bless him and his Family) forbade talking about others behind their backs
and listening to such talk, and, forbade backbiting and listening to backbiting.
880

Muba> h} : anything else.
Is there any difference between the h} ukm on hearing and listening? We talked about
it in detail in al-Fiqh
881
.
The kara> ha of making oneself too busy to listen The kara> ha of making oneself too busy to listen The kara> ha of making oneself too busy to listen The kara> ha of making oneself too busy to listen
Masala: It is makru> h to talk and similarly to keep oneself too busy doing anything
else to listen to the Qura> n when it is being recited, except of course when it is
absolutely necessary or on account of a more important priority
882
.
The kara> ha is only inferred with the help of external factors because otherwise it
does not necessarily follow that if is makru> h to do something it is mustah} abb not to
do it and vice versa as discussed in the study on mustah} abba> t and makru> ha> t even
though it is said that there is such a negative correlation
883
between that which is
wa>jib and that which is h} ara> m. So if something is wa> jib then it is h} ara> m not to do it
and if something is h} ara> m then it is wa> jib not to do it. This does not mean that there
are two rulings [h} ukmayn] on a single subject matter [mawd} u]. There is in fact just
one ruling either wa> jib or h} ara> m. The other one is a derived ruling [muntaza] or a
shadow of it.
Reflecting on Reflecting on Reflecting on Reflecting on the Holy Qura> n the Holy Qura> n the Holy Qura> n the Holy Qura> n
884 884 884 884

Masala: It is mustah} abb to reflect on the Qura> nic Verses when listening to them,
after listening to them and in fact at any time. The Almighty said: "Do they not then
reflect on the Quran? Nay, on the hearts there are locks."
885

Al> (peace be upon him) said: "Reflect on the Verses of the Qura> n and learn from
them for they are the most eloquent lesson."
886

876
Ghurar al-H{ ikam wa Durar al-Kalim p215 al-Fas} l al-Awwal, al-Qawl wa al-Lisa> n h} ad> th 4211
877
Qura> n 23:3
878
Qura> n 28:55
879
Ghurar al-H{ ikam p215 al-Fas} l al-Awwal: al-Qawl wa al-Lisa> n within h} ad> th 4211
880
Maka> rim al-Akhla> q p424 al-Fas} l al-Tha> n> f> Dhikr Jumal min Mana> h> al-Nab> S{ alla> Alla> h alayhi
wa A< lihi wa sallam; al-Ama> l> by Shaykh S{ adu> q p424 Majlis 66 anhu S{ alla> Alla> h alayhi wa A< lihi wa
sallam
881
See Mawsu> at al-Fiqh al-Maka> sib al-Muh} arrama vol 1 p254
882
If it is correct to say so.
883
As reason dictates so give it some careful thought
884
On this discussion and many of the preceding and later discussions see al-Fiqh: H{ awl al-Qura> n al-
H{ ak> m and the author's books on tafs> r as well as Khawa> t} ir> an al-Qura> n by Ayatolla> h al-Muaz} z} am
al-Shah> d al-Sayyid H{ asan al-Sh> ra> z> (may Alla> h hallow his secret) and Kayf nafham al-Qura> n and al-
Tadabbur f> al-Qura> n by [the late and much loved Holy Man] Ayatolla> h al-Sayyid Muh} ammad Rid} a>
al-Sh> ra> z> etc.
885
Qura> n 47:24
-'--~ '= -- _- ;- .

This may be one of the reasons why the oral traditions urge one to listen, for by
reflecting on the Scripture a person can grasp many of Almighty Alla> h's proofs
which would not be revealed to him at first glance. Through reflection, a great deal
of what is said from "His Prohibited Decrees" and what comes after that in her
speech (peace be upon her) up to "His Written Laws" can be understood.
That becomes clearer by considering the arbitration of the Commander of the
Faithful (peace be upon him) and indeed by considering the many instances in which
the Mas} u> m> n (peace be upon them) relied on the Holy Qura> n
887
.
There are many Ah} ka> m Fiqhiyya to uncover which the fuqaha> relied on reflection
on the Holy Qura> n, as is clear from consulting books on fiqh and Verses which
contain rules [A< ya> t al-Ah} ka> m]
888
just the same as there are many theological studies
[buh} uth kala> miyya], studies in ilm al-us} u> l, social, economic
889
studies and so on
which have been worked out from the Book of Alla> h through reflecting, pondering
and cogitating.
Further, there is incitement to do so in many oral traditions including:
what he said (peace be upon him): "Verses of the Holy Quran are treasures.
Whenever a treasure is opened you should look into it".
890

It may be possible to say that it can be understood that it is best and mustah} abb to
reflect [on it] from this phrase in her speech (peace be upon her): "Listening to it
leads to Salvation" for telling people to listen is commonly understood to mean that,
bearing in mind the difference between hearing and listening and bearing in mind
that one thing leads to the other. It may even be said that reflection is the most
complete type of listening so give it some careful thought.

886
Ghurar al-H{ ikam wa Durar al-Kalim p111 h} ad> th 1985 al-Fas} l al-Ra> bi f> al-Qura> n
887
For example in the story about cutting off the "yad" of a thief in which Ima> m Jawa> d relied upon
the Almighty's Words in Verse 18 of Su> rat al-Jinn [Qura> n 72:18]: "Verily do the masa> jid [parts of the
body used in prostration] belong to Alla> h so invoke not any one along with Alla> h" [see Mustadrak al-
Wasa> il vol 4 p454 Ch 4 h} ad> th 5143 and tafs> r al-Ayya> sh> vol 1 p319 h} ad> th 109] and similarly the
Imam, Commander of the Faithful's (peace be upon him) determining the minimum length of
pregnancy through referring to two Verses from the Qura> n firstly: Mothers shall suckle their
children for two whole years [Qura> n 2:233] and secondly: "and the bearing of him and the weaning of
him is thirty months" [Qura> n 46:15] when Umar ordered that a woman who had given birth six
months after getting married be stoned and so Al> (peace be upon him) drew his attention to the
error. See al-T{ ara> if p516 f> Was} f Al> ibn Ab> T{ alib alayhi al-Sala> m wa aj> b A< ya> t Alla> h f> hi.
The same is true of Ima> m S{ a> diq's response (peace be upon him) to someone who asked him a
question: "I tripped and my nail got cut off and so I applied bitterness to my toe. So what should I do
about wud} u> ?" He said (peace be upon him): "This and other matters like it can be known through the
Book of Alla> h. He said, Illustrious and Sublime is He: "Alla> h does not wish to place you in difficulty"
[Qura> n 5:6]. Wipe over it. [See al-Ka> f> vol 3 p33 h} ad> th 4; al-Tahdh> b vol 1 p363 Ch 16 h} ad> th 27; al-
Istibs} a> r vol 1 p77 Ch 46 h} ad> th 3; Bih} a> r al-Anwa> r vol 2 p277 Ch 33 h} ad> th 32
888
Such as The Almighty's Words: "Allah has allowed trading and forbidden usury" [Qura> n 2:275]
and His Words, Exalted is He: "except it be a trade by mutual consent" [Qura> n 4:29] and so on when
they reflected on sale and so on. For more detail see al-Maka> sib al-Muh} arrama by Shaykh Ans} ar> (may
Alla> h hallow his secret) and al-Fiqh: al-Bay by the author (may Alla> h hallow his secret)
889
For example The Almighty's Words: "If there were, in the heavens and the earth, other gods
besides Allah, there would have been confusion in both!" [Qura> n 21:22] and Only Allah is your Wal>
and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while
bowing" [Qura> n 5:55], "to remove uncleanness far from you, O People of the Household" [Qura> n
33:33], "then you shall have your capital" [Qura> n 2:279], "these days We bring to men by turns"
[Qura> n 3:140], "that there would be no affliction" [Qura> n 5:71] and "There is no compulsion in
religion" [Qura> n 2:256]
890
-'--~ '= -- _- ;- .

This is in addition to what His Words said, Exalted is He: "Do they not then reflect
on the Quran? Nay, on the hearts there are locks"
891
and so this Verse and others like
it lead to this common understanding.
Recitation in a nice voice is moving Recitation in a nice voice is moving Recitation in a nice voice is moving Recitation in a nice voice is moving
Masala: It is mustah} abb to recite the Qura> n in the best of voices and one which has
the most powerful effect because it is most likely to cause people to take heed, to
learn and to be humble.
The Messenger of Alla> h (may Alla> h bless him and his Family) said: "Make the
Qura> n beautiful with your voices, for a beautiful voice makes the Qura> n more
beautiful"
892
.
He said (may Alla> h bless him and his Family): "Everything has adornment and the
adornment of the Qura> n is a beautiful voice"
893
.
He said (may Alla> h bless him and his Family): "Beauty of voice is ornamentation for
the Qura> n"
894
.
This, like the previous discussion is part of what can be commonly understood or in
terms of being a muqaddima, reinforced by what oral tradition says: "Recitation of
the Qura> n should be in the melodies of the Arabs"
895
and similar traditions
896
about
their recitation (blessings and peace be upon them) of the Qura> n in beautiful voices.
They say:
"that Al> ibn al-H{ usayn (peace be upon him) had the best voice of all the people and
used to raise his voice so that the people of the house could hear him."
897

"Al> ibn al-H{ usayn (peace be upon him) used to recite and a passerby would maybe
pass by and be smitten by the beauty of his voice."
898

Out of all the people Abu> Jafar (peace be upon him) had the best voice for reciting
the Qura> n. When he stood in prayer and recited during the night he would raise his
voice and a water carrier or whoever else passing by would stand still and listen to
his recitation."
899

"Out of all the people, he (peace be upon him) had the best voice for reciting the
Qura> n and when reciting he would be sad and the listeners would weep at his
recitation."
900

From this the preferability of everything be it time, place or quality which makes
people listen more or paves the way for that can be understood.

891
Qura> n 47:24
892
Uyu> n Akhba> r al-Rid} a> (alayhi al-sala> m) vol 2 p69 Ba> b f> ma> ja> an al-Rid} a> (alayhi al-sala> m min
akhba> r al-majmu> a h} ad> th 322
893
Ja> mi al-Akhba> r p49 al-Fas} l al-Tha> lith wa al-Ishru> n
894
Ja> mi al-Akhba> r p49 al-Fas} l al-Tha> lith wa al-Ishru> n
895
See Mustadrak al-Wasa> il vol 4 p272 Ch 20 h} ad> th 4675 which says that the Messenger of Alla> h
(may Alla> h bless him and his Family) said: "Recite the Qura> n in the melodies of the Arabs". Ja> mi al-
Akhba> r says on p48 al-Fas} l 23 that he said (may Alla> h bless him and his Family): "Recite the Qura> n
in the melodies and sounds of the Arabs and avoid at all costs the melodies of people of depravity and
major sins"
896
Like "Recite as people recite" [Mustadrak al-Wasa> il vol 4 p226 Ch 56 h} ad> th 4559 attributed to
al-S{ a> diq (peace be upon him)
897
898
899
Wasa> il al-Sh> a vol 4 p859 Ch 24 h} ad> th 2; Mustadrak al-Wasa> il vol 4 p274 Ch 20 h} ad> th 4685
citing al-Shaykh al-T{ abras> in al-Ih} tija> j
900
al-Mana> qib vol 4 p218 Fas} l f> Maa> l> Umu> rihi (i.e. Mu> sa> ibn Jafar (peace be upon him)".
With it are bright authorities achieved
;--- = == '-- -

Deducing pieces of proof from the Q Deducing pieces of proof from the Q Deducing pieces of proof from the Q Deducing pieces of proof from the Qura> n ura> n ura> n ura> n
Masala: One should deduce proofs from the Wise Qura> n and make them the core
around which to respond, seek to prove, speak and conduct dialogue. Al> (peace be
upon him) said: "This Qura> n is the advisor which does not mislead, the guide which
does not go astray and the speaker which does not lie."
901

The ulama> have said that it is possible to uncover many fields of learning through
the Holy Qura> n including:
Debate, because the Qura> n demonstrated strong and numerous proofs. We can learn
how to debate from them. They also direct us to unique examples of both doctrinal
arguments and arguments on shar> a. For every root and branch mentioned in the
Holy Qura> n is normally backed up with proof and followed up with evidence such as
the Almighty's Words: "If there had been in them any gods except Alla> h, they would
both have certainly been in a state of disorder"
902
and His Words, Exalted is He: "Lo!
Alla>h causes the sun to rise from the east, so make it rise from the west"
903
.
The Almighty said about prayer: "Establish prayer for My Remembrance"
904
, about
H{ ajj: "Therein are benefits for you"
905
, about fasting "so that you might learn self-
restraint"
906
, about zaka> t: "wherewith thou mayst purify and cleanse them"
907
and so
on.
There is a reason given for most of what is in the Qura> n and it is proven with
rational, instinctive [fit} r> ] proof, expressly, through allusion to or hinting at
908
even
if it is in another place.

901
Ghurar al-H{ ikam wa Durar al-Kalim p111 h} ad> th 1973 al-Fas} l al-Ra> bi f> al-Qura> n
902
Qura> n 21:22
903
Qura> n 2:258
904
Qura> n 20:14
905
Qura> n 22:33
906
Qura> n 2:183
907
Qura> n 9:103
908
For example Praise be to Alla> h, Lord of all the Worlds [Qura> n 1:2-3] for "Lord of All the
Worlds" and so on to the end includes a reason behind "Praise be to Alla> h" and so, why do we praise
Alla> h? It is because He is the Lord of all the Worlds and because He is "the Beneficent, the Merciful"
and because He is the "Master of the Day of Judgment" i.e. because He is our Beginning, He is the
Bestower of Grace upon us, our Fate and our end are in His Hands and so on. See al-Fiqh: H{ awl al-
Qura> n al-H{ ak> m by the same author and Kayf nafhamu al-Qura> n by his wonderful son.
and His prohibitive decrees explained,
, ~--- --,-

The prohibitive decrees and positive obligations of the Qura> n The prohibitive decrees and positive obligations of the Qura> n The prohibitive decrees and positive obligations of the Qura> n The prohibitive decrees and positive obligations of the Qura> n
Masala: It is wa> jib to take the Qura> n as the primary source to get to Alla> h's
prohibitive decrees and positive obligations just the same as it is wa> jib to take the
Prophet's Sunna (may Alla> h bless him and his Family) and the Words of the
Mas} u> m> n (peace be upon them) as the source of tafs> r and clarification. Al> (peace
be upon him) said: "Cling fast to the rope of the Qura> n, follow its advice, make
lawful what it makes lawful, treat as unlawful what it treats as unlawful and act in
accordance with its prohibitive decrees and its laws"
909
.
Az> ma incorporates a sense of obligation and is said of anything that has to be done
or which must not be done
910
. That is why one asks: "Is it an az> ma or a rukhs} a?" To
explain it in the most restricted sense is to explain it by way of example
911
. True
enough if placed in apposition to things which are forbidden [mah} a> rim] then it means
wa>jiba> t only.
She said (peace be upon her) "Aza> imuhu", the plural of az> ma, meaning His
obligations and "al-mufassara" meaning [obligations] which were explained by the
Messenger (may Alla> h bless him and his Family). She made it clear that they are
aza> im and not rukhas} because the Qura> n contains things which are wa> jib,
mustah} abb, h} ara> m, makru> h and muba> h} and so the aza> im need to be explained and
the Prophet (may Alla> h bless him and his Family) and his Holy Family (peace be
upon them) explained them in their pure words.
"Aza> imuhu al-mufassara" may mean explained in terms of their very essence i.e.
the quiddity and reality of which were explained by the Messenger because the Holy
Qura> n normally refers to the headings of the wa> jiba> t and not to the details, as, for
example in the Almighty's Words: "Establish prayer"
912
. So prayer is a Qura> nic
az> ma explained by the Messenger (may Alla> h bless him and his Family) to mean
takb> r, ruku> , suju> d, tashahhud, in a particular form, as he said (may Alla> h bless
him and his Family): "Pray as you have seen me pray"
913
.
There is in this sentence a nice reference to the need to put the Holy Book next to
the Sunna for "through it are His Decrees achieved" but which az> ma, and what
is it?
They are "mufassara [explained]" by what the Prophet (may Alla> h bless him and his
Family) and the Ima> ms of Guidance (peace be upon them) said.

909
Ghurar al-H{ ikam wa Durar al-Kalim p111 al-Fas} l 4 h} ad> th 1978
910
An az> ma is a decree about which one is certain without any doubt or naskh. What is meant by
decree covers both positive or negative obligation and other decrees as is obvious [Majma al-
Bah} rayn]
911
For example explaining it as wanting to do something and being set on it
912
Qura> n 29:45
913
Awa> l> al-Lia> l> vol 1 p197 al-Fas} l al-Ta> si h} ad> th 8; Awa> l> al-Lia> l> vol 3 p85 Ba> b al-S{ ala> t
His Prohibitive Decrees avoided
-=-- - '=-

Not Not Not Not doing doing doing doing things which are things which are things which are things which are forbidden [al forbidden [al forbidden [al forbidden [al- -- -muh} arrama> t] muh} arrama> t] muh} arrama> t] muh} arrama> t]
Masala: It is wa> jib to be bound not to do the forbidden things mentioned in the Holy
Qura> n, just as it is wa> jib to warn society to avoid doing them in their various forms:
drinking wine, fornication, arguing over vanities, talking about people behind their
backs and so on.
The Almighty said: "Intoxicants and games of chance and idols and divining arrows
are only an infamy of Satan's handiwork".
914

He said, Exalted is He: "Nor backbite one another".
915

The Almighty said: "And strain not thine eyes toward that which We cause some
wedded pairs among them to enjoy, the flower of the life of the world".
916

He said, Exalted is He: "and dispute not one with another lest ye falter and your
strength depart from you".
917

He said (peace be upon him): "I< ma> n only becomes complete by abstaining from those
things which are forbidden"
918
.
He said (peace be upon him): "Slaves of Alla> h, beware all things which are
forbidden"
919
.
He said (peace be upon him): "Whoever fears Hell avoids things which are
forbidden"
920
.
Obviously there is a difference between the phrase: "Its adherents [ashya> uhu] "
and between the two sentences: "By it are attained His Elucidated Intentions, and
what is forbidden" because ashya> are followers in more than just commands,
prohibitions etc.. For the Qura> n contains stories, history, beliefs and other matters
and is not restricted to commands and prohibitions. Ashya> meaning something more
general is not inconsistent with mentioning something more specific because of the
importance of that which is more specific, or, to use jargon, this is an instance of
dhikr al-kha> s} s} bad al-a> mm [mentioning the specific after the general].
Specialising in the Verses containing laws Specialising in the Verses containing laws Specialising in the Verses containing laws Specialising in the Verses containing laws
Masala: It is mustah} abb for a group to specialise in tafs> r of the Scripture's aza> im,
fara> id} and ah} ka> m and to seek to uncover examples just the same as tafs> r of its
aza> im and ah} ka> m is wa> jib for everybody in the sense of a wuju> b kifa> > [collective
duty]. Whether it is mustah} abb or wa> jib depends on what is being explained and
talked about and the istih} ba> b or wuju> b of specialising is in line with its being a way
to attain azaim and other ah} ka> m. The Almighty said: "why should not then a
company from every party from among them go forth that they may apply
themselves to obtain understanding in religion, and that they may warn their people
when they come back to them that they may be cautious".
921

914
Qura> n 5:90
915
Qura> n 49:12
916
Qura> n 20:131
917
Qura> n 8:46
918
Ilal al-Shara> i p249 h} ad> th 5 Ba> b Ilal al-Shara> i wa Us} u> l al-Isla> m
919
Tafs> r al-Ima> m al-H{ asan al-Askar> (alayhi al-sala> m) p585 h} ad> th 350
920
Ghurar al-H{ ikam wa Durar al-Kalim p146 h} ad> th 2643 al-Fas} l al-Tha> n> f> al-A< khira
921
Qura> n 9:122
-=-- - '=-

Consulting mufassir Consulting mufassir Consulting mufassir Consulting mufassir> n > n > n > n
Masala: In view of the fact that most people cannot normally get at the Scripture's
aza> im, fara> id} and so on it is wa> jib for them to look for someone to explain the
Scripture's aza> im to them and for them to consult him. For, attainment of it means
both directly and through an intermediary. The true mufassiru> n are Ahl al-Bayt (the
best blessings and peace be upon them) for oral tradition says that they have been
given tafs> r and taw> l of the Holy Qura> n
922
.
The Almighty said: "no one knows its hidden meaning except Alla> h and those who
are firmly grounded in knowledge"
923
.
He said (peace be upon him): "We know it"
924
. Otherwise, tafs> r according to one's
own opinion is one of the things which are most strictly forbidden. He said (may
Alla> h bless him and his Family) said: "Whoever explains the Qura> n based on his
own opinion is inventing a lie and attributing it to Alla> h."
925

He said (peace be upon him): "There is nothing further from the hearts of men than
tafs> r of the Qura> n."
926

He said (peace be upon him): "Whoever explains an a> ya of the the Book of Alla> h
based on his own opinion becomes an unbeliever."
927

He said (may Alla> h bless him and his Family): "Whoever explains the Qura> n based
on his own opinion will find his abode in the Hellfire."
928

Warning against Warning against Warning against Warning against things which are forbidden things which are forbidden things which are forbidden things which are forbidden
Masala: It can often be understood according to the context of the setting and the
relationship between the h} ukm and the mawd} u> from something's description that
it is desirable and what we are dealing with here is an example of that. So it is
mustah} abb to warn against things which are forbidden after explaining them and not
just mentioning them. In fact it is wa> jib in an instance where warning people makes
them avoid these things. That is why He said, Exalted is He: "that they may be
cautious"
929
.
The Almighty said: "therefore let those beware who go against his order"
930
.
What is meant is both that which is h} ara> m to do and h} ara> m to fail to do, for Alla> h,
Exalted is He, told His Slaves to do things, giving them a choice, told them not to do
things giving them a warning, imposed little upon them and did not impose upon
them onerously as oral tradition says
931
.

922
See Bas} a> ir al-Daraja> t p194 Ch 7 Ba> b f> anna al-Aimma alayhim al-sala> m Ut} u> Tafs> r al-Qura> n
al-Kar> m wa al-Taw> l
923
Qura> n 3:7
924
Bas} a> ir al-Daraja> t p196 Ch 7 h} ad> th 7 Ba> b annahum alayhim al-sala> m yalamu> n Tafs> r al-Qura>n
wa al-Taw> l
925
Kama> l al-D> n pp256-257 h} ad> th 1 Ba> b Ma ruwiya an al-Nab> S{ alla> Alla> h alayhi wa A< lihi wa
sallam f> al-Nas} s} ala> al-Qa> im (ajjal Alla> h taa> la> Farajahu al-Shar> f)
926
Al-Mah} a> sin p268 h} ad> th 356 Ba> b Inza> l Alla> h f> al-Qura> n Tibya> nan li kulli shay
927
Tafs> r al-Ayya> sh> vol 1 p18 h} ad> th 6 F> man Fassara al-Qura> n bi Rayihi
928
Awa> l> al-Lia> l> vol 4 p104 h} ad> th 154
929
Qura> n 9:122
930
Qura> n 24:63
931
Ghurar al-H{ ikam wa Durar al-Kalim p176 h} ad> th 3369 al-Fas} l al-Tha> lith: Ahamiyyat al-Fara> id} wa
bad} Falsafatiha> . See also Awa> l> al-Lia> l> vol 4 p108 h} ad> th 163 al-Jumlat al-Tha> niya f> al-Ah} a> d> th al-
mutaalliqa bi al-Ilm wa Ahlihi wa H{ a> mil> hi
-=-- - '=-

She said (peace be upon her) al-muh} adhdhara [avoided] meaning that which Mankind
avoids committing which would make for the worst in this World and in the
Afterlife.
\His manifest evidence recognised; His satisfying proofs made apparent
--'-- --,- --'=- -'- --

932

933

Relying on clear Relying on clear Relying on clear Relying on clear evidence evidence evidence evidence
Masala: In dialogue, one should rely on clear evidence and adequate proofs like in
the Wise Qura> n, for evidence which is not clear and not adequate may make the
party feel weakness or deficiency and may increase his doubt. It is not enough for it
to be a proof at the thubu> t stage. On the contrary it must also be adequate at the
ithba> t stage.
That is all mustah} abb in instances involving that which is mustah} abb. It may also be
wa>jib just as we said something similar about many of the previous phrases.
The Almighty said: "When Our clear signs are rehearsed to them"
934
.
He said, Exalted is He: "In it are clear signs"
935
.
He said, Mighty and Sublime is He: "To Mu> sa> We did give nine clear signs"
936
.
Oral tradition says about him (may Alla> h bless him and his Family): "He whom He
sent with masterly signs and clear proofs."
937

Al-Bayyina> t means proofs. The difference between a burha> n and a bayyina may be
that a burha> n is a proof which may be clear [bayyin] or not and so it is a proof
[burha> n] in itself and it may be described as clear [bayyin] even though some define
it as a decisive and manifest proof.
938

Al-jaliyya means that which makes the truth clear and it means clear. It is a
clarifying qualification [qayd tawd} > h} > ] as opposed to a precluding condition [qayd
ih} tira> z> ]. The same is true of al-ka> fiya.
Bara> h> nuhu al-ka> fiya means His Proofs in which there is no deficiency or inability to
prove what it is intended to prove. A burha> n is a proof of something and it may be
clear in which case it is called a bayyina or it may be ambiguous, so give it some
careful thought.

932
Some editions say wa baya> na> tuhu al-ja> liya see al-Ih} tija> j p97: Ih} tija> j Fa> t} ima al-Zahra> alayha> al-
Sala> m. Some say wa Tibya> nuhu al-Ja> liya see Bala> gha> t al-Nisa> p28: Kala> m Fa> t} ima al-Zahra>
alayha> al-Sala> m
933
Some editions say wa Jumaluhu al-Ka> fiya see Bala> gha> t al-Nisa> p28: Kala> m Fa> t} ima al-Zahra>
alayha> al-Sala> m
934
Qura> n 46:7; 45:25; 34:43
935
Qura> n 3:97
936
Qura> n 17:101
937
al-Ama> l> by Shaykh S{ adu> q p619 h} ad> th 4 Majlis 90; Ilal al-Shara> i p404 Ba> b Illat Wuju> b al-H{ ajj
wa al-T{ awa> f bi al-Bayt
938
Lisa> n al-Arab under the entry for b-r-h-n; al-Qa> mu> s al-Muh} > t} says that a burha> n is a h} ujja [an
evidence or a proof]
and the virtues that are desirable
----- --'~-

Calling to virtues Calling to virtues Calling to virtues Calling to virtues
Masala: It is mustah} abb and perhaps wa> jib to call to the virtues of the Scripture.
939

What it means is both wa> jiba> t and mustah} abba> t called to and urged upon us, for the
Qura> n calls people to perform excellent deeds [fad} a> il].
It may be that what is meant by al-fad} a> il is mustah} abba> t only, in the context of
mentioning wa> jiba> t before that aza> imuhu and in the context of rukhas}
mentioned later.
The reason for not mentioning that which is makru> h may be because not doing it is
also laudable
940
even though the fuqaha> say that it does not necessarily follow that
if doing something is makru> h then refraining from doing it is mustah} abb or similarly
that if is mustah} abb to do something then it is makru> h not to do it. She (peace be
upon her) mentioned wa> jiba> t [aza> imuhu], muh} arrama> t [mah} a> rimuhu], mustah} abba> t
and refraining from makru> ha> t [fad} a> iluhu] and muba> h} a> t [rukhas} uhu] and it may be
that she filed makru> ha> t under what Alla> h allows in spite of the kara> ha that there is in
them.

939
For there is a lot unrestricted evidence which indicates that. There is in what she said (peace be
upon her) "mandu> ba" [desirable] evidence of that, bearing in mind the evidence that one should
follow their example and so on
940
It may also be to distinguish between fad} > la and istih} ba> b so give it some careful thought
His permissions granted
-;;-- ~=

Learning what is allowed [al Learning what is allowed [al Learning what is allowed [al Learning what is allowed [al- -- -muba> h} a> t] muba> h} a> t] muba> h} a> t] muba> h} a> t]
Masala: One should learn what Alla> h allows and a reminder of that in the Book and
the Sunna indicates this either unrestrictedly or in vague terms or supports it,
because clearly reminding us is so that we get to know them and act. The Almighty
said: "But only as a reminder to those who fear".
941

What she said (peace be upon her) "Through it are attained His granted
permissions" is part of what shows that it is preferable to attain them, and avoiding
that which is forbidden may depend on it. It may also stop what is not part of the
religion from being made part of the religion, and, because that is a reason to be
grateful to the Bestower of Blessing, Illustrious and Sublime is He, she (peace be
upon her) referred to it as "granted".
His "granted permissions" [rukhas} uhu al-mawhu> ba] means those which Alla> h,
Exalted is He, granted and so He did not make it a positive or negative obligation. It
is possible that what is meant by rukhas} is both muba> h} a> t and makru> ha> t because that
which is makru> h is also a rukhs} a as indicated above. Al> (peace be upon him) said:
"Oh, Kumayl, there is no rukhs} a in a fard} and no rigour in a na> fila"
942
.
Comprehensiveness of law Comprehensiveness of law Comprehensiveness of law Comprehensiveness of law
Masala: Law has to be comprehensive and also include mandu> ba> t, makru> ha> t and
muba> h} a> t as opposed to being restricted to wa> jiba> t and muh} arrama> t alone. She (peace
be upon her) referred in previous phrases to the comprehensiveness of the Holy
Qura> n in this regard, too.
A complete code is that which contains these five ah} ka> m because obviously it can
order something and prohibit the opposite [naq> d} ], or not, even though it is still
preferable. Similarly there are two kinds of instruction to abstain and there are things
which are permitted [muba> h} ] neither doing which nor abstaining from which is
preferable.
In other words the benefit or detriment may lie in doing something or not doing
something. The benefit in each of the two may reach the level of incumbency [ilza> m]
or mere preferability [rujh} a> n]. These are four categories. The fifth is that in which
there is neither benefit nor detriment. Us} ul> and h} ukm> discussions in the
appropriate place can be referred to. Thus the deficiency is clear in constitutions
which only deal with wa> jiba> t and muh} arrama> t.
943

941
Qura> n 20:3
942
Tuh} af al-Uqu> l vol 4 p174: Was} iyyatuhu (alayhi al-sala> m) li Kumayl ibn Ziya> d
943
See al-Fiqh: al-Qa> nu> n by the same author (may Alla> h hallow his secret)
His Written Laws
-,~ -;---- .

The Qura> n and The Qura> n and The Qura> n and The Qura> n and laws [ laws [ laws [ laws [ah} ka> m shariyya ah} ka> m shariyya ah} ka> m shariyya ah} ka> m shariyya] ]] ]
Masala: It is wa> jib to work out laws from the Qura> n. Working it out may be from
signification of complete accord [dila> la mut} a> baqiyya], partial accord [tad} ammun], by
implication [iltiza> m] or assumptive meaning [dila> lat al-iqtid} a> ] like putting together
two Verses "Mothers shall suckle their children for two whole years"
944
and the
Almighty's Words: "and the bearing of him and the weaning of him is thirty
months"
945
because one can realise from putting them together that the minimum
length of pregnancy is six months
946
.
It may be commonly understood signification [dila> la urfiyya], which is separate
from the types of signification just mentioned, as we alluded to in some of the earlier
discussions.
The wuju>b of abiding by Alla> h's Laws The wuju>b of abiding by Alla> h's Laws The wuju>b of abiding by Alla> h's Laws The wuju>b of abiding by Alla> h's Laws
Masala: It is wa> jib to be bound by Almighty Alla>h's Laws. Eschewing them in
favour of secular laws is one of those things which are most definitely forbidden.
The Almighty said: "Whoso judgeth not by that which Alla> h hath revealed: such are
disbelievers"
947
.
He said, Exalted is He: "Whoso judgeth not by that which Alla> h hath revealed: such
are wrong-doers"
948
.
He said, Mighty and Sublime is He: "Whoso judgeth not by that which Alla> h hath
revealed: such are evil-livers"
949
.
All the secular laws in breach of the clear shar> a which one sees in this day and age
are among the things most strictly forbidden e.g. customs and excise laws and so on.
Shara> i is the plural of shar> a which means the way or path and shara> iuhu al-
maktu>ba [His Written Laws] means those which Alla>h decreed for His slaves and
imposed upon them a duty to travel in line with.
What may be meant by it here
950
is inheritance, arbitration, h} udu> d and so on or
something more general covering all the ah} ka> m wad} iyya such as sale, mortgage,
rental, marriage, divorce and so on in terms of conditions, impediments [mawa> ni],
validity etc.
Up to this point she has spoken (Alla> h's blessings and peace be upon her) about the
Creator, Illustrious and Sublime is He, about His Attributes, His Blessings, His
Creation and the purpose behind it. She then spoke about the Greatest Prophet (may
Alla> h bless him and his Family), the Wisdom behind his being sent, the greatness of
his merit and guidance, drew attention to the weight of his responsibility and spoke
about the Wise Qura> n, Its position, central importance and attributes.
She then moved on to this section which explains in startlingly adequate brevity the
philosophy behind a number of rules of belief and shar> a including the Ima> mate as is

944
Qura> n 2:233
945
Qura> n 46:15
946
See Tafs> r al-Qumm> vol 2 p160 Su> rat al-Ru> m
947
Qura> n 5:44
948
Qura> n 5:45
949
Qura> n 5:47
950
It seems that qualifying it with "here" is to show that linguistically and in terms of common usage,
shar> a is normally used in the more general meaning i.e. for that which Alla> h has prescribed and
legislated and so shar> a means religion, path [minha> j] and way [sunna]. The restriction in the text is
on account of the context of what she said (peace be upon her) and of the preceding sentences.
His Written Laws
-,~ -;---- .

yet to come. She said (peace be upon her) "So Allah made I> ma> n purification for you
from polytheism".

