The Virtues: Reflections on a Duʿāʾ by Imam al-Mahdi

By
Reza Hemyari
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A written piece on a moving prayer supplication

بسم الله الرحمن الرحيم

اللَّهُمَّ ارْزُقْنَا تَوْفِيقَ الطَّاعَةِ وَ بُعْدَ الْمَعْصِيَةِ وَ صِدْقَ النِّيَّةِ وَ عِرْفَانَ الْحُرْمَةِ وَ أَكْرِمْنَا بِالهُدَى وَ الاسْتِقَامَةِ وَ سَدِّدْ أَلْسِنَتَنَا بِالصَّوَابِ وَ الْحِكْمَةِ وَ امْلَأْ قُلُوبَنَا بِالْعِلْمِ وَ الْمَعْرِفَةِ وَ طَهِّرْ بُطُونَنَا مِنَ الْحَرَامِ وَ الشُّبْهَةِ وَ اكْفُفْ أَيْدِيَنَا عَنِ الظُّلْمِ وَ السِّرْقَةِ وَ اغْضُضْ أَبْصَارَنَا عَنِ الْفُجُورِ وَ الْخِيَانَةِ وَ اسْدُدْ أَسْمَاعَنَا عَنِ اللَّغْوِ وَ الْغِيبَةِ وَتَفَضَّلْ عَلَى عُلَمَائِنَا بِالزُّهْدِ وَ النَّصِيحَةِ وَ عَلَى الْمُتَعَلِّمِينَ بِالْجُهْدِ وَ الرَّغْبَةِ وَ عَلَى الْمُسْتَمِعِينَ بِالاتِّبَاعِ وَ الْمَوْعِظَةِ وَ عَلَى مَرْضَى الْمُسْلِمِينَ بِالشِّفَاءِ وَ الرَّاحَةِ وَ عَلَى مَوْتَاهُمْ بِالرَّأْفَةِ وَ الرَّحْمَةِ، وَ عَلَى مَشَايِخِنَا بِالْوَقَارِ وَ السَّكِينَةِ وَ عَلَى الشَّبَابِ بِالْإِنَابَةِ وَ التَّوْبَةِ وَ عَلَى النِّسَاءِ بِالْحَيَاءِ وَ الْعِفَّةِ وَ عَلَى الْأَغْنِيَاءِ بِالتَّوَاضُعِ وَ السَّعَةِ وَ عَلَى الْفُقَرَاءِ بِالصَّبْرِ وَ الْقَنَاعَةِ وَ عَلَى الْغُزَاةِ بِالنَّصْرِ وَ الْغَلَبَةِ وَ عَلَى الْأُسَرَاءِ بِالْخَلاصِ وَ الرَّاحَةِ وَ عَلَى الْأُمَرَاءِ بِالْعَدْلِ وَ الشَّفَقَةِ وَ عَلَى الرَّعِيَّةِ بِالْإِنْصَافِ وَ حُسْنِ السِّيرَةِ وَ بَارِكْ لِلْحُجَّاجِ وَ الزُّوَّارِ فِي الزَّادِ وَالنَّفَقَةِ وَاقْضِ مَا أَوْجَبْتَ عَلَيْهِمْ مِنَ الْحَجِّ وَ الْعُمْرَةِ بِفَضْلِكَ وَ رَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ.[1]

Oh God, bestow upon us the grace of obedience, and distance from sin, the trueness of intention, and knowledge of what is sacred. Honor us with guidance and perseverance; direct our tongues towards truth and wisdom; fill our hearts with knowledge and deep comprehension; purify our bodies from sinful foods and uncertain foods, stay our hands from injustice and theft, close our eyes to immorality and disloyalty, and stop our ears from vanity and gossip. Confer renunciation and good counsel upon our scholars, and hard work, enthusiasm and care upon our students; obedience and exhortation upon our congregations; healing and ease upon sick Muslims; clemency and mercy upon the deceased among them; dignity and serenity upon our old; contrition and penitence upon our youth; modesty and chastity upon our women; humility and abundance upon the wealthy; patience and contentment upon the poor. (Confer) aid and triumph to our warriors, freedom and ease upon our prisoners, justice and sympathy to our leaders; fairness and good conduct upon our subjects. Bless our hajj-pilgrims and (other) pilgrims with their provisions and their expenses; and discharge the hajj and ʿumrah you made mandatory upon them, by your Bounty and Mercy, O you who are the Most Merciful.

This prayer, associated with Imam al-Mahdi, tells us of goodness and virtue in a holistic way, bringing together individual and social virtues in a unique and comprehensive manner. In honor of ʿĪd al-Aḍḥā, let us reflect on two of its major themes, in hopes of inculcating at least some of these virtues in ourselves.

The prayer begins by setting the stage for any and all prayers to be effective: recognizing the privilege and grace that comes from God. Our journey towards goodness begins as a grace of God, who created us, sustains us, and bestowed us with the criteria and the existential push towards goodness—the motivation to strive to perfection. This is God’s primordial grace. It is the grace in which our very being, on all levels of our existence, is in the hands of God and depends on his Favor. Divine grace is the string that connects and unites our entire existence, just as the thread that binds together the prayer beads: it runs throughout each moment of our existence and every virtue we ask God for. There is a line from Saʿdi, the Persian poet, that echoes this message:

هر نفسی که فرو می رود ممدّ حیاتست و چون بر می آید مفرّح ذات پس در هر نفسی دو نعمت موجودست و بر هر نعمتی شکری واجب.[2]

“Every breath that is taken extends life. As it leaves, it heartens the soul. So, within every breath two blessings endure. And for every blessing thanks is due.”

Gratitude is indeed a continuous and never-ending process. However, our gratitude must be at a higher level. It isn’t just a never-ending process, meaning one that continues through time. Rather, we receive various degrees and levels of blessings and grace. God has graced us existentially; He has graced us with continuous sustenance. He graced us with the means of understanding Him, and of thanking Him—the grace of cognition, and particularly, of the primordial cognition of Him. Then, there is His historical grace, wherein he revealed to us the Prophet and the Imams, those lights who show us the doors to true servitude, sincere gratitude, and utter obedience, and who permit us to reach the pinnacles of virtue. Therefore, for “every blessing” should not be understood linearly, meaning that we recognize His blessings in this or that moment. Rather our recognition must be multiplied by the many levels of blessings that each moment contains within itself.