So Allah made I> ma> n purification for you from polytheism
, ~- Q- ;-- ,-)=- '--( = J=-

951

Cleansing Cleansing Cleansing Cleansing the inside the inside the inside the inside
952 952 952 952

Masala: It is mustah} abb to cleanse the inside of filthy intentions just the same as it
is mustah} abb to cleanse it of base dispositions. It may be wa> jib as reason and also the
shar> a dictate under the heading of muqaddimiyya.
Similarly, it is wa> jib to cleanse it of deviant beliefs for the heart becomes unclean
just as the body becomes unclean and there are different kinds of internal
uncleanness. There is uncleanness of deviant beliefs and the uncleanness of base
dispositions and the uncleanness of filthy intentions
If the body becomes unclean with visible impurities it can be cleaned with water or
something like that
953
just as some impurities can be cleaned and cleansed of
microbes with physical disinfectants.
As for the heart and the inside, it can only be cleansed another way so if someone
who carries spite and envy in his heart washes with all the water on the earth he will
not be cleansed. On the contrary, he has to use a special cleanser of a particular kind
for each one of the hidden impurities. That is why sickness of the heart is more
problematic, its treatment is more difficult, the medicine for it is dearer and its
doctors are fewer"
954
.
Al> (Peace be upon Him) said: "More serious than sickness of the body is sickness of
the heart"
955
.
He said (Peace be upon Him): "Better than the body's health is piety of the heart."
956

said: "I< man is a cleanser for shirk"
957
.
Al> (Peace be upon Him) said: "Alla> h, Exalted is He, made > ma> n a cleanser for
shirk"
958
.
So > ma> n is a cleanser from the uncleanness of attributing partners to and not
believing in Almighty Alla> h, rejection of Creation and Resurrection, the Message,
the Messenger (Alla> h's Blessings and Peace be upon Him and His Family), the
Khila> fa, the Khal> fa (Peace be upon Him) and other beliefs.
That is why He said, Exalted is He: "so avoid the uncleanness of idols"
959
.
The Almighty said: "for lo! They are unclean"
960
.
He said, Exalted is He: "the idolaters are nothing but unclean"
961
assuming it
means spiritual impurity of idolaters as opposed to bodily impurity.

951
Some editions say fa farad} a. See Kashf al-Ghumma vol 1 p480 and Dala> il al-Ima> ma p31 H{ ad> th
Fadak and Bala> gha> t al-Nisa> p28: Kala> m Fa> t} ima Bint Rasu> l Alla> h S{ alla> Alla> h alayhi wa A< lihi wa
sallam
952
On this subject see al-Fad} > la al-Isla> miyya and al-Fiqh: al-A< da> b wa al-Sunan by the same author
953
Like cleaning the bottom of the foot with earth and cleaning with the sun, stones and so on. See
Mawsu> at al-Fiqh vol 5 pp419-443 and vol 6 pp7-407: Kita> b al-T{ aha> ra: Mabh} ath al-Mut} ahhira> t
954
Majmu> at Warra> m vol 1 p24
955
Ghurar al-H{ ikam wa Durar al-Kalim p365 h} ad> th 8219 al-Fas} l al-Awwal Dhamm al-Faqr wa
A< tha> rihi al-Fardiyya wa al-Ijtima> iyya
956
Ghurar al-H{ ikam wa Durar al-Kalim p369 h} ad> th 8360 al-Fas} l al-Kha> mis f> Madh} al-Ghina>
957
Ja> mi al-Akhba> r p123 al-Fas} l al-Thama> nu> n
958
Ghurar al-H{ ikam wa Durar al-Kalim p89 h} ad> th 1502 al-Fas} l al-Sa> dis f> al-I> ma> n
959
Qura> n 22:30
960
Qura> n 9:95
961
Qura> n 9:28
, ~- Q- ;-- ,-)=- '--( = J=-

Similarly, cleansing the heart of base dispositions can only be achieved by purifying
them and adorning them with good traits, and this normally demands intensive care.
As for cleansing the heart of filthy intentions, it is done through struggling against
one's self to get those intentions out. That is why He said (Alla> h's Blessings and
Peace be upon Him and His Family): "So petition Alla> h, your Lord with earnest
intents and pure hearts"
962
and the Wise Qura> n says: "Save him who brings to Alla> h
a sound heart"
963
.
Further a heart which has become unclean discharges its harmful effects harming
the person himself as well as others in most cases. Al> (Peace be upon Him) said:
"The achievement of envy is due to Alla> h. No sooner does it start with the one who
has it than it kills him."
964

He said: Show steadfastness in the face of the envy of the thoroughly envious, for
your steadfastness kills it.
For fire consumes itself if it cannot find something to eat.
965

A thoroughly envious person, for example, harms himself just the same as he
normally causes psychological, intellectual and material harm to the object of envy
and a miser causes constraint to himself, loses his position and respect just as he
withholds giving to others.
A coward loses many chances to advance just as he causes others to be defeated and
so on.
Alla> h, Exalted is He said about the Afterlife: "It is the fire kindled by Alla> h which
rises above the hearts"
966
.
Obviously Man is held accountable even for his intentions in this world if someone
else finds out. That is why someone who knows that a certain person wants to rob
him, will not keep his company or will avoid someone who wants to fornicate with
his wives. Ill intent has a wad} > impact even if no one else finds out as alluded to
above.
He is also held accountable in the Afterlife. He said, Exalted is He: "and whether ye
make known what is in your minds or hide it, Alla> h will bring you to account for it.
He will forgive whom He will and He will punish whom He will. Alla> h is Able to do
all things"
967
.
Purging oneself of filthy intentions and base proclivities may be wa> jib or it may be
mustah} abb. For example, it is mustah} abb to purge oneself of envy which does not
manifest itself in one's actions but it is wa> jib to purge oneself of envy which does
manifest itself or of that which leads to h} ara> m
968
so give it some careful thought.

962
Al-Ama> l> by Shaykh S{ adu> q p93 Majlis 20 h} ad> th 4; Uyu> n Akhba> r al-Rid} a> (alayhi al-sala> m) p295
h} ad> th 53; Fad} a> il al-Ashhur al-Thala> tha p77 h} ad> th 61: Kita> b Fad} l Shahr Ramad} a> n, and, Bih}a> r al-
Anwa> r vol 93 p356 Ch 46 h} ad> th 25
963
Qura> n 26:89
964
Irsha> d al-Qulu> b p129 al-Ba> b al-Arbau> n f> Dhamm al-H{ asad; Sharh} Nahj al-Bala> gha vol 1 p316
Fas} l f> Dhamm al-H{ a> sid wa al-H{ asad. Bih} a> r al-Anwa> r says something similar in vol 70 p241 Ch 131
h} ad> th 1
965
Bih} a> r al-Anwa> r vol 70 p261 Ch 131 h} ad> th 32 (Baya> n)
966
Qura> n 104:6-7
967
Qura> n 2:284
968
See Mawsu> at al-Fiqh vol 93: Kita> b al-Muh} arrama>t p103 which says: "It is likely that if a person
does not show envy in his actions or in his words it is not h} ara> m. It is just personal vileness which one
should rid oneself of. That is why He said, Exalted is He: "and from the evil of the envier when he
envies" [Qura> n 113:5]. As for what Muslim's authentic narration says: Abu Jafar (peace be upon
him) said: "Man may in haste commit the slightest evil deed and fall into kufr. Verily envy consumes
> ma> n like fire consumes wood" [al-Wasa> il vol 11 p292 Ch 55 Min Abwa> b Jiha> d al-Nafs h} ad> th 1] and
, ~- Q- ;-- ,-)=- '--( = J=-

Similarly purging oneself of miserliness which does not manifest itself is virtuous.
As for miserliness in practice which leads to denying people their proprietary rights
such as khums and zaka> t, repayment of debt and performance of the duty to maintain
and so on, it is h} ara> m
969
. The same applies to many attributes talked about in Ilm al-
Akhla> q [The Study of Ethics].
Reasons behind laws Reasons behind laws Reasons behind laws Reasons behind laws
Masala: It is mustah} abb to seek an audience with the carriers of the banner of
tabl> gh, guidance and direction whether they are writers, speakers or teachers or
anything else and indeed anyone who provides the above to explain the philosophy
behind the ah} ka> m and Divine Laws mentioned in the Scripture and Sunna, following
Her example (Alla> h's Blessings and Peace be upon Her), because she referred to the
reason behind a number of duties which the Creator, Illustrious and Sublime is He,
imposed upon us, or which He called for within Us} u> l al-D> n, Furu> al-D> n and so on.
In fact it is sometimes wa> jib to do so.
For the Qura> n and the Mas} u> m> n (Alla> h's Blessings upon Them all) referred to the
wisdom, reason and philosophy behind many Divine Matters and Laws in the us} u> l,
furu> , matters of ethics, reward, punishment and so on as is clear to anyone who
reflects upon the Wise Qura> n and the Words of the Holy Ima> ms (Alla> h's Blessings
upon Them all)
970
.
This, along with a lot of other evidence discussed in the appropriate place,
971
shows
that ah} ka> m shariyya, us} u> l and matters of ethics are perceptible to reason before
being part of the shar> a.
True a number of details come under the general rule and one does not know where
exactly they all fit in. For example reciting the Qura> n is wa> jib in s} ala> t. However,
this general rule could apply to [Su> rat] al-H{ amd and to the [other] Su> ra while one is
standing, bowing or prostrating. The Lawmaker favoured one over the others and

what Mua> wiya ibn Wahb's authentic narration says: "Abu> Abdalla> h (peace be upon him) said:
"Among the tragedies for religion are envy and feeling self-important and proud" [al-Wasa> il vol 11
p292 Ch 55 Min Abwa> b Jiha> d al-Nafs h} ad> th 5], it is likely that they and others mean envy which
manifests itself and not envy which does not manifest itself and which is just an attribute of the self.
This is supported by what riwa> yat al-raf says i.e. that [the punishment for] envy is lifted so long as it
does not manifest itself in action or words [al-Wasa> il vol 11 p295 Ch 56 Min Abwa> b Jiha> d al-Nafs
h} ad> th 3]. The fuqaha> and ulama> of ethics talk about envy in Kita> b al-Shaha> da> t and in the chapter
dedicated to it in books on ethics. For more details, see both.
969
See Mawsu> at al-Fiqh vol 93 Kita> b al-Muh} arrama> t p42 which says Miserliness is h} ara> m in general
where it involves a right which is wa> jib. As for miserliness in relation to that which is mustah} abb, it is
despicable but not h} ara> m. He said, Exalted is He: "And let not those who hoard up that which Alla> h
hath bestowed upon them of His bounty think that it is better for them. Nay, it is worse for them.
That which they hoard will be their collar on the Day of Resurrection" [Qura> n 3:180]. The Verse is
explained in a number of oral traditions as withholding zaka> t and Muh} ammad ibn Muslim's authentic
tradition says: "I asked Abu> Abdalla> h (Peace be upon Him) about Alla> h's Words, Mighty and
Sublime is He: 'That which they hoard will be their collar on the Day of Resurrection'. He said: 'Oh
Abu> Muh} ammad No one withholds payment of any amount of zaka> t without Alla> h's turning it into a
snake of fire around his neck biting at his flesh until he is terrified of Reckoning. That is the meaning
of Alla> h's Words, Mighty and Sublime is He: "That which they hoard will be their collar on the Day
of Resurrection" meaning what zaka> t they hoarded up.'" [Tafs> r al-Ayya> sh> vol 1 p207 h} ad> th 158].
970
See for example Ilal al-Shara> i by al-S{ adu> q (May Alla> h hallow his secret) and Mawsu> at al-Fiqh
vols 94-97: Kita> b al-A< da> b wa al-Sunan by the author. Alla> ma Majlis> (May Alla> h hallow his secret)
went into a lot of that in every appropriate matter in Bih} a> r al-Anwa> r
971
The author's reasoning obviously relies on burha> n inn> [reasoning which proceeds from effect to
cause as "a proof that a thing is"]
, ~- Q- ;-- ,-)=- '--( = J=-

restricted it to one instance, either because of something special about it which the
Lawmaker explained but which did not reach us or which He did not explain but
which will be explained by the Ima> m, the H{ ujja (May Alla> h hasten his Holy
Reappearance) in view of our minds' becoming completely developed at that point
972
,
or not at all, or, on account of the fact that any fard [individual] suffices when the
a> mm [general] is asked for, because the presence of the "natural universal" [al-
t} ab> > ] is achieved through the presence of one of the individuals and the Lawmaker
did not give the mukallaf a choice of reciting while standing, bowing or in any other
position he likes in order to maintain general co-ordination or for some other reason
and so a number of things all together made this specific application wa> jib etc.
Believing in Alla> h Believing in Alla> h Believing in Alla> h Believing in Alla> h
Masala: Instinct [fit} ra] and Reason dictate that it is wa> jib to believe in Alla> h,
Mighty and Sublime is He, and h} ara> m to attribute partners to Him.
973

That it is wa> jib can be understood from Her words: "And so Alla> h made", clearly
according to its second possible meaning.
What She meant by saying that "> ma> n" is made when She said (Alla> h's Blessings
upon Her): "So Alla> h made I> ma> n" means either physically making [jal takw> n> ]
because it is something which Alla> h, Exalted and Almighty is He, made, for it is one
of His Creations because it is neither a non-existent nor something which is
sempiternal,
974
and clearly there is no contradiction between its being made and its
being voluntary, or, jal tashr> > [ordering that something be done] as supported by
the context i.e. that He made it the Law for people to believe in Him, Mighty and
Sublime is He, and against the Law not to believe in Him, and, made it h} ara> m to
attribute partners to Him. This command and prohibition is direction towards what
Reason dictates. He said (Peace be upon Him): "Alla> h is Justice. He only sent
Messengers to call people to believe in Alla> h and not to call anyone to kufr"
975
.
Guiding polytheists Guiding polytheists Guiding polytheists Guiding polytheists
Masala: If the goal is to cleanse Mankind of polytheism because of what She said
So [Alla> h] made to be purification for you from polytheism" and what the
Almighty said "I have only created Jinns and men, that they may serve Me"
976

then it is wa> jib to strive to achieve this goal i.e. to strive to guide completely,
qualitatively and quantitatively, all or some polytheists within one's ability or as
convenient for "that which is easy does not cease to be a duty if that which is
difficult does"
977
and "that which cannot be achieved in its entirety should not be
forsaken in its entirety"
978
.

972
Abu> Jafar al-Ba> qir (Peace be upon Him) said: "When our Qa> im rises (Peace be upon Him) He will
place His Hand on the slaves' heads and with that their minds will come together and their insight will
become fully developed [Kama> l al-D> n p675 h} ad> th 31 Ba> b f> Nawa> dir al-Kita> b]
973
See al-Qawl al-Sad> d f> Sharh} al-Tajr> d p274 al-Maqs} ad al-Tha> lith: al-S{ a> ni taa> la> and Sharh} al-
Manz} u> ma by the author
974
And so what is meant by "Alla> h made > ma> n" is He brought it into being. As for jal tashr> > , it
means commanding that something be done
975
Ilal al-Shara> i p121 h} ad> th 5 Ba> b Illat Ithba> t al-Anbiya> wa al-Rusul wa Illat Ikhtila> f
Dala> ilihim
976
Qura> n 51:56
977
A qa> ida fiqhiyya see Mawsu> at al-Fiqh: Kita> b al-Qawa> id al-Fiqhiyya by the author. Bih} a> r al-
Anwa> r vol 105 p168 under "Baya> n" and Awa> l> al-Lia> l> vol 4 p58 h} ad> th 205 say: The Prophet
, ~- Q- ;-- ,-)=- '--( = J=-

What is meant by mushrik> n [polytheists] is both unbelievers who do not believe in
Alla> h at all and the mushrik who attributes a partner to Alla> h within the context of
the setting.
Cleansing of the impurity of shirk Cleansing of the impurity of shirk Cleansing of the impurity of shirk Cleansing of the impurity of shirk
Masala: If a polytheist becomes a believer he is cleansed of the impurity [naja> sa] of
shirk as She said "purification".
For according to the two opinions
979
, either a ka> fir's soul or both his body and soul
are unclean and so if he becomes a believer his body and soul are cleansed because
becoming a Muslim is one of the cleansers [mut} ahirra> t] as the fuqaha> say in Kita> b
al-T{ aha> ra
980
.
Broadcasting the ah} ka> m Broadcasting the ah} ka> m Broadcasting the ah} ka> m Broadcasting the ah} ka> m
Masala: It is a must to tell people that > ma> n is t} aha> ra and polytheism is an
abomination contrary to the weakness in the soul which some Muslims are
afflicted with which stands between them and many ah} ka> m shariyya. For people
must be told about the ah} ka> m shariyya as She did (Blessings and Peace be upon
Her) and in what She said is a deterrent from polytheism and incitement to believe.
Where duty is involved it is wa> jib and where something which is mustah} abb is
involved, it is mustah} abb as indicated above. True, telling people about the ah} ka> m
should be accompanied with "wisdom and goodly exhortation"
981
backed up with
evidence, examples and enticements. Wisdom may also call for a gradual approach so
long as the gradual approach is the way to convince etc. and is not out of cowardice
or fear, as the Almighty said: "Those who deliver the messages of Allah and fear
Him, and do not fear any one but Allah"
982
.
Belief comes first Belief comes first Belief comes first Belief comes first
Masala: Belief in Alla> h comes first before praying and the other ah} ka> m fariyya.
The Almighty said: "Alla> h forgiveth not that a partner should be ascribed unto Him.
He forgiveth (all) save that"
983
. That is why one should work first on planting belief
in Alla> h in people's hearts and exert efforts on this path.
You can see this meaning clearly in Zahra> 's speech (Peace be upon Him) for She
(Alla> h's Blessings upon Her) put this clause before the subsequent clauses. We said
before that the conjunction "wa> w" [and] may indicate sequence if there is nothing in
the context to indicate the opposite, so give it some careful thought.
It is likely that what is meant by > ma> n is belief in all us} u> l al-d> n: tawh} > d
[Monotheism], nubuwwa [Prophethood] and maa> d [Resurrection]. As for someone
who does not believe in wila> ya, his > ma> n will not be accepted. The Messenger of

(Alla> h's Blessings and Peace be upon Him and His Family) said: "That which is easy should not be left
undone when that which is difficult is."
978
Qa> ida Fiqhiyya see Mawsu> at al-Fiqh: Kita> b al-Qawa> id al-Fiqhiyya by the author. Bih} a> r al-
Anwa> r vol 105 p168 under "Baya> n" and Awa> l> al-Lia> l> vol 4 p58 h} ad> th 207 quote Him (Peace be
upon Him)
979
The author is of the opinion that a kita> b> 's body is t} a> hir see Mawsu> at al-Fiqh vol 4 pp182-204:
Kita>b al-T{ aha> ra and the section on naja> sa> t in the new edition of al-Masa> il al-Fiqhiyya
980
See Mawsu> at al-Fiqh vol 6 pp283-335: Kita> b al-T{aha> ra: Mabh} ath al-Mut} ahirra> t: al-Tha> min
981
Qura> n 16:125
982
Qura> n 33:39
983
Qura> n 4:48
, ~- Q- ;-- ,-)=- '--( = J=-

Alla> h (Alla> h's Blessings and Peace be upon Him and His Family) said: "Al> is the
Commander of the Faithful and the leader of those who are unique, the Ima> m of the
Muslims. Alla> h only accepts > ma> n through wila> ya to Him and obedience to Him"
984
.
Kufr is like shirk Kufr is like shirk Kufr is like shirk Kufr is like shirk
Masala: The same rule applies to kufr as to shirk, also based on what can be
gathered from what She said (Peace be upon Her) in the context of the subject matter
[mawd} u> ] and the ruling [h} ukm], for there may be amendment to the mawd} u>
because of the h} ukm or there may be amendment to the h} ukm because of the mawd} u>
as verified in Ilm al-Us} u> l
985

The rule for waverers and doubters The rule for waverers and doubters The rule for waverers and doubters The rule for waverers and doubters
Masala: Waverers and doubters
986
not just deniers are also najis in one or both
senses of the word as both Reason and textual evidence indicate. She said (Peace be
upon Her): "So Alla> h made belief purification". Doubters and deniers are not
believers as testified to by both language and common usage. I< ma> n is a positive
existent attribute whereas neither of the others is, so give it some careful thought.
He said (Blessing and Peace be upon Him): "Do not hesitate lest you doubt, and do
not doubt lest you disbelieve".
987

The Wise Qura> n says: "so in their doubt they waver"
988
.
There is more which refers to this subject as is obvious to anyone who refers to
books on Ilm al-Kala> m and to ah} ad> th mutawa> tira on this subject.
989

Al> (Peace be upon Him) said: "The worst of hearts is he who doubts in his > ma> n"
990
.
He said (Peace be upon Him): "The deadliest thing is doubt and hesitation"
991
.
He said (Peace be upon Him): "Doubt spoils yaq> n and renders religion void"
992
.
He said (Peace be upon Him): "Doubt destroys > ma> n"
993
.
He said (Peace be upon Him): "Doubt is kufr"
994
.
He said (Peace be upon Him): "He in whose heart dwells doubt does not believe in
Alla> h"
995
.

984
Al-Ama> l> by Shaykh S{ adu> q p11 al-Majlis al-Tha> lith h} ad> th 6
985
So here, > ma> n which gets rid of both kufr and shirk is a contextual indicator that the dependent
object [mutaalliq] of "purification" is also more than just shirk
986
In belief in Almighty Alla> h
987
Al-Ka> f> vol 1 p45 h} ad> th 6; al-Ama> l> by Shaykh S{ adu> q p206 Majlis 23 h} ad> th 38; Tuh} af al-Uqu> l
p149 Khut} batuhu alayhi al-Sala> m al-Maru> fa bi al-D> ba> j; Mishka> t al-Anwa> r p139 al-Fas} l al-Tha>min
f> al-Ilm; Munyat al-Mur> d p147 Fas} l f> Maka> yid al-Shayt} a> n
988
Qura> n 9:45
989
See Mawsu> at al-Fiqh: Kita> b al-T{ aha> ra vol 3 p523 First edition [Qumm]
990
Ghurar al-H{ ikam wa Durar al-Kalim p67 h} ad> th 912 al-Fas} l al-Tha> lith Ashar f> al-Qalb
991
Ghurar al-H{ ikam wa Durar al-Kalim p71 h} ad> th 1039 al-Fas} l al-Kha> mis Ashar f> al-Shakk
992
993
994
995
Ghurar al-H{ ikam wa Durar al-Kalim p87 h} ad> th 1464 al-Fas} l al-Sa> dis f> al-I> ma> n
and prayer a means of freeing yourselves
;-- ')- ,-- > ~-

The The The The desirability of desirability of desirability of desirability of s} ala> t s} ala> t s} ala> t s} ala> t
Masala: S{ ala> t in the technical sense of the word
996
is wa> jiba and in the more general
sense of the word
997
is categorically desirable.
For s} ala> t is inclination, leaning and directing oneself towards Alla> h, Exalted and
Almighty is He. It is either wa> jib or mustah} abb. As for the unlawfulness of s} ala> t in
some situations such as the s} ala> t of someone who is junub or of a menstruating
woman
998
and so on, it is because of something connected to it which makes it
undesirable to the point that the opposite is excluded. As for kara> ha of s} ala> t such as
s} ala> t in a bathroom
999
and a traveller's praying behind someone who is not travelling
or vice versa
1000
what it means is that the reward is less, as set out in the appropriate
place.
Freeing Freeing Freeing Freeing oneself oneself oneself oneself
Masala: One should free oneself from base proclivities. Some levels are obvious as
is obvious. The Almighty said: "And the soul and Him Who made it perfect, then He
inspired it to understand what is right and wrong for it; He will indeed be successful
who purifies it, and he will indeed fail who corrupts it."
1001

996
i.e. obligatory prayer which has specific arka> n
997
i.e. dua> and petition for the sending down of Divine Mercy. Lisa> n al-Arab says under the entry
for s} -l-a> : s} ala> t means dua> and seeking forgiveness Alla> h's s} ala> t means Mercy
998
See Mawsu> at al-Fiqh vols 10 and 11: Kita> b al-T{ aha> ra: F> Ah} ka> m al-Junub wa al-H{ a> id}
999
See al-Masa> il al-Isla> miyya p271: al-Masala 905: al-Mawd} i allat> tukrah al-S{ ala> t f> ha>
1000
See al-Masa> il al-Islam> miyya p366 al-Masala 1496: al-Makru> ha> t f> S{ ala> t al-Jama> a
1001
Qura> n 91:7-10
from arrogance
,--- Q-

1002

Arrogance Arrogance Arrogance Arrogance
1003 1003 1003 1003

Masala: Her giving (Peace be upon Her) as a reason for The Exalted and Sublime's
decreeing and imposing prayer to free people from arrogance means that arrogance is
undesirable or h} ara> m. There are levels of unlawfulness such as putting oneself above
Alla> h, Exalted and Sublime is He, or above His Messengers, Prophets and Awliya> or
above everyone else
1004
as we discussed in detail in al-Fiqh
1005
.
said: Beware of being arrogant For verily did arrogance make Ibl> s not prostrate
to A< dam"
1006
.
He said (Peace be upon Him): "The arrogant one is cursed Beware of being
arrogant for it is the Cloak of Alla> h, Mighty and Sublime is He. Whoever rips off His
Cloak will be shattered by Alla> h"
1007
.
He said (Peace be upon Him): "People perish because of three things: arrogance,
greed and envy"
1008
.
He said (Peace be upon Him): "Someone who has even so much as a grain of
arrogance will not go to Heaven"
1009
.
Kibar is only an attribute of Beauty in Alla> h as the Almighty said: He is Alla> h,
besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of
security, Guardian over all, the Mighty, the Supreme, the Superb"
1010
because Alla> h,
Exalted and Almighty is He, is Great Above All and absolutely so. Everyone else is
extremely small and needy. In fact they may only loosely be called small and needy
because they are the very essence of need, pure attachment and dependency. Nothing
of their selves belongs to them at all and they have no right to be arrogant no matter
what money, children, dominion, clan, knowledge or whatever else they have. This is
besides the fact that arrogance in a person pulls him towards other misdeeds and
Alla> h, Exalted is He, is free of all misdeeds.
She said (Peace be upon Her) "and prayer a means of freeing you from arrogance"
because people's indifference to Alla> h, Exalted is He, is in itself arrogance and one
who is indifferent to Him through ignorance or pretending not to know is either

1002
Some editions say an al-kibar: see Dala> il al-Ima> ma p31 H{ ad> th Fadak
1003
See al-Fad} > la al-Isla> miyya and al-Fiqh: al-A< da>b wa al-Sunan and al-Akhla> q al-Isla> miyya by the
author (May Alla> h hallow his secret)
1004
Some levels may be makru> h. But are there any examples which are mustah} abb such as what is said
that "Putting oneself above an arrogant person is worship" and what one of Them said: "Part of
humility is putting oneself above the rich"? [Majmu> at Warra> m vol 2 p243]
1005
See Mawsu> at al-Fiqh vol 93: Kita> b al-Muh} arrama>t p321 which says: It is categorically h} ara> m no
matter whether it is putting oneself above Alla> h and His Signs, above His Messengers, above the Holy
Ima> ms, above the rightly guided ulama> who are those entrusted by Them, or, above believers. He
said, Exalted is He: "And who is more unjust than he who forges a lie against Alla> h, or says: It has
been revealed to me; while nothing has been revealed to him, and he who says: I can reveal the like of
what Alla> h has revealed? and if you had seen when the unjust shall be in the agonies of death and the
angels shall spread forth their hands: Give up your souls; today shall you be recompensed with an
ignominious chastisement because you spoke against Alla> h other than the truth and (because) you
showed pride against His communications" [Qura> n 6:93]. There are other A< ya> t.
1006
Irsha> d al-Qulu> b p129 al-Ba> b al-Arbau> n f> Dhamm al-H{ asad
1007
Daa> im al-Isla> m vol 2 p352
1008
Kashf al-Ghumma vol 1 p571
1009
Awa> l> al-Lia> l> vol 1 p359 h} ad> th 33 citing al-Ba> qir (Peace be upon Him)
1010
Qura> n 59:23
from arrogance
,--- Q-

truly, or in essence, arrogant
1011
and arrogance is the foundation of many vices. That
is why there is oppression, despotism and corruption. Al> (Peace be upon Him) said:
"Arrogance makes vice appear"
1012
.
He said (Peace be upon Him): "Arrogance is the beginning of ignorance"
1013
.
He said (Peace be upon Him): "Avoid arrogance for it is the beginning of despotism
and disobedience of the Rah} ma> n"
1014
.
He said (Peace be upon Him): "Arrogance invites hurtling into sins"
1015
.
He said, Exalted is He: "In their hearts is a disease"
1016
.
The Almighty said: "in their hearts zealotry, the zealotry of the Age of
Ignorance"
1017
because if arrogance becomes a disposition in a person it leads to
heinous acts and mortal sins.
Similarly, when humility becomes a disposition in humble people they make
progress, for humility is one of the foundations of progress and one of the most
important reasons for becoming adorned with virtues and good qualities.
In an oral tradition some of the advice Mu> sa> ibn Jafar (Peace be upon Him) gives to
Hisha> m is: "Oh, Hisha> m, a seed grows on the plain but does not grow on rock. In the
same way, wisdom thrives in a humble person but does not thrive in an arrogant
despot"
1018
.
The Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family):
"Humility increases a slave in nought but standing"
1019
.
He said (Peace be upon Him) said: "Humility is the beginning of good sense"
1020
.
He said (Peace be upon Him): "Humility raises up"
1021
.
The poet said:
"Be humble and you will be like a star which appears for some reason on the surface
of the water though it is on high
And do not be like smoke which raises itself to the layers of the atmosphere though
it is lowly."
Prayer is a permanent reminder of Alla> h "Lord of All Worlds"
1022
who knows what is
inside a person, who hears, sees and knows everything about him, further that He,
Exalted is He, is the "Master of the Day of Judgment"
1023
. In prayer there are the
finest kinds of repetitive prompting and inspiration to the self. That is why a person
who prays transforms from arrogance to humility and prayer is repeated five times
every day so that this inspiration can continue.

1011
al-laff wa al-nashr mushawwash [the involution and evolution are jumbled] for the one who
pretends not to know is truly heedless whereas one who does not know is heedless in essence i.e. he is
heedless in practice
1012
Ghurar al-H{ ikam wa Durar al-Kalim p310 h} ad> th 7151 al-Fas} l al-Sa> dis: al-Khuyala> wa al-Ghuru> r
1013
Ghurar al-H{ ikam wa Durar al-Kalim p248 h} ad> th 5137 al-Fas} l al-Tha> n> Mu> jiba> t Izzat al-Nafs
1014
1015
1016
Qura> n 2:10
1017
Qura> n 48:26
1018
Bih} a> r al-Anwa> r vol 75 p312 Ch 25 h} ad> th
1019
1020
1021
1022
Qura> n 1:2
1023
Qura> n 1:4
from arrogance
,--- Q-

In addition to that, it contains bowing which is submissiveness to The Great Lord
and prostration which is the ultimate submissiveness to the Highest Lord and other
philosophy behind prayer some of which we have discussed in Iba> da> t al-Isla> m
1024
.
Further, an oral tradition says "Arrogance is someone who is too proud for Our
Wila> ya and denies knowledge of Us"
1025
.

1024
In this book the author discusses Furu> al-D> n, the philosophy behind them and some of their rules
1025
Zaka> t purification for the soul
Q- --- -,- ' ,-

Zaka> t is without exception desirable Zaka> t is without exception desirable Zaka> t is without exception desirable Zaka> t is without exception desirable
Masala: Zaka> t is without exception desirable. It may be wa> jib such as on the nine
things mentioned in Fiqh
1026
or mustah} abb such as on commercial transactions.
1027

An oral tradition attributed to Abu> al-H{ asan (Peace be upon Him) says: "Zaka> t was
only imposed as sustenance for the poor and to increase the money of the rich"
1028
.
Ima> m Rid} a> (Peace be upon Him) said: "The reason behind Zaka> t is to provide
support for the poor and to protect the money of the rich"
1029
.
He said (Peace be upon Him): "Zaka> t was only imposed as a test for the rich"
1030
.
The Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family):
"If they withhold Zaka> t, the earth will withhold its blessings"
1031
.
Al> (Peace be upon Him) said in His Last Testament: "Fear Alla> h in respect of
Zaka> t, for it extinguishes the Wrath of Your Lord"
1032
.
There are many oral traditions on the reward of giving Zaka> t
1033
and the punishment
for someone who withholds payment of Zaka> t
1034
.
What may be meant by the Zaka> t mentioned in the Wise Qura> n and in the words of
the Mas} u> m> n (Peace be upon Them) in context is all monetary donation which also
covers khums so one should not ask why She did not mention khums. Oral traditions
say that "Verily is khums a substitute for Zaka> t"
1035
so Zaka> t is for non Sayyids as
discussed in detail in Fiqh and we alluded to one aspect of this difference in al-Fiqh:
al-Iqtis} a> d
1036
and al-Fiqh: al-Zaka> t
1037
.
Purification for the Purification for the Purification for the Purification for the s ss soul oul oul oul
Masala: There are levels of purification of the soul, some wa> jib and some
mustah} abb. Purification here is generally wa> jib. Were purification of the Soul not
necessary, Zaka> t would not be wa> jib so give it some careful thought.
She gave (Peace be upon Her) purification of the soul as the reason for the Exalted
One's imposing Zaka> t because the soul of the person who gives Zaka> t is cleansed of
the filth of niggardliness and stinginess and from love or strong love of the world. He
said, Exalted is He: "And whoso is saved from his own avarice - such are they who
are successful"
1038
.
For good deeds take each other by the neck and Alla> h made for every good deed a
wad} > , physical [takw> n> ] and eschatological [ukhraw> ] consequence of its own kind,
so if Zaka> t and giving become a natural disposition for a person his soul becomes
gentle because the heart, a tender heart despatches one towards good deeds and is the

1026
i.e. wheat, barley, dates, raisins, gold, silver, camels, cows and sheep
1027
See Mawsu> at al-Fiqh vols 29-32: Kita> b al-Zaka> t
1028
Ilal al-Shara> i p368 h} ad> th 1 Ch 90 Ba> b Illat al-Zaka> t
1029
1030
1031
Ilal al-Shara> i p584 h} ad> th 26 Ba> b Nawa> dir al-Ilal
1032
Thawa> b al-Ama> l p46 Ba> b Thawa> b Ikhra> j al-Zaka>t wa Wad} iha f> Mawd} iiha>
1033
See Thawa> b al-Ama> l p46 Ba> b Thawa> b Ikhra> j al-Zaka> t wa Wad} iha> f> Mawd} iiha>
1034
See Thawa> b al-Ama> l p234 Ba> b Thawa> b Iqa> b Ma> ni al-Zaka> t
1035
See Tahdh> b al-Ah} ka> m vol 4 p1296 Ch 1 h} ad> th 5 which says: "Alla> h made khums as a substitute
for those who are not entitled to Zaka> t and S{ adaqa"
1036
See Mawsu> at al-Fiqh vol 108: Kita> b al-Iqtis} a> d p65
1037
See Mawsu> at al-Fiqh vol 31: Kita> b al-Zaka> t p248
1038
Qura> n 59:9
Zaka> t purification for the soul
Q- --- -,- ' ,-

source of blessings. That is why Alla> h, Exalted is He, scolded the Jews by saying:
"Then after that your hearts were hardened."
1039

An oral tradition says: "Hearts only became hardened through sinning so much."
1040

He said (Peace be upon Him): "A hypocrite has four trademark characteristics: a
cruel heart, dry eyes, persistent sinning and desire for worldly things."
1041

He said (Peace be upon Him) "A slave is not punished by anything greater than
having a hard heart."
1042

1039
Qura> n 2:74
1040
Ilal al-Shara> i p81 Ba> b Illat Jafa> f al-Dumu>
1041
Al-Ikhtis} a> s} p111
1042
Al-Irsha> d p183 Ch 51; Tuh} af al-Uqu> l p296
and a growth in subsistence
,- - '--

Causing a growth in Causing a growth in Causing a growth in Causing a growth in rizq rizq rizq rizq
Masala: Causing a growth and expansion in one's rizq [means of subsistence] is
generally mustah} abb and may sometimes be wa> jib as is obvious.
Dua> says: "Make great and abundant my rizq and the rizq of my dependants"
1043
;
"Make my rizq abundant and wind it round me"
1044
;
"Make my rizq abundant evermore for as long as you make me live"
1045
;
"Make my rizq abundant"
1046
.
The reason behind many mustah} abba> t and some wa> jiba> t is given as an increase in
rizq as the Commander of the Faithful is reported as having said (Peace be upon
Him): "Shall I not tell you after that about what increases rizq" He said (Peace be
upon Him): Combining prayers increases rizq Supplicating after morning prayers
and al-As} r increases rizq maintaining good family relations increases rizq
sweeping the courtyard increases rizq consoling a brother in respect of Alla> h
increases rizq going out early to seek one's means of subsistence [rizq] increases
rizq seeking forgiveness increases rizq speaking the truth increases rizq
responding to the muadhdhin increases rizq not talking in the toilet increases rizq
not being greedy increases rizq thanking the Bestower of Bounties increases
rizq avoiding perjury increases rizq performing wud} u> to eat increases rizq
eating what falls off the table increases rizq "
1047
As for its
1048
being "a growth in
subsistence", it is in some esoteric way because Alla> h, Exalted is He, causes the
subsistence of the person who gives zaka> t to grow as per His saying (Peace be upon
Him) referred to above: "Zaka> t was only imposed to save the money of the
rich"
1049
in addition to the exoteric apparent reason because giving makes for a
rapprochement between the rich and the poor, for mutual love and affection between
them and for their co-operating with each other. Co-operation is the foundation of all
virtue and the key to all progress. This is in addition to the fact that it makes for the
strengthening of the purchasing power of the poor, the economic effect of which is
obvious. He said, Exalted is He: "Of their goods, take alms, that so thou mightest
purify and sanctify them"
1050
.
So zaka> t is purification of the soul as mentioned above and growth of property and
society
1051
in contrast to usury because "Alla> h will deprive usury of all blessing, but
will give increase for deeds of charity"
1052
and part of the philosophy behind that is
that usury generates spite, competition and tyranny
1053
.

1043
Al-Iqba> l p422
1044
Muhaj al-Dawa> t p133 Dua> al-Yama> n> according to another oral tradition
1045
Jama> l al-Usbu> p312 al-Fas} l al-H{ ad> wa al-Thala> thu> n
1046
Mis}ba> h} al-Kafam> p286 wa min dha> lika dua> a> khar li Uways al-Qaran>
1047
Al-Khis} a> l p504 h} ad> th 2 Sitt ashara khus} la tu> rith al-faqr wa sab ashara khus} la tuz> d f> al-rizq
1048
i.e. zaka> t
1049
1050
Qura> n 9:103
1051
Zaka> t is either from a mas} dar z-k-y if it grows because it draws monetary blessing and causes it to
grow or from the mas} dar z-k-a> if it cleanses because it cleanses money of impurity and a niggardly
soul of niggardliness. See Majma al-Bah} rayn under the entry for z-k-a>
1052
Qura> n 2:276
1053
See al-Iqtis} a> d bayn al-masha> kil wa al-h} ulu> l and al-Fiqh: al-Iqtis} a> d by the author (May Alla> h
hallow his secret)
and a growth in subsistence
,- - '--

Caring about worldly affairs Caring about worldly affairs Caring about worldly affairs Caring about worldly affairs
1054 1054 1054 1054

Masala: It is mustah} abb to care about worldly affairs generally and an example of
that is causing rizq to grow along with caring about affairs of the Afterlife.
The istih} ba> b is only in relation to that part which is mustah} abb. Otherwise, it is
wa>jib to care about the part which is wa> jib. He said (Blessings and Peace be upon
Him): "He who forsakes his wordly affairs for his Afterlife or who forsakes his
Afterlife for his wordly affairs is not one of Us"
1055
.
He said (Peace be upon Him): "Act for the sake of your worldly affairs as if you are
going to live forever and act for the sake of your Afterlife as if you are going to die
tomorrow."
1056

An oral tradition says: "Make for yourselves a share of the world."
1057

Before all that the Wise Qura> n said: "Our Lord! Give us good in this world and good
in the Hereafter, and defend us from the torment of the Fire."
1058

Spending Spending Spending Spending
Masala: All kinds of spending are mustah} abb because the same reason behind both
kinds of zaka> t as long as we do not say that what is meant is the linguistic meaning
applies to all kinds of spending. That is in addition to the Verses and oral traditions
which refer to the virtue of spending in general.
The Almighty said: "O you who believe! spend out of what We have given you
before the day comes in which there is no bargaining, neither any friendship nor
intercession, and the unbelievers-- they are the unjust"
1059
.
He said, Exalted is He: "O ye who believe! Spend of the good things which ye have
earned"
1060
.
He said, Mighty and Sublime is He: "And what reason have you that you should not
spend in Alla> h's way?"
1061
.
He said, Illustrious is His Praise: "And spend out of what We have given you before
death comes to one of you, so that he should say: My Lord! why didst Thou not
respite me to a near term, so that I should have given alms and been of the doers of
good deeds?"
1062

He said (Peace be upon Him): "It is of the etiquette of a believer to spend as much as
the frugal do."
1063
.
True if there is a reason not to which reaches the level where the opposite is
prohibited, it is unlawful, or, if it does not reach that level it is makru> h.

1054
See Mawsu> at al-Fiqh: Kita> b al-Bay and Kita> b al-Iqtis} a> d
1055
Man la> yah} d} uruhu al-Faq> h vol 3 p156 Ch 2 h} ad> th 3568. Tuh} af al-Uqu> l p410 says that He said
(Peace be upon Him): "He who forsakes his worldly affairs for his religion and his religion for his
worldly affairs is not one of us." Fiqh al-Rid} a> (alayi al-Sala> m) p337 Ba> b H{ aqq al-Nufu> s says the same
1056
Wasa> il al-Sh> a vol 12 p49 Ch 28 h} ad> th 2 on the authority of al-A< lim (Peace be upon Him);
Majmu> at Warra> m vol 2 p393; Kifa> yat al-Athar p227 cites it on the authority of Ima> m Mujtaba>
(Peace be upon Him): Ba> b ma> ja> an al-H{ asan (alayhi al-Sala> m)
1057
Tuh} af al-Uqu> l p410
1058
Qura> n 2:201
1059
Qura> n 2:254
1060
Qura> n 2:267
1061
Qura> n 57:10
1062
Qura> n 63:10
1063
and fasting to implant sincerity
>= >- '----- '- ~-

Fasting and the philosophy behi Fasting and the philosophy behi Fasting and the philosophy behi Fasting and the philosophy behind it nd it nd it nd it
Masala: The obligation to fast can be understood from what She said "He made"
and from the context. If the definite article in [al-s} awm] is used here to refer back to
a meaning as known to the listeners what it means is the specific instance. However,
if the definite article was used to refer to the genus then what She said is a reference
to its desirability generally for there is fasting which is wa> jib and fasting which is
mustah} abb. Fasting such as on the two I> d days is only h} ara> m and fasting such
as on the Day of A< shu> ra> is only makru> h for reason of some factor not inherent to
fasting. We discussed the reason for that in al-Fiqh
1064
.
She said "and fasting to implant sincerity" because the sincerity in fasting is very
profound, for in normal circumstances a person could pretend to be fasting but
secretly be doing things which break the fast. So sincerity becomes entrenched and
becomes stronger through fasting because a person disciplines himself by refraining
from the things which break the fast in spite of strong yearning for them.
This may be the secret behind what He said, Exalted is He in the H{ ad> th Quds> : "al-
S{ awm l> [Fasting is for me] wa Ana ajz> /ujza> alayh [and I reward for it/am its
Reward"
1065
which means that it is for Alla> h, Exalted is He to reward
1066
or that
Alla> h is its Reward
1067
which is shorthand for saying that He, Exalted is He gives the
one who fasts what he wants in the Afterlife, for where the literal meaning is
impossible, the metaphorical meaning which is closest to the literal meaning is
chosen.
This is in addition to all the other benefits of fasting mentioned in the Wise Qura> n
and in the Holy Sunna or which have been medically and sociologically proven etc.
The Almighty said "O ye who believe! Fasting is prescribed to you as it was
prescribed to those before you, that ye may ward off evil"
1068
.
He said (Peace be upon Him): "Alla> h imposed ... fasting as a test to save the
Creatures"
1069
.
Sincerity in worship and elsewhere Sincerity in worship and elsewhere Sincerity in worship and elsewhere Sincerity in worship and elsewhere
Masala: Sincerity in acts of worship is wa> jib and desirable in other things. For
sincerity in obligatory acts of worship is wa> jib in terms of takl> f and a condition for
their validity in terms of wad} and in mustah} abb acts of worship is a condition of
validity because without sincerity there is no worship.
Sincerity in all other things is desirable and it is possible for a person to do
everything such as wa>jiba> t tawas} s} uliyya and things which are permissible [muba> h} a> t]
with the sincere intention of getting near to Him, Exalted and Almighty is He
1070
.
In addition to its eschatological consequences, sincerity to Almighty Alla> h is one of
the biggest reasons for the advance and rise of a nation and of rescuing them from
their bitter reality, for someone who is sincere sacrifices his time, health, money and

1064
See Mawsu> at al-Fiqh vol 37: Kita> b al-S{ awm pp63-116
1065
1066
If it is read as ajz> i.e. as an active
1067
If it is read as ujza> i.e. as a passive
1068
Qura> n 2:183
1069
Ghurar al-H{ ikam wa Durar al-Kalim p176 h} ad> th 2276 al-Fas} l al-Tha> lith: Ahammiyyat al-Fara> id}
wa bad} Falsafatiha>
1070
See books on ethics such as Ja> mi al-Saa> da> t
and fasting to implant sincerity
>= >- '----- '- ~-

self to serve Isla> m and the Muslims. You see someone who is not sincere sacrificing
the interests of the religion and the umma so that he can live an easy life
A ziya> ra for Them (Peace be upon Them) says: "Peace be upon the Pious, Sincere,
Pure Ima> m"
1071
.
He said (Peace be upon Him): "The trademark signs of a sincere person are four in
number: his heart is unblemished, his limbs are unblemished, he puts his good to
work and stops his evil."
1072

He said (Peace be upon Him): "The masters of the People of Heaven are those who
are sincere"
1073
.

1071
Al-Iqba> l p610 f> Ziya> rat Am> r al-Mumin> n (alayhi al-Sala> m)
1072
Tuh} af al-Uqu> l p21 wa min h} ikamihi wa kala> mihi s} alla> Alla> h alayhi wa A< lihi wa sallam
1073
Ghurar al-H{ ikam wa Durar al-Kalim p197 h} ad> th 3904 al-Fas} l al-Sa> bi f> al-Ikhla> s}
the H{ ajj the firm building of the religion
Q- --- ---~- =-

1074

The The The The o oo obligation of H{ ajj and bligation of H{ ajj and bligation of H{ ajj and bligation of H{ ajj and i ii its ts ts ts d dd divine ivine ivine ivine g gg goals oals oals oals
Masala: H{ ajj can be wa> jib or mustah} abb. H{ ajj may also become h} ara> m for reason of
some extrinsic factor such as a wife's going on a mustah} abb H{ ajj without her
husband's permission and similarly a slave's H{ ajj
1075
and so on
1076
.
An oral tradition attributed to Jafar ibn Muh} ammad (Peace be upon Him) says:
"Isla>m was built on five pillars: Prayer, Zaka> t, Fasting, H{ ajj, Wila> ya of the
Commander of the Faithful and of the Ima> ms after Him (Peace be upon Them)
1077
.
Alla> h made H{ ajj the strong building of the religion as She said (Peace be upon Her)
because in addition to its adorational, economic and other aspects, it is a general
conference for all Muslims, because they gather together, get to know each other,
solve each other's problems and close the regional differences and differences in
colour, language and other differences
1078
between them for H{ ajj generates the
foundation and strengthening of the state of:
M MM Mutual consultation utual consultation utual consultation utual consultation; the Almighty said: "who (conduct) their affairs by mutual
Consultation"
1079
.
Freedom; Freedom; Freedom; Freedom; He said, Exalted is He: "and he will relieve them of their burden and the
fetters that they used to wear"
1080

A single nation A single nation A single nation A single nation; ; ; ; The Almighty said: "And verily this Nation of yours is a single
Nation".
1081

Brotherhoo Brotherhoo Brotherhoo Brotherhood; d; d; d; He said, Exalted is He: "The believers are naught else than
brothers"
1082
.
The Laws of Islam The Laws of Islam The Laws of Islam The Laws of Islam; ;; ; The Almighty said: "a law and an open way"
1083
.
That is why it is worth it for the Muslims to give the benefits expected of it back to
the H{ ajj. As He said, Exalted is He: "That they may witness things that are of benefit
to them"
1084
and that comes through lifting every impediment to anyone who wants
to go on H{ ajj and indeed to get rid of any routine which makes it difficult, and,
through Makka al-Mukarrama and al-Mad> na al-Munawwara at least being a safe
place and refuge of freedom to perform all Islamic rites and a centre to meet each
other and mingle with all Muslims
1085
. Sadly it has been sacrificed to a great extent
because it has been stripped of many of its benefits and aims in breach of what the
Wise Qura> n says. So if H{ ajj returns to its true Islamic state it will be the
fundamental factor in Muslims' progress forward
1086
.

1074
Some editions say "the H{ ajj to make the religion easy". See Ilal al-Shara> i p248 h} ad> th 2 Ch 182
Ba>b Ilal al-Shara> i wa Us} u> l al-Isla> m
1075
i.e. without his master's permission
1076
See Mawsu> at al-Fiqh vols 37-46: Kita> b al-H{ ajj, Ja> mi Mana> sik al-H{ ajj and Mana> sik al-H{ ajj by
the author (May Alla> h hallow his secret)
1077
See al-Ama> l> by Shaykh S{ adu> q p268 h} ad> th 14 Majlis 45
1078
See the introduction to al-H{ a>jj f> Makka wa al-Mad> na by the author
1079
Qura> n 42:38
1080
Qura> n 7:157
1081
Qura> n 23:52
1082
Qura> n 49:10
1083
Qura> n 5:48
1084
Qura> n 22:28
1085
See Liyuh} ijj Khamsu> n Milyu> nan Kull A< mm
1086
On these points see Likay yastawib al-H{ ajj Ashara Mala> y> n, al-H{ ajj bayn al-Ams wa al-Yawm
wa al-Ghad, Mutamara> t al-Inqa> dh, Mawsu> at al-Fiqh vols 38-46: Kita> b al-H{ ajj and Liyuh} ijj Khamsu> n
Milyu> nan Kull A< mm
the H{ ajj the firm building of the religion
Q- --- ---~- =-

The The The The s ss strong building of the religion trong building of the religion trong building of the religion trong building of the religion
Masala: It is wa> jib to build the religion firmly
1087
and strengthen it as the
Almighty said: "remain steadfast in religion"
1088
in relation to the wa> jiba> t and it is
mustah} abb in relation to the mustah} abba> t for its strength in its duties lies in the
wa>jiba> t and strength in its recommended acts lies in the mustah} abba> t because
religion is like building. It needs basic building materials to build as well as well as
cosmetic touches and it also ranges from wa> jib to mustah} abb.
This is in addition to the big part mustah} abba> t have to play in steering towards
greater observance of wa> jiba> t and so it strengthens the religion directly and
indirectly.
The H{ ajj is one of the fundamental components of the religion. Through it the
religion becomes strong, rises and becomes sublime, as is obvious, and mustah} abb
H{ ajj is also one of the reasons for the strong building of the religion as mentioned
above.
Al> (Peace be upon Him) said: "Alla> h made the H{ ajj obligatory for us to strengthen
the religion."
1089

He said (Peace be upon Him): "The best of deeds is what puts the religion in
order".
1090

1087
tashy> d al-bina> means building it firmly and raising it high
1088
Qura> n 42:13
1089
Ghurar al-H{ ikam wa Durar al-Kalim p176 h} ad> th 3376 al-Fas} l al-Tha> lith: Ahammiyyat al-Fara> id}
1090
Ghurar al-H{ ikam wa Durar al-Kalim p156 h} ad> th 2934 al-Fas} l al-Ra> bi f> al-Amal
justice harmony for hearts
;---- '--~-- --

1091 1091 1091 1091

Types of justice and injustice Types of justice and injustice Types of justice and injustice Types of justice and injustice
1092 1092 1092 1092

Masala: Fairness is wa> jib in some places and mustah} abb in others, as appropriate,
like sharing time, looking at, smiling at, greeting and speaking to the people seated,
and mustah} abb division beyond the stipulated shares among children, wives and
so on. There are other similar examples as indicated by a number of oral traditions,
as ulama> of ethics, kala> m and fiqh have established.
His Covenant (Peace be upon Him) to Muh} ammad ibn Ab> Bakr when He appointed
him governor of Egypt says "Give them the same estimation and meet them in the
same way"
1093
.
An oral tradition says: "Justice is sweeter than honey, softer than butter and more
fragrant smelling than musk"
1094
.
It is obvious that justice is different from equality and that they have some things in
common. Just as justice is wa> jib, so too is injustice hara> m and that includes injustice
to oneself spiritually and bodily and injustice to one's family, injustice to society,
injustice to/by the government
1095
, injustice towards animals, plants and nature, also
injustice towards future generations, economic and social injustice and so on.
The Almighty said: "and We did them no injustice, but they were unjust to
themselves"
1096
.
He said, Exalted is He: "And who is more unjust than one who forges a lie against
Allah or denies the Truth"
1097
.
The Almighty said [that Luqma> n said]: "O my son! Ascribe no partners unto Alla> h.
Lo! to ascribe partners (unto Him) is a tremendous wrong"
1098
.
He said, Exalted is He: "We sent the she-camel to the Thamud to open their eyes, but
they treated her wrongfully"
1099
.
The Almighty said: "To those who leave their homes in the cause of Allah, after
suffering oppression"
1100
.
He said, Exalted is He: "then you shall have your capital. Wrong not and you will not
be wronged."
1101

The Almighty said: "Those who devour the wealth of orphans wrongfully ..."
1102

In a nutshell: "For whoso transgresseth Allah's limits: such are wrong-doers"
1103

1091
Some editions say "justice to calm hearts". See Ilal al-Shara> i p248 h} ad> th 2 Ch 182 Ba> b Ilal al-
Shara> i wa Us} u> l al-Ah} ka> m. Others say "truth to calm hearts and to make the religion possible". See
Dala> il al-Ima> ma p33 H{ ad> th Fadak. Others say "justice, piety for hearts". See Bala> gha> t al-Nisa> p28
Kala> m Fa> t} ima bint Rasu> l Alla> h S{ alla> Alla> h alayhi wa A< lihi wa sallam
1092
See al-Adl Asa> s al-Mulk by the author
1093
See Tuh} af al-Uqu> l p176 and Sharh} Nahj al-Bala> gha vol 15 p163: wa min ahd lahu alayhi al-
sala> m ila> Muh} ammad ibn Ab> Bakr h} > n qalladahu Mis} r
1094
1095
This id} a> fa may be to a subject or to an object i.e. the government's injustice towards the people or
people's injustice towards the government
1096
Qura> n 16:118
1097
Qura> n 29:68
1098
Qura> n 31:13
1099
Qura> n 17:59
1100
Qura> n 16:41
1101
Qura> n 2:279
1102
Qura> n 4:10
1103
Qura> n 2:229
;---- '--~-- --

There are detailed discussions on each of these kinds in the appropriate place
1104
.
She said (Peace be upon Her): "harmony of hearts", for one of the most important
fruits of justice is harmonising people's hearts, because people see that the ruler
treats people equally and does not put some before others futilely or arbitrarily. That
is why they sympathise with the ruler and rally round him just as the bonds of
relationship between themselves and with one another are strengthened. A society in
which the spirit of mutual love and affection is prevalent and in which hearts are
sincere towards each other is a stable society which supports one another and
advances forward.
Examples and manifestations of justice Examples and manifestations of justice Examples and manifestations of justice Examples and manifestations of justice
Masala: Isla> m made justice one of its fundamental rules. He said, Exalted is He:
"Verily does Alla> h enjoin justice and kindness"
1105
.
The Almighty said: "and when you judge between people, to judge with justice"
1106
.
Al> (Peace be upon Him) said: "Justice is the strongest foundation"
1107
.
He said (Peace be upon Him): "Justice is ornamentation for the office of
commander"
1108
.
That is why Isla> m does not have geographical borders or discrimination on the
grounds of colour, language clan or anything else like that. In fact, "Verily the most
honoured of you in the sight of Alla> h is the most righteous of you"
1109
.
That is why people rallied round Isla> m in such a way once they saw the justice in
various matters:
Of worship
Economic such as inheritance, just four taxes, the right to h} iya> za [collecting through
mining, fishing, diving etc.] of muba> h} a> t, free trade
Political: Everyone who fulfils the relevant criteria can become a governor, for
example no matter what his language, nationality or whatever else. Similarly the
lowliest of them is able to provide protection on their behalf
1110
and so on
Punishment and reward and so on.
The law is the same
1111
for everybody apart from proven exceptions such as matters
which spring from what the situation and justice dictates such as polygamy and "to
the male the equivalent of the portion of two females"
1112
and so on because this
difference as explained in the shar> a is what justice dictates. Equality in these
instances is contrary to justice. That is like showing equal respect or giving equal
shares to a greengrocer and an engineer or an ignorant person and a learned person or
giving the same amount of food to a little child and his older brother and so on. The

1104
See al-Fiqh: al-Ijtima> , al-Fiqh: al-H{ uqu> q, al-Fiqh: al-Dawla al-Isla> miyya, al-Fiqh: al-Muh} arrama> t
and so on by the author
1105
Qura> n 16:90
1106
Qura> n 4:58
1107
Ghurar al-H{ ikam wa Durar al-Kalim p446 h} ad> th 10203 al-Fas} l al-Kha> mis f> al-Ada> la
1108
Ala> m al-D> n p311
1109
Qura> n 49:13
1110
Wasa> il al-Sh> a vol 6 p366 Ch 1 h} ad> th 4, on the authority of the Messenger (Alla> h's Blessings
and Peace be upon Him and His Family)
1111
Ilal al-Shara> i p96 h} ad> th 6 Ba> b Illat al-Nisya> n wa al-Dhikr
1112
Qura> n 4:11
;---- '--~-- --

philosophy behind all those instances is to be found in books dedicated to this
subject.
1113

Bringing hearts together Bringing hearts together Bringing hearts together Bringing hearts together
Masala: It is mustah} abb and perhaps even wa> jib to harmonise between, bring
together, unite and develop mutual affection between hearts. The Almighty said:
"had you spent all that is in the earth, you could not have united their hearts"
1114
.
He said, Mighty and Sublime is He: "and dispute not one with another lest ye falter
and your strength depart from you"
1115
.
That comes through laying the foundations of piety in souls and through educating
oneself and people to show steadfastness in the face of wickedness, to forgive and
pardon and to have a lot of patience. An oral tradition says: "A believer is united.
There is no good in someone who does not unite and is not united."
1116

Further oral traditions say that Alla> h unites hearts through Them (The Best
Blessings and Peace be upon Them). He said (Peace be upon Him): "Through us does
Alla> h bind hearts together following enmity and fitna"
1117
.
It also comes from not giving way to the spread of talking behind people's backs,
accusation and backbiting and through a series of practical programmes which put an
end to believers' turning their backs on each other and being at war with each other
as Ima> m S{ a> diq (Peace be upon Him) did when He paid a sum of money to some of
His followers to settle any financial dispute between Believers.
Obviously Almighty Alla> h's Laws are, but with rare exceptions,
1118
in line with
benefits and detriments to be found in the mutaalliqa> t [dependent objects]. She
(Alla> h's Blessings and Peace be upon Her) alludes here to harmonising between
hearts being the benefit or part of the benefit in making justice wa> jib. If that is so,
then it is desirable or indeed essential in some situations to strive to harmonise
between them, via what causes an increase in justice such as kindness and like what
was discussed above.

1113
See al-Fiqh: al-Iqtis} a> d; al-Fiqh: al-H{ uqu> q; al-Qawl al-Sad> d f> Sharh} al-Tajr> d; Sharh} al-Manz} u> ma
and so on
1114
Qura> n 8:63
1115
Qura> n 8:46
1116
Tanb> h al-Khawa> t} ir wa Nuzhat al-Nawa> z} ir vol 2 p25
1117
Kashf al-Ghumma vol 2 p483 Ch 11; al-Ama> l> by Shaykh Muf> d p251 Majlis 29; al-Ama> l> p288
Majlis 34
1118
Such as if the benefit lies in the command or prohibition itself such as in the story of the
Almighty's commanding that Isma> > l (Peace be upon Him) be slaughtered. See books of tafs> r on the
tafs> r of the Almighty's Words: "And when He was old enough to walk with him, He said: O my dear
son, I have seen in a dream that I must sacrifice thee. So look, what thinkest thou? He said: O my
father! Do that which thou art commanded. Alla> h willing, Thou shalt find me to be one of the
steadfast ones" [Qura> n 37:102]
and obedience to Us as a means to organize the community
---- '-'=- '---'=

The duty to obey Ahl al The duty to obey Ahl al The duty to obey Ahl al The duty to obey Ahl al- -- -Bayt ( Bayt ( Bayt ( Bayt (p pp peace be upon eace be upon eace be upon eace be upon t tt them) hem) hem) hem)
Masala: It is wa> jib to obey Ahl al-Bayt (The Best Blessings and Peace be upon
Them) and to let people know about that, for Alla> h Exalted and Almighty is He,
made Them Guides for the Creatures after the Prophet (Alla> h's Blessings and Peace
be upon Him and His Family) just as He made the Prophets and Messengers (Peace
be upon Them) guides for the people. The same principle applies to the Prophets'
Executors (Peace be upon Them). The oral traditions say that "Every Prophet has an
Executor"
1119
.
said: "People! Al> is your Ima> m after Me and My Khal> fa over you. He is My
Executor, Vizier, My Brother, My Helper, the Husband of My Daughter and the
Father of My Progeny, He who is in charge of My Intercession, My Pool [H{ awd} ] and
My Banner. Whoever rejects Him, rejects Me, and whoever rejects Me, rejects Alla> h.
Whoever attests to His Ima> mate attests to My Prophecy and whoever attests to My
Prophecy attests to the Oneness of Alla> h, Mighty and Sublime is He. People!
Whoever disobeys Al> , disobeys Me, and whoever disobeys Me, disobeys Alla> h"
1120
.
Obviously belief in the duty to obey Ahl al-Bayt only comes after the belief that
Alla> h, Exalted is He appointed Them as H{ ujaj [Authorities] over the Creatures and
Guides to His Slaves.
Ahl al-Bayt (Peace be upon Them) includes Fa> t} ima al-Zahra> (Peace be upon Her) as
well as the Prophet (Alla> h's Blessings and Peace be upon Him and His Family) and
the Holy Ima> ms (Peace be upon Them). A< yat al-Tat} h> r
1121
and mutawa> tir oral
traditions
1122
indicate that, so it is wa> jib to obey Her (Alla> h's Blessings upon Her)
just as it is wa> jib to obey the Messenger (Alla> h's Blessings and Peace be upon Him
and His Family) and the Twelve Ima> ms (Blessings and Peace be upon Them)
1123
.
Milla means path, religion and Shar> a
1124
i.e. what Alla> h, Exalted is He made law for
His Slaves through His Prophets to make them reach happiness in this world and the
Afterlife. The Almighty said: "the Faith of Your Father Ibra> h> m"
1125
i.e. His
Religion.
It is also used for all laws and religions even false ones. The Almighty said: "until
You follow their milla"
1126
i.e. their sunna and way.
It can also mean umma
1127
.
Niz} a> m means the cause or means of subsistence or connection or coherence and
joining together
1128
. Both meanings are possible here and each of them has things
which favour it over the other. It is possible that what is meant is the ja> mi.