In addition, we depend on God to continue His grace upon us at every single moment; God graces us with existence, and with continued existence; He graces us with cognition and with continued cognition; He graces us with cognition of Him and with a continued cognition of Him. He graces us with means to thank Him and a continued ability to thank Him. Each of these blessings extends to each of His creatures, who are in turn blessings in themselves. And this prayer calls us to see this continuous thread of God’s grace throughout our existence and at its various levels, that God “bestows” us—the Arabic رزق—with His “grace”—the Arabic توفيق—in all of the following enumerations of his blessings, and all the additional blessings that we pray to Him for.

Imam ʿAlī was once asked the meaning of the first verse of Sūrah al-Fātiḥah. He responded:

هو أن الله عرّف عباده بعض نعمه عليهم جملاً إذ لا يقدرون على معرفة جميعها بالتفصيل لأنها أكثر من أن تحصى أو تعرف فقال قولوا الحمد لله على ما أنعم به علينا[3]

“It is that God informed His servants of some of His blessings upon them, and in a general way. For his servants cannot ever come to know all of those blessings in detail, because they are greater than can be enumerated or known.” Then he said, “Say, ‘Praise is due to God for all that He has blessed us with.’”

So one aspect of speaking to God is to thank Him for the blessings He has given us in the past and present.

And yet this prayer isn’t about foregone blessings; it is a prayer to increase those blessings. It is a prayer for God to bestow upon us two different levels of virtues: the first, virtues that are universal, that all people must cultivate within themselves to be good. These are human virtues that unite us and apply to all people. We must all recognize God, worship Him, and obey His commands and wishes. We must all try to attain true and sincere intentions. We must all fill our hearts with knowledge, regardless of whether we are students or teachers, young or old. And since goodness requires a distance from evil, the Imam prays for this distance. After all, one cannot be good and simultaneously be close to evil. We must all strive to be guided, and to protect our bodies and selves from all evil as we strive for the ultimate good.

It is noteworthy that the prayer seemingly fluctuates between acquiring our individual virtues and reminding us of the ultimate goals of those virtues. It reminds us of the importance of both the acts and the process of obedience. It asks for guidance, but also for being steadfast in guidance. And it goes through each individual resource that God has given us to attain the goals of guidance and understanding: our tongues, eyes, ears, hands, stomachs, and our hearts. It asks God to give our hearts knowledge and deep understanding, for it is the heart that is the source of life and being; it is the source of understanding.

The second part of the prayer speaks on social virtues, virtues that we must cultivate in terms of our relation to others and our various roles in society. This section has a number of different lessons. First, it tells us that the journey to a virtuous life cannot be undertaken alone. It necessarily involves and must speak to our entire being, which includes both our “selves” as individuals, and our “selves” in relation to others.

Second, the virtues enumerated for each of these relations are not the exclusive domain of that particular group. For example, the prayer asks God to grant scholars renunciation and good counsel. But these attributes are not exclusive to scholars. We must all strive to give good counsel. Similarly, we must all be enthusiastic and care about knowledge, to be modest and chaste, and content and patient. Yet in God’s infinite wisdom, He has established particular challenges and particular roles for each group within society, trials that touch and endure in the lives of particular people more than they endure in the lives of others.

An analogy can be drawn to the particular titles of the Imams: although all the Imams are ṣādiq (Truthful), we use that title to speak of Imam Jaʿfar al-Sadiq. While all are taqī (pious and God-fearing), this virtue is used when referring to only one of them. This does not diminish the importance of that virtue; in fact, it helps to emphasize it. Nor does associating the virtue with one imam limit it to that imam. Instead, it helps us understand the importance and beauty of that virtue in the person of that imam, and thus to appreciate its existence in the other imams as well. Referring to the sixth Imam as al-Ṣādiq (the Truthful), the seventh Imam as al-Kāẓim (the Forbearing), and the tenth Imam as al-Naqī (the Pure) connects us to each of these imams. It allows us to better understand each of these qualities as a unique virtue; in fact, this deeper recognition allows us to better appreciate that virtue in the other imams as well. As a result, we begin to grasp the complexity in God’s creation and reflect on the tools one needs to overcome difficulties. These virtues are those tools.

One problem that arises is that at times, one set of concerns takes primacy in our lives over all else, upsetting this delicate and divine balance. Take for example the primacy of social justice between the rich and the poor, or for example increased equality and fairness in political systems. The tension and misunderstandings that exist between rich and poor can never be eliminated entirely. But in light of this prayer, we can see that beyond this tension, there can also be a shared purpose and a deeper spirituality. Both rich and poor have been blessed and tested by Allah, but in different ways. Both have a challenge and a task to honor and obey God’s command. Both have a role to play in the betterment of society. And in the course of their lives, there might be many times when today’s rich are tomorrow’s poor, or yesterday’s receivers are today’s givers.

In addition, this prayer—which is itself a reflection of the lives and approach of our Imams—shows us that our sense of good and evil cannot be confined to one segment of our lives. Each of us simultaneously fulfills several roles and balances many different types of responsibilities. We grow up, but we are still our parents’ children. We get married, but we are still siblings to our brothers and sisters. We may move from one city to another, but we are still bound by ties of family, friendship, religion, and humanity to those we leave behind. For example, political life, although important in many ways, cannot consume the rest of life and all the other roles we play, as though it is the single thing that gives us meaning. Nor can the virtues of this role claim a hegemony over what defines virtue or truth. All of these roles are elements or loci that infuse our lives with meaning, and our understanding and being must reflect this recognition.

Finally, the prayer tells us that each of these roles, however difficult, has its own virtues. Many times, when we look at our current situation, we are prone to say, if only circumstances would have been different. We see goodness in only particular situations or results. “If we were rich, then we would be virtuous.” “If we were young, we would be good.” “If we were in power, we would be fair and just.” Yet this prayer shows us that each one of these circumstances has its own virtues and we must strive towards the particular virtue embedded in those circumstances. Our particular situation should not negate our journey towards goodness. If we find ourselves in poverty, we must be patient and content; just as if we find ourselves with wealth, we must be humble and generous. If we are subjects of a government, we must be fair and have good deeds. If we are old, we should strive towards dignity and serenity. If we are young, we need to ask for forgiveness and repent to God more often.