1119
1120
Maa> n> al-Akhba> r p372 h} ad> th 1 Ba> b Mana> Wafa> al-Iba> d bi Ahd Alla> h
1121
Qura> n 33:33
1122
See Awa> lim al-Ulu> m wa Mustadraka> tuha> ; Bih} a> r al-Anwa> r; Dala> il al-S{ idq; al-Ghad> r; Ih} qa> q al-
H{ aqq etc.
1123
See the introduction to vol 1 of Min Fiqh al-Zahra> alayha> al-Sala> m and see also the introduction
and footnotes to this book
1124
Lisa> n al-Arab says under the entry for m-l-l: The milla is the shar> a and the religion It is also
said that it is most of the religion and that their milla is their sunna and their way
1125
Qura> n 22:78
1126
Qura> n 2:120
1127
Lisa> n al-Arab says under the entry for m-l-l: Oral tradition says that people of two different
communities [ahl millatayn] cannot inherit from each other; Milla such as the milla of Isla> m,
Christianity and Judaism
---- '-'=- '---'=

Obedience to Obedience to Obedience to Obedience to t tt them ( hem ( hem ( hem (p pp peace be upon eace be upon eace be upon eace be upon t tt them) is a cause for order hem) is a cause for order hem) is a cause for order hem) is a cause for order
Masala: It is essential to draw people's attention to and call people to the fact that
obedience to Them (Peace be upon Them) is what brings about and maintains the
stability of niz} a> m, for the milla and shar> a need niz} a> m in both senses of the word.
Obedience to Them (Peace be upon Them) brings about unification of the milla,
bringing it together and protecting it from dispersal and dispersion just as it brings
about establishment and uprightness of the milla and the shar> a.
Al> (Peace be upon Him) said: "The Ima> mate is order for the milla"
1129
.
The inescapable truth reached by rational proof is that the order of the Milla of Isla> m
and its Shar> a is the best of all systems. In fact there is no comparison between it
and others.
1130

As for what comes of obeying a system other than Them, it is superficial, limited and
ephemeral
1131
and may even do more harm, in which case it is a collation [niz} a> m] of
elements, applications and laws which are normally inherently wrong. The poet said:
If they put their affairs round the neck of the one to whom the instruction has been
given they would be protected by a reliable one from stumbling
1132
.
He also said: "If they had put their good fortune first they would have put You first".
The Messenger said (Alla> h's Blessings and Peace be upon Him and His Family): "I
am leaving among you two weighty things: the Book of Alla> h and My Progeny, the

1128
Majma al-Bah} rayn says niz} a> m with a kasra means the thread with which pearls are strung
together. Lisa> n al-Arab says naz} m means binding. You say naz} amtahu for every thing you link to
another or which you joined one to another. Al-Qa> mu> s al-Muh} > t} says naz} m means binding and joining
one thing to another naz} ama al-lulu means he bound the pearl and put it together on a thread and
so it became fixed. Al-Munjid says: also derived from it is naz} m al-shir [composing poetry] because
it is put together as measured, rhymed words.
Based on this what She said (Peace be upon Her) "and obedience to Us as a means to organize the
milla" likens the milla i.e. the Shar> a to scattered pearls for which obedience to Them (Peace be
upon Them) is cause for the pearls to be put together and gathered in an innovative arrangement.
This relates to the second meaning mentioned by the author (May Alla> h hallow his secret). As for the
first meaning, Majma al-Bah} rayn says naz} amtu al-amr fa [i]ntaz} am means I straightened it out and it
became straight. Al-Munjid says: The niz} a> m of something is its means of subsistence. Lisa> n al-Arab
says the niz} a> m of everything is its cause. Their business does not have niz} a> m means their affair does
not have a right way, or method of procedure, connection or coherence or right tendency. Based on
this, what She (Peace be upon Her) meant by niz} a> man li al-milla means that through obedience to
Them (Peace be upon Them) the religion becomes upstanding and becomes strong. Without obedience
to Them it would become weak and fade away. He said: "Verily am I leaving among you two weighty
things, which, if you cling fast to Them you will not go astray the Book of Alla> h and My Progeny,
The People of My Household and verily will they not separate from each other until they reach me
at the Pool [H{ awd} ] [Wasa> il al-Sh> a 18/19 Ch 5 h} ad> th 9]
1129
Ghurar al-H{ ikam wa Durar al-Kalim p176 h} ad> th 3376: al-Fas} l al-Tha> lith: Ahammiyyat al-Fara> id}
1130
See Mawsu> at al-Fiqh: Kita> b al-Qa> nu> n
1131
By saying "superficial" he is alluding to the lack of roots to this other system. In fact it is like
pieces of timber propped up. By saying "limited", he is alluding to its not covering various facets of
life political, social and economic. By saying "ephemeral", he is alluding to the lack of continuance
of this system through the ages i.e. he is alluding to depth, breadth and timeframe. The author (May
Alla> h hallow his secret) made clear the awful gaps in western civilisation in a number of books
including al-Gharb Yataghayyar just as he dealt with it in various places in al-Fiqh: al-Siya> sa, al-Fiqh:
al-Qa> nu> n, al-Fiqh: al-H{ uqu> q, al-Fiqh: al-Iqtis}a> d, al-Fiqh: al-Dawla al-Isla> miyya and so on
1132
From Dibil al-Khuza> > 's qas} > da which he recited in the presence of Ima> m Rid} a> (Peace be upon
Him). See Bih} a> r vol 49 p245 Ch 17 h} ad> th 13 and al-Adad al-Qawiyya p281: Nabdhat min Ah} wa> l al-
Ima> m al-Rid} a> (alayhi al-Sala> m) wa Kayfiyyat Shaha> datihi
---- '-'=- '---'=

People of My Household. You will not go astray so long as you cling fast to Them.
They will not separate from each other until they come to Me at the Pool."
1133

It is said by way of tafs> r of the Almighty's Words: "And hold fast all together by the
Rope of Alla> h and do not separate"
1134
means the Wila> ya of Al> and His Progeny
(Peace be upon Them)
1135
. He said (Alla> h's Blessings and Peace be upon Him and His
Family): "Obedience to Us is obedience to Alla> h and disobedience of Us is
disobedience of Alla> h, Mighty and Sublime is He."
1136

He said (Peace be upon Him): "We are a people obedience to whom Alla> h has made a
duty in the Qura> n"
1137
.
He said (Peace be upon Him) "Verily did Blessed and Almighty Alla> h make love of
Us and Our Wila> ya wa> jib for you and impose obedience to Us upon you."
1138

He said (Peace be upon Him): "Obedience to Us is an obligation. Loving Us is > ma> n
and hating Us is kufr."
1139

Protection of the Protection of the Protection of the Protection of the p pp protectors of the Shar> a rotectors of the Shar> a rotectors of the Shar> a rotectors of the Shar> a
Masala: It is wa> jib to provide the objective terms and conditions which provide
support and protection for Those Who (Peace be upon Them), through what They
say and through Their Lifestyle, are the cause of order in the Shar> a. For protecting
Them is to protect the Shar> a itself. The Almighty said: "Help each other in
righteousness and piety"
1140
.
For two things can be gathered from what She said (Peace be upon Her):

1133
This oral tradition is a mutawa> tir tradition. Both groups narrate it in various books of theirs. See
al-Ghad> r by Alla> ma Am> n> (May Alla> h bless him) and al-Mura> jaa> t by the late, blessed Sharaf al-D> n;
Bih} a> r al-Anwa> r by al-Majlis> (May Alla> h hallow his secret) vol 5 p68 Ch 2 h} ad> th 1; al-Ama> l> by
Shaykh S{ adu> q p522 h} ad> th 1 Majlis 79; Maa> n> al-Akhba> r pp90 and 91 h} ad> th 2, 4 and 5: Ba> b Mana>
al-Thaqalayn wa al-Itra; Uyu> n Akhba> r al-Rid} a> (alayhi al-Sala> m) p228 h} ad> th 1: Ba> b Dhikr Majlis
al-Rid} a> (alayhi al-Sala> m) ma al-Mamu> n f> al-farq bayn al-Itra wa al-Umma; Kama> l al-D> n p234
h} ad> th 44: Ba> b Ittis} a> l al-Was} iyya min ladun A< dam (alayhi al-Sala> m) wa anna al-Ard} la> takhlu> min
H{ ujjat Alla> h Azza wa Jall ala> Khalqihi ila> Yawm al-Qiya> ma; Kama> l al-D> n p235 h} ad> th 46, p239
h} ad> th 58, p240 h} ad> th 64, p244 and p247; al-Fus} u> l al-Mukhta> ra p221; al-Masa> il al-Ja> ru> diyya p42; al-
Mana> qib vol 1 p235; Kashf al-Ghumma vol 1 p43 p256; Kashf al-Ghumma vol 2 p509; Tafs> r al-
Qumm> vol 2 p45 and p57; Rawd} at al-Wa> iz} > n p273; Bas} a> ir al-Daraja> t p412 and p414; al-T} ara> if
p115, 116, 121 and 190; Ala> m al-Wara> p396; al-Umda p71 h} ad> th 88, p83 and p338; Tuh} af al-Uqu> l
p425 and 458; Bisha> rat al-Mus} t} afa> p136 and 228; Sad al-Suud p64, 130, 149 and 227; Dala> il al-
Ima> ma p43; Nahj al-H{ aqq p394; Qis} as} al-Anbiya> by al-Ra> wand> p360; Kashf al-Yaq> n pp335 and
425; Kita> b Sulaym ibn Qays p207; Ghaybat al-Numa>n> pp29 and 54; Taqr> b al-Maa> rif p125; Kifa> yat
al-Athar pp87, 136, 162 and 210; Muth> r al-Ah} za> n p19; al-H{ ujja ala> I> ma> n Ab> T{ a> lib (alayhi al-
Sala> m) p65; Ma> at Manqaba p161 al-Manqaba 86
1134
Qura> n 3:103
1135
See Tafs> r al-Ayya> sh> vol 1 p194 h} ad> th 122 and 123 of Su> rat A< l-Imra> n which says He said: I
asked Abu al-H{ asan (Peace be upon Him) about His Words "And hold fast all together by the Rope of
Alla> h". He said: Al> ibn Ab> T{ a> lib is Alla> h's Strong Rope. Ja>bir says Abu> Jafar (Peace be upon Him)
said: The Family of Muh} ammad is the Rope of Alla> h".
1136
Al-Ama> l> by Shaykh S{ adu> q p558 Majlis 82 h} ad> th 16
1137
Al-Muqannaa p278 Ba> b al-Anfa> l on the authority of al-S{ a> diq (Peace be upon Him); Al-Mana> qib
vol 4 p215 says something similar; Bas} a> ir al-Daraja> t p204 h} ad> th 6 Ba> b f> anna al-Aimma alayhim
al-Sala> m U< tu> al-Ilm wa Uthbita dha> lika f> S{ udu> rihim
1138
1139
Al-Mana> qib vol 4 p206 Fas} l f> Maa> l> Umu> rihi on the authority of al-Ba> qir (Peace be upon Him).
The beginning of the h} ad> th says: "We are the Custodians of Alla> h's Command, the Keepers of Alla> h's
Knowledge, the Inheritors of Alla> h's Revelation and the Carriers of the Book of Alla> h "
1140
Qura> n 5:2
---- '-'=- '---'=

One: The necessity of order for the community, first and foremost. This is a rational
matter before being shar> .
1141

Two: These Mas} u> m> n (Peace be upon Them) are those who organise the
community. This is shar> on account of abundant proof, and rational on account of
the necessary attributes applying to Them (Peace be upon Them) to the exclusion of
others.
1142

For the nation of Isla> m's economic, political, social, educational, military, family,
transactional affairs are put in order through obedience to the Mas} u> m> n (Peace be
upon Them). That is because Divine Legislation and the Laws of the Prophet which
They take charge of make for order and do away with chaos, imbalance and
evanescence.
Milla with reference to its root [ma> dda] may mean malla
1143
which means malal
[boredom] because following a single path is repetitive which normally causes
boredom. This is as far as the word is concerned.
As for the reality, that which is correct and straight and the Truth, is that which does
not bore even if it is repeated. That is why the light of day and the flow of rivers and
other natural things do not bore in spite of their repetitiveness. The same applies to
matters of Shar> a because it does not turn any rational person away from what is
correct to what is not correct even if what is correct is repetitive. True someone who
is deviant in himself may favour what is wrong.

1141
See Mawsu> at al-Fiqh: Kita> b al-Qa> nu> n
1142
See Kita> b al-Alfayn by Alla> ma H{ ill> (May Alla>h hallow his secret)
1143
Based on the opinion that the mas} dar is derived from the verb it is obvious. If the opposite is the
case, ishtiqa> q is obviously not what is intended because that way round it is with reference to the s} u> ra
or rather the ja> mi. The author alluded to this by saying "its root [ma> dda]"
Our leadership a safeguard against disunity
-,-- Q- '-'- '---'-

1144

Believing in the Imamate Believing in the Imamate Believing in the Imamate Believing in the Imamate
1145 1145 1145 1145

Masala: It is wa> jib to believe in the leadership of Ahl al-Bayt (Peace be upon Them)
just as it is wa> jib to guide people to that as can be gathered from "Alla> h made Our
leadership" and many other pieces of evidence mentioned in the appropriate place.
For making the Ima> mate a safeguard is through compound promulgation [jal
murakkab] and imposing the Imamate itself is simple promulgation [jal bas> t} ].
Ima>mate is not the same as obedience. Ima> mate leads to obedience, sequentially, just
as a cause leads to an effect
1146
and so if a person does not believe in Their
leadership, he will choose another leader for himself and this will obviously cause
division as did indeed happen after many people chose leaders other than Them
(Peace be upon Them).
A person may believe in leadership but not obey or obey but not believe in leadership
or there may be leadership but no obedience or vice versa and so the relationship
between the two is umu> m min wajh [they have some things in common].
Breaking away from the Path of Alla> h Breaking away from the Path of Alla> h Breaking away from the Path of Alla> h Breaking away from the Path of Alla> h
Masala: It is generally h} ara> m to break away and to be divided or it may be makru> h
depending on the situation. He said, Exalted is He: "lest ye be parted from His
way"
1147
. He said, Illustrious and Sublime is He: "and be not divided therein"
1148
.
There are other Verses and oral traditions.
He said (Peace be upon Him): "Beware of splitting up"
1149
. He said (Peace be upon
Him): "Do not rush into fitna and division"
1150
.
He said (Peace be upon Him): "Beware of splitting up".
1151

Obviously breaking away from Alla> h's Path is h} ara> m. As for splitting up on the Path
of Alla> h and towards Alla> h as in: "Mankind were one community, and Allah sent
Prophets as bearers of good tidings and as warners"
1152
, that is what is wanted.
Striving to achieve Striving to achieve Striving to achieve Striving to achieve t tt their actual rule over us heir actual rule over us heir actual rule over us heir actual rule over us
Masala: It is wa> jib to strive to achieve Their actually being in power and ruling over
us (Peace be upon Them) on account of the fact that it is a safeguard against
division. For the true essence of leadership does not lie in domination, laying down
the law and throwing one's weight around. Drawing people's attention to and
directing them to the truth is one of the steps to achieve that i.e. it is one of the

1144
Some editions say "wa Ima> matana> lamman li al-firqa" ["Our leadership to gather together the
scattered"]. See Dala> il al-Ima> ma p33 H{ ad> th Fadak and Kashf al-Ghumma vol 1 p480 Fa> t} ima alayha>
al-Sala> m. Some say "Wa Ima> matuna> Amnan li al-Firqa" [safety from division] see Bala> gha> t al-Nisa>
p28: Kala> m Fa> t} ima bint Rasu> l Alla> h S{ alla> Alla> h alayhi wa A< lihi wa Sallam
1145
On the subject of the Imamate see Nahj al-H{ aqq wa Kashf al-S{ idq by Alla> ma H{ ill> , al-Mura> jaa> t,
al-Abaqa> t, Dala> il al-S{ idq, Ih} qa> q al-H{ aqq and so on
1146
For the Ima> mate is the reason for the duty to pledge obedience. The precision in his saying "just
as a cause leads to" is obvious
1147
Qura> n 6:153
1148
Qura> n 42:13
1149
Waqat S{ iff> n p123; Tuh} af al-Uqu> l p197
1150
Al-Irsha> d vol 2 p41
1151
Al-Ama> l> by Shaykh Muf> d p161 h} ad> th Ch 20
1152
Qura> n 2:213
Our leadership a safeguard against disunity
-,-- Q- '-'- '---'-

reasons which leads to their actually being in charge and ruling and so actually
achieving that is what is a safeguard against division.
She said (Peace be upon Her): "And Our leadership is a safeguard against division",
for this is different from obedience because a person may obey someone but not
choose him as a leader and so adding this phrase Our leadership to the previous
one was inevitable.
Further, obedience alone is not a safeguard against division, for division can be on
the basis of beliefs, psychological or in practice and obedience may only be a
guarantee of the latter. For those who accept Them as Leaders, They are a safeguard
against division, for falsehood always puts some people against others to take over.
He said, Exalted is He: "Lo! Pharaoh exalted himself in the earth and made its people
castes"
1153
.
The false saying says "Divide and rule".
As for Them (Peace be upon Them), They give everyone what they deserve and give
opportunities to everyone in accordance with what Al> (Peace be upon Him) said:
People in terms of similitude are equal. Their father is A< dam and their mother is
H{ awa>
1154
.
That is how They bring hearts together, rally people around Godfearingness and sow
the spirit of pious brotherhood and co-operation. It is then that people will be safe
from disagreement and division in practice just as They provide a safeguard
through belief in Their leadership against division in terms of beliefs.
It was mentioned above that She (Peace be upon Her) alluded to Imamate which is
one of the five Us} ul al-D> n. That is why it is likely that leadership here means
general de facto leadership which is a safeguard against division the opposite of
having anyone else in charge, which is not a safeguard against division.
As for leadership in the sense of that Divinely appointed position it inherently leads
to a safeguard against division. Both senses are clear in Prophets and Messengers and
so if people believe in it as Almighty Alla> h issued an amr tashr> > for them to do so
and they accept it as the guide and advisor and blueprint for the course of their life
on various fronts, it will truly be a safeguard.
Obviously Their (Peace be upon Them) agents are an extension of Them and
following them and their government insofar as they are Their agents is a branch of
obedience to Them and being guided by Their Guidance (Peace be upon Them).
He said (Peace be upon Him): "For verily did I appoint him as a ruler over you."
1155

He said (Peace be upon Him): "Laypeople can follow him."
1156

1153
Qura> n 28:4
1154
The D> wa> n attributed to the Commander of the Faithful (Peace be upon Him) p24
1155
Awa> l> al-Lia> l> vol 3 p192 Ba> b al-Jiha> d; Awa> l> al-Lia> l> vol 4 pp67 and 133
1156
Al-Ih} tija> j p458: Ih} tija> j Ab> Muh} ammad al-H{ asan ibn Al> al-Askar> (alayhi al-Sala> m) f> Anwa>
Shitta> min al-Ulu> m which says: "Laypersons can follow whichever of the fuqaha> controls himself,
protects his religion, resists his desire and obeys the order of his Master." [Translator's note: The
blessing has been corrected to Peace be upon Him because these are the words of Ima> m Askar> (Peace
be upon Him) not Ima> m Mahd> (May Alla> h hasten His Holy Reappearance)]
Jiha> d strength for Isla> m
- ')=- >~>- ,

1157

Jiha> d on Alla> h's Path Jiha> d on Alla> h's Path Jiha> d on Alla> h's Path Jiha> d on Alla> h's Path
1158 1158 1158 1158

Masala: Jiha> d on Almighty Alla> h's Path is wa> jib. What is meant by jiha> d are the
three kinds discussed in fiqh: ibtida> > [initiated by Muslims]; difa> > [defensive] and
bugha> t [against rebels] not jiha> d al-nafs [against oneself] because it is taken as read
as not referring to that and also for reason of the context of Her saying "strength for
Isla> m" even though jiha> d al-nafs is also a duty. In fact the Messenger of Alla> h
(Alla> h's Blessings and Peace be upon Him and His Family) called it the greater
jiha> d
1159
and that may be in view of the fact that it is more difficult from several
angles because it continues throughout the life of every individual and he confronts
various desires of the self including love of money, leadership, showing off,
reputation, arrogance and being pleased with himself, holding one's tongue, staying
one's hand eye, ear and so on
She said (Peace be upon Her): "jiha> d strength for Isla> m" because the enemies of
Isla> m try continuously to penetrate into the lands of the Muslims to take control of
their destinies one way or another and so jiha>d is is a prevention or a cure
1160
to
eliminate or dispel just as it can be a reason for the advance of the lands of Isla> m and
it can be a reason for returning deviant people to the Straight Path for jiha> d can be
ibtida> > , difa> > or isla> h} > [reformative], as He said, Exalted is He: "And if two parties
of believers fall to fighting, then make peace between them. And if one party of them
doeth wrong to the other, fight ye that which doeth wrong till it return unto the
ordinance of Alla> h"
1161
.
Strengthening Isla> m is wa> jib Strengthening Isla> m is wa> jib Strengthening Isla> m is wa> jib Strengthening Isla> m is wa> jib
Masala: Everything which makes Isla> m stronger is either wa> jib or mustah} abb and so
if the duty to engage in jiha> d is to make Isla> m stronger, everything which makes it
strong is desirable. It may reach the level of wuju> b on account of the fact that
strength has levels, the reaching of some of which is wa> jib and others mandu> b.
For example some of Alla> h's Rites [Shaa> ir Alla>h] are wa> jib and some are
mustah} abb depending on what part they have to play in the strength of Isla> m as one
of the mila> ka> t as is obvious.
1162

1157
Some editions say: "and love of Us strength for Isla> m" see Bala> gha> t al-Nisa> p28: Kala> m Fat} ima
bint Rasu> l Alla> h S{ alla> Alla> h alayhi wa A< lihi wa Sallam so it refers to the duty to love Ahl al-Bayt
(Peace be upon Them) just as Holy Verses and mutawa> tir oral tradition indicate that. The Almighty
says: "Say: I do not ask of you any reward for it but love for [My] near relatives" [Qura> n 42:23]
1158
See Mawsu> at al-Fiqh vols 47-48: Kita> b al-Jiha> d
1159
Al-Ama> l> by Shaykh S{ adu> q p466 Majlis 71 h} ad> th 8 which says: "The Commander of the Faithful
(Peace be upon Him) says that the Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and
His Family) despatched a squadron and when they came back He said: 'Welcome. They have
completed the lesser jiha> d and they still have to perform the greater jiha> d.' Someone said: 'Oh,
Messenger of Alla> h, what is the greater jiha> d?' He said: 'Jiha> d al-nafs. [Struggle against oneself]' He
then said (Alla> h's Blessings and Peace be upon Him and His Family): 'The best jiha> d is someone who
struggles against his [own] self which is between his two sides.'" See also Maa> n> al-Akhba> r p160:
Ba>b Mana> al-Jiha> d al-Akbar
1160
Prevention lies in jiha> d ibtida> > and the cure lies in jiha> d difa> >
1161
Qura> n 49:9
1162
i.e. the strength of Isla> m is one of the reasons which dictate wuju> b or istih} ba> b but it is not
restricted to it and something may be wa> jib for another reason.
Steadfastness a helping course for deserving reward
,=V '=--~ _-- -;- ,- ~-

1163

Steadfastness Steadfastness Steadfastness Steadfastness
1164 1164 1164 1164

Masala: Steadfastness is wa> jib in some situations and mustah} abb in others as
follows.
The way She (Peace be upon Her) used steadfastness covers steadfastness to perform
obligations and steadfastness in the face of muh} arrama> t and steadfastness when
calamities, misfortunes, personal, family and social problems in their various
dimensions. As in oral tradition says: "Steadfastness is on three fronts
steadfastness in the face of calamity, steadfastness to avoid disobedience and
steadfastness to obey."
1165

Obviously steadfastness in the aforementioned situations ranges from wa> jib to
mustah} abb like many other ah} ka> m pertaining to the limbs and the inner self.
The Holy Verse alluded to the three kinds of steadfastness. The Almighty said: "And
enjoin upon thy people worship, and be constant therein."
1166
He said, Exalted is He:
"So wait with patience for the Command of thy Lord"
1167
. The Almighty said:
"Restrain thyself along with those who cry unto their Lord at morn and evening,
seeking His Countenance; and let not thine eyes overlook them"
1168
.
He said, Exalted is He: "Then have patience as the Messengers of inflexible purpose
had"
1169
.
The Almighty said: "and the patient in tribulation and adversity and time of
stress"
1170
.
There are other Holy Verses.
Because She (Peace be upon Her) was explaining some of the important furu> which
play a part in society's strength, rectitude and advancement, She mentioned
steadfastness, "for steadfastness is the key to salvation"
1171
and a reason for
advancement, and pushing a person to put up with what will earn him reward in this
world and the Afterlife. He said, Exalted is He: | "And verily whoso is patient and
forgiveth - lo! that, verily, is (of) the steadfast heart of things"
1172

For no one no matter whether an individual, nation or group makes progress in
any facet of life without steadfastness. The Almighty said: "If there be of you twenty
steadfast they shall overcome two hundred"
1173
. That is why Al> (Peace be upon
Him) said: "Know that steadfastness is to faith as the head is to the body. There is no
good in a body without a head."
1174

An oral tradition says: "Someone who has no steadfastness has no faith."
1175

1163
Some editions say "and patience to help answer" [mau> nat al-istija> ba]
1164
See al-Fad} > la al-Isla> miyya by the author (May Alla> h hallow his secret) and Ja> mi al-Saa> da> t by al-
Nira> q> (May Alla> h hallow his secret)
1165
al-Irsha> d vol 1 p302 wa min kala> mihi alayhi al-sala> m f> was} f al-insa> n; Tuh} af al-Uqu> l p206 says
the same
1166
Qura> n 20:132
1167
Qura> n 68:48; 76:24
1168
Qura> n 18:28
1169
Qura> n 46:35
1170
Qura> n 2:177
1171
Bih} a> r al-Anwa> r vol 68 p74 Ch 72 h} ad> th 7 (Baya> n); Sharh} Nahj al-Bala> gha vol 20 p307 h} ad> th
514; Tuh} af al-Uqu> l p207 says "Steadfastness is the key to attainment".
1172
Qura> n 42:43
1173
Qura> n 8:65
1174
al-Khis} a> l p315 h} ad> th 96; Bih} a> r al-Anwa> r vol 2 p115 Ch 16 h} ad> th 10
1175
Uyu> n Akhba> r al-Rid} a> (alayhi al-sala> m) p44 h}ad> th 155
,=V '=--~ _-- -;- ,- ~-

He said (Peace be upon Him): "What a wonderful helper steadfastness is to
religion."
1176

He said (Peace be upon Him): "The best of worship is forbearance."
1177

He said (Peace be upon Him): "Stick to steadfastness for steadfastness has a sweet
outcome and a happy result."
1178

It is obvious from all this that steadfastness is a positive state. That is why the
Almighty said: "Seek help in steadfastness and prayer"
1179
and not a negative state,
for it means steadfastness in the face of the rigours of acts of obedience such as
fasting, prayer, H{ ajj, jiha> d, enjoining what is good and forbidding what is wrong [al-
amr bi al-maru> f wa al-nahy an al-munkar] and steadfastness not to do unlawful
things [muh} arrama> t]. As for steadfastness in the face of the rigours of life, that
means putting up with them with a thick skin without collapsing underfoot "Save
those who persevere and do good works"
1180
in relation to what a person has no
power to escape from, ever or temporarily, such as terminal illness or imprisonment
which a person cannot escape from.
However, if he does have a way to escape illness, poverty, imprisonment by a
tyrannical ruler or any of life's other problems like that, he has to strive to escape
from it.
For "Alla> h does not change the condition of a people until they change their own
condition"
1181
. The Almighty said: "Our Lord! Bestow on us endurance, make our
foothold sure, and give us help against the disbelieving folk."
1182

A person should not stay in the situation he is in something that Alla> h, Exalted is
He does not want pretending to be steadfast
1183
. The Almighty said: "Lo! as for
those whom the angels take while they wrong themselves, They will ask: In what
were ye engaged? They will say: We were oppressed in the land. They will say: Was
not Alla> h's earth spacious that ye could have migrated therein?"
1184

Striving to be worthy of recompense and reward Striving to be worthy of recompense and reward Striving to be worthy of recompense and reward Striving to be worthy of recompense and reward
Masala: It is generally wa> jib to engage in what makes one worthy of recompense
and reward and it is what She (Peace be upon Her) considered to be the reason
behind His making steadfastness a must, Illustrious and Sublime is He.
Ist>jia>b al-Ajr means seeking to become worthy of it
1185
as dua> says without
deserving [istih} qa> q]: "Your listening to me and without deserving [ist> ja> b] Your
pardoning me."
1186

"And distanced me from deserving Your Forgiveness"
1187
.

1176
Daa> im al-Isla> m p534 h} ad> th 1899: Kita> b A< da>b al-Qud} a> t
1177
1178
Ghurar al-H{ ikam wa Durar al-Kalim p284 h} ad> th 6353: al-Fas} l al-Sa> bi f> al-S{ abr wa al-H{ ilm wa
al-Istiqa> ma
1179
Qura> n 2:153
1180
Qura> n 11:11
1181
Qura> n 13:11
1182
Qura> n 2:250
1183
See al-Fad} > la al-Isla> miyya by the author (May Alla> h hallow his secret)
1184
Qura> n 4:97
1185
Istawjaba al-Shay ist> ja> ban means he sought to become worthy of it; see Lisa> n al-Arab and other
sources
1186
Mis}ba> h} al-Mutahajjid p582 Dua> al-Sih} r f> Shahr Ramad} a> n; al-Balad al-Am> n p205: Al> ibn al-
H{ usayn's Dua> al-Sih} r (Peace be upon Him)
1187
al-Balad al-Am> n p387 Dua> al-Itiqa> d; Muhaj al-Dawa> t p253 wa min dha> lika dua> al-Rid} a>
(alayhi al-sala> m)
,=V '=--~ _-- -;- ,- ~-

Al-S{ ah} > fa al-Sajja> diyya says: "and does not deny deserving Thy punishment"
1188
. The
tenth form [istifa> l form] of the verb may be used to mean the same as the first form
[fil]
1189
in which case steadfastness would help fix and secure the reward because
good deeds need the reward to be fixed and secured along the lines of the illa
mubqiya [cause of continuity]. A lot of people's deeds are destroyed by horror for
example and so steadfastness helps the reward to stick around and not be destroyed.
He said (Peace be upon Him): "Whoever is given steadfastness is not deprived of the
reward."
1190
Because reward ranges from that which reason dictates is wa> jib and that
which is musth} abb to get and keep, carrying out and executing what makes it happen
ranges from being wa> jib to mustah} abb. So for example, a poor person who works to
provide his daily bread and that of his children has to work to earn the wage which
provides them with food and clothing. Anything extra, as necessary, is
mustah} abb
1191
. Reward may be taken as read as Divine Reward. However,
linguistically it is used for both worldly and eschatological reward. The wider
meaning may be inferred from what She said (Peace be upon Her) and the context
may support this, so give it some careful thought.

1188
Al-S{ ah} > fa al-Sajja> diyya p194 wa ka> n min Dua> ihi (alayhi al-Sala> m) f> T{ alab al-Afw wa al-
Rah} ma [Chittick translation: His Supplication in Seeking Pardon and Mercy para 11]
1189
See al-Bala> gha by the author. In this case, ist> ja> b would mean the same as wuju> b and ist> ja> b al-ajr
would mean its wuju> b. Wuju> b means being incumbent or binding
1190
Al-Khis} a> l p202 h} ad> th 16: Man ut} iya arbaan lam yuh} ram arbaan on the authority of al-S{ a> diq
(Peace be upon Him)
1191
See al-Masa> il al-Isla> miyya p494
Enjoining what is right for the good of the public
-'-- =-~- ,--'- ,-V

The The The The duty to enjoin what is right duty to enjoin what is right duty to enjoin what is right duty to enjoin what is right
1192 1192 1192 1192

Masala: Enjoining what is right is generally wa> jib. If what is right is wa> jib, then
enjoining it is wa> jib, and if it is mustah} abb, then enjoining it is mustah} abb, unless a
secondary status overtakes it, in which case it becomes wa> jib.
The Almighty says "And from among you there should be a party who invite to good
and enjoin what is right and forbid what is wrong"
1193
. It is a collective duty [wa> jib
kifa> > ] and so it is good enough if someone upon whom the collective duty does it.
Otherwise it is everyone's duty.
The Almighty's Words: "And from among you there should be a party"
1194
may mean
that it is necessary for a group to devote themselves or specialise in doing that and
that was one of the reasons why men of religion have devoted themselves to
guidance and spreading the message throughout the ages.
It would not be surprising if enjoining what is right means here both enjoining what
is right and forbidding what is wrong because one of them can be used to mean the
other if used on its own for both enjoining prayer and telling people not to drink
wine are enjoining what is right in the wider sense.
1195

He, Exalted and Almighty is He, described the community as "the best community
that hath been raised up for mankind"
1196
because it is said of them that they "enjoin
what is right and forbid what is wrong and believe in Alla> h"
1197
and it is obvious what
an indication of its importance it is to put enjoining [what is right] and forbidding
[what is wrong] in the context of believing in Alla> h.
Oral tradition says: "So Alla> h began with enjoining what is right and forbidding
what is wrong, imposing it as a duty, because He knows that if it is performed and
established all duties easy and difficult will become established."
1198

He said (Peace be upon Him): "The extent of the religion is enjoining what is right
and forbidding what is wrong."
1199

He said (Peace be upon Him): "Enjoining what is right and forbidding what is wrong
are two of Alla> h's creations. Alla> h strengthens whoever assists them and forsakes
whoever forsakes them."
1200

He said (Peace be upon Him): "Enjoining what is right is the best of the Creatures'
deeds."
1201

1192
See Mawsu> at al-Fiqh vol 48: Kita> b al-Amr bi al-Maru> f wa al-Nahy an al-Munkar
1193
Qura> n 3:104
1194
Qura> n 3:104
1195
i.e. metaphorically because of the interlink between them, for reason and common usage [urf]
dictate every instance of forbidding what is wrong implies a command to do the opposite. Thus telling
someone not to drink implies a command to refrain from drinking
1196
Qura> n 3:110
1197
Qura> n 3:110
1198
Wasa> il al-Sh> a vol 11 p402 Ch 2 within h} ad> th 9 attributed to Al> (Peace be upon Him)
1199
Ghurar al-H{ ikam wa Durar al-Kalim p332 h} ad> th 7638 al-Fas} l al-Tha> n> f> al-Amr bi al-Maru> f wa
al-Nahy an al-Munkar
1200
Awa> l> al-Lia> l> vol 3 p189: Ba> b al-Jiha> d h} ad> th 27; Mishka> t al-Anwa> r p48 attributed to al-Ba> qir
(Peace be upon Him)
1201
Ghurar al-H{ ikam wa Durar al-Kalim p331 h} ad> th 7632: al-Fas} l al-Tha> n> f> al-Amr bi al-Maru> f wa
al-Nahy an al-Munkar
-'-- =-~- ,--'- ,-V

Taking the public interest Taking the public interest Taking the public interest Taking the public interest into account into account into account into account
Masala: It is wa> jib to take the public interest into account. The duty to take public
interest into account is only inferred from that without reference to other rational
and scriptural evidence which indicates it because She (Peace be upon Her) made it
the ultimate purpose of His making, Exalted and Almighty is He, enjoining what is
right a duty. He imposed it, Illustrious and Sublime is He, because it is the route to
public interest. Were it not for its mandatoriness the duty would not filter through to
the means or to the cause, so give it some careful thought. Obviously that is not the
same as al-mas} alih} al-mursala [considerations of public interest]
1202
that they believe
in.
Public interest is not part of legislation but it does set the mawd} u> for primary and
secondary status rulings. We explained in several books that the reference point in
public affairs is shu> ra> al-fuqaha> al-mara> ji
1203
.
Obviously there are two kinds of public interest essential interest the contrary to
which is not allowed and interest which is not of that level of importance. That, the
contrary to which is not allowed, is wa> jib and that which is desirable is mustah} abb
just the same as it is clear from the above that it covers both enjoining what is right
and forbidding what is wrong.
She said (Alla> h's Blessings upon Her) "for the good of the public" because the
public's affairs are straightened out and directed to the paths of guidance through
enjoining what is right whereas they stray towads what ruins their matters of religion
and worldly affairs through forsaking it. An example of that is what oral tradition
refers to: "You should enjoin what is right and forbid what is wrong otherwise the
evil among you will be appointed as commissioners over you and the good among
you will call but will not be answered."
1204

It is clear from oral traditions and from reflecting fully upon all aspects of matters:
that whoever thinks that not enjoining what is right and forbidding what is wrong
will save him from problems and put him out of harm's way is making a mistake no
matter whether it is wrongdoing done by the government or by individuals. For
Ima> m Al> (Peace be upon Him) said:
"Know that enjoining what is right and forbidding what is wrong does not bring one
closer to one's time to die and does not reduce his rizq."
1205

Even if he does get out of trouble, Alla> h will make him get into worse trouble even
at some later point as the aforementioned oral tradition says "will be appointed as
commissioners".
Explaining the Ah} ka> m Explaining the Ah} ka> m Explaining the Ah} ka> m Explaining the Ah} ka> m
Masala: It is in general a collective duty [wa> jib kifa> > ] to explain the Laws of the
Shar> a to the people and it can also be explained in public address just as She (Peace
be upon Her) explained a number of wa> jiba> t and muh} arrama> t in Her speech.