Of course that does not mean it is equal to be young and to be old, or to be poor and to be rich. Wealth is a blessing that God gives to some people that he does not give to others. We shouldn’t fool ourselves into thinking that it isn’t good. Or to say that youth is bad or is equal to being old. Imam Husayn, describes this reality in his Duʿāʾ ʿArafah. Two brothers, Bishr and Bashir, sons of Ghalib al-Asadi narrate the story behind this duʿāʾ:

“On the afternoon of the day of ʿArafah, Imam Husayn exits his tent surrounded by his some of his family members, his sons, and his Shiʿah. The Imam was in a state of utter humility and abasement of his self, as he went to the left flank of the mountain. He then turned towards the Kaʿbah, and raised his hands as a beggar who pleads for food.” The Imam states in his prayer:

أَشكو إليكَ غربتي وبُعد داري وهَواني على من ملَّكْتَهُ أَمري إلهي فلا تُحلِلْ عليَّ غَضَبَكَ فَإِنْ لم تَكُن غَضِبتَ عليَّ فلا أُبالي سِواكَ سُبحانَكَ غَيرَ أنَّ عافيتكَ أوسع لي فأسئلكَ يا ربِّ بنور وجهك الَّذي أشرَقَتْ له الأرضُ والسمواتُ وكشفت به الظلمات وصَلَحَ به أمرُ الأولين والآخِرين أن لا تُميتَني على غَضَبِكَ ولا تُنْزِلْ بي سَخَطَكَ

I complain to You about my alienation and my foreignness, and my ignominy in the eyes of him whom You have given domination over me. So, O my God, do not make Your wrath come upon me. If You are not wrathful with me, then I care for nothing save You.  All glory be to You; yet, Your granting me well-being is more favorable for me. So, I beseech You, O my Lord, in the name of the Light of Your Face, to which the Earth and the heavens have shone, by which all darkness has been uncovered, and by which the affairs of the past and the coming generations are made right, (please) do not cause me to die while You are wrathful with me, and do not inflict on me Your rage.[4]

The Imam tells us that although we recognize and accept God’s decree for us, we also pray to Him wholeheartedly for deliverance. Once we have attained God’s satisfaction, all the blessings He showers us with will be just that, blessings. If, however, we have the wrath of God upon us, then all such blessings are transformed into sources of punishment.[5] And so we must keep that ultimate criterion in mind when we face our own lives. We must remember that each circumstance that God has placed us in has its own virtue. And rather than always striving to change the particular circumstances God give us, we should concern ourselves more with how we acquire that Divine Pleasure. And having recognized this, pray for further Divine grace, that string that connects each level of our existence.

بِفَضْلِكَ وَرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ

[1] Al-Kafʿamī, Al-Miṣbāḥ, pg. 280-1. All translations are by author, unless indicated otherwise.

[2] Saʿdī, “Dībācheh”, in Gulistān. Accessed September 15, 2016. http://ganjoor.net/saadi/golestan/dibache/.

[3] Al-Saduq, ʿUyūn Akhbār al-Riḍā, 1:282, hadith 30.

[4] Imam Al-Husayn, “Du’a’ Arafah”, transl. by www.duas.org, accessed: September 11, 2016. http://www.duas.org/zilhajj/arfday.htm.

[5] For a verse that indicates that blessings can transform into sources of further punishment, see: Qurʾan, Sūrat ul-Qalam  68:44-5.

LIFE 2016 Summary Report

By
al-Sidrah
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Click to view a summary of summer 2016's LIFE intensive course.

This summer, the Ahl al-Bayt Islamic Seminary held its second annual LIFE intensive course. The 9-day intensive program focused on developing a comprehensive understanding of Islam.

Participants delved into the intellectual, spiritual, ethical, and practical aspects of Islam’s teachings and examined how all of these aspects relate to community life and experience. Sessions included an introduction to Islamic Philosophy, Theology, Law, Mysticism, and Ethics. Activities included duʿāʾ gatherings, akhlāq sessions, workshops, round-table discussions with scholars, and recreational and service activities.

A new component to this year’s LIFE Intensive course was the Initiatives Session, which involved conceiving a collective project aiming to address the community’s needs and challenges by mapping out new initiatives and building institutions. Participants were provided a comprehensive project plan to facilitate their projects.

Below you will find a summary of the 9-day course.  Click the image to view the PDF.

LIFE 2016 Summary Report
Click to review the LIFE 2016 Summary (pdf)

The Etiquettes of Commerce: An Excerpt from Tabsirat al-Mutaʿallimīn

By
Shaan Rizvi
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The following excerpt is from Tabsirat al-Mutaʿallimīn (“Enlightening the Seekers of Knowledge”), a book of basic Islamic rulings by Jamāl al-Dīn Abū Manṣūr Ḥasan ibn Yūsuf ibn Muṭahhar al-Ḥillī, more commonly known in the Shiʿah world as ʿAllamah al-Ḥillī.

ʿAllamah al-Ḥillī was born in the town of Ḥilla, Iraq, and lived primarily during the 7th century A.H.  He was the preeminent Shiʿah scholar of his time, particularly in jurisprudence and theology.  It is related that ʿAllamah al-Ḥillī authored over 100 books during his life, many of which are still extant.

ʿAllamah al-Ḥillī wrote Tabsirat al-Mutaʿallimīn primarily as a pedagogical tool for beginning students of fiqh.  In it, he summarizes the most common legal opinions of Shiʿi jurists of his time.  The following excerpt, titled “The Etiquettes of Commerce,” summarizes the views of those jurists on some basic recommended and reprehensible actions for people who engage in business and trade.  The excerpt has been edited for clarity and content.

This particular excerpt out of ʿAllamah al-Ḥillī’s larger work was selected because of the seemingly quotidian nature of commerce and the general lack of discourse regarding the ethical norms of such transactions. The points in the passage translated below apply both to the businessperson and to each individual’s day-to-day exchange of money for goods. It is my hope that this translation serves to generate some reflection regarding the normative goals of Islam, and to imbue some of our commonplace activities with meaning and reflection, particularly in the areas of commerce and general societal interaction.

Italics are brief explanations of the translated rules which are in bullet-point form. All non-italicized text is translated material.

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“The Etiquettes of Commerce” (Ādāb al-Tijārah)

Amongst the recommendations (mustaḥabbāt) of commerce are:

  • for a seller to acquire deep understanding (tafaqquh) of the rules of commerce, in order to ascertain what is correct and incorrect regarding selling, and to protect himself from usury;
  • for a seller to treat buyers equally;

This means that a seller should strive to give equal opportunity to all potential buyers, and not discriminate or play favorites between them (for example, on the basis of family relation).

  • for a seller to accept the return of a buyer who seeks to return an item;
  • recitation of the shahādatayn at the time of the sale;
  • recitation of the takbīr [at the time of sale];
  • for a buyer to accept less of the goods than he is actually owed, and for a seller to provide more of the goods than he has sold.

For example, suppose that a seller agrees to sell a pound of pistachios to a given buyer at the rate of $3.00/lb.   After the buyer has paid and the seller has placed a pound of pistachios on his scale, it is recommended that the seller place a small additional amount of pistachios on the scale (without charging the buyer for this additional amount).  This recommendation, in addition to being an act of courtesy, also compensates for any imprecision in the weighing process.

Amongst the reprehensible matters (makrūhāt) in commerce are:

  • for a seller to praise the goods he is attempting to sell;

It is not problematic for a seller to describe the item he is selling by saying, for instance, that he has taken care of the item regularly, or that the materials used in the item are of superior quality. Rather, it is the seller’s excessive or over-zealous marketing of his item that is discouraged.

  • for a buyer to disparage the goods he is attempting to buy;

Likewise, a buyer is also discouraged from excessively mentioning the defects of an item so as to obtain a better price from the seller.

  • for a seller to conceal the defects of his products;

This refers to things like using lighting or placement to conceal a defect, but without it reaching the level of deception or falsification. If it reaches the level of deception, such as passing off a faulty product as being in working order, it is forbidden altogether.

  • for one to take an oath upon a sale;

For example, for a seller to say, “By God, I swear that this wristwatch is real.”

  • selling in a dark place;

This likely pertains to the possible confusion, inaccuracy, or other mistakes that may result from selling in a dark place, particularly where the items being sold are measured by weight or volume.

  • earning a profit off of believers (muʾminīn);

This is an encouragement to engage in commerce with other believers on the basis of kindness and good will, and not primarily or exclusively with a profit motive.  However, if one lives in an Islamic country, or if the vast majority of one’s clients are other believers by necessity, this recommendation does not apply. 

  • that a seller earns a profit off of one to whom he has promised goodness;

For example, if the seller of a product promises to someone, “Don’t worry, I’m going to do you a favor (iḥsān),” it is disliked for him to then earn a profit off of that person.

  • engaging in commerce between the beginning of fajr and sunrise;
  • for one to enter the marketplace (sūq) before anyone else;
  • to engage in commerce with lowly people or people with an apparent affliction;

Various explanations have been given of the term “lowly people.” Some scholars have said it refers to those who do not care about their reputation.  Others have said it refers to those who do not appreciate goodness, such that they do not recognize or return favors done to them. A third opinion is that it refers to those who hold people to account for even minor and insignificant expenses. Likewise, one explanation of the term “people with an apparent affliction,” is that it refers to those whose affliction has left them socially maladjusted, such that this lack of adjustment may cause them to burden or distress others in the context of commercial transactions.

  • to seek a reduction [in price] after a transaction is complete;
  • to offer a higher price at the time of calling out [of the price];

In other words, if a person is calling out a particular price, it is recommended not to interrupt him or her to offer a higher price, but to wait until they are silent, and then approach them.

  • for a seller to sell by weight or volume without knowledge [of how to do so];
  • for a seller to intercept the transaction of his brother;

For instance, if a seller were to say, “I know you are planning to buy this item from him (i.e., another seller), but I’ll give it to you for a better price.”

  • for a city-dweller to serve as an agent (wakīl) for a Bedouin;

Here, the idea is that the disparate economies and commerce-related customs of city-dwellers and Bedouins may result in an unfair transaction.

  • for a seller to monopolize a commodity, which is [defined as] for him to capture and restrict [the sale of] wheat, barley, dates, raisins, fat, or salt, in order to increase the price, in situations where there is nothing other than his product available.

In this case, ʿAllamah al-Ḥillī mentions that the seller can be compelled to sell the product he has monopolized by the ruler or state power. However, the seller retains the authority to set the price at which he will sell the product.

Drawing Inspiration from Imam ʿAlī’s Life and Character (Part I): A Lecture by Sayyid Sulayman Hassan

By
Israa Safieddine
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Summary

In the middle of Surat al-Baqarah, God says, “Thus We have made you a middle nation” (Qurʾan, 2:143), a call to the Muslim community that it is bound to be a role model for all of humanity.  Numerous Qurʾanic verses bring to light the causal relationship between being moderate and being righteous, and prophetic traditions expand on the degree to which keeping a balance between the two contributes to a felicitous life.

In two parts, this paper examines some of the virtues of Imam ʿAlī (ʿa), son of Abū Ṭālib and successor of the noble Prophet of Islam (ṣ), as outlined in a speech by Sayyid Sulayman Hassan on the anniversary of Imam ʿAlī’s (ʿa) martyrdom. The talk was originally held in Ramadan of 2009 in Dearborn, Michigan   (The full talk may be accessed here: https://www.youtube.com/watch?v=DPox6i-IDEo under the title Character of Imam Ali.)  In particular, it explores the Imam’s exemplary embodiment of balance as revealed in difficult situations, along with some of its implications.

The first part opens by explaining the need for attaching ourselves to role models as a way to bring divine teachings to life.  In order to take a deeper glimpse into God’s attributes, the Prophet (ṣ) and Ahl al-Bayt (ʿa) serve to model the theoretical, thereby allowing our understanding to evolve from intellectual concepts to experiential awareness.  To illustrate this, the core of this piece draws lessons from some of Imam ʿAli’s (ʿa) life stories.

It’s worth noting that this paper underwent a series of minor emendations before reaching its current form.  The original speech was first transcribed verbatim and with the speaker’s permission, subsequently adjusted to fit a written framework.  This was done based on the transcriber’s judgments about what should or should not be included – using creative license to omit, add, and rearrange elements of the text.

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The Prophet (ṣ) and Ahl al-Bayt (ʿa) as Mediums that Stimulate Greater Understanding of the Divine

One of the honors that Allah (swt) has given to those who have chosen to follow Ahl al-Bayt is familiarity with the character and life story of Amīr al-Muʾminīn.[1]  It is a matter of great pride for the followers of Ahl al-Bayt that in addition to the Qurʾan, we have an entire heritage of sayings, letters, and sermons from Amīr al-Muʾminīn and his successors through which to guide our lives.

The prayers that we make, rooted in the Qurʾan, help to give our lives consistency and constancy, and this consistency and constancy can only come when we have models in our life who demonstrate how to fulfill all of the different and sometimes conflicting roles that we must satisfy.  As human beings we sometimes have roles that overlap or conflict, and it is not sufficient for us to simply look at a book or a set of teachings to understand how to bring those together.  It is through the examples that we have of the Prophet (ṣ) and his infallible successors that we are able to harmonize those teachings in practice and bring them to fruition.