1202
See al-Us} u> l; al-Was} a> il ila> al-Rasa> il and al-Fiqh: al-Qa> nu> n by the author (May Alla> h hallow his
secret)
1203
On this subject one should refer to the following books: Mawsu> at al-Fiqh: Kita> b al-Bay vols 4
and 5; al-Shu> ra> f> al-Isla> m and al-Fiqh: al-Dawla al-Isla> miyya by the author (May Alla> h hallow his
secret) and similarly Shu> ra> al-Fuqaha> al-Mara> ji and Shu> ra> al-Fuqaha> Dira> sa Fiqhiyya Us} u> liyya
1204
Tanb> h al-Khawa> t} ir wa Nuzhat al-Nawa> z} ir vol 2 p86; Awa> l> al-Lia> l> vol 3 p191: Ba> b al-Jiha> d
h} ad> th 36; Mishka> t al-Anwa> r p50: al-Fas} l 13
1205
Wasa> il al-Sh> a vol 11 p406 Ch 3 h} ad> th 9; Ghurar al-H{ ikam wa Durar al-Kalim p332 h} ad> th
7637: al-Fas} l al-Tha> n> f> al-Amr bi al-Maru> f wa al-Nahy an al-Munkar
-'-- =-~- ,--'- ,-V

For She (Blessing and Peace be upon Her), as befitted the setting, explained a
number of Laws of the Shar> a to the people and She is someone whose example is to
be followed. What She did and what She said is from this perspective an example
in situations like this is evidence of desirability, covering both wuju> b and istih} ba> b.
He said (Peace be upon Him): "Explain what Alla> h mentioned".
1206
#
He said (Peace be upon Him): "Explain to people the right course you are on."
1207

The Almighty said: Lo! Those who hide the proofs and the guidance which We
revealed, after We had made it clear to mankind in the Scripture: such are accursed
of Alla> h and accursed of those who curse"
1208
.
He said, Exalted is He: "Lo! those who hide aught of the Scripture which Alla> h hath
revealed and purchase a small gain therewith, they eat into their bellies nothing else
than fire. Alla> h will not speak to them on the Day of Resurrection, nor will He make
them grow. Theirs will be a painful punishment."
1209

1206
Tafs> r al-Ima> m al-Askar> (alayhi al-sala> m) p570
1207
Tas} h} > h} al-Itiqa> d p71 Fas} l f> al-Nahy an al-Jida> l
1208
Qura> n 2:159
1209
Qura> n 2:174
and kindness to one's parents a safeguard from wrath
== ~- Q- -'- Q- --;- ,-

1210

Kindness to Kindness to Kindness to Kindness to one's one's one's one's parents parents parents parents
1211 1211 1211 1211

Masala: Kindness to one's parents is generally wa> jib as discussed in detail in fiqh.
Almighty Alla> h said in Isa> 's words (Peace be upon Him): "And dutiful toward Her
who bore Me, and hath not made Me arrogant, unblest"
1212

and the Almighty said in Yah} ya> 's words (Peace be upon Him): "And dutiful toward
His parents. And He was not arrogant, rebellious"
1213
.
It may be clear from the above that being dutiful is in contrast to being unblest and
rebellious, and, because being arrogant and rebellious are forbidden, being dutiful is
wa>jib, so give it some careful thought.
This is in addition to its appearing in the context of prayer and zaka> t and its being an
instruction from Alla> h, Exalted is He in the absence of any qar> na [indication to the
contrary in the context] likely means that it is wa> jib and the two Verses supported
by a presumption that previous Shara> i still apply [istis} h} a> b al-shara> i al-sa> biqa] and
indeed oral traditions, which say the same, get the job done, so give it some careful
thought. The Almighty said: "Thy Lord hath decreed, that ye worship none save
Him, and show kindness to [your] parents",
1214
and the greatest proof lies in the
annexation of being kind to one's parents to "that ye worship none save Him" and to
His Words: "hath decreed", as is obvious.
He said, Exalted is He: "Give thanks unto Me and unto thy parents"
1215
.
The Almighty said: "And We have commended unto man kindness toward
parents".
1216

True some of being good [to them] is mustah} abb i.e. beyond what is wa> jib. This
subject has been discussed in depth in Ilm al-Akhla> q
1217
and Fiqh.
He said (Peace be upon Him): "Being good to one's parents is wa> jib even if they are
polytheists"
1218
.
He said (Peace be upon Him): "Being good to one's parents is the greatest duty."
1219

He said (Peace be upon Him): "Being good to one's parents and maintaining close
relations with one's kin make one live longer"
1220
.
Making one's parents angry Making one's parents angry Making one's parents angry Making one's parents angry
Masala: What makes one's parents, or Alla> h, or both, angry, is h} ara> m because the
definite article in al-sakht} may be a substitute for the mud} a> f ilayh i.e. Almighty
Alla> h, or one's parents, or both i.e. guarding against Alla> h's wrath or one's parents' or
or it could refer to the genus [i.e. all wrath] for example.

1210
Some editions say al-sakht} a [instead of al-sakht} ]. See Kashf al-Ghumma vol 1 p484: Fa> t} ima
alayha> al-sala> m
1211
On this subject see al-Fiqh: al-Wa> jiba> t wa al-Muh} arrama> t and al-Fiqh: al-A< da> b wa al-Sunan and
al-Fad} > la al-Isla> miyya and al-Akhla> q al-Isla> miyya by the author
1212
Qura> n 19:32
1213
Qura> n 19:14
1214
Qura> n 17:23
1215
Qura> n 31:14
1216
Qura> n 46:15
1217
See Ja> mi al-Saa> da> t by al-Mawla> al-Nira> q> (May Alla> h hallow his secret)
1218
Uyu> n Akhba> r al-Rid} a> (alayhi al-sala> m) vol 2 p124 h} ad> th 1 Ba> b ma> katabahu al-Rid} a> alayhi al-
sala> m li al-Mamu> n f> Mah} d} al-Isla> m wa Shara>i al-D> n
1219
Ghurar al-H{ ikam wa Durar al-Kalim p407 h} ad> th 9339 al-Fas} l al-Tha> lith f> al-Wa> lid wa al-Walad
1220
Al-Zuhd p36 h} ad> th 94 Ba> b Birr al-Wa> lidayn wa al-Qara> ba wa al-Ash> ra wa al-Qat} > a
and kindness to one's parents a safeguard from wrath
== ~- Q- -'- Q- --;- ,-

said: "The Pleasure of Alla> h lies with one's parents' pleasure and the Wrath of Alla> h
lies with one's parents' wrath."
1221

He said (Alla> h's Blessings and Peace be upon Him and His Family) said: "Alla> h's
Pleasure lies in its entirety in one's parents' pleasure and Alla> h's Wrath lies in its
entirety in their wrath"
1222
.
He said (Peace be upon Him): "For their pleasure is Alla> h's Pleasure and their wrath
is Alla> h's Wrath"
1223
.
It is no secret that a number of ulama> believe that obedience to one's parents is not
wa>jib across the board and is only wa> jib where disobedience to them upsets them.
Further the exception is not unrestricted either and so if a son's parents are upset by
his trading and they tell him not to work at all or specifically not to trade, for
example, or if they tell him to divorce his wife especially if he has children with
her it is not wa> jib to obey them even if that leads to their wrath or their being
upset and not contented because the unrestricted evidence "obedience" and "being
good" is taken as read as not referring to matters such as that.
1224

Sakhat} means anger and hatred
1225
.
Further it is possible that what is meant by sakhat} is natural dislike
1226
because not
being good to one's parents leads to society splitting, cracking, breaking apart and
hating each other, for, if children are not good to their parents their own children will
not be good to them. In fact that would lead to their siblings along with all their
relatives not helping each other. If the family splits up society splits and cracks
1227

and this is one of the worst kinds of natural dislike. The latter is supported by the
fact that most causes are rational and the definite article may refer to something
understood between speaker and listener [ahd dhihn> ] so give it some careful
thought.

1221
Rawd} at al-Wa> iz} > n p368 Majlis f> dhikr wuju> b birr al-wa> lidayn; Mishka> t al-Anwa> r p162 al-Fas} l al-
Ra>bi Ashar f> H{ uqu> q al-Wa> lidayn wa Birrihuma>
1222
Ja> mi al-Akhba> r p83 al-Fas} l al-Arbau> n f> Fad}> lat Birr al-Wa> lidayn
1223
Tafs> r al-Qumm> vol 2 p149 Su> rat al-Ankabu> t
1224
See Mawsu> at al-Fiqh vol 93: Kita> b al-Muh} arrama>t p259 which says: "Further if they are upset by
their child's not obeying them but it is likely that if obeying them would destroy their child's normal
life, it is not wa> jib to obey them. Otherwise it is wa> jib because the nus} u> s} are taken as read as not
referring to that. So if the parents say to their child: "Marry such and such a girl", "Do not go to your
workplace", "Open your shop in such and such a place and not such and such a place", or "Divorce
your wife", or anything else like that, their child does not have to obey. In fact he is entitled to
disobey and to carry on as usual but with politeness in what he says and conciliatoriness in getting out
of the situation. The discussion on parents' rights and recalcitrance towards them is a long discussion
and there are a lot of oral traditions on both subjects. We shall content ourselves with this much".
1225
Lisa> n al-Arab says under the entry s-kh-t} : sukht} and sakhat} are the opposite of rid} a>
[contentment]. Sakhit} tu al-shay sakhat} an means I hated the thing. Sakhit} a means he became angry
and so he is angry. Askhat} ahu means he made him angry. You say So-and-so made me angry fa
sakhit} tu sakhat} an [so I became really angry]. Sakhat} and sukht} are hatred of a thing and not being
contented with it
1226
In which case sakhat} should be explained as hatred one of its meanings and not anger so give it
1227
See al-A< ila by the author (May Alla> h hallow his secret)
and maintaining close relations with one's kin a cause for a longer life and an increase in numbers
--- '--- '= V -~

1228 1228 1228 1228

Maintaining close relations with one's kin Maintaining close relations with one's kin Maintaining close relations with one's kin Maintaining close relations with one's kin
Masala: It is wa> jib to maintain close relations with one's kin and some levels of it
are wa>jib just as it is mustah} abb with regard to some relations, stock and branch. The
Almighty said: "and be careful of (your duty to) Alla> h, by Whom you demand one of
another (your rights), and (to) the ties of relationship"
1229
.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "Maintaining
close relations with one's kin makes one live longer"
1230
.
He said (Peace be upon Him): "Maintaining close relations with one's kin makes
one's deeds fragrant"
1231
.
He said (Peace be upon Him): "Maintaining close relations with one's kin makes
money grow and causes delays appointed times to die."
1232

He said (Peace be upon Him): "Maintaining close relations with one's kin increases
one's rizq"
1233
.
Maintaining close relations [s} ila]
1234
and kin [rah} im]
1235
are two urf> concepts which
means that urf is the reference point in determining what does, and what does not
constitute maintaining close relations and who is, and is not kin.
True, it would not be surprising if there is a distinction between close and distant
relations
1236
and perhaps it is possible that maintaining close relations with very
distant relatives who can still properly be called kin not like one's relationship to a
person with reference to A< dam and H{ awa> (Peace be upon Them) is mustah} abb and
not wa> jib.
Cutting off relation Cutting off relation Cutting off relation Cutting off relations ss s
Masala: Just as it is wa> jib to maintain close relations with one's kin, it is h} ara> m to
cut them off and the same principles apply to cutting off relations as to maintaining
close relations with one's kin with regard to the particulars in terms of mawd} u> and
h} ukm, mud} a> f and mud} a> f ilayh. A number of fuqaha>
1237
believe which is correct

1228
Some editions say "and maintaining close relations with one's kin a cause for increase in numbers
and for a longer life"; see Dala> il al-Ima> ma p33: H{ ad> th Fadak
1229
Qura> n 4:1
1230
Awa> l> al-Lia> l> vol 1 p46 al-Fas} l al-Ra> bi; Kanz al-Fawa> id p157 Fas} l f> al-Kala> m f> al-A< ja> l
1231
1232
Ghurar al-H{ ikam wa Durar al-Kalim p406 h} ad> th 9308: al-Fas} l al-Tha> n> f> al-Rah} im
1233
Maa> n> al-Akhba> r p264 h} ad> th 1 Ba> b Mana> Tathaqqul al-Rah} im
1234
S{ ila here means birr [being good to] [Majma al-Bah} rayn]
1235
The rah} im is what links you to your lineage [Majma al-Bah} rayn] so it excludes resultative
relationships such as a wife's relatives in relation to a husband and vice versa. Lisa> n al-Arab says
rah} im means nearness of kin and dhu> al-rah} im means nearness of kin. Some restrict it to relationship
on the father's side. Others restricted it to another group "relations who are prohibited from
marrying each other". The correct opinion is the one held by the author and which appears to be the
customary usage of it, namely nearness of kin in the sense of any relative, even a distant one but only
so long as custom [urf] considers someone to be a relative. See Saf> nat al-Bih} a> r under the entry for r-
h} -m
1236
i.e. in the levels of istih} ba> b, for example
1237
including al-Shah> d (May Alla> h hallow his secret) in al-Qawa> id. See also Mawsu> at al-Fiqh vol
93: Kita> b al-Muh} arrama> t p305 which says There is no doubt that cutting off one's kin is one of the
deadly sins. Both "kin" and "cutting off" are urf> subject matters. In cases of doubt one should go
back to the us} u> l
--- '--- '= V -~

that cutting off relations is not just a sin but also one of the deadly sins. The
Almighty said: "Would ye then, if ye were given the command, work corruption in
the land and sever your ties of kinship? Such are they whom Allah curseth"
1238
.
Al-S{ a> diq (Peace be upon Him) said: "Neither a recalcitrant nor someone who cuts off
relations will encounter the fragrance of Heaven".
1239

He said (Peace be upon Him): "Alla> h will on the day he meets Him cut His Mercy off
from whoever cuts off his kin"
1240
.
He said (Peace be upon Him): "Someone who cuts of his kin does not believe in
Alla> h"
1241
.
Striving to prolong one's life Striving to prolong one's life Striving to prolong one's life Striving to prolong one's life
1242 1242 1242 1242

Masala: It is mustah} abb for a person to do those bodily, spiritual and ghayb>
[metaphysical] things which cause him to live longer, for She said (Peace be upon
Her) that Alla> h, Exalted is He, made a long life the recompense and reward for
maintaining those close relations with one's kin which are wa> jib, in general, and
desirable, without exception
. The reasoning was discussed above. Oral tradition

says: "and that You give me a long life and draw out my appointed time"
1243
; "and
within the decisive decision that You make that You give me a long life"
1244
; "and I
ask You to give me a long life in obedience to You"
1245
; "and that You send Blessing
upon Muh} ammad and the Family of Muh} ammad and that You give me a long
life"
1246
; "and a long life and gracious gratitude"
1247
and so on.
When He was asked (Alla> h's Blessings and Peace be upon Him and His Family)
about happiness He said "A long life in obedience to Alla> h"
1248
.
As for Al> (Peace be upon Him) and al-Zahra> 's (Alla> h's Blessings upon Her) asking
Almighty Alla> h for death according to the majority opinion
1249
, it is on account of
taza> h} um under the rule of competing priorities [qa> idat al-ahamm wa al-muhimm],
to make it clear that They were being oppressed and so on.
Further, the Almighty said, addressing the Jews: Say: "O ye who are Jews! If ye
claim that ye are favoured of Alla> h apart from (all) mankind, then long for death if

1238
Qura> n 47:22 and 23
1239
Wasa> il al-Sh> a vol 3 p369 Ch 23 h} ad> th 11; Mustat} rafa> t al-Sara> ir p595; Maa> n> al-Akhba> r p330
h} ad> th Ba> b Mana> al-H{ uyu> f wa al-Zunu> q wa al-Jiwa> d} wa al-Jazar> and Irsha> d al-Qulu> b p179 h} ad> th
51 say the same
1240
Fad} a> il al-Ashhur al-Thala> tha p77 h} ad> th 61: Kita> b Fad} a> il Shahr Ramad} a> n; Rawd} at al-Wa> iz}> n
p345 Majlis f> Dhikr Fad} l Shahr Ramad} a> n
1241
Ghurar al-H{ ikam wa Durar al-Kalim p407 h} ad> th 9327: al-Fas} l al-Tha> n> f> al-Rah} im
1242
See Mawsu> at al-Fiqh: Kita> b al-Masa> il al-Mutajaddida
[Translator's note: I think that this is a slip of the pen on the part of the author. I think he meant to
say "wa> jib in general and desirable without exception"]
1243
Al-Iqba> l p26
1244
Al-Muqnia p341 Ba> b al-Dua> f> kull yawm minhu wa sharh} ihi; al-Iqba> l p24 Dua> bada kull
far> d} a; al-Balad al-Am> n p226; Dua> al-Sih} r li Al> ibn al-H{ usayn (alayhi al-Sala> m)
1245
Al-Iqba> l p25
1246
Al-Iqba> l p26
1247
Al-Muqnia p192 Ba> b Dua> al-Wida> wa Tadu> f> A< khir Layla min al-Shahr
1248
1249
See Bih} a> r al-Anwa> r vol 43 p177 Ch 7 h} ad> th 15 Fid} d} a says that Fa> t} ima al-Zahra> (Peace be upon
Her) used to say "Oh My God, hasten my death". Ilal al-Shara> i p43 Ch 38 says: One of the Prophets
said: "Oh My Master. You see the constraint of My place and the severity of My affliction. So bless
the weakness of My support and the paucity of My means and hasten the taking of My soul and do not
delay in answering my prayer".
--- '--- '= V -~

ye are truthful. But they will never long for it because of all that their own hands
have sent before, and Alla> h is Aware of evil-doers"
1250
.
Further the effect of maintaining close relations with one's kin on the length of one's
life and increase in numbers may be through esoteric means, and may be through
exoteric means, for whoever maintains close relations with his kin is emotionally
relaxed and has a clear conscience
. Having a clear conscience and being spiritually

calm lengthens one's life because of the effect of the body and spirit on each other, as
discussed in another section of this book, along with the fact that maintaining close
relations with one's kin prevents a lot of disputes which generate and escalate cutting
off and remaining cut off from relations. The consequence of disputes on shattering
nerves and destroying health is obvious and we discussed that in detail in Kita> b al-
A< da>b wa al-Sunan
1251
. What He said (Peace be upon Him) may also be a reference to
that: Maintaining close relations to one's kin improves temperament, makes one's
hand generous, increases rizq and delays one's time to die"
1252
.
The same principle applies to the effect of maintaining close relations with one's kin
on number as mentioned above. It is likely that there is no bar to a combination of
both aforementioned factors.
1253

Having a lot of children Having a lot of children Having a lot of children Having a lot of children
1254 1254 1254 1254

Masala: It is mustah} abb to procreate and to have a lot of children. She (Peace be
upon Her) considered it to be the second result of the Illustrious and Sublime One's
making maintenance of close relations with one's kin a duty and ordering that it be
done, just as She considered it to be a way to get people to want that and to urge
them to maintain close relations with their kin. For our having a lot of children is
something the Lawmaker wants, as is obvious. He said (Alla> h's Blessings and Peace
be upon Him and His Family): " Marry, procreate and proliferate so that I may be
proud of you as a nation on the day of judgement even if the child is stillborn."
1255

He said (Alla> h's Blessings and Peace be upon Him and His Family): "Marry someone
affectionate and fecund"
1256
.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "A fecund black
woman is better than a beautiful, barren woman."
1257

He said (Alla> h's Blessings and Peace be upon Him and His Family): "The best of
women is one who is affectionate and fecund."
1258

He said (Peace be upon Him) "Marry each other and procreate"
1259
.

1250
Qura> n 62:7
assuming that d} am> r has been used in the Iraqi sense of conscience
1251
See Mawsu> at Al-Fiqh vol 94-97: Kita> b al-A< da> b wa al-Sunan
1252
Al-Ka> f> vol 2 p151 h} ad> th 6 Ba> b S{ ilat al-Rah}im
1253
i.e. saying that the effect of maintaining close relations with one's kin on the length of one's life
and increase in numbers is for esoteric reasons or for exoteric reasons
1254
For more details on the subject see al-Fiqh: al-Nika> h} ; al-Fiqh: al-A< da> b wa al-Sunan and al-A< ila
by the author
1255
Ja> mi al-Akhba> r p101 al-Fas} l 58 F> al-Tazw> j; Saf> nat al-Bih} a> r vol 1 p561 [old edition]. Al-
Khara> ij p940 says that He said (Alla> h's Blessings and Peace be upon Him and His Family): Marry
each other and procreate for I compete through you with other communities". Awa> l> al-Lia> l> vol 2
p125 h} ad> th 343; ibid. vol 2 p261 h} ad> th 1 Ba> b al-Nika> h}
1256
Ja> mi al-Akhba> r p101 al-Fas} l al-Tha> min wa al-Khamsu> n f> al-Tazw> j
1257
Ja> mi al-Akhba> r p101 al-Fas} l al-Tha> min wa al-Khamsu> n f> al-Tazw> j. Musakkin al-Fua> d pp22 and
23 Ch 1 says the same
1258
Daa> im al-Isla> m vol 2 p191 h} ad> th 689 Fas} l f> Dhikr al-Ragha> ib f> al-Nika> h} ; Awa> l> al-Lia> l> vol
3 p293 Ba> b al-Nika> h}
--- '--- '= V -~

He said (Peace be upon Him) "A mat wound up in the corner of the house is better
than a woman who cannot have children."
1260

The Holy Qura> n says: "And I have said: Seek pardon of your Lord. Lo! He was ever
Forgiving. He will let loose the sky for you in plenteous rain and will help you with
wealth and sons, and will assign unto you Gardens and will assign unto you
rivers."
1261

The Almighty said: "Then we gave you once again your turn against them, and We
aided you with wealth and children"
1262
.
In contrast to all that, cutting off one's kin shortens one's life and reduces one's
numbers. It may also lead to families' falling into oblivion in their entirety.
She said (Peace be upon Her) "manma> t" [causes to grow], obviously, because if
kin maintain close relations with each other, they will become more supportive of
each other, will help each other more, the state of cohesion, co-operation and
rapprochement will grow between kin and that will make for many progeny, for it
provides the natural foundation for marriage and makes the obstacles which stand in
the way of it fade into insignificance, just as it makes for stability of families and
units for the future of their children, encourages them to have more children and
other reasons for increase in numbers.
The incitement seen today in some Islamic countries to have fewer children is one of
the tricks of colonialism
1263
.

1259
Awa> l> al-Lia> l> vol 3 p288 Ba> b al-Nika> h} h} ad> th 38
1260
Awa> l> al-Lia> l> vol 3 p288 Ba> b al-Nika> h} h} ad> th 39
1261
Qura> n 71:10-12
1262
Qura> n 17:6
1263
See al-A< ila by the author which says under the heading Birth Control; Who is Behind it? The
emissary of Allah has said: 'Marry, procreate and proliferate! He also said: 'Marry, procreate and
proliferate so that I may be proud of you as a nation on the day of judgement even if the child is
stillborn'. These two traditions contain laws albeit in the form of recommendations which like all
recommendations should only be neglected in the case of strict necessity. The night prayer for
example is a recommended act which does not lose its status as such except through necessity. The
same goes for proliferation of offspring.
What is taking place today however, goes against this completely. The idea of proliferation has
become foreign amongst Muslims whilst the notion of birth control, previously abominable to
Muslims, has taken its place. Even in the most desperate periods of Islamic history, no promoter of
these ideas which go against the intellect and nature was ever witnessed. It is true that certain rulers
used to perpetrate gross acts but the law of Islam was in force - generally - throughout society where
the economy was Islamic as was the rest of society. Today however, after the appearance of Western
colonialism in our lands everything has been overturned. Forbidden things have become permissible.
Gambling is commonplace. Taxes and duties, geographical borders, confiscation of freedoms,
oppression and terrorism and prevention from fulfilling the Hajj pilgrimage have become permissible.
In this atmosphere of opposition to Islam comes a call from the West for Muslims to practice birth
control using the argument of the dwindling economic level of the family and the fall in GNP of the
countries concerned which are unable to fulfil their commitments to provide enough schools and
hospitals and other social services. At the same time they themselves in the West are encouraging
their children to marry early and propagate.100 This call for marriage and childbearing begins with
the instruction of children at primary level upwards. There exists amongst Western leaders a great
fear that the European nations are on their way to extinction if the negative trend in population
growth continues. They also know that the most important cause of this trend lies in the promotion of
birth control which swept through Europe during the 1960's and sowed in the European mindset the
notion that having children is an erroneous act. Europeans have continued to carry this notion with
them until their birth rate has dwindled.
Today they have rediscovered that the error does not lie in the act of bearing children but in the
promotion of birth control. Unfortunately they have exported this call to us after havingexperienced
the tragedy of it themselves. They have come to the Islamic world to call Muslims to birth control.
--- '--- '= V -~

Let us examine the goals of the West in their call for birth control. The goal is to drive Muslims to
decline. In this they have found a most effective and devastating weapon capable of weakening
Muslims after the failure of all their other weapons. We wonder why the West does not demand the
Jews in Palestine to practice birth control. Why do we not see the Jews paying the slightest heed to
this call? Why is the state of Israel strongly encouraging childbirth so that it has become
commonplace according to visiting journalists to see pregnant women walking the streets or working
in
shops or teaching or working as policewomen? Why does the state of Israel prohibit birth control
while we Muslims allow it and some of us think that it is compulsory like fasting and prayer. The case
of birth control is political propaganda aimed at weakening Muslims. It has no connection whatsoever
with economics despite what is said.
We wonder: why birth control? Is it that the laws of Allah have changed in the universe? Have nature
and Allah's creation been replaced? Or is it that the laws of Allah apply only to one particular epoch
rather than another? Is it because we lack lands or water or resources or opportunities?
The Islamic world comprises vast lands suitable for farming and developing. It also has a great store
of water and is furnished with unquantifiable resources and potentials.
It is therefore wrong to bang the drums of birth control when there is no need for it.
Iraq for example, which used to be called 'The Fertile Land' supported 40 million people during the
'Abbasid period according to some historians. Nowadays, Iraq's population is no more than
half that figure. A country like Sudan would probably be able to feed the entire African continent
from the arable land and water resources it has. The same could be said of the rest of the Islamic lands
which own a tremendous amount of agricultural, mineral and oil wealth.
Where are these resources going to? Why are these riches stagnating? These are the questions which
require answers. This is the problem which needs to be solved. All other problems arise from this
problem. The population explosion, the economic crisis, underdevelopment, and the lack of political
vision all stem from the tyranny, oppression, dictatorship, and despotism of the rulers, their control
over Muslims, and their running of the affairs of the land according to their vain desires and not
according to sound planning and the interests of the people.
One such ruler in an Islamic land - Saddam - has, according to some statistics, stolen 300 billion
dollars from the people, not to mention the wealth he has destroyed in internecine wars. If we add to
that the embezzlements of other rulers across history in Islamic lands then how much of the wealth of
Muslims has been squandered on the desires and whims of these rulers?
Where there is someone stealing the people's sustenance he must be called to account and confronted
with the problem and told he is a thief and demands made for the return of the peoples wealth to
them. We should not demand that the people suffer hunger to tell them to restrain from marriage and
having children because there is not enough food to go round.
A large portion of the wealth of Islamic lands has gone to the countries of the West. Statistics show
that one-fifth of humanity (those living in the industrialised nations) consume four-fifths of the
world's wealth. The remaining four-fifths of humanity the poor living in what is known as the third
world - only consume a mere one-fifth of the world's resources.

Herein Lies the Catastrophe Herein Lies the Catastrophe Herein Lies the Catastrophe Herein Lies the Catastrophe
The lack of justice in the world and the neglect of Islamic laws of development like the
aforementioned two laws of precedence and ownership of land. The stranglehold of governments and
their control over affairs. The excess of bureaucrats who deny people's freedoms. Poor distribution of
wealth. The lack of a vociferous opposition. The poor peoples are battered and their nobility
destroyed. We are denied a voice, then we are denied food and now today we are told to stop having
children. The problem of progeny can be solved within the context of an Islamic system based on
justice and pluralism. Through justice, Islam ends poverty and closes the gap between rich and poor,
ruler and ruled. Through pluralism, the people are given a strong voice with which to speak freely.
The Islamic view of mankind differs to that of other systems. Some systems see man as a heavy
burden and views every newborn child as an unwelcome guest and yet another mouth to feed. Islam
however, views man as a vital and active force. The Qur'an sees man as the most powerful creation
upon the face of the earth and sees within him the secret of advancement in the world: '...Man can
have nothing but what he strives for; and that his striving will be in sight; then he will be rewarded
with a reward complete'.
Islam sees in each new child as a form of progress and advancement. In the words attributed to Imam
'Ali:
--- '--- '= V -~

'Do you think that you are a mere germ? While within you is concealed the greater realm.'
The prophet sees in every birth a new reason to be proud before the other nations of the world. Even if
this child was stillborn and had no life. Was it not he who said: 'Marry, procreate and proliferate so
that I may be proud of you as a nation on the day of judgement even if the child is stillborn'.
The newborn may become a scholar or an inventor or an engineer or anything else. He will add to life
his potential for work and add a new value and genius to history. Life is not built by tools and
machines but by the efforts of men. Life is not run by computers and satellites but by the intelligence
of mankind and every new infant is a new intellect, a new arm and a new step forward. Why then all
this fear? Has not Allah promised us and His promise is good and true: 'We shall provide sustenance
for them and for you'.
He has also said: 'Marry those among you who are single, and the virtuous ones among your slaves,
male or female: If they are in poverty, Allah will give them means out of his grace'.
Marriage then eradicates poverty and children are a cause of increased wealth. This is the logic of the
Qur'an and the Sacred Law. As for those who believe the opposite of this, believing that marriage and
children diminish wealth, then they are far from Allah and the Qur'an and from the logic of the
intellect and wisdom.
Qis} a> s} to prevent bloodshed
= '~-- '- --- '-~

The right to qis} a> s} The right to qis} a> s} The right to qis} a> s} The right to qis} a> s}
Masala: Qis} a> s} is ja> iz and not wa> jib and so it is a right given by Alla> h to the victim
of an attack or to his family. It is up to him either to take up the right or to pardon.
What is meant by Her words (Peace be upon Her) "Alla> h made qis} a> s} " is the
right to qis} a> s} and in fact it may be better not to take up this right. That is why The
Almighty said: "O ye who believe! Retaliation is prescribed for you And for him
who is forgiven somewhat by his brother, prosecution according to usage and
payment unto him in kindness"
1264
.
He said, Mighty and Majestic is He: "And We prescribed for them therein: The life
for the life, and the eye for the eye, and the nose for the nose, and the ear for the ear,
and the tooth for the tooth, and for wounds retaliation. But whoever remits the
retaliation by way of charity, it shall be expiation for him"
1265
.
Ima> m S{ a> diq (Peace be upon Him) said in His tafs> r of the Holy Verse, "But whoever
remits the retaliation by way of charity, it shall be expiation for him," "He forgives
out of his sins a number equivalent to the wounding or whatever else he has
forgiven."
1266

So Alla> h made the right to qis} a> s} that which "prevents bloodshed" and does not
impose an obligation to retaliate. In fact making it a right is levels better than
imposing an obligation to retaliate because of the various matters dictated under the
heading of taza> h} um
1267
which lie therein. That is why the Almighty said it was
"charity"
1268
in the Holy Verse.
It is narrated that "there was qis} a> s} in Mu> sa> 's Law (Peace be upon Him) and
mandatory compensation [diya] in I> sa> 's Law (Peace be upon Him) and so the True
and Tolerant Religion made both permissible."
1269

said in His instruction to the Muslims: "People! Keep qis} a> s} alive."
1270

Qis} a> s} covers taking a life, a limb and ability
1271
although what She said (Peace be
upon Her) may be taken as read as meaning killing bearing in mind She said to
"prevent bloodshed" so give it some careful thought.
The philosophy behind Isla The philosophy behind Isla The philosophy behind Isla The philosophy behind Isla> > > > mic punishments mic punishments mic punishments mic punishments
Masala: It is essential to explain the philosophy behind punishments for people
according to Isla> m so that Isla> m is not accused of roughness and cruelty, just as She
(Peace be upon Her) alluded to it and just as many oral traditions say
1272
.