For example, when we say that Allah (swt) is al-Raḥmān (Most Merciful), His mercy is such that it encompasses all things[2] – رَحْمَتُهُ وَسِعَتْ كُلَّ شَيْء – including His trials and His punishment, and including the hardships that we face.  When I get sick, or if there is an earthquake, that too is part of Allah’s mercy (raḥmah) which encompasses all things.  His anger (ghaḍab), however, is particular, and it too is encompassed under the broader umbrella of Allah’s system of mercy.

The question, though, is: What can that mercy mean for me, aside from being a concept within my head?  When it comes to Allah having a universal mercy, I can understand the concept – meaning to love, to show kindness.  But when it comes to a particular, I will not know what that means because if it is a mercy that allows such major tragedies to take place in the world – like war, earthquakes, and tsunamis – then I’m left with the following questions: What does mercy mean for me?  Will Allah (swt) help me overcome this problem that I face?  When a loved one is sick, can I pray to a merciful God?  What does that mercy mean when thousands of people were just killed in some natural disaster or some man-made disaster somewhere else in the world? At first glance, mercy here seems to not have a tangible meaning.  It remains a concept that is inaccessible to the human mind and emotion.

That said, it is still mercy in a real sense, even if we cannot easily relate to it.  But in order for Allah to make it something that we can understand, He has placed a perfect manifestation of His mercy in the person of the Prophet (ṣ), and that He sent him as a “mercy” for the entire world.[3]  Thus, Allah’s mercy, which is universal, is perfectly manifested in the person of the Prophet (ṣ).  That universal mercy is now on a level and in a human dimension that we can relate to.  If, for instance, I have a prayer to make to Allah (swt) – a ḥāja or need – then I know what the reaction or feeling of a merciful human being, or an infinitely merciful prophet, would be.  It is through this newfound understanding that I can better recognize how Allah’s mercy operates within His creation, even though I cannot understand the greater interests[4] of the universe as a whole, which may allow many things to take place in the world – things that I cannot understand or relate to.  In other words, when it comes down to the human level, it is through the manifestation of Allah’s mercy in the Prophet (ṣ) that I can relate to His mercy.  Therefore, I can approach Allah through the Prophet (ṣ) and through those who are a manifestation of Allah’s mercy (and His other names).  In this way, the belief that “God is merciful” acquires emotional content that gives us meaning and motivation. It is no longer purely a theoretical notion.

Likewise, when we call Ahl al-Bayt (ʿa) “the gate of Allah through which He is approached” (بابُ الله الذي مِنْهُ يُؤْتى)[5] – one of the ranks of our Prophet and his progeny – it is by no means idolatry (shirk).  In fact, it is our greatest insurance policy against either a) ascribing partners to Allah and giving Him a human dimension, or b) not being able to understand and relate to Allah, and thereby moving Him away from us to a point where He is beyond our ability to know.

In reality, the essence and reality of Allah, the way in which He makes decisions for the world and even for our own well-being, and the level of His knowledge and actions are so far beyond our comprehension that we cannot understand what His mercy might mean for us.  Does it mean that when my son or daughter is sick, I can pray for their health and Allah will make them well?  Or will He cause them to suffer an unspeakable sickness?  Is that better for me on some level?  It may be better for me on some level, and I can understand that intellectually, but I cannot relate to it. If we can only understand Allah in terms of His attributes on that level, then we will never be able to relate to Him, sincerely approach Him, and pray to Him.

This is why we see that in Qurʾanic verses and aḥādīth[6] – reported by not just one subset of Muslims, but by all Muslims – the Prophet (ṣ) is described as someone who is manifesting Allah’s attributes.[7]  The Qurʾan itself says that He is a mercy for the entire universe, and the other attributes of Allah are also manifested through him.  After the Prophet (ṣ), these attributes were manifested through Ahl al-Bayt (ʿa).  And by perceiving how Allah’s infinite attributes are to be manifested on the worldly or human level, we can relate to Allah (swt).  And this is what allows us to maintain the pristine concept of Islamic tawḥīd (oneness [of God]).

Allah (swt) is infinite – and thus beyond our understanding – but His attributes have both intellectual and emotive content.  There is no sense that, for example, mercy or forgiveness can’t be understood[8].  Without a doubt, every attribute has true meaning, and we relate to them by way of their manifestation through those who are perfect role models for humanity.  This is the role of the Ahl al-Bayt.  This is why we turn to them for guidance, inspiration, and leadership; for an understanding of Islamic laws and ethics; and also as intermediaries between us and Allah (swt) to have our needs fulfilled by Him.  This is what solidifies and strengthens our tawḥīd.

The Distinct Superiority of Imam ʿAlī (ʿa) as a Member of the Prophet’s (ṣ) Progeny

This occasion (i.e. the anniversary of Imam ʿAlī’s martyrdom) is one of those times when we speak and think of the greatest of the members of Ahl al-Bayt – the one whom all of our Imams, with their own level of perfection and divine grace, would revere.

Someone once came to our 6th Imam, Imam Jaʿfar al-Ṣādiq (ʿa), and said, “Peace be upon you, O Amīr al-Muʾminīn.”  The Imam paused, the expression on his face changed, and he said: (What did you say?)  “Amīr al-Muʾminīn is a title that is only appropriate for the one”[9] who was appointed directly by the Prophet and who was made the “leader of the believers” by the Prophet.  There are many aḥādīth that confirm the idea that all of the Imams fulfill the same functions; for instance, the ḥadīth which reads, “All of us are divinely-appointed leaders (مَهدي), and all of us carry out God’s orders (قائِم بالحَقّ).” Every Imam is a waṣī, or successor, because each is either the successor of the Prophet (ṣ) or the successor of a previous successor (i.e. a non-immediate successor).  Thus, they are all the legatees of the Prophet (ṣ) and the trustees of his teachings.  But despite their common roles, goals, and origin, Imam ʿAlī (ʿa) is unique in his status; there is only one who was accorded the titles Amīr al-Muʾminīn, al-Fārūq al-Aʿẓam (The Great Distinguisher [Between Truth and Falsehood]), and al-Ṣiddīq al-Akbar (The Greatest of the Truthful Ones).

So who was Amīr al-Muʾminīn, and what should he represent for us?  There are many aspects of his life that we speak of frequently.  I don’t want to repeat that which we may have heard before; rather, I’d like to explore some of the unique aspects of the Imam’s character.

Maintaining Exemplary Balance and Precision in the face of Tremendous Ignorance

One of Amīr al-Muʾminīn’s (ʿa) prominent features is his ability to maintain an Islamic ideal of balance in circumstances where everyone around him – including the pious believers, and those who had a great deal of experience and sincerity – was unable to understand where the right, proper, and balanced course of action was.  One of these instances was when the sedition (fitna) of the Khawārij[10] took place.  In one of his sermons, Amīr al-Muʾminīn says that if it were not for him, no one would know how to deal with the Khawārij after the Prophet (ṣ).[11]  Here are people who pray and fast, and the way they pray would make all of the Muslims – including the sincere believers – green with envy.  They stay up all night engaged in acts of worship, their bodies show signs of having engaged in long prostration, and they recite the Qurʾan day in and day out.  Nevertheless, it is as if Islam has gone through their being and not tarried or stopped within them, just as an arrow might pass through its target and not remain in it; they had no knowledge of Islam except for its superficial aspects.  But with these conditions, people did not know how to deal with them; many Muslims were under the impression that these are signs of a true Muslim.

The Imam says that it was he who told people how to deal with them – in other words, how to combat them, how to eliminate their sedition, and how to stop them from inflicting harm on the Muslim ummah – without going overboard or creating a long-lasting division within the Islamic world.  It is that balance in understanding how to deal with external enemies and ignorant friends, as well as all of the other differences and divergences that exist inside and outside of the Islamic ummah, which propels us to turn to Amīr al-Muʾminīn and derive inspiration from him.

His Balance in Dealing with Fierce Accusations

I’d like to further delve into the discussion of maintaining balance by recounting a few incidents from the Imam’s life in this regard.  God-willing, these stories will provide us with inspiration to address and resolve the differences that we face within our community, within the broader Muslim community, and also with humanity as a whole.

In the beginning of the Imam’s struggle in Kufa, it is said that he would give sermons and ask people their opinions on how to confront Muʿāwiyyah[12] who at the time had raised the flag of rebellion from Syria and made all sorts of false allegations[13] and from which the Imam was absolutely free of any guilt.  The most blameless person in the entire ummah was Amīr al-Muʾminīn in regard to what had happened in the days of the third caliph. Yet when Muʿāwiyyah raised the flag of sedition, the Imam was seeking the opinions of those around him in Kufa.  Many people stood up and said: O Amīr al-Muʾminīn, we think that such-and-such is the right course of action but we are at peace with whoever you make peace, and we are at war with whoever you go to war (نَحْنُ سِلْمٌ لِمَن سالَمَت وحَرْبٌ لِمَن حارَبَت); we give our opinions because you asked us, but we will follow your opinion.  At this time someone stood up and said, “Do you think that you’re going to take us to fight Muʿāwiyyah as you took us to fight the People of Jamal[14] before?  This will never happen!  We won’t do it!” This person then said something that was unworthy of the rank and nobility of Amīr al-Muʾminīn.

Now in that environment in Kufa, people knew exactly what had happened (in the Battle of Jamal) right in the neighborhoods of Basra,[15] which was a few hundred kilometers to the south.  They were well aware of the treachery that took place and the great harm that it brought to the unity of the Islamic ummah.  They also knew what Muʿāwiyyah was planning in Damascus.[16]  The people in the crowd could not bear to have somebody stand up and offer an insincere opinion that was absolutely venomous and vindictive against Amīr al-Muʾminīn.  As a result, a commotion arose in the masjid and when that person, Arbad al-Fazārī, fled, the people ran after him.  It is said that in that severe commotion – in that fitna – he was killed; he was attacked, and perhaps trampled.

When news came to Amīr al-Muʾminīn that Arbad had been killed, the Imam became concerned and demanded to know who had killed him, because even though Arbad rose up to turn people against Amīr al-Muʾminīn, justice was what the Imam was speaking of and calling people towards; he would not want justice to be trampled upon in his own masjid.  He asked, “Who killed him?”  They replied by saying that in that commotion, the people of various tribes went to pursue the man – that he deserved to be punished for what he said, because he had breached the trust of the Islamic ummah – and so it isn’t known; various people came and he was killed.  The Imam said that he is someone who has been killed by a state of ignorance and blindness (قَتيلُ عِمِيَّة); it was a general sedition that took place and his blame cannot be pinned on a single person.  But even so, as a Muslim who was not deserving of death, his life cannot go in vain.  Thus, the Imam ordered that his family be compensated for his wrongful death by the public treasury of the Muslims (دِيَّتُهُ مِن بَيْتِ مال المُسْلِمِين); all of the Muslims should bear the responsibility and compensate his family for that death.[17]  Remarkably, even though Arbad had risen up against the Imam, the Imam was not willing to have his blood go in vain.

Following this incident, it is said that some people spoke up to express their support for the Imam.  They wanted to let him know that they are sincere in following him, and that Arbad’s opinion did not match that of the majority.  Before going home, the Imam briefly addressed the public.  Despite its brevity, it is instructive.  Imagine the commotion.  Imagine the heightened emotions; people had lost loved ones in the Battle of Jamal, and they were volunteering their money and their very lives to traverse a great distance to Ṣiffīn (in Syria at the time) in order to combat the rebellion of Muʿāwiyyah.  When people are willing to give their very lives – or rather, when lives have already been offered – this is not a matter that can be taken lightly.

In that commotion, the Imam showed incredible balance and composure; he did not let emotions get the better of him or his followers.  He said:

الطَّريقُ مُشْتَرَك والنّاسُ في الحَقِّ سَواء ومَن اجْتَهَدَ رَأْيهُ في نَصِيحَةِ العامّة فَلَهُ ما نَوى وقَد قَضى ما عَلَيه

The path (that we are taking) is a joint path and all people have the same rights (to speak out and express their opinions), but if a person gives his full effort and strives to be sincere to the public (or the generality of the Muslims), then he will get what he intended, and he has fulfilled his responsibility.[18]

That is to say, it is not that the Imam and his followers were going to take one path alone while everyone else takes another path; rather, everyone is in the Islamic society together.  The Imam was essentially giving two lessons.  First (to those who may have gotten emotionally carried away), if someone is giving a sincere opinion, we should not silence them because we refuse to hear it or we disagree with it.  Even if I know for a fact that what I am saying is true and what this person is saying is wrong, we both have a right (النّاسُ في الحَقِّ سَواء).  So if someone is offering sincere advice, we must respect them and let them be heard.  Allah (swt) knows whether our intention is good or evil, and He will judge opinions and intentions in accordance with His infinite knowledge.  Second, one should not believe oneself to be free of responsibility; it is not the case that everyone may express every opinion without bearing any responsibility.  Instead, they must do their utmost to be sincere to the public (ʿāmmah).