1264
Qura> n 2:178 Some tafa> s> r give the reason for mentioning the words "his brother" see al-Tibya> n
vol 2 p100. Further, using the expression brother causes a stirring of love and compassion and this
may indicate that forgiveness is preferred
1265
Qura> n 5:45
1266
Wasa> il al-Sh> a vol 19 p88 Ch 57 h} ad> th 2; Daa> im al-Isla> m vol 2 p413 h} ad> th 1441 Fas} l Dhikr
al-Diya> t; Tafs> r al-Ayya> sh> vol 1 p325 h} ad> th 129 Surat al-Ma> ida
1267
For often the family of the victim believe it to be better for themselves or others if they forgive
the criminal and they often believe that it is better for their situation to take compensation [diya].
That is why they are given the choice between retaliation [qis} a> s} ], compensation [diya] and pardoning
[afw]
1268
Qura> n 5:45
1269
Awa> l> al-Lia> l> vol 1 p387 h} ad> th 18 al-Maslak al-Tha> lith f> Ah} a> d> th Rawa> ha> al-Shaykh al-A< lim
Muh} ammad ibn Makk> f> bad} Mus} annafa> tihi
1270
Mishka> t al-Anwa> r p146 al-Fas} l al-A< shir f> Qawl al-Khayr wa Filihi
1271
Such as if someone makes another lose the ability to conceive, think or whatever else
= '~-- '- --- '-~

Some people think that some punishments are cruel from the point of view that it is
better for the killer to be imprisoned or for compensation to be taken from him
instead of his being killed. However, these claims are wrong because if a person
knows that the punishment for murder is imprisonment or a fine and not retaliation
like for like, he will normally not turn away from his crime especially if he is able to
get in the way of and play around with the law through paying a bribe, wrongly
getting a lawyer, getting the sentence reduced and so on.
That is why She said (Peace be upon Her): "and qis}a> s} to reduce bloodshed".
They say: "Killing some keeps all alive."
They say: "Killing is most effective at eliminating killing"
1273
.
The Holy Qura> n says: "In retaliation there is life for you, men possessed of minds,
that ye may restrain yourselves"
1274
.
One of the clearest pieces of evidence of that is the increase in crimes we see in the
western world. This is a long discussion. We shall content ourselves with this
much.
1275

The necessity of avoiding bloodshed The necessity of avoiding bloodshed The necessity of avoiding bloodshed The necessity of avoiding bloodshed
Masala: Avoiding bloodshed is wa> jib and spilling it is h} ara> m. An oral tradition says:
"Destroying the whole world is less serious in Alla> h's sight than spilling the blood of
a single Muslim"
1276
.
He said (Peace be upon Him): "Whoever helps kill a believer with half a word will
come on the Day of Judgment with 'in despair of Almighty Alla> h's Mercy' written on
his forehead"
1277
.
He said (Peace be upon Him): "Whoever helps kill a Muslim with half a word will
come on the Day of Jugdment with 'in despair of Almighty Alla> h's Mercy' written on
his forehead"
1278
.
The qis} a> s} mentioned in Her speech (Peace be upon Her) is one of the paths which
leads to avoiding bloodshed and everything which leads even indirectly to bloodshed
is forbidden without distinction between spilling blood in its entirety like killing
or partially like cutting off a hand or foot, gouging out an eye, lopping off a nose,
earlobe or anything else like that.
Obviously the wuju> b of avoiding bloodshed and the h} urma of spilling blood is an
example because any taking of life is h} ara> m whether by burning, drowning,
poisoning or anything else like that. The same principle applies to rendering an organ
unusable or stripping someone of an ability.
True, retaliation, like for like, is not permissible in some instances, for example
someone who burns a person is not in turn burned just the same as someone who
drowns a person is not drowned as he was drowned. This exception has been proven

1272
See for example Ilal al-Shara> i p538 Ba> b 326 Ba> b ilal al-nawa> dir al-h} udu> d and p543 Ch 331 Ba>b
al-illa allat> min ajliha> yujlad al-za> n> ma> at jalda wa sha> rib al-khamr thama> n> n and p534 Ch 321 Ba> b
al-illa allat> min ajliha> s} a> r h} add al-qa> dhif was sha> rib al-khamr thama> n> n
1273
Fiqh al-Qura> n vol 2 p402 Ba> b qatl al-amd wa ah}ka> muhu
1274
Qura> n 2:179
1275
For more detail on the philosophy behind punishments in Isla> m see al-Uqu> ba> t f> al-Isla> m by
A< yatulla> h al-Uz} ma> al-Sayyid S{ a> diq al-Sh> ra>z> and Mawsu> at al-Fiqh vol 87-88: Kita> b al-H{ udu> d wa
al-Taz> ra> t and Mawsu> at al-Fiqh vol 89: Kita> b al-Qis} a> s} by the author
1276
Majmu> at Warra> m vol 1 p85 Ba> b al-Ita> b
1277
Thawa> b al-Ama> l p276 Iqa> b man aa> na ala> qatl mumin; Ala> m al-D> n p410 Ba> b ma> ja> min
iqa>b al-ama> l
1278
Awa> l> al-Lia> l> vol 2 p333 h} ad> th 48 Ba> b al-S{ ayd wa ma> yatbauhu
= '~-- '- --- '-~

with specific evidence which particularises His words, Exalted is He: "And one who
attacketh you, attack him in like manner as he attacked you"
1279
and His Words,
Exalted is He: "The guerdon of an ill-deed is an ill the like thereof"
1280
and other
generalisations which would cover all kinds were it not for particularisation.
1281

1279
Qura> n 2:194
1280
Qura> n 42:40
1281
On this subject see al-Fiqh: al-Qis} a> s} , al-Fiqh: al-H{ udu> d, al-Fiqh: al-Diya> t and al-Fiqh: al-Qawa> id
al-Fiqhiyya by the author
Fulfillment of vows a means of exposing oneself to forgiveness
,---- '~-,- - --'- '- ;-

1282

The The The The o oo obligation to fulfil vows bligation to fulfil vows bligation to fulfil vows bligation to fulfil vows
Masala: It is wa> jib to fulfil vows
1283
if all the conditions are met and Kaffa> ra is
necessary if they are broken as discussed in detail in Fiqh
1284
unlike a vow which is
forbidden as oral tradition says: "The Messenger of Alla> h (Alla> h's Blessings and
Peace be upon Him and His Family) forbade vowing to anyone else other than Alla> h
and forbade vowing disobedience or cutting off relations with one's kin"
1285
.
The Almighty said: "They perform the vow and fear a day whereof the evil is
widespreading "
1286
.
This is part of what shows that not fulfilling a vow exposes a person to the evil of
that day.
He said, Exalted is He: "Fulfil the covenant of Alla> h when ye have covenanted"
1287
.
He said, Illustrious and Sublime is He: "and pay their vows"
1288
.
He said (Peace be upon Him): "Keep your promise and fulfil your vow"
1289
.
It would not be surprising if what is meant by what She said (Peace be upon Her)
covers both nadhr and yam> n
1290
in the technical sense of the words for nadhr means
imposing and obliging
1291
. A yam> n is an oath with a purpose according to one
opinion.
1292
It comes from the right hand because each of the two people making the
pact of confederacy normally used to take each other by the hand and make the
pact
1293
.
One knows from this what the case is with covenants because they are a type of vow
in the wider sense of the word.
Ahl al-Bayt (Blessings and Peace be upon Her) are the best example of those who
fulfil their vows. The Almighty said: "They perform the vow and fear a day whereof
the evil is widespreading"
1294
.
Their promise-keeping was of the highest level and They were the most deserving
that this attribute should apply to Them, as per the story of the revelation of Su> ra
Hal Ata>
1295
and others.

1282
Some editions say wa al-wafa> bi al-nudhu> r [instead of wa al-wafa> bi al-nadhr]. See Kashf al-
Ghumma vol 1 p484 Fa> t} ima alayha> al-sala> m and some say wa al-wafa> bi al-uhu> d taarrud} an li al-
maghfira [fulfilment of vows a means of exposing oneself to forgiveness] see Dala> il al-Ima> ma p33
H{ ad> th Fadak
1283
See Mawsu> at al-Fiqh vols 74 and 75 (Kita> b al-Nadhr)
1284
See al-Masa> il al-Isla> miyya pp687-689 Ah} ka> m al-Nadhr wa al-Ahd: Masala 2949-2978
1285
Daa> im al-Isla> m vol 2 p100 h} ad> th 319 Fas} l f> Dhikr al-Nudhu> r
1286
Qura> n 76:7
1287
Qura> n 16:91
1288
Qura> n 22:29. Obviously the specific situation in which the Verse was revealed does not render
the ruling exclusive to that situation [al-wa> rid la> yukhas} s} is} al-wa> rid]
1289
1290
Majma al-Bah} rayn says nadhr linguistically means a promise and in the Shar> a it means a
mukallaf's making himself have to do or not do something to gain closeness [to Alla> h]
1291
Lisa> n al-Arab says: [you say] nadhartu, andhuru wa andhuru nadhran if you impose some act of
worship or charity or anything else upon yourself
1292
Another opinion is that it comes from yumn meaning Baraka [blessing]. A third opinion is that
yam> n means quwwa [power/ability]. See Majma al-Baya> n vol 10 p496
1293
Some of the meanings of yam> n are power, ability pact of confederacy and oath. See Lisa> n al-
Arab under the entry for y-m-n
1294
Qura> n 76:7
1295
This Su> ra is also called Su> rat al-Insa> n. It is Medinese, number 76 and it has 31 Verses
,---- '~-,- - --'- '- ;-

She said (Peace be upon Her) "Fulfillment of vows a means of exposing oneself to
forgiveness" because Alla> h, Exalted is He, bestows the blessing of forgiveness of sins
upon someone who fulfils his vow. It is possible that that is also rational, meaning
worldly forgiveness and natural, wad} > consequence and so nadhr means imposition.
If someone who imposes something upon Himself keeps the promise, his previous
mistakes will be covered up from society and it will be similar to what the
Almighty's Words mean in: "That Allah may forgive thee of thy sin that which is
past and that which is to come"
1296
.
What supports that is what He said (Alla> h's Blessings and Peace be upon Him and
His Family): " and if they break the covenant Alla> h will put their enemy in charge
of them."
1297

However, one might say that what was likely meant by Her Words (Peace be upon
Her) "a means of exposing oneself to forgiveness" was the first meaning though
it could be said that both meanings were intended, in which case the definite article
refers to the genus. However, that does not mean using a word for more than one
meaning, as is obvious.
Further some tafa> s> r say "'They perform their vow' means Our wila> ya placed over
them."
1298

He also said (Peace be upon Him): "They perform for the Sake of Alla> h the vow
taken over them in the covenant of Our Wila> ya"
1299
.
Exposing Oneself to Alla> h's Forgiveness Exposing Oneself to Alla> h's Forgiveness Exposing Oneself to Alla> h's Forgiveness Exposing Oneself to Alla> h's Forgiveness
Masala: A person must place himself in the path of Alla> h's Forgiveness, Exalted is
He and avoid settings that place him in the path of Almighty Alla> h's Wrath
1300
.
Spending time with good people and sitting with them at their gatherings or good
intention if it is not actually possible to do so, and so on, is part of what puts a
person in the path of His Forgiveness, Illustrious and Sublime is He. A holy, oral

1296
Qura> n 48:2; Uyu> n Akhba> r al-Rid} a> (alayhi al-sala> m) vol 1 p202 says He said (Peace be upon
Him): "No one had committed a greater sin in the eyes of the polytheists in Makka than the
Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family) because they used to
worship three hundred and sixty idols instead of Alla> h and so when He came to them calling them to
declare that there is no god but Alla> h it was too much for them. They said "Maketh he the gods One
Allah? Lo! that is an astounding thing." So when Alla> h, Mighty and Sublime is He, granted victory
over Makka to His Prophet (Alla> h's Blessings and Peace be upon Him and His Family), He said to
Muh} ammad: "Lo! We have given Thee a signal victory, That Allah may forgive thee of thy sin that
which is past and that which is to come" in the sight of the polytheists of Makka of calling them to
Tawh} > d in the past and in the future because some of the polytheists of Makka became Muslim and
some of them left Makka. Those who were left were not able to dispute monotheism when He called
people to it and so His "sin" according to them with regard to that, was forgiven through His
overcoming them." See also Qis} as} al-Anbiya> by al-Jaza> ir> p17: Kha> tima f> Baya> n Is} mat al-Anbiya>
wa Taw> l ma> yu> him Khila> fahu
1297
Wasa> il al-Sh> a vol 11 p513 Ch 41 h} ad> th 2 which says: al-Ba> qir (Peace be upon Him) said We
found in the Messenger of Alla> h's Book (Alla> h's Blessings and Peace be upon Him and His Family)
" and Saf> nat al-Bih} a> r under the entry for k-y-l
1298
Tafs> r Nu> r al-Thaqalayn vol 5 p477 h} ad> th 26
1299
Tafs> r Nu> r al-Thaqalayn vol 5 p477 h} ad> th 27
1300
For example Ima> m S{ a> diq (Peace be upon Him) said: "Do not sit with people who are drinking
wine because when the curse descends it will affect everyone at the gathering" Saf> nat al-Bih} a> r under
the entry for kh-m-r. He said (Peace be upon Him): "Do not sit with someone who takes exception
with Us" al-Khis} a> l p614 Allama Am> r al-Mumin>n (alayhi al-sala> m) As} h} a> bahu f> majlis wa> h} id
arbaa ma> at Ba> b
,---- '~-,- - --'- '- ;-

tradition says: "In the days of your lives your Lord has Gifts. Why don't you put
yourselves in their path"
1301
.
The Almighty said: "And vie one with another for forgiveness from your Lord"
1302
.
He said, Exalted is He: "But Allah promiseth you forgiveness from Himself with
bounty"
1303
. Clearly what puts one in the path of Alla> h's Forgiveness is wa> jib and it
is mustah} abb to perform the mustah} abba> t which put one in their path. Performance
of vows is one of the duties which Alla> h, Exalted is He, made a means of exposing
ourselves to His Forgiveness. So this is explanation by Her (Alla> h's Peace be upon
Her) of one of the paths which leads to that.

1301
1302
Qura> n 3:133
1303
Qura> n 2:268
and honesty in weighing obligatory instead of dishonesty
Q=--- ,--- Q- ;-- J--'--- --;-

1304

Being honest with weights and measures Being honest with weights and measures Being honest with weights and measures Being honest with weights and measures
1305 1305 1305 1305

Masalata> n [two matters]: It is wa> jib to be honest with weights and measures and it
is, without exception, h} ara> m to cheat people
1306
. He counted it as one of the Deadly
Sins for He said (Peace be upon Him): "And avoiding the Deadly Sins, namely
cheating people in terms of weights and measures"
1307
.
In the oral tradition on musu> kh [transmutation] He says (Peace be upon Him): "The
eel was transuted because it was a merchant who used to cheat people in terms of
weights and measures."
1308

Obviously the weights and measures in the Holy Verses
1309
and in what She said
(Peace be upon Her) are just an example because the same principle applies to things
which are counted, distances and so on.
On account of the inseparability of the matters
1310
it is understood that all kinds of
cheating are h} ara> m no matter whether it is cheating in terms of material things or
intangible matters. The only exceptions are those for which there is evidence or
which are taken as read as being exceptions. He said, Exalted is He: "and wrong not
people in respect of their goods"
1311
.
This Verse and others like it can be used as evidence of authors', printers' and
inventors' rights and so on, so give it some careful thought.
Some oral traditions say by way of tafs> r of the Almighty's Words "and fall not
short in the balance"
1312
He said (Peace be upon Him): "Do not fall short with the
Ima> m's right and do not be unjust to Him"
1313
.
She said (Peace be upon Her) "honesty" because if weights and measures are given
honestly there will not be any cheating in relation to money, or shortchanging of
fortunes. For, if society works on the basis of dishonesty, people turn into robbers
because shortchanging weights and measures is a kind of theft, and robbery makes
for decrease in the the community's wealth. For, on that basis society turns from
being productive and competitive in the positive economic sense to a treacherous
society who try to trick each other. At that point trust is lost and the level of co-
operation falls to the lowest levels. A society, the members of which do not help
each other does not make progress and its wealth does not increase. On the contrary,
it decreases and becomes tiny.

1304
Some editions say "bakhisa" instead of "bakhs". See Kashf al-Ghumma vol 1 p484. Some editions
say "wa wafa> al-mikya> l wa al-m> za> n" see Dala> il al-Ima> ma p33 H{ ad> th Fadak
1305
On this discussion Mawsu> at al-Fiqh: Kita> b al-Bay; al-Iqtis} a> d and al-Wa> jiba> t wa al-Muh} arrama> t
1306
Bakhs means deficiency or unfairness
1307
Uyu> n Akhba> r al-Rid} a> (alayhi al-sala> m) vol 2 p127 Ch 35 Ba> b ma> kataba al-Rid} a> (alayhi al-
sala> m) li al-Mamu> n f> mah} d} al-Isla> m wa al-Shara> i al-D> n
1308
Al-Ikhtis} a> s} p137 al-Musu> kh wa sabab maskhiha> an Rasu> l Alla> h S{ alla> Alla> h alayhi wa A< lihi wa
Sallam
1309
The Almighty said: "Woe unto the defrauders: Those who, when they have to receive by measure
from men, exact full measure, But if they measure unto them or weight for them, they cause them
loss" [Qura> n 83:1-3]. He also said, Exalted is He: "O my people! Give full measure and full weight in
justice, and wrong not people in respect of their goods. And do not evil in the earth, causing
corruption". [Qura> n 11:85]
1310
i.e. the inseparable association in what She said (Alla> h's Blessings and Peace be upon Her)
between the Almighty's imposing honesty in weights and measures instead of dishonesty
1311
Qura> n 11:85 and Qura> n 7:85
1312
Qura> n 55:9
1313
Bih} a> r al-Anwa> r vol 16 p88 Ch 6 h} ad> th 14; ibid. vol 24 p68 Ch 30 h} ad> th 1
and honesty in weighing obligatory instead of dishonesty
Q=--- ,--- Q- ;-- J--'--- --;-

Ima> m Ba> qir (Peace be upon Him) said: "We found in the Messenger of Alla> h's Book
(Alla> h's Blessings and Peace be upon Him and His Family): "If there is cheating on
weights and measures, Alla> h will visit upon them years [of drought] and
deprivation."
1314

1314
Wasa> il al-Sh> a vol 11 p513 Ch 41 h} ad> th 2; Saf> nat al-Bih} a> r under the entry for k-y-l; al-Ama> l>
by Shaykh S{ adu> q p308 Majlis 51; Thawa> b a-Ama> l p252 Iqa> b al-Maa> s} > and Tuh} af al-Uqu> l p51
The prohibition on drinking intoxicants to cleanse us of filth
Q= ,- Q- ')- ,-- ,-=- ,~ Q- ) --

The prohibition on drinking wine The prohibition on drinking wine The prohibition on drinking wine The prohibition on drinking wine
Masala: It is h} ara> m to drink wine and it is wa> jib to forbid it because of the lack of
any restriction in the evidence for al-nahy an al-munkar [forbidding what is wrong]
and because of what She said (Peace be upon Her): "and the prohibition ",
provided what is meant is your your your your prohibition and not Hi Hi Hi His ss s prohibition so give it some
careful thought
1315
on account of the fact that the definite article may take the
place of the mud} a> f ilyah i.e. the second person plural pronoun, or the pronoun which
refers to the Almighty in which case the meaning would be Alla> h made
1316

prohibiting you from drinking wine a means of cleansing you of filth.
1317

This is supported by the fact that earlier phrases and the phrases which follow except
for proven exceptions
1318
are examples of things for the Slaves to do
1319
.
This is also supported and indeed indicated based on that presumption by the fact
that "fa farad} a" [and so He made an obligation] can be found in one edition
instead of fa jaala [and so He made]
1320
. Further, it is possible that what is meant by
the definite article is the genus [jins] or something understood between the speaker
and listeners [ahd].
What is meant by khamr is any intoxicant
1321
. Khamr was called wine because it
overcomes [v.n.: mukha> mara] the mind because it and veils it and covers it.
Similarly, the prohibition applies to everything which causes intoxication no matter
whether it is injected, smoked or anything else like that
1322
on account of what
indicates that all kinds of usage are prohibited. He said (Alla> h's Blessings and Peace
be upon Him and His Family): "Now surely, people, do I forbid you every
intoxicant."
1323

He said (Peace be upon Him): "Every intoxicant is h} ara> m."
1324

He said (Peace be upon Him): "Every intoxicant is khamr."
1325

He said (Peace be upon Him): "Drinking khamr is worse than not praying."
1326

He said (Peace be upon Him): "Drinking khamr is the Shayt} a> n's snare."
1327

He said (Peace be upon Him): "Drinking khamr is the key to every evil."
1328

1315
This may be an indication that it is possible to rely on it as evidence even if what is meant is The
Almighty's prohibition so give it some careful thought
1316
Because these phrases which follow one after the other are all objects of Alla> h made which
appears at the beginning of what She said (Peace be upon Her)
1317
So people's telling each other not to drink and stopping each other is what is imposed and decreed
by the Almighty i.e. that which is commanded by Him i.e. He told us to tell people not to drink
1318
Namely "Our leadership " proven by both aql> and naql> evidence
1319
I> ma> n, prayer, zaka> t, fasting and so on mentioned above and avoiding slander, not stealing etc. yet
to come. It was possible for Her (Peace be upon Her) to say avoiding drinking wine
1320
Because She said (Peace be upon Her) according to that edition "And so Alla> h made > ma> n ... and
drinking wine an obligation" in which case al-nahy [prohibition] is the object of farad} a [He made as
an obligation]
1321
The Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His Family) said: "Oh,
Darling of Her Father: Every intoxicant is h} ara> m and every intoxicant is khamr" [Saf> nat al-Bih} a> r
under the entry for kh-m-r]. Majma al-Bah} rayn says under the entry for kh-m-r: "Khamr according to
their majority opinion is any intoxicant. It is not restricted to grape juice." Al-Qa> mu> s says: "To say
that it is more general is more correct "
1322
See Mawsu> at al-Fiqh vol 76: Kita> b al-At} ima wa al-Ashriba: Masala 22
1323
Bih} a> r al-Anwa> r vol 63 p486 Ch 1 h} ad> th 9; Ibid. vol 76 p170 Ch 88 h} ad> th 10
1324
Thawa> b al-Ama> l p285; Ala> m al-D> n p416
1325
Tuh} af al-Uqu> l p422; al-Masa> il al-S{ a> gha> niyya p114
1326
Ilal al-Shara> i p476 h} ad> th 1
1327
Al-Khis} a> l p113 h} ad> th 91 al-Fitan al-Thala> th
Q= ,- Q- ')- ,-- ,-=- ,~ Q- ) --

He said (Peace be upon Him): "Alla> h did not send a single Prophet who did not
prohibit khamr."
1329

He said (Alla> h's Blessings and Peace be upon Him and His Family): "May Alla> h
curse khamr, the drinker, the pourer, the seller, the purchasor, the presser, the
squeezer, the carrier and the one to whom it is carried."
1330

The Almighty said: "O ye who believe! Intoxicants and games of chance and
(sacrificing to) stones set up and divining arrows are only an infamy of Satan's
handiwork. Leave it aside in order that ye may succeed."
1331

He said, Exalted is He: "They question thee about intoxicants and games of chance.
Say: In both is great sin"
1332
.
He said, Mighty and Sublime is He: "Satan seeketh only to cast among you enmity
and hatred by means of intoxicants and games of chance, and to turn you from
remembrance of Allah and from worship. Will ye not then abstain?"
1333

Further the reason generalises and particularises
1334
and the underlying principle
1335

is gathered from a number of oral traditions and indeed from some Verses such as
His Words, Exalted is He: "O ye who believe! Approach not prayers with a mind
befogged, until ye can understand all that ye say"
1336
.
For someone who is intoxicated does not know what he is saying no matter whether
the intoxication is the result of drinking, eating or any other way of getting the
intoxicant into the body including inhalation.
The same applies to the Almighty's Words: "Satan seeketh only to cast among you
enmity and hatred by means of intoxicants and games of chance"
1337
. As for the
prohibition on drinking even so much as a drop of intoxicant, that is based on
specific evidence
1338
.
She said (Peace be upon Her): "And the prohibition on drinking intoxicants" because
drinking intoxicants was a common practice in the Days of Ignorance [ja> hiliyya],
prohibited by Isla> m and some souls yearned to go back to it, the way they were. That
is why She singled it out (Peace be upon Her) for specific reference. Otherwise it is
just like all the other prohibited foods and drinks such as carrion, pork, blood and so
on.
True intoxicants are the root of all evil. Ima> m S{ a> diq (Peace be upon Him) said
"Khamr is the mother of all bad qualities and the root of all evil. There will come
upon the drinker a time when his mind is taken away so he does not know his Lord
and does not leave any sin not committed or any unlawful act undone or member of
kin not cut off or vile deed undone"
1339
.

1328
Thawa> b al-Ama> l p244 Iqa> b al-Khiya> na wa al-Sariqa wa
1329
Tafs> r al-Qumm> vol 1 p194 Su> rat al-Ana> m
1330
1331
Qura> n 5:90
1332
Qura> n 2:219
1333
Qura> n 5:91
1334
It is likely that what is meant by the reason is intoxication which extends the prohibion beyond
drinking to something like injecting, too
1335
It is likely that what is meant by the underlying principle is the underlying principle of every
intoxicant's being prohibited so it is the reason behind the reason
1336
Qura> n 4:43
1337
Qura> n 5:91
1338
See Mawsu> at al-Fiqh vol 76 Kita> b al-At} ima wa al-Ashriba Masala 22
1339
Wasa> il al-Sh> a vol 17 p253 Ch 12 h} ad> th 11. al-Ih} tija> j p346 Ih} jtija> j Ab> Abdalla> h (alayhi al-
sala> m) says the same
Q= ,- Q- ')- ,-- ,-=- ,~ Q- ) --

He said (Peace be upon Him): "Verily do Alla> h, His Angels, His Messengers and the
Believers curse whoever drinks even so much as a mouthful of it and if he drinks
from it until he becomes intoxicated, the spirit of belief will be ripped out of his
body and there will be set up in him a simple-minded, wicked, cursed spirit"
1340
.
He said (Peace be upon Him): "His prayer will not be accepted for forty days and the
drinker will come along on the Day of Resurrection with his face blackened, his
tongue hanging out and his spittle dribbling onto his chest"
1341
.
He said (Peace be upon Him): "He will call out: 'Thirst! Thirst!'"
1342

Drinking intoxicants is rijs because it causes intoxication which is the key to all evil
and abomination means what leads to the mortal sins.
1343

Drugs Drugs Drugs Drugs
Masala: From that one knows that it is also h} ara>m to use drugs which cause one to
lose one's senses because the illa is general even if the instance is specific.
It may also be possible to gather that from what She said (Peace be upon Her) "to
cleanse us of filth" for rijs is filth. It was narrated via an authentic chain of
narration from the Late Abu> al-H{ asan (Peace be upon Him) that "Alla> h did not
prohibit khamr because of its name but instead prohibited it because of its
consequences so whatever thing the consequences of which are the consequences of
khamr is khamr"
1344
. The same principle applies to what gives as the reason for the
prohibition on khamr that a drinker does not know his own mother or sister or
1345
.
As for those of them
1346
which do not make one lose one's senses, whether they are
prohibited or not depends on whether they cause excessive harm
1347
.
Avoiding filth Avoiding filth Avoiding filth Avoiding filth
Masala: It is wa> jib to avoid filth in relation to levels and examples of it about which
there is no doubt. However is it possible to base a rule on that and be bound by a
prohibition on everything that can be called this per se?
It would not be surprising and perhaps it may be possible to use what She said (Peace
be upon Her) as evidence to prove it but the matter needs more thought.
What is meant by rijs is uncleanness or filth
1348
. Filthiness may be material filthiness
of one's self or one's body or it may be intangible. He said, Exalted and Almighty is
He: "So shun the filth of idols"
1349
.
This is intangible filth as opposed to material filth in one's self which causes
intoxication or in one's body such as pollution by external filth.

1340
1341
1342
1343
Al-Qa> mu> s says rijs means a deed which leads to punishment. Lisa> n al-Arab says under the entry
for r-j-s: Rijs is uncleanness, dirt of filth. It may be used for that which is unlawful or foul,
punishment, malediction and unbelief
1344
1345
See Wasa> il al-Sh> a vol 17 p353 Ch 12 vol 11; al-Ih} tija> j p346 Ih} tija> j Ab> Abdalla> h (alayhi al-
sala> m)
1346
i.e. drugs
1347
See Mawsu> at al-Fiqh vol 76: Kita> b al-At} ima wa al-Ashriba: Masala 22
1348
Rijs means filth or najis or a vile deed. See Lisa> n al-Arab and other sources. Al-Qa> mu> s says any
deed which is perceived to be filthy. One of its meanings is the whispering of the Devil according to
al-Munjid
1349
Qura> n 22:30
Q= ,- Q- ')- ,-- ,-=- ,~ Q- ) --

The Almighty said: "Allah's wish is but to remove uncleanness far from you, O
People of the Household, and cleanse you with a thorough cleansing"
1350
so They
(Peace be upon Them) are cleansed of every uncleanness meant by the word as
indicated by various oral traditions
1351
. A dua> says: "I seek refuge in Alla> h from all
filth"
1352
.
Further, rijs, has also been explained as doubt. He said (Peace be upon Him): "Rijs is
doubt"
1353
the work of the Devil
1354
and najis
1355
.

1350
Qura> n 33:33
1351
See tafa> s> r on the tafs> r of this Blessed Verse from Su> rat al-Ah} za> b
1352
Al-Balad al-Am> n p2 F> ma> yataalaq bi A< da> b al-Takhall>
1353
See Maa> n> al-Akhba> r p138 h} ad> th 1 Ba> b Mana> al-Rijs; Tafs> r al-Ayya> sh> vol 1 p249 h} ad> th 169:
Su> rat al-Nisa>
1354
See Taw> l al-A< ya> t p449: Su> rat al-Ah} za> b
1355
See Majmuat Warra> m vol 1 p24 and Mutasha> bih al-Qura> n vol 2 p158
Avoiding slander a veil from malediction
- -- Q- '-'== --- '--=

1356 1356 1356 1356

The unlawfulness of slander and insulting The unlawfulness of slander and insulting The unlawfulness of slander and insulting The unlawfulness of slander and insulting
Masala: Slander is h} ara> m and there is a punishment for it as discussed in detail in
fiqh
1357
.
Slander here covers insulting, obscenity, vilification and so on
1358
.
said: "Know that slander and backbiting destroy the deeds of a thousand years"
1359
.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "Slandering is
part of kufr and kufr is in the Hellfire"
1360
.
He said (Peace be upon Him): "There are eleven Deadly Sins attributing partners
to Alla> h, Mighty and Sublime is He and slandering a married woman "
1361

Is what is meant by qadhf that which relates to honour or is it all kinds of slander?
The original meaning of qadhf is accusation
1362
and it was used later in relation to
honour but has the dominant meaning become that which relates to honour in the
most specific sense, such that it has become h} aq> qa taayyuniyya in that sense or
not?
There are two possibilities even though what is taken as read is the former
1363
while
the lack of any restriction dictates the latter. As the poet said:
"You are not able to say something slanderous but for some reason the slaves
enslaved you".
Some editions
1364
say qadh instead of qadhf. Qadh means qadhf [slander] and to
accuse someone of an immoral act and speaking ill
1365
, for the caliph used to gather
up boys and hermaphrodites and then sleep with them from the beginning of the
night to the morning performing immoral acts with each other. It is that to which the
poet was referring in this verse.
Another poet said:

1356
Some editions say ijtina> b qadhf al-muh} s} ana h} ija> ban an al-lana [avoiding slandering a married
woman protection from malediction]. See Dala> il al-Ima> ma p33 H{ ad> th Fadak. Some editions say wa
ijtina>b qadhf al-muh} s} ana> t h} ujuban an al-lana [avoiding slandering married women protection from
malediction]. See Ilal al-Shara> i p248 h} ad> th 2 Ba> b Ilal al-Shara> i wa Us} u> l al-Isla> m
1357
See Mawsu> at al-Fiqh vols 87-88: Kita> b al-H{ udu> d wa al-Taz> ra> t pp321-383
1358
Qadhf [slandering] means vilifying and qadhf of a married woman means vilifying her [Lisa> n al-
Arab] [translator's note: often means accusing her of adultery]. Slandering a man means casting and
accusation or accusing him of something dubious. Qa> dhafahu means he accused him and vilified him
[al-Munjid]. Maqdhaf means place of malediction [al-Qa> mu> s]
1359
Ja> mi al-Akhba> r p158 al-Fas} l al-Ishru> n wa al-Ma> a f> Qadhf al-Nisa>
1360
Ja> mi al-Akhba> r p158 al-Fas} l al-Ishru> n wa al-Ma> a f> Qadhf al-Nisa>
1361
Awa> l> al-Lia> l> vol 1 p88 al-Fas} l al-Kha> mis
1362
See Lisa> n al-Arab under the entry for q-dh-f
1363
Majma al-Bah} rayn says qadhafa al-muh} s} ana means he accused the married woman of an immoral
act. Al-Qa> mu> s says qadhafa al-muh} s} ana means he accused the married woman of adultery. Lisa> n al-
Arab says qadhf means accusing a woman of adultery or words to that effect. This meaning is
supported by another edition of what She said (Peace be upon Her) wa ijtina> b qadhf al-muh} s} ina> t
[and avoiding slander of married women] as reported by A< yatulla> h al-Sayyid Muh} ammad Ka> z} im al-
Qazw> n> (May Alla> h bless him) in his book Fa> t} ima al-Zahra> min al-Mahd ila> al-Lah} d
1364
i.e. of the poem
1365
Lisa> n al-Arab says under the entry for q-dh-: qadh means obscenity qadhaahu means he
accused him of obscenity and spoke ill of him. Aqdhaa al-qawl means he spoke ill. Al-hija> al-
muqdhi means ridicule which contains obscenity, slander and vilification which is unpleasant to
broadcast. Aqdhaa lahu means he was obscene in his vilification of him
- -- Q- '-'== --- '--=

May there not be a hermaphrodite to sleep with them to carouse with them and may
there not be seen in their possession a monkey that has an entourage,
We talked about some of the details in Muma> rasat al-Taghy> r
1366
.