It sometimes happens that we may say something because we have an opinion, but we are unwittingly venting rumors.  Sometimes we say or quote things that we believe may be true, but without having fully confirmed that they are true.  And that is not something that we have a right to do.  We have to make sure that if we are speaking in the public domain and carrying the public trust, that we give all of our possible efforts to ensure that what we say is proper and correct.

After his short talk, the Imam stepped down from the minbar (pulpit), and went back to his house to let things calm down.  The Imam is trying to raise an army.  He is trying to motivate people to do what is right.  But at the same time, he is trying to moderate their emotions and to make sure that their energies are only going to be spent where it is both profitable and pleasing to Allah (swt).  In addition, the Imam is trying to ensure that those who may wish ill towards the general body of the Muslims do not have a bad influence on the Muslims…

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The second part of this speech will be published in the near future, in shāʾ Allah.

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[1] A title attributed to Imam ʿAlī (ʿa) which translates as “Commander of the Faithful.”

[2] See Qurʾan 6:147 and 7:156.

[3] See Qurʾan 21:107: رَحْمَةً لِلعالَمين

[4] I.e. masāliḥ and mafāsid, or that which serves the public interest or harms it, respectively.

[5] As read, for example, in a famous supplication known as Duʿāʾ al-Nudbah which laments the 12th Imam’s absence.

[6] Plural of hadith, a saying ascribed to the Prophet (ṣ) or a member of Ahl al-Bayt.

[7]  A famous example is the Prophet’s statement equating his daughter’s displeasure with his own, and his displeasure with God’s. The equality of the Prophet’s displeasure with God’s is alluded to in the Qurʾan, 33:57.

[8] In reference to taʿṭīl, or negating God’s attributes.

[9] See Biḥārul Anwār, vol. 37, p. 331; Tafsīr al-ʿAyyāshī, vol. 1, p. 276; and Wasāʾil al-Shīʿah, vol. 14, p. 600, among others.

[10] Literally “those who left,” in reference to a group of people who left Imam ʿAlī’s (ʿa) army against his opponent, Muʿāwiyyah, and broke away from mainstream Islam.  It’s adherents believe that only Allah can rule over them.  The Khawārij therefore rebelled against the Imam, whom they claim committed a grave sin when he accepted a peace negotiation in the Battle of Ṣiffīn.  At one point, they even labeled him a disbeliever.  Among other things, the Khawārij were known for their shallow understanding of Islamic rituals; they emphasized rules to a great extent, but did not understand or reflect over the values which these rituals intend to cultivate within us.

[11] See sermon 93 of Nahjul Balāghah.

[12] Son of Abū Sufyān whose rule as the governor of Syria marked the beginning of the Umayyad Dynasty.

[13] At the core of which is his claim that the Imam was complicit in the murder of the third caliph ʿUthmān ibn ʿAffān.

[14] In reference to the Battle of the Camel, also known as the First Fitna or Muslim civil war, which was fought between the Imam and ʿĀʾishah (along with her supporters, Ṭalḥah and Zubayr).

[15] The name of a city in Iraq.

[16] That is, to depose the Imam and declare himself as caliph.

[17] Naṣr ibn Muzāḥim al-Minqari, Waqʿat Ṣiffīn, 93-95.

[18] Naṣr ibn Muzāḥim al-Minqari, Waqʿat Ṣiffīn, 93.

Gleanings from the Qurʾan: Sūrat al-Kawthar and Sūrat al-ʿAṣr

By
Hassan Abdul-Kareem
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A Tajik man recites from the Qur'an in Dushanbe's Central Mosque on August 4, 2011.

The Qurʾan animates most of Muslim life, either in the explicit text, or the inner teachings. As such, Muslims throughout time have tried to understand their sacred text, seeking out its ethical, metaphysical, and eschatological (maʾād) teachings. Such a task, that of drawing from the spring of sacred knowledge, is ever more pertinent when we see ourselves overcome by immense difficulties, when nothing—neither moral, epistemic, nor metaphysical—seems to hold true in our world. It is then that the Qurʾan shines brightest, illuminating our path towards the True and Real. With this in mind, we will be providing brief summaries of Qurʾanic tafāsīr, God-willing, to glean some insights into this most central source of Islamic knowledge. This article inaugurates our series on Qur’anic tafsir, primarily drawn from The Light of the Holy Quran, compiled by Ayatullah Sayyid Kamāl Faqīh-Īmānī, but that will also include other relevant sources. In this first installation, Hasan Abdul-Kareem presents the tafsīr for Sūrat al-Kawthar and Sūrat al-ʿAṣr, two short yet profound surahs from the 30th juzʾ.

Sūrat al-Kawthar

Background

Sūrat al-Kawthar was revealed in Mecca as an answer to one of the pagans of Quraysh, ʿĀs ibn Wāʾil. ʿĀs insulted the Prophet in front of other members of Quraysh, mockingly calling him abtar, “he who is cut off.” He was referring to the fact that the Prophet had no living male descendants; his only sons (Qāsim and ʿAbdullah) had died young.

This surah was revealed in the early stages of Islam when the Muslims were being severely oppressed by the pagan Meccans. It prophesies the abundant blessings that will come to and through the Prophet.

Verse 1

Definitions

The general meaning of kawthar is derived from the word kathura, “to be or become abundant; plentiful; large (in number)”; kawthar specifically refers to “a man who is bounteous and abundant in giving and goodness.”

Meaning

Allah begins the surah with the basmalah and follows by confirming that indeed he has given the Prophet al-kawthar. This verse prophesies the two gifts to be bestowed upon the Prophet: the stream in paradise called al-kawthar, and the blessed descendants from Lady Fatimah and Imam Ali. Therefore, we can view this verse as also prophesying the “abundance of blessings” in the form of the foremost from among their descendants, the subsequent eleven imams from the Ahl al-Bayt.

Hadith

According to one hadith, al-kawthar is stated as being the holy stream in paradise belonging to the Prophet. It is the spring or river the believers will drink from upon entering paradise. Therefore, this verse is important both as a specific promise to the messenger of Allah and his Ahl al-Bayt, and also as a general promise to all those faithful and pious followers of the Prophet and his divinely-appointed vicegerents.