1366
See Muma> rasat al-Taghy> r li Inqa> dh al-Muslim> n pp329-438
- -- Q- '-'== --- '--=

Further slander has wad} > effects especially accusing people of immoral acts. That is
because whoever slanders is in turn slandered and so the curse comes back to him
like a physical, wad} > consequence of that. So part of the wisdom of making it a duty
to avoid slander is to prevent harm and malediction coming back on oneself. He said,
Exalted is He: "Revile not those unto whom they pray beside Allah lest they
wrongfully revile Allah through ignorance"
1367
.
Al> (Peace be upon Him) said: "I hate for you to be vilifiers".
1368

He said (Alla> h's Blessings and Peace be upon Him and His Family): "Vilification of a
believer is fusu> q, killing one is kufr, eating the flesh of one is disobedience to Alla> h
and the sanctity of his property is like the sanctity of his blood."
1369

He said (Alla> h's Blessings and Peace be upon Him and His Family): "Whoever
vilifies Al> vilifies Me and whoever vilifies Me vilifies Alla> h, Mighty and Sublime is
He."
1370

It may be that what She said (Peace be upon Her) "a veil from malediction" may
be a reference to His Words, Exalted is He: "Surely those who accuse chaste but
careless believing women, are cursed in this world and the hereafter"
1371
.
One should not say why do see the words curse [lan] and vilification [sabb] and so
on in the Wise Qura> n such as in His Words: "Lo! ye and that which ye worship
beside Allah are fuel of hell. Thereunto ye will come"
1372
. The same principle applies
to vilification of people like "guilty aggressor, coarse-grained, moreover ignoble"
1373
.
The Almighty said: "these it is whom Allah shall curse, and those who curse shall
curse them"
1374
.
He said, Exalted is He: "theirs is the curse and theirs the ill abode"
1375
.
He said, Mighty and Sublime is He: "And lo! the curse shall be upon thee till the Day
of Judgment"
1376
.
He said, Illustrious is His Praise: "and theirs is the curse, and theirs the ill abode"
1377
.
This is because the answer to that if the deficiency is real and the matter is
attributable to guiding the other party or directing one's people, clan or others it is a
must. This has nothing to do with vilification. On the contrary it comes under
guidance of the ignorant, rousing the heedless and showing the way to those who
have gone astray so prohibition and permissibility each have a time and place which
are a matter of reason before being decided by the Shar> a.
This is in addition to the fact that many of the words curse and so on found in the
Holy Qura> n are not directed at specific people mentioned by name. On the contrary
they are directed at those who bear those vile attributes
1378
or to communities of

1367
Qura> n 6:108
1368
1369
Ja> mi al-Akhba> r p160 al-Fas} l al-Kha> mis wa al-Ishru> n wa al-Ma> a f> al-Sabb
1370
Ja> mi al-Akhba> r p161 al-Fas} l al-Kha> mis wa al-Ishru> n wa al-Ma> a f> al-Sabb; al-Ama> l> by Shaykh
S{ adu> q p97 Majlis 21; Uyu> n Akhba> r al-Rid} a> (alayhi al-sala> m) vol 2 p67 h} ad> th 308; al-Mana> qib vol 3
p221; Awa> l> al-Lia> l> vol 4 p87 h} ad> th 109
1371
Qura> n 24:23
1372
Qura> n 21:98
1373
Qura> n 68:13
1374
Qura> n 2:159
1375
Qura> n 13:25
1376
Qura> n 15:35
1377
Qura> n 40:52
1378
Such as the Almighty's Words: "Therefor obey not thou the rejecters who would have had thee
compromise, that they may compromise neither obey thou each feeble oath-monger, detracter,
spreader abroad of slanders, hinderer of the good, transgressor, malefactor, greedy therewithal,
- -- Q- '-'== --- '--=

yore. So the focus is on the attributes, ideas, beliefs, types of behaviour and deed, not
the individuals themselves. As for that which is directed at specified names such as
the Almighty's Words: "Perish the hands of Abu> Lahab! Perish he!"
1379
they come
under the heading of competing priorities [al-tazah} um wa al-ahamm] and so on, as is
obvious.
Avo Avo Avo Avoiding malediction iding malediction iding malediction iding malediction
Masala: It is wa> jib for a person to keep his distance from places which bring a curse
[lana
1380
] upon him. The Almighty said: "Lo! Allah hath cursed the disbelievers, and
hath prepared for them a flaming fire"
1381
.
Inferring that from what She said (Peace be upon Her) is with regard to the
aforementioned indissoluble bond between cause and effect, reason and result and so
on. However, it is obvious that lan is taken as read as meaning distancing from and
casting out of mercy or goodness. Just as distance applies to Us} u> l al-D> n and Furu>
which are wa> jiba so too can it apply to failure to follow ah} ka> m and furu> which are
mustah} abba or to doing those things which are makru> ha. That is why cursing appears
meaning different things in a number of oral traditions:
such as what He said (Peace be upon Him): "Cursed, cursed is someone who engages
in bestiality."
1382

He said (Peace be upon Him): "Astrologers are cursed, soothsayers are cursed,
sorcerors are cursed and singers are cursed"
1383
.
He said (Peace be upon Him): "Cursed is he who is unfair to a worker in relation to
pay"
1384
.
He said (Peace be upon Him): "Cursed is he who vilifies his parents."
1385

He said (Peace be upon Him): "Whoever vexes Alla> h is cursed."
1386

He said (Alla> h's Blessings and Peace be upon Him and His Family): "The onanist is
cursed"
1387
.
He said (Alla> h's Blessings and Peace be upon Him and His Family): "He who plays
chess is cursed."
1388

intrusive" [Qura> n 68:8-13]; His Words, Exalted is He: "Hast thou not seen those who gave the grace
of Allah in exchange for thanklessness and led their people down to the Abode of Loss, Hell? They are
exposed thereto. A hapless end!" [Qura> n 14:28-29]; the Almighty's Words: "and every froward
potentate was bought to naught" [Qura> n 14:15]; His Words, Exalted is He: "And to the three who
were left behind" [Qura> n 9:118]; the Almighty's Words: "And as for those who chose a place of
worship out of opposition and disbelief, and in order to cause dissent among the believers Allah
beareth witness that they verily are liars"; His Words, Exalted is He: "But those who were unjust
among them changed it for a saying other than that which had been spoken to them and visited
those who did wrong with dreadful punishment because they were evil-livers And a generation
hath succeeded them" [Qura> n 7:162, 165 and 169] and the Almighty's Words: "Lo! those who malign
Allah and His messenger, Allah hath cursed them in the world and the Hereafter" [Qura> n 33:57]
1379
Qura> n 111:1
1380
lana linguistically has various meanings. Laanahu means he shamed him and vilified him,
distanced him cast him out of goodness, punished him, caused him to perish, supplicated against him
etc. [See Lisa> n al-Arab, al-Munjid, Majma al-Bah} rayn and so on].
1381
Qura> n 33:64
1382
Al-Khis} a> l p129 h} ad> th 132 Thala> tha Malu> nu> n; Maa> n> al-Akhba> r p402 h} ad> th 67 Ba> b al-Nawa>dir
1383
Al-Khis} a> l p297 h} ad> th 67 Khamsa Malu> nu> n
1384
Daa> im al-Isla> m vol 2 p74 Fas} l f> Dhikr al-Ija> ra> t
1385
1386
Rawd} at al-Wa> iz} > n p293; Ja> mi al-Akhba> r p147 al-Fas} l al-A< shir wa al-Ma> a
1387
Awa> l> al-Lia> l> vol 1 p260 al-Fas} l al-A< shir h} ad> th 38
1388
Awa> l> al-Lia> l> vol 1 p260 al-Fas} l al-A< shir h} ad> th 40
- -- Q- '-'== --- '--=

He said (Peace be upon Him): "Misers are cursed."
1389

He said (Alla> h's Blessings and Peace be upon Him and His Family): "Cursed, cursed
is he who neglects those he is responsible for maintaining."
1390

He said (Peace be upon Him): "Cursed is he who sits at a table upon which there is
intoxicant."
1391

He said (Alla> h's Blessings and Peace be upon Him and His Family): "Cursed. Cursed
is he who hates Al> ibn Ab> T{ a> lib (Peace be upon Him)."
1392

He said (Alla> h's Blessings and Peace be upon Him and His Family): "Cursed, cursed
is he who oppresses My Daughter Fa> t} ima (Peace be upon Her)."
1393

He said (Alla> h's Blessings and Peace be upon Him and His Family): "He who hates
My Progeny is cursed."
1394

He said (Peace be upon Him): "Cursed, cursed is he who vexes his neighbour."
1395

He said (Peace be upon Him): "Cursed, cursed is he who cuts of his kin."
1396

He said (Peace be upon Him): "He who drinks intoxicants is cursed."
1397

Similarly
1398
it is said that He said (Peace be upon Him): "Whoever's last two days
are his worst is cursed."
1399

He said (Peace be upon Him): "Cursed is he who dumps everything on other
people."
1400

He said (Peace be upon Him): "He who sits in the middle of the crowd is cursed."
1401

He said (Peace be upon Him): "Cursed is he who delays al-Isha> until the stars are
numerous and intermixed among themselves."
1402

He said (Peace be upon Him): "Cursed in this world and the Hereafter is he who is
very reproachful for his gifts to the poor."
1403

He said (Peace be upon Him): "Cursed is he who does not counsel his brother."
1404

Similar to this is the curse reported on someone who eats his provisions on his own
or sleeps on his own in his house or who traverses the desert alone
1405
or something
similar.
What is meant by cursing [lana] in what She said (Peace be upon Her) is cursing
which leads to muh} arrama> t. As for cursing which is in Us} u> l al-D> n or which comes

1389
Awa> l> al-Lia> l> vol 2 p242 Ba> b al-Mata> jir h} ad> th 3
1390
Awa> l> al-Lia> l> vol 3 p193 Ba> b al-Tija> ra h} ad> th 1
1391
Al-Mah} a> sin p585 h} ad> th 77 Ba> b Mawa> id al-Khamr
1392
Kanz al-Fawa> id vol 1 p149
1393
Al-Adad al-Qawiyya p225 Nabdha min Ah} wa> l al-S{ idd> qa al-T{ a> hira; Kanz al-Fawa> id vol 1 p149
1394
Ja> mi al-Akhba> r p84 al-Fas} l al-Arbau> n
1395
1396
1397
Fiqh al-Rid} a> (alayhi al-sala> m) p254
1398
Up to this point the oral traditions have indicated prohibition. From this point onwards they
indicate kara> ha
1399
Maa> n> al-Akhba> r p342 h} ad> th 3 Ba> b Mana> al-Maghbu> n; Kashf al-Ghumma vol 2 p252
1400
Fiqh al-Qura> n vol 2 p31 Ba> b al-Maka> sib al-Muba> h} a; Tuh} af al-Uqu> l p37
1401
Al-Khara> ij p1049; Majmu> at Warra> m vol 1 p30 says the same
1402
Al-Ih} tija> j p479
1403
Irsha> d al-Qulu> b p194 Ch 52
1404
1405
See Maka> rim al-Akhla> q p437 al-Fas} l al-Tha> lith f> Was} iyyat al-Nab> S{ alla> Alla> h alayhi wa A< lihi li
Al> (alayhi al-sala> m): He said (Alla> h's Blessings and Peace be upon Him and His Family): "Oh, Al>
the curse of Alla> h is on three people: one who eats his provisions alone, one who traverses the desert
alone and one who sleeps alone in his house."
- -- Q- '-'== --- '--=

under the makru> ha> t, what She said (Blessings and Peace be upon Her) is taken as
read as not referring to that.
1406

1406
So cursing in Us} u> l al-D> n is a step or level up and in makru> ha> t is a step down
Refraining from stealing to make for decency
--- '-'=- -, ~- ,- .

1407 1407 1407 1407

The unlawfulness of stealing The unlawfulness of stealing The unlawfulness of stealing The unlawfulness of stealing
Masala: Theft in its various forms, irrespective of whether or not it leads having
one's fingers cut off and irrespective of whether it is theft of money or rights,
irrespective of whether it is from individuals or communities and similarly from
future generations as discussed in detail in fiqh
1408
, is unlawful. For it causes anarchy
in society and loss of security, fuss and bother as well as squandering the efforts and
rights of others. Setting the limits of the punishments for its various kinds depends
on various reasons and interests. He said (Peace be upon Him): "The thief does not
steal, at the point that he steals, as a believer"
1409
.
The duty The duty The duty The duty to be adorned with to be adorned with to be adorned with to be adorned with decency decency decency decency
Masala: It is a duty to be adorned with decency. He said (Peace be upon Him): "You
have to adhere to abstinence and carefulness"
1410
.
He said (Peace be upon Him): "The best worship is abstinence with one's stomach
and one's private parts"
1411
.
He said (Peace be upon Him): "Abstinence is the root of all goodness"
1412
.
A dua> says: "And bestow upon me abstinence in my stomach and my private
parts"
1413
. What is meant by abstinence is abstinence from what is not lawful, which
is the part of abstinence which is wa> jib because there is abstinence which is wa> jib
and abstinence which is mustah} abb.
What is meant by abstinence is refraining oneself from something disgraceful and
disgusting
1414
. If something disgraceful is forbidden then abstinence from it is wa> jib.
If it is undesirable, but not to the point where the opposite [naq> d} ] is not allowed,
abstinence is mustah} abb. As for the abstinence She referred to (Peace be upon Her)
in what She said, it is taken as read as referring to the wa> jib part because of the
context. For abstinence is a condition which dictates staying one's hand, one's
tongue, one's stomach, one's private parts and the rest of one's organs. If a person
steals, it destroys his decency. Everybody knows that destroying one's decency leads
to all the other deadly sins. That is why you see that a thief does not normally stop
himself from raping women and eating what is h} ara>m and so on. Everybody knows
that the spread of the lack of decency in society destroys society. That may be why

1407
Some editions say muja> nabat al-sariqa [avoiding stealing]; see Ilal al-Shara> i p248 Ba> b Ilal al-
Shara> i wa Us} u> l al-Isla> m h} ad> th 1 and Kashf al-Ghumma vol 1 p484 Fa> t} ima alayha> al-sala> m
1408
See al-Fiqh: al-Iqtis} a> d; al-Fiqh: al-Ghas} b; al-Fiqh: al-H{ udu> d and al-Fiqh: al-Diya> t by the author on
a number of these points
1409
Al-Khis} a> l p608; Uyu> n Akhba> r al-Rid} a> (alayhi al-sala> m) vol 2 p124 Ba> b ma> katabahu al-Rid} a>
(alayhi al-sala> m) li al-Mamu> n f> mah} d} al-Isla> m wa Shara> i al-D> n; Daa> im al-Isla> m vol 2 p468 Fas} l
f> Dhikr al-H{ ukm f> al-Surra> q
1410
1411
1412
1413
Al-Iqba> l p198 Ch 25; al-Iqba> l p203 Ch 26 p220 Ch 29; p227 Ch 31; p230 Ch 32; p234 Ch 33; p239
Ch 34 etc.
1414
Books on language say iffa [abstinence] is refraining from what is not allowed from what is
forbidden, what is taboo and what is not appropriate i.e. what it does not befit a person to do. It is
being free of disgusting things. They say that an example of it is stopping oneself from begging from
people. See Majma al-Baya> n, Lisa> n al-Arab, al-Qa> mu> s and so on.
Refraining from stealing to make for decency
--- '-'=- -, ~- ,- .

the Lawmaker decreed one of the most severe punishments for theft if all the
conditions, mentioned in fiqh, are met. The Almighty said: "As for the thief, both
male and female, cut off their ayd> . It is the reward of their own deeds, an exemplary
punishment from Allah."
1415

1415
Qura> n 5:38 [Translator's note: the cut is made at the knuckles i.e. the fingers are cut off in Ima> m>
Fiqh]
Allah has also prohibited polytheism so that one can devote oneself to His Lordship
--;- ,-'- - '~>= , ~- = ,=

1416

Manifest and Manifest and Manifest and Manifest and latent latent latent latent shirk shirk shirk shirk
Masala: Manifest shirk is h} ara> m and the same also applies to latent shirk
1417
in
general. The Almighty said: "Ascribe no partners unto Allah. Lo! to ascribe partners
is a tremendous wrong"
1418
.
The Almighty said in a H{ ad> th Quds> : Oh, I> sa> , do not make anything a partner to
Me"
1419
.
He said, Illustrious and Sublime is He: "Oh, Mu> sa> do not ascribe any partner unto
Me. It is not permissible for You to ascribe any partner unto Me"
1420
.
Is what is meant by ascribing partners here manifest shirk so as to be reinforcement
of what She said before (Peace be upon Her): "So Alla> h made > ma> n to cleanse you of
shirk" or latent shirk like showing off and so on so as to be a new bit?
The latter would not be surprising because, as a rule, a speaker says something new
even though the word shirk may be taken as read as referring to the former meaning
so as to be reinforcement. However, the context supports the meaning of latent shirk
in addition to the word ikla> s} an [to devote oneself] which is the opposite of latent
shirk. So this word, the context and the presumption against repetition overcomes
the ins} ira> f badw> so give it some careful thought.
Similarly, it is possible to draw a distinction between this section and the other one
by saying that what is meant by "making", earlier on, is physically making, and, by
cleansing, is also physically cleansing, and, that what is meant by prohibited here, is
legislatively, so there is no repetition.
Alternatively, it could be said that the former is via positiva for > ma> n is something
which exists whereas the latter shirk is via negativa on account of its negating
> ma> n.
1421

Alternatively, it could be said that it is contrary [mud} a> d} ] to the first one and that
both of them are existent like bravery and cowardice. That is why both of them are
worthy of mention like most contraries irrespective of whether there is a third
contrary or not. It is not important to verify that at this juncture.
Someone who does not attribute partners is devoted exclusively to Alla> h by
conceding voluntarily to His Lordship alone.
It may be that She repeated it in two different ways on the assumption that it is
repetition because of the level of importance attached to it. There are other
possibilities. Alla> h, Exalted is He, and His Awliya> (Peace be upon Them) know
best.
The prohibition here is irsha> d> , or, according to some opinions mawlaw> .
1422

1416
Some editions say wa al-nahy an al-shirk ikhla> s} an lahu taa> la> bi al-rubu> biyya [the prohibition on
polytheism, exclusive devotion to His Lordship] See Dala> il al-Ima> ma p33 H{ ad> th Fadak
1417
Like showing off, for it is hidden shirk (Munyat al-Mur> d) p217 al-Fas} l al-Tha> n> f> A< fa> t al-
Muna> z} ara wa ma> yatawallad minha> min muhlika> t al-akhla> q
1418
Qura> n 31:13
1419
Al-Ama> l> by Shaykh S{ adu> q p522 Majlis 78; Tanb>h al-Khawa> t} ir wa Nuzhat al-Nawa> z} ir vol 2
p145; Tuh} af al-Uqu> l p500 Muna> ja> t Alla> h Jalla Thana> uhu li I> sa> ibn Maryam (alayhi al-sala> m)
1420
Ala> m al-D> n p222
1421
Or the opposite could be said in view of the fact that tawh} > d is to negate the divinity of anything
other than Alla> h whereas shirk is to affirm the divinity of something other than Alla> h
1422
One of the opinions on the underlying reason for commands' being irsha> diyya is that everything
perceptible to reason alone is irsha> d> in which case the prohibition on ascribing partners is irsha>d
[direction] to the rule of reason. Another opinion is that what is irsha> d> is everything that would lead
Allah has also prohibited polytheism so that one can devote oneself to His Lordship
--;- ,-'- - '~>= , ~- = ,=

to petitio principii [dawr] if it were deemed to be mawlaw> etc. In this case, the prohibition on
ascribing partners here would be mawlaw> because deeming it to be mawlaw> would not lead to
anything impossible, so give it some careful thought
So fear Alla> h as He should be feared
] -'-- _= = ;- -'-

1423

Levels of Levels of Levels of Levels of t tt taqwa> aqwa> aqwa> aqwa>
Masala: Taqwa> has various meanings and levels. Thereupon it is divided into that
which is wa> jib and that which is mustah} abb. Part of it may be of the levels of the
muqarrab> n [favourites].
1424

For taqwa> may be uttered and what is meant by it is fear of Almighty Alla> h and His
Awesomeness in which case it is a psychological state and spiritual disposition.
What may be intended is a more refined meaning than this.
1425

It may be uttered and what may be meant by it is obedience and servitude
1426
which
is the most common, in which case it is nothing more than performing duties and
refraining from what is forbidden. So His Words, Exalted is He: "So fear Allah as
much as ye can"
1427
and The Almighty's Words: "Fear Allah as He should be
feared"
1428
and so on are like His Words: "Obey Allah and obey the Messenger"
1429

because obedience is nothing more than performing duties and refraining from what
is forbidden. In fact these are examples of it. Thus, taqwa> here according to this
meaning is nothing more that performing duties and refraining from what is
forbidden because of the obvious fact that there are not two commands and two
interdictions just as there are not two duties and two things which are forbidden, or
two rewards and two punishments as discussed in detail in Ilm al-Kala> m and Ilm al-
Us} u> l
1430
.
An oral tradition passed on by Abu> Bas} > r says: "I asked Abu> Abdalla> h (Peace be
upon Him) about Alla> h's Words, Illustrious and Sublime is He: 'Fear Allah as He
should be feared'. He said (Peace be upon Him): 'He is obeyed and thus not disobeyed
and He is remembered and thus not forgotten and He is thanked and thus not shown
ingratitude.'
1431

He said (Alla> h's Blessings and Peace be upon Him and His Family) in Khut}bat al-
Ghad> r: "People! Fear Alla> h as He should be feared and do not die other than as
Muslims"
1432
.

1423
An allusion to The Almighty's Words: "O ye who believe! Fear Allah as He should be feared"
[Qura> n 3:102]
1424
This may be joining the specific to the particular in view of its importance
1425
What may be meant is cleansing the heart of thinking about sin which is a very high level. What
may be meant is being wary of everything which distracts the heart from Almighty Alla> h such that
the heart is kept alive with perpetual Remembrance of Alla> h. This is a more sublime and higher level
as is obvious. Explanation of it will be provided by the author, shortly
1426
Ima> m S{ a> diq (Peace be upon Him) said when He was asked about the tafs> r of taqwa> "that Alla> h
does not miss you where He has ordered you to be and does not see you where He has forbidden you
to be." [al-Wasa> il vol 11 p189 Ch 19 h} ad> th 14 f> Jawa> b ma> qa> l lahu: Aws} a> n> ].
1427
Qura> n 64:16
1428
Qura> n 3:102
1429
Qura> n 5:92
1430
Some of the places where this is discussed are the discussion on Awa> mir [commands], al-tajarr>
wa al-inqiya> d [going ahead and doing something which one thinks is an act of disobedience vs.
obedience]; hal al-amr bi shay yaqtad} > al-nahy an d} iddihi [does an order to do something dictate that
it is forbidden to do the contrary?]; muqaddimat al-wa> jib [that which leads to performance of a duty]
in Ilm al-Us} u> l. See al-Was} a> il ila> al-Rasa> il and al-Us} u> l by the author (May Alla> h hallow his secret)
1431
Maa> n> al-Akhba> r p240 Ba> b Mana> Ittiqa> Alla>h Haqqa Tuqa> tihi h} ad> th 1
1432
Al-Adad al-Qawiyya p176 Khut} bat al-Nab> S{ alla> Alla> h alayhi wa A< lihi wa Sallam Yawm Ghad> r
Khumm
] -'-- _= = ;- -'-

True there are levels
1433
of obedience and fear of Alla> h according to the command,
the dependent object [mutaalliq] and so on. It may be mustah} abb or makru> h but not
along the lines of obligation or prohibition against the opposite but just along the
lines of desirability. On the contrary, some obedience and fear of Alla> h may relate to
muba> h} a> t
1434
because "Alla> h likes His licences to be taken up just the same as He
likes His mandatory dispensations to be taken up."
1435

"Alla> h gets angry with whoever does not accept His Licence"
1436
. That is as opposed
to someone who imposes on or denies himself some things which are permissible to
him. He said, Exalted is He: "Say: Who hath forbidden the adornment of Allah which
He hath brought forth for His bondmen, and the good things of His providing?"
1437

Seeking to increase one's taqwa> Seeking to increase one's taqwa> Seeking to increase one's taqwa> Seeking to increase one's taqwa>
Masala: True taqwa> is complete servitude to Alla> h, Exalted and Almighty is He i.e.
servitude unadulterated by the adulteration of showing off, wanting a good
reputation or being pleased with oneself or any other kind of egoism. On the
contrary, as Al> said (Peace be upon Him): "On the contrary. I found You to be
Worthy of worship so I began worshipping You."
1438

It is what is achieved by being content with Alla> h's Decree in the most complete way
and through always remembering Him, Exalted and Almighty is He, such that He is
never out of one's heart and mind. On the contrary a person would find Him Ever
Present and ever Watchful as we see clearly in the lives of the Greatest Messenger
(Alla> h's Blessings and Peace be upon Him and His Family) and of His Holy Family
(Peace be upon Him)
1439
for They are protected [Mas} u> mu> n] from failure to avert to
the Remembrance of Alla> h.
This is in addition to Their being protected from even so much as thinking about sin
or even about what is makru> h, too.
It is mustah} abb for a person to strive for an increase in taqwa> day after day and even
from hour to hour in view of The Almighty's Words: "Fear Alla> h as He should be
feared."
1440

There are incremental levels of fearing Him as He should be feared, levels not
limited by any limit such that they can be called endless or infinite and because
many levels are difficult or impossible for most people. The Almighty said in another
Verse: "So fear Allah as much as ye can".
1441
So The Almighty's Words: "Fear Alla> h

1433
It is likely that what is meant is that they have levels in terms of levels of wuju> b or desirability or
greater strength of demand
1434
In which case what would be meant by taqwa> here is being wary of prohibiting or making
obligatory what Alla> h has made permissible in an attempt to make law, not just being wary of
refraining from or doing what is permissible, even if one does so all the time. After all, the
presumption is that that is permissible
1435
Tafs> r al-Qumm> vol 1 p16
1436
Saf> nat al-Bih} a> r vol 1 p517 [Old edition]; al-Mana> qib vol 4 p414 Fas} l f> A< ya> tihi (alayhi al-sala> m)
1437
Qura> n 7:32
1438
Qis} as} al-Anbiya> by al-Jaza> ir> p211 Ch 11; Awa> l> al-Lia> l> vol 1 p404; ibid. vol 2 p11; al-Alfayn
p128 al-Ma> at al-Tha> niya; Nahj al-H{ aqq p248 al-Awwal f> al-Iba> da; Bih} a> r al-Anwa> r vol 69 p278 Ch
116 h} ad> th 1
1439
Part of this is that the Commander of the Faithful (Peace be upon Him) did not refrain from the
Remembrance of Alla> h even when the barber wanted to cut His moustache and asked Him to close
His lips.
1440
Qura> n 3:102
1441
Qura> n 64:16
] -'-- _= = ;- -'-

as He should be feared"
1442
refers to the aspired goal and most sublime meaning
whereas "as much as ye can" refers to what a person has to achieve. Thus what is
said that "as much as ye can" abrogates the other Verse "as He should be feared"
is not right. On the contrary one completes the other.
1443

Obviously Alla> h, Exalted is He set limits for everything, so prayer is five times a
day, fasting is one month a year and H{ ajj and Umra are once [in a lifetime]. There
are other things which are thus limited in terms of quantity and the same applies to
much which is limited in terms of quality. As for taqwa> , He, Exalted is He, did not
set a limit for it. On the contrary the Almighty said: "Fear Alla> h as he should be
feared"
1444
because in each and every bit of life there is either taqwa> or no taqwa> .
Further there are levels of taqwa> as mentioned above so it stretches on quantitatively
right on to one's last breath in one's lifetime and the lack of any limit here is
relative just the same as it is unlimited in an infinite sense in terms of quality, as
mentioned above.
The Almighty said: "but help ye one another unto righteousness and pious duty"
1445
.
He said (Peace be upon Him): "The best of provisions is taqwa> "
1446
.
He said (Peace be upon Him): "Taqwa> is your duty to Alla> h"
1447
.
said: "We are the word of taqwa> "
1448
.

1442
Qura> n 3:102
1443
See Majma al-Baya> n vol 5 p301 which says: "There is no contradiction between this and His
Words: "Fear Alla> h as He should be feared" because each of the two imposes a duty to refrain from all
acts of disobedience. So whoever does so, fears Alla> h's punishment because there is no punishment for
someone who does not do something repugnant and does not fail to fulfil a duty, except that one of
the two explains that duty does not bind a slave beyond his capability and every command issued by
Alla> h has to be conditional upon ability. Qata> da said: "So fear Alla> h as much as you can" abrogates
His Words: "Fear Alla> h as He should be feared" and it is as if he believes that it contains a licence for
the state of taqiyya and similar conditions in which the difficulty is very great even if the ability is
still there Others say that it does not abrogate but merely clarifies because it is possible to act on
both of them which is the correct opinion.
1444
Qura> n 3:102
1445
Qura> n 5:2
1446
Al-Ama> l> by Shaykh S{ adu> q p107 Majlis 23 h} ad> th 1
1447
Ghurar al-H{ ikam wa Durar al-Kalim p269 h} ad> th 5855 al-Fas} l al-Kha> mis f> al-Taqwa>
1448
Al-Khis} a> l p432 h} ad> th 14; Tafs> r Fura> t al-Ku> f> p305 h} ad> th 412 Su> rat al-Shuara>
And do not die other than as Muslims
;--~- ;-- V Q-;-- V

1449

Dying as a Muslim Dying as a Muslim Dying as a Muslim Dying as a Muslim
Masala: Dying per se is something over which one has no control. However dying
with a particular attribute and in a state over which one does have control is
something over which one has control. That is why it is possible to be told to or told
not to from this point of view. So we are told to die as Muslims. The Almighty said:
"If anyone desires a religion other than Isla> m, never will it be accepted of him"
1450

which means the duty to continue to hold correct beliefs right up until the last
moment of one's life. So the previous phrase
1451
indicates the qualitative aspect and
this phrase
1452
refers to the dimension of time i.e. Fear Alla> h as He should be feared
and carry on that way right up until you die. A true Muslim is he who obeys Alla> h in
everything and in every moment of his life. So a person should only die in a state of
obedience to Alla> h, Exalted is He.
Oral tradition says: "I seek refuge in Alla> h from the evil consequence of affairs"
1453
.
He said (Peace be upon Him): "The people with the bitterest regret when they die are
the ulama> who do not act."
1454
He said (Peace be upon Him): "Beware of letting
death descend upon you while you are running away from Alla> h in pursuit of worldly
gain"
1455
.
A good outcome A good outcome A good outcome A good outcome
Masala: Everything which leads to a good outcome for a person is desirable and
wanted. If it is such that the opposite is not allowed it is wa> jib. Otherwise, it is
mustah} abb. That is a rational principle before being shar> . The practical applications
are only normally taken from the Lawmaker due to Reason's inability to arrive at
many of its facets and priorities.
He said, Exalted is He: "Unto Allah belongeth the end of all things"
1456
.
The Almighty said: "Do but travel in the land and see the nature of the consequence
for those who did deny"
1457
.
Dua> says: "Make the consequence of my affair Your Forgiveness and Mercy"
1458
.
"So make the consequence of my affair good."
1459

"Seal us with that which is most praised in outcome and most generous in issue."
1460

"Oh Alla> h, verily do I ask Thee for a good outcome."
1461

1449
Qura> n 2:132
1450
Qura> n 3:85
1451
i.e. Fear Alla> h as He should be feared
1452
i.e. and do not die other than as Muslims
1453
Al-Ama> l> by Shaykh S{ adu> q p487 Majlis 74
1454
Ghurar al-H{ ikam wa Durar al-Kalim p45 h} ad> th 173 al-Fas} l al-Tha> n> f> al-Ilm
1455
Ghurar al-H{ ikam wa Durar al-Kalim p163 h} ad> th 3148 al-Fas} l al-Sa> dis f> al-Mawt
1456
Qura> n 31:22
1457
Qura> n 3:137
1458
Al-Muqannia p339; al-Mis} ba> h} by al-Kafam> p622
1459
Al-Iqba> l p197
1460
Al-Sah} > fat al-Sajja> diyya p176 wa Ka> na min Dua> ihi (alayhi al-sala> m) f> al-istikha> ra [Chittick
Translation: His Supplication in Asking for the Best]; Fath} al-Abwa> b p197 f> dua> al-istikha> ra an al-
Ima> m Zayn al-Abid> n (alayhi al-sala> m); Mis} ba>h} al-Mutahajjid p614; al-Balad al-Am> n p148
1461
Fiqh al-Rid} a> (alayhi al-sala> m) p406 Ba> b al-Dua> f> al-Witr
;--~- ;-- V Q-;-- V

Borrowing from the Scripture Borrowing from the Scripture Borrowing from the Scripture Borrowing from the Scripture
Masala: It is mustah} abb to borrow from the Noble Book in dialogue and public
speaking. The Mas} u> mu> n often included Verses from the Qura> n in what They said
just as Their followers copied Their example because the Qura> n is a cure and light
and a proclamation and because it has collected together knowledge of the first
beings and the last beings and knowledge of this world and the Hereafter on various
subjects and dimensions.
The Almighty said: "naught of wet or dry but is in a Clear Book".
1462

He said, Exalted is He: "and We have revealed the Book to you explaining
everything clearly".
1463

said: "Alla> h does not cure anyone who does not seek to be cured by the Qura> n."
1464

The oral tradition says: "There is in the Qura> n a cure for every illness."
1465

He said (Peace be upon Him) "Treat your sick with s} adaqa and seek to cure them
with the Qura> n for there is no cure for whoever is not cured by the Qura> n."
1466

A dua> says: "and that You make the Qura> n light in my heart and make my affair
easy for me"
1467
.
That is why Their followers relied on it at various departure points and in various
dimensions, each according to his capacity, within the scope of his goals and the
extent of the importance he attached to it or his specialisation and attention.
There is no Heavenly or Earthly Book cared about by the people of its community or
its followers like the Wise Qura> n, for the ulama> of Isla> m following the leaders of
Isla> m attached importance and paid attention to it unprecedented by any book
before it and not to be matched by any book after it according to what we believe of
its being the only Book singled out and marked out in this way.
Each sect has carried out a study of one of its arts:
One group has paid attention to knowing how to pronounce its letters from the
correct places [makha> rij], the number of Verses, Words, Letters, sakana> t and vowels
fath} a, kasra and so on.
Similarly thousands of Muslims have since the time of the Messenger of Alla> h
(Alla> h's Blessings and Peace be upon Him and His Family) been memorising the
entire Qura> n from beginning to end and continue to do so to do so to this day.
Linguists have paid attention to its words, word by word.
Grammarians have paid attention to its desinentially inflectives, indeclinable
endings, nouns, verbs, and particles. In fact the basis of its
1468
formation and
foundation was under the direction and guidance of Ima> m Al> ibn Ab> T{ a> lib (Peace
be upon Him) to Abu> Aswad al-Dual> in order to ensure correct recitation and
vowelling of the Noble Qura> n
1469
.

1462
Qura> n 6:59
1463
Qura> n 16:89
1464
Maka> rim al-Akhla> q p363 al-Fas} l al-Tha> n> f> al-Istishfa> ; Fiqh al-Rid} a> (alayhi al-sala> m) p342 Ba> b
al-Adwiya al-Ja> mia bi al-Qura> n
1465
Maka> rim al-Akhla> q p363 al-Fas} l al-Tha> n> f> al-Istishfa> ; Fiqh al-Rid} a> (alayhi al-sala> m) p342 Ba> b
al-Adwiya al-Ja> mia bi al-Qura> n
1466
Fiqh al-Rid} a> (alayhi al-sala> m) p342 Ba> b al-Adwiya al-Ja> mia bi al-Qura> n
1467
Mis}ba> h} al-Mutahajjid p335 S{ ala> t ukhra> li al-H{ a> ja
1468
i.e. grammar's
1469
Al-S{ ira> t} al-Mustaq> m vol 1 pp220-221 says: As for nuh} a> t it seems that it was His prescription
(Peace be upon Him) to Abu> Aswad al-Dual> for he went to see Him and saw Him thinking so he said
to Him: "What are You thinking about?" He said: "I heard mispronunciation in your country and I
;--~- ;-- V Q-;-- V

Calligraphers have paid attention to writing its words, to what is involved in this
style of writing. Some of them have said there are up to more than twenty styles in,
line with what is in circulation according to Arabs and non-Arabs. As for writing
styles in other languages, there are many of them.
The mufassiru> n have paid attention to words, lexis and sentences
1470
both homonyms
which have more than one meaning and words which have a single meaning and
similarly universals and particulars. They have discussed the muh} kam [categorical]
and mutasha> bih [susceptible to numerous interpretations] and whether the
mutasha> bih has two possible meanings or more. They have picked one possible
meaning over another by relying on one part of the Qura> n to interpret another or the
oral traditions to interpret to the Qura> n or the context of the setting, surrounding
passages or that which is commonly taken as read and so on.
Ulama> al-Kala> m have paid attention to what rational proofs, examples to support
rational and fit} r> [pertaining to instinct] argument there are in the Qura> n and there
are a lot of them.
Similarly, logicians have discussed evidence gathered from the Qura> n in the five
disciplines
1471
.
Both sects have discussed what evidence can be derived from the Wise Qura> n of the
Oneness of The Almighty, His Existence, His Power, Knowledge, His being free of
everything which does not behove Him and similarly His Attributes of Beauty and
Sublimity.
The theologians [mutakallimu> n] talked about that under the heading of us} u> l al-d> n
whereas the logicians talked about it
1472
under the heading the heading of h} ujja
[proof] and what logic is concerned with.
Us} u> liyyu> n [specialists in ilm al-us} u> l] have talked about the general and particular,
explicit, apparent, unrestricted, restricted, ambiguous, clear, categorical, mutasha> bih
[susceptible to numerous interpretations], command, prohibition and other matters
related to us} u> l al-fiqh.
The fuqaha> have gathered from the Qura> n what is h} ala> l, h} ara> m, wa> jib, mustah} abb
or muba> h} and the underlying principles, root and branch.
Similarly a number of fuqaha> have discussed Verses on inheritance and its
particulars and called that Ilm al-Fara> id} which relates to various levels of heirs and
their shares. A number of them have written books devoted to A< ya> t al-Ah} ka> m
[Verses with explicit rulings] which number five hundred Verses or even more.
Ulama> al-Adiya [specialists on supplications] have discussed the supplications in
the Wise Qura> n which are many along with matters linked to these supplications
which appear in the Noble Book.
A group has specialised in discussing the stories in the Qura> n about centuries gone
by and previous generations, relating their accounts and talking about matters
pertaining to the beginning of the universe, the world and the beginnings of things.

wanted to write a book on language." So I went to see Him some days later and He tossed me a page
which said there are three kinds of word: noun, verb and particle and there are three things: apparent,
by way of pronoun or neither, so proceed in this way [fa nh} u ha> dha> al-nah} w]
1470
It is reported that Ibn Abba> s said: "The Commander of the Faithful (Peace be upon Him) told me
the tafs> r of the letter ba> in Bismilla> hirrah} ma> nirrah} > m from the beginning of the night to the end of
the night". Kashf al-Yaq> n p59
1471
Rational argument, rhetorical argument, public address, poetry and seeking to get the opponent to
fall into error
1472
i.e. pieces of evidence, proofs and arguments [adilla, h} ujaj and bara> h> n] derived from the Qura> n
;--~- ;-- V Q-;-- V

Historians have gleaned many studies from it in their writings and some have
benefitted from it in the study of the philosophy of history.
A number have taken sayings, pearls of wisdom, warnings, lessons, incentive and
deterrent from the Wise Qura> n and gone into the Promise and that which is
promised, arousal of interest in, warning against, death and resurrection [nashr,
maa> d and h} ashr], Reckoning, punishment, Heaven, Hell, The Scales, Barzakh and
similar deterrents and disincentives which are of benefit to warners, mentors and
speakers to direct people towards Alla> h, Religion, goodness and the Hereafter.
Similarly a number of interpreters of dreams have gathered signs and portents from
the Wise Qura> n by reflecting on the depths of the story of Yu> suf (Peace be upon
Him), the fat cows
1473
, the dreams of the two fellow prison inmates
1474
, Ibra> h> m's
dream (Peace be upon Him)
1475
, the Prophet's dream (Alla> h's Blessings and Peace be
upon Him and His Family)
1476
and the Muslims' dream in the story of Badr
1477
and so
on.
Astronomers have deduced matters relating to their science times appointed for the
performance of certain actions, night, day, sun, moon, zodiacal signs and so on from
the Wise Qura> n as can be seen in telescopes, astrolobes, and certain books on the
subject.
Poets and writers have learned from the Qura> n beauty of expression, creativity of
verse, beauty of context, maba> di [primary imports of words], maqa> t} i [the places of
utterance of letters], mat} a> li [places where the utterance of letters begins], makha> rij
[places from which letters are uttered], talawwun in speech, isna> d, > ja> z and other
matters pertaining to ulu> m al-balagha meanings, explanation and creativity in its
various shapes and forms.
1478

Specialists on debate have learned from the Qura> n the way to conduct dialogue and
to argue. That is from what Exalted and Almighty Alla> h said to people, Angels or
jinn and similarly the Prophets' dialogue (Peace be upon Them) with their
communities and other bits which teach authors, debaters and so on how to explain
and to conduct dialogues.
This is in addition to the fact that it is possible to learn from many Verses of the
Wise Qura> n in psychology, sociology, economics, politics, rights, administration

1473
Qura> n 12:43: "And the king said: Lo! I saw seven fat cows which seven lean ones devoured and
seven green ears of corn and others dry. O notables! Expound for me my vision, if ye can interpret
dreams"
Qura> n 12:46: "Yusuf! O truthful one! Expound for us the seven fat cows which seven lean ones
devoured and the seven green ears of corn and others dry, that I may return unto the people, so that
they may know."
1474
Qura> n 12:36: "And two young men went to prison with him. One of them said: I dreamed that I
was pressing wine. The other said: I dreamed that I was carrying upon my head bread whereof the
birds were eating. Announce unto us the interpretation, for we see thee of those good (at
interpretation)."
1475
Qura> n 37:102: "And when He was old enough to walk with Him, He said: O My Dear Son, I have
seen in a dream that I must sacrifice Thee. So look, what thinkest Thou? He said: O My Father! Do
that which Thou art commanded. Allah willing, Thou shalt find Me to be one of the steadfast ones."
1476
Qura> n 48:27 "Alla> h hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter
the Inviolable Place of Worship, if Alla> h will, secure, (some) having their heads shaved and (others)
having their hair cut, not fearing. But He knoweth that which ye know not, and hath given you a near
victory beforehand."
1477
Qura> n 8:43 "When Alla> h showed them unto Thee in Thy dream as few in number, and if He had
shown them to Thee as many, ye would have faltered and would have quarrelled over the affair. But
Alla>h saved (you). Lo! He knoweth what is in breasts"
1478
See al-Bala> gha by the author (May Alla> h hallow his secret)
;--~- ;-- V Q-;-- V

and so on. A number of ulama> have learned from some of them in these fields of
knowledge
1479
as well as other fields of knowledge such as the study of the layers of
the earth, organs' functions and sciences linked to various industries and so on. It
also contains studies and allusions to various kinds of creatures both material and
intangible. He said, Exalted is He: "We have neglected nothing in the Book"
1480
for
the Almighty did not neglect anything in the kita> b takw> n> (physical decree) capable
of being created just as He did not neglect in the kita> b tashr> > (legislative book)
anything to do with the affairs of Mankind. We intended by what we have said here
no more than an allusion because Lady Fa> t} ima al-Zahra> (Peace be upon Her)
mentioned a Holy Qura> nic Verse as evidence of what She said. Otherwise, to go
into detail would require a huge volume beyond the scope of the discussion in this
book.

1479
See the following books from Mawsu> at al-Fiqh: al-Fiqh: Ilm al-Nafs, al-Fiqh: al-Ijtima> , al-Fiqh:
al-Iqtis} a> d, al-Fiqh: al-Siya> sa, al-Fiqh: al-Qa> nu> n, al-Fiqh: al-H{ uqu> q and al-Fiqh: al-Ida> ra by the author
(May Alla> h hallow his secret)
1480
Qura> n 6:38
Obey Alla> h in that which He has commanded you to do and that which He has forbidden
-- ;')- - ; ,- '--- = ;-=

Obedience Obedience Obedience Obedience to to to to the Almighty Creator the Almighty Creator the Almighty Creator the Almighty Creator
Masala: It is wa> jib to obey Almighty Alla> h
1481
, to care about His commands and
prohibitions and disobedience is h} ara> m.
He said, Exalted is He: Say: "Obey Alla> h and the Messenger"
1482
.
The Almighty said: "O ye who believe! Obey Allah and His messenger, and turn not
away from him when ye hear"
1483
.
He said (Peace be upon Him): "Obey Alla> h in accordance with what His Messengers
have told you to do."
1484

He said (Peace be upon Him): "The beauty of a slave is obedience."
1485

He said (Peace be upon Him): "The noble one is one who becomes noble through
obedience to Alla> h."
1486

This is in relation to what is wa> jib to do or refrain from doing and similarly
obedience to Alla> h, Exalted is He, in relation to what it is desirable to do or to
refrain from doing which is wa> jib if the intention behind them is to be observant of
the istih} ba> b of that which is mustah} abb and the kara> ha of that which is makru> h, and
mustah} abb if what is intended is practical obedience of the istih} ba> b> commands. In
fact it is even possible to be obedient in relation to that which is permissible,
1487
too,
for there is a difference between being permissible to begin with and being
permissible following Legislation. One should not say that it remains permissible so
it is not a h} ukm shar>
1488
in which case there are only four ah} ka> m. We discussed that
in detail in one of our books on us} u> l.
Thus that which He has commanded you to do and that which He has forbidden is
endorsement of these two kinds of obedience and is not restrictive even though the
common man may pick up a scent of that, so give it some careful thought.
What She said (Alla> h's Blessings be upon Her) "obey" is reinforcement of what
has gone before, speaking out openly about everything that is wa> jib or h} ara> m and an
explanation of "Fear Alla> h".

1481
This duty is perceptible to Reason and instinct and the command here is irsha> d>
1482
Qura> n 3:32
1483
Qura> n 8:20
1484
Ghurar al-H{ ikam wa Durar al-Kalim p183 h} ad> th 3471 al-Fas} l al-Awwal f> T{ a> at Alla> h
1485
1486
1487
Obedience in relation to what is permissible is being bound by its permissibility
1488
The permissibility is decreed so it does not mean a lack of decree. So we have a ruling that it is
permissible, not just a lack of any ruling that it is prohibited, or mandatory
For 'only those of His servants who are possessed of knowledge fear Alla> h'"
-'- ] - '-- Q- = _~=- '- - '--- .

1489

Fear of Al Fear of Al Fear of Al Fear of Alla> h la> h la> h la> h
Masala: It is desirable to inculcate one's heart with fear of Almighty Alla> h and it
may be wa> jib, as appropriate, because fear which stops a person from performing acts
of disobedience is wa> jib. As for fear which pushes a person to do things which are
mustah} abb and refrain from things which are makru>h, it is mustah} abb in the Shar> a
without reference to the aspect of muqaddimiyya. For it is inherently a desirable
state, positive attribute and excellent distinguishing characteristic for a believer to
have. He said, Exalted is He: "So fear not mankind, but fear Me"
1490
.
Obviously those who know Alla> h, Exalted and Almighty is He are those who fear. As
for someone who does not know Alla> h, Exalted and Almighty is He, someone like
that does not fear Him, like and there should be no argument about drawing a
parallel those someone who does not know that this is a lion is something to be
afraid of. For he will not avoid it, as is the case with children, the insane and so on.
That is why The Messenger (Alla> h's Blessings and Peace be upon Him and His
Family) said: "The truly insane person is someone who struts when he walks, looks
to his sides and moves his sides with his shoulders."
1491
An insane person, in common
terms is the opposite of a rational person. He said (Alla> h's Blessings and Peace be
upon Him and His Family) said about such a person: "and this afflicted person"
1492
.
That is because the word aql [reason] comes from iqa> l
1493
so it is that power which
stops a person from doing what is harmful, rushing into dangerous situations and
doing what is not seemly, whereas an insane person is someone who proceeds
recklessly into what is harmful and rushes into dangerous situations without good
reason or does what is unseemly without any excuse. What madness is greater than
committing disobedience of Alla> h? And what madness is greater than what leads to
going to Hell or incurring the wrath of the Jabba> r [Mighty]? The Almighty said: "and
whoever disobeys Allah and His Messenger, he verily goeth astray in error
manifest."
1494

So She alluded (Peace be upon Her) to the importance and necessity of fear. Al>
(Peace be upon Him) said: "The cause of fear is knowledge"
1495
.
He said (Peace be upon Him): "Fear is the inheritance of knowledge"
1496
.

1489
Qura> n 35:28
1490
Qura> n 5:44
1491
Maa> n> al-Akhba> r p237 Ba> b Mana> al-Majnu> n
1492
Maa> n> al-Akhba> r p237 Ba> b Mana> al-Majnu> n. Mustadrak al-Wasa> il vol 8 p239 Ch 49 h} ad> th
9344 and ibid. vol 12 p31 Ch 59 h} ad> th 13431 say the same. Al-Khis} a> l p332 h} ad> th 31 says Al> (Peace
be upon Him) said: The Messenger of Alla> h (Alla> h's Blessings and Peace be upon Him and His
Family) passed by a group and said: "Why are you all gathered together?" They said: "O Messenger of
Alla> h, this insane person is struggling so we gathered round him." He said (Alla> h's Blessings and
Peace be upon Him and His Family): He is not insane but he is afflicted."
1493
See Lisa> n al-Arab under the entry -q-l which says: an a> qil is someone who has all his faculties
together. It comes from aqiltu al-ba> r which you say if you hobble a camel's legs together. It is said
that an a> qil is someone who restrains himself and turns himself back from his inclinations. It is
derived from what they say qad itaqala lisa> nahu [he held his tongue] if he holds his tongue and
refrains from speaking al-aql, aqlan because he stops his companion from getting himself into
dangerous situations i.e. he restrains him. Itaqala means he detained. The origin of aql is aqiltu al-
ba> r bi al-iqa> l [I hobbled the camel with the iqa> l], aqalahu aqlan. The iqa> l is the rope used to bind
a camel's fore shank to its leg to tie it up
1494
Qura> n 33:36
1495
Ghurar al-H{ ikam wa Durar al-Kalim p63 h} ad> th 787 al-Fas} l al-H{ a> d> Ashar f> A< tha> r al-Marifa
-'- ] - '-- Q- = _~=- '- - '--- .

He said (Peace be upon Him): "Ultimate knowledge is fear"
1497
.
He said (Peace be upon Him): "Some of what Almighty Alla> h, Sublime is His
Remembrance, revealed to I> sa> (Peace be upon Him) was: Give me as a gift tears
from Your eyes and fear from Your heart and apply as koh} l to your eyes a tendency
towards sorrow."
1498

Extolling the virtue of the position of the ulama> Extolling the virtue of the position of the ulama> Extolling the virtue of the position of the ulama> Extolling the virtue of the position of the ulama>
Masala: It is necessary to allude indirectly or directly to the uniqueness and position
of the ulama> , their attributes and responsibilities, and, to explain the importance of
knowledge and the ulama> in the eyes of Isla> m. He said, Exalted is He: "Alla> h will
exalt those who believe among you, and those who have knowledge, to high
ranks".
1499

Are those who know equal with those who know not?"
1500

He said (Alla> h's Blessings and Peace be upon Him and His Family): "The ulama> are
the heirs to the Prophets"
1501
.
He said (Peace be upon Him): "The ulama> will remain as long as time itself"
1502
.
He said (Peace be upon Him): "The nobles among the people are the ulama> "
1503
.
Ima> m S{ a> diq (Peace be upon Him) said: "We are the Ulama> "
1504
.
That is all in relation to true knowledge. As for corrupt knowledge and a corrupt
a> lim, the former is null and void or an example of compound ignorance and the
latter is misguided and misguides others as the h} ad> th says: "If the a> lim becomes
rotten, so too does the world".
He said (Alla> h's Blessings and Peace be upon Him and His Family): "There are two
kinds of a> lim, a man who knows and acts in accordance with his knowledge he is
safe and a man who knows but forsakes his knowledge such a one will perish.
Verily do the People of Hell suffer from the smell of an a> lim who forsakes his own
knowledge."
1505

She said (Alla> h's Peace be upon Her) "For only those fear". The reason for the
link
1506
may be "that because you know about these matters which I have mentioned
you have to have fear of Almighty Alla> h, [fear] which manifests itself through
following His Commandments and refraining from doing those things which He has
prohibited".
What is meant by those who know is those who know about Alla> h, His Attributes
and what He does because the h} ukm suits the mawd} u> . For the h} ukm restricts and
expands the mawd} u> and the opposite can also be true as we discussed in Us} u> l.

1496
Iddat al-Da> > p78
1497
Ghurar al-H{ ikam wa Durar al-Kalim p63 h} ad> th 788 al-Fas} l al-H{ a> d> Ashar f> A< tha> r al-Marifa
1498
Qis} as} al-Anbiya> by al-Ra> wand> p272 h} ad> th 320
1499
Qura> n 58:11
1500
Qura> n 39:9
1501
Al-Ama> l> by Shaykh S{ adu> q p65 Majlis 14
1502
Tuh} af al-Uqu> l p169; al-Khis} a> l p186 h} ad> th 257
1503
Irsha> d al-Qulu> b p198 Ch 53
1504
Bas} a> ir al-Daraja> t p8 h} ad> th 1; al-Khis} a> l p123 h} ad> th 115
1505
Al-Khis} a> l p51 h} ad> th 63
1506
Because She (Peace be upon Her) gave For "only those of His servants who are possessed of
knowledge fear Alla> h" as the reason for "Obey Alla> h in that which He has commanded you to do and
that which He has forbidden"

-'- ] - '-- Q- = _~=- '- - '--- .

Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they
ascribe (to Him)!
And Peace on the Apostles!
And Praise to Alla> h, the Lord and Cherisher of the Worlds.
And Alla> h's Blessings upon Muhammad and His Holy Family.

The Holy City of Qumm
Muh} ammad al-Sh> ra> z>
1414 AH

Here ends, Almighty Alla> h be praised, the second volume of Some of Zahra> 's Law
(Peace be upon Her), comprising the first part of Her Holy Speech. It will be
followed by the third volume (the second part of the Speech) beginning with what
She said (Peace be upon Her): Then She said: "People, know that I am Fa> t} ima."
We ask Alla> h, Exalted is He, for success and acceptance.
The Publisher

Sources Sources Sources Sources
The Holy Qura> n
Nahj al-Bala> gha
Al-S{ ah} > fa al-Sajja> diyya
Mafa> t> h} al-Jina> n
Al-Dua> wa al-Ziya> ra

Ih} qa> q al-H{ aqq
Irsha> d al-Qulu> b
Al-Ih} tija> j
Al-Ikhtis} a> s}
Al-Akhla> q al-Isla> miyya
Al-Irsha> d
Al-Istibs} a> r
Al-Us} u> l
Ala> m al-D> n
Ala> m al-Wara>
Al-Iqba> l
Al-Iqtis} a> d bayn al-Masha> kil wa al-H{ ulu> l
Al-Alfayn
Al-Alfiyya
Al-Ama> l> by al-Shaykh al-S{ adu> q (May Alla> h hallow his secret)
Al-Ama> l> by al-Shaykh al-Muf> d (May Alla> h hallow his secret)
Al-Ama> n min Akht} a> r al-Asfa> r
Al-Ima> ma wa al-Siya> sa

Bih} a> r al-Anwa> r
Bisha> rat al-Mus} t} afa>
Bas} a> ir al-Daraja> t
Bala> gha> t al-Nisa>
Al-Bala> gha
Al-Balad al-Am> n

Taw> l al-A< ya> t
Al-Tibya> n
Tuh} af al-Uqu> l
Al-Tadabbur f> al-Qura> n
Tas} h} > h} al-Itiqa> d
Tafs> r al-Ima> m al-H{ asan al-Askar> (alayhi al-Sala> m)
Tafs> r al-Burha> n
Tafs> r al-Thaqalayn
Tafs> r Jawa> mi al-Ja> mi
Tafs> r Shubbar
Tafs> r al-S{ a> f>
Tafs> r Fura> t al-Ku> f>
Tafs> r al-Qumm>
Tafs> r al-Ayya> sh>
Taqr>b al-Qura> n ila> al-Adhha> n

Tafs> r Majma al-Baya> n
Taqr>b al-Maa> rif
Tanb> h al-Khawa> t} ir wa Nuzhat al-Nawa> z} ir
Al-Tawh} > d
Al-Tahdh> b

Thawa> b al-Ama> l

Ja> mi al-Akhba> r
Ja> mi Mana> sik al-H{ ajj
Ja> mi al-Saa> da> t
Jama> l al-Usbu>
Al-Janna wa al-Na> r f> al-Qura> n

Al-H{ a>jj f> Makka wa al-Mad> na
Al-H{ ija> b al-Dar al-Wa> q>
Al-H{ ujja ala> I> ma> n Ab> T{ a> lib (alayhi al-Sala> m)
Al-H{ ajj bayn al-Ams wa al-Yawm wa al-Ghadd

Al-Khara> ij wa al-Jara> ih}
Al-Khis} a> l
Khas} a> is} al-Aimma
Khawa> t} ir> an al-Qura> n

Daa> im al-Isla> m
Dawa> t al-Ra> wand>
Dala> il al-S{ idq
Dala> il al-Ima> ma
Al-Duwwal al-Sh> iyya f> al-Ta> r> kh
Al-D> wa> n al-Mansu> b ila> Am> r al-Mumin> n (alayhi al-Sala> m)

Rawd} at al-Wa> iz} > n

Sad al-Suu> d
Saf> nat al-Bih} a> r
Al-Siya> sa min Wa> qi al-Isla> m

Sharh} al-Manz} u> ma
Sharh} Nahj al-Bala> gha li Ibn Ab> al-H{ ad> d
Al-Shaa> ir al-H{ usayniyya
Al-Shu> ra> f> al-Isla> m
Shu> ra> al-Fuqaha> Dira> sa Fiqhiyya Us} u> liyya
Shu> ra> al-Fuqaha> al-Mara> ji

Al-S{ ira> t} al-Mustaq> m
S{ ifa> t al-Sh> a
Al-S{ awa> rim al-Muhriqa
Al-S{ iya> gha al-Jad> da

Al-T{ ara> if

Al-A< ila
Iba> da> t al-Isla> m
Al-Adad al-Qawiyya
Uddat al-Da> >
Al-Adl Asa> s al-Mulk
Al-Ira> q bayn al-Ma> d} > wa al-H{ a> d} ir wa al-Mustaqbal
Al-Urwat al-Wuthqa>
Al-Abaqa> t
Al-Uqu> ba> t f> al-Isla> m
Umdat al-Za> ir
Ilal al-Shara> i
Awa> lim al-Ulu> m wa Mustadraka> tuha> (Mujallad Fa> t} ima al-Zahra> alayha> al-Sala> m)
Awa> l> al-Lia> l>
Uyu> n Akhba> r al-Rid} a> (alayhi al-Sala> m)

Al-Ghad> r
Al-Gharb Yataghayyar
Ghurar al-H{ ikam wa Durar al-Kalim
Ghaybat al-Numa> n>

Fa> tima al-Zahra> min al-Mahd ila> al-Lahd
Fath} al-Abwa> b
Faraj al-Mahmu> m
Al-Fus} u> l al-Mukhta> ra
Fad} a> il al-Ashhur al-Thala> tha
Al-Fad} > la al-Isla> miyya
Fiqh al-Qura> n
Fiqh al-Rid} a> (alayhi al-Sala> m)
Al-Fiqh: al-Ijtima>
Al-Fiqh: al-Jiha> d
Al-Fiqh: al-At} ima wa al-Ashriba
Al-Fiqh: al-Amr bi al-Maru> f wa Nahy an al-Munkar
Al-Fiqh: al-Bay
Al-Fiqh: al-H{ ajj
Al-Fiqh: al-H{ udu> d wa al-Taz> ra> t
Al-Fiqh: al-H{ uqu> q
Al-Fiqh: H{ awl al-Qura> n al-Kar> m
Al-Fiqh: al-A< da> b wa al-Sunan
Al-Fiqh: al-Ida> ra
Al-Fiqh: al-Dawla al-Isla> miyya
Al-Fiqh: al-Zaka> t
Al-Fiqh: al-Siya> sa
Al-Fiqh: al-S{ ala> t
Al-Fiqh: al-S{ awm
Al-Fiqh: al-T{ aha> ra
Al-Fiqh: T{ ar> q al-Naja> t
Al-Fiqh: Ilm al-Nafs

Al-Fiqh: al-Ghas} b
Al-Fiqh: al-Qa> nu> n
Al-Fiqh: al-Iqtis} a> d
Al-Fiqh: al-Qis} a> s}
Al-Fiqh: al-Qad} a>
Al-Fiqh: al-Qawa> id al-Fiqhiyya
Al-Fiqh: Min Fiqh al-Zahra> (alayha> al-Sala> m) vol 1
Al-Fiqh: al-Maka> sib al-Muh} arrama
Al-Fiqh: al-Muh} arrama> t
Al-Fiqh: al-Nadhr
Al-Fiqh: al-Nika> h}
Al-Fiqh: al-Wa> jiba> t
Al-Fiqh: al-Wad> a
Fala> h} al-Sa> il

Al-Qa> mu> s al-Mu} h} > t}
Qurb al-Isna> d
Qis} as} al-Anbiya> by al-Jaza> ir>
Qis} as} al-Anbiya> by al-Ra> wand>
Al-Qawl al-Sad> d f> Sharh} al-Tajr> d

Al-Ka> f>
Ka> mil al-Ziya> ra> t
Kita>b Sulaym ibn Qays
Kashf al-S{ idq
Kashf al-Ghumma
Kashf al-Yaq> n
Kifa> yat al-Athar
Kifa> yat al-Muwah} h} id> n
Kama> l al-D> n
Kanz al-Daqa> iq
Kanz al-Fawa> id
Kayf Intashara al-Isla> m

Lisa> n al-Arab
Likay yastawib al-H{ ajj Ashara Mala> y> n
Al-Luma al-Dimashqiyya
Li yuh} h} ijja khamsu> n Milyu> nan kullu a> mm

Ma> dha> f> Kutub al-Nas} a> ra>
Ma> at Manqaba
Mutasha> bih al-Qura> n
Muth> r al-Ah} za> n
Majma al-Bah} rayn
Majma al-Nu> rayn
Al-Mah} a> sin
Al-Mura> jaa> t
Muru>j al-Dhahab
Al-Maza> r

Al-Masa> il al-Isla> miyya
Al-Masa> il al-Ja> ru> diyya
Al-Masa> il al-S{ a> gha> niyya
Al-Masa> il al-Mutajaddida
Mustadrak Saf> nat al-Bih} a> r
Mustadrak al-Wasa> il
Al-Mustat} rafa> t
Musakkin al-Fua> d
Mishka> t al-Anwa> r
Mis}ba> h} al-Mutahajjid
Mis}ba> h} al-Kafam>
Maa> n> al-Akhba> r
Madin al-Jawa> hir
Mifta> h} al-Fala> h}
Al-Muqannia
Al-Maka> sib
Maka> rim al-Akhla> q
Muma> rasat al-Taghy> r li Inqa> dh al-Muslim> n
Mana> sik al-H{ ajj
Min Awwaliyya> t al-Dawla al-Isla> miyya
Al-Mana> qib
Al-Munjid
Man La> Yah} d} uruhu al-Faq> h
Munyat al-Mur> d
Mawlid al-Nab> (S{ alla> Alla> h alayhi wa A< lihi wa Sallam)
Muhaj al-Dawa> t
Mutamara> t al-Inqa> dh

Al-Nas} s} wa al-Ijtiha> d
Nahj al-H{ aqq
Nahj al-Fas} a> h} a

Wasa> il al-Sh> a
Al-Was} a> il f> Sharh} al-Rasa> il
Waqat S{ iff> n
Wa li Awwal Marra f> Ta> r> kh al-A< lam

Someof Zahra's Lawpeacebeuponhervol 2

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Someof Zahra's Lawpeacebeuponhervol 2

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Some Some Some Some of Zahra> 's Law (Peace be upon of Zahra> 's Law (Peace be upon of Zahra>

t; 's Law (Peace be upon of Zahra> 's Law (Peace be upon

[umma min al-umam] even though the whole of

Book" at the Battle of S{ iff> n when Mua> wiya

capable of speech or capable of reason, or, clear

. The reasoning was discussed above. Oral tradition

. Having a clear conscience and being spiritually

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