Verse 2

Definitions

There are two main meanings for the word inḥar, the first referring to the throat—the place where the animal is slaughtered—and the second being from the verb naḥara, referring to the action of slaughter itself

Meaning

Allah follows up the declaration of his promise made in the first verse by commanding: “So, pray to your Lord, and sacrifice!” Allah is telling the Prophet to not let the polytheists’ oppression affect him and to persevere against the injustice of the Quraysh by being dedicated to constantly pray and sacrifice. This command of Allah should be viewed in terms of “continuance,” not in terms of “beginning,” since these two acts of worship were already part of the messenger’s personality, from his birth until his death.

Narrations

According to one hadith, angel Gabriel was reported to have told the Prophet that this inhar refers to “bringing the hands up to the throat” and declaring “Allah Akbar” or “God is Greater” between particular movements in the prayer. Another hadith is reported from Imam al-Ṣādiq, stating that this inhar refers to raising of the hands with the palms facing the qiblah (when declaring “Allah Akbar” in between the movements of prayer).

Verse 3

Definitions

The general meaning of the word shāniʾ comes from shanaʾān, meaning “enmity and spite.” Although shāniʾ is usually translated as “enemy,” it actually means “one who acts with enmity or spitefulness,” which more accurately represents how the pagans of Mecca would antagonize the Prophet.

The word abtar literally means an “animal whose tail has been cut off.”

Meaning

Allah is making both a specific judgment against ʿĀs ibn Wāʾil, and a general judgment against all polytheists and oppressors of the Prophet and Islam, when he turns their initial insults towards the Prophet—as “the one who is cut off”—back upon their own shoulders. Similar to the first verse, where Allah prophesies the “abundance of blessings,” here he prophesies the “cutting off” of the pagans of Mecca from their influence and dominance of Mecca and from the prestige given to their lineage.

 

Sūrat al-ʿAṣr

Background

This surah was revealed during the Meccan period, although some claim it was revealed in Medina. Like Sūrat al-Kawthar, Sūrat al-ʿAṣr was revealed when Islam and the Muslims were heavily suppressed by the Quraysh. Allah in this surah prescribes for the believers a holistic path for self-development and puts a particular emphasis on the value of time.

Verse 1

Definitions

There are several interpretations for the meaning of ʿaṣr in this verse, including:

  1.     “Evening”
  2.     The entire duration of mankind’s history
  3.     A specified and emphasized era in the history of mankind
  4.     The “pressing or squeezing” that occurs in people’s life that brings them to an awareness of Allah
  5.     The daily ʿaṣr prayer, which is uniquely emphasized, which some understand to be ṣalāt al-wusṭā  referred to in Sūrat al-Baqarah, ayah 238

Meaning

Allah begins the chapter with the basmalah before swearing by the establishment of time immemorial. The word ʿaṣr actually means to “squeeze or press,” a metaphor; the day is “squeezed” in the evening, when all things in creation are overwhelmed by the power of Allah. Allah’s power and dominance over creation comes in the form of the daily shifting of light to darkness, demarcating our rhythm of time itself; the rotation of earth on its axis; and an awe-inspiring planetary orbit that keeps our Earth revolving around the sun, providing the light source for our daily shift between light and dark. Consequently, Allah is simply setting the stage for this surah, by humbling his insignificant creatures with the establishment of this divine reality.

Verse 2

Definitions

The word khusr actually means to “suffer loss of capital, e.g. wealth, resources” Khusr can either be a physical or a spiritual loss of capital. In this verse, khusr means “the loss of spiritual capital.” An example of this meaning of khusr can also be found in Sūrat al-Zumar: ayah 15.

After swearing by time immemorial and firmly establishing his dominance over His creation, Allah pronounces a universal truth about the inward reality of the human being. The human being in his quest to find meaning in life is faced with the dilemma of choosing either to gain or to squander his time. Allah appears to be indicating in this verse, however, that most human beings are in a perpetual state of loss.

Narrations

Imam Muḥammad al-Naqī is reported to have alluded to the spiritual tug of war highlighted in this verse by stating: “The world is a market wherein some people gain, while others lose.”

Verse 3

Definitions

Ṣāliḥāt is used in the plural form to indicate that to simply do one or a few good deeds is not sufficient; rather what Allah means here is that one must continuously perform good deeds throughout one’s life.

The word used for the enacting of the last two principles is tawāṣaw, which comes from tawāṣī, meaning to “enjoin or recommend to one another.” The usage of this word and repetition of this word in the sūrah positions the person of faith away from being a passive bystander towards being an active and engaged participant in the world around him. Consequently, through this activity, the person of faith becomes both a steward of the earth and a beacon of spiritual wakefulness for his fellow man.

The word ḥaqq generally means “truth,” but it is such a rich word that it actually contains upto twelve other meanings presented throughout the Qurʾan. Among these are: “Allah, Qurʾan, Islam, theism, justice, truthfulness, sincerity, [and] clarity.” Therefore, this reference to encourage the enjoining of ḥaqq can be viewed as encompassing any or all of these meanings of ḥaqq, since the verse here is left unqualified and general in its import.

Meaning

Allah, knowing the weakness of his creatures, and through his infinite love and wisdom, desires to provide a road map to success:

  1.     To have firm faith in Allah, his prophets, divinely appointed vicegerents, angels, etc.;
  2.     To do good deeds;
  3.     Encouraging each other toward truth;
  4.     And encouraging each other toward patience.

One must integrate these life principles into his or her life. This will establish a strong foundation for the completeness that each person seeks in life—an answer to the quest of how to deal with the short time allotted to our lives in this world. We must order our principles because they reflect the particular stages of human spiritual development. These four principles are arranged in a way so as to progressively take the individual away from the default movement towards loss and move him towards success.

A concise analysis of the steps leading from the initial stage of self-development to the last, which moves a person away from a state of loss, can be found below:

Firmness of faith leads one to act in an outward fashion that reflects his or her inner reality. The enacting of the faith in one’s soul naturally leads a person to the the doing of good deeds, mirroring his developed inner reality. The good deeds with foundations firmly planted in faith necessitate encouraging others to uphold truth. However, when truth is encouraged over falsehood, resistance is inevitable, due to most people being in this state of loss (as described in the previous verse), and having yet to experience the light of these core principles. Therefore, one must also strives towards patience and persevere if he or she wishes to succeed.

Narrations

In Nahj al-Balāghah, sermon 118, Imam ʿAli is reported to have described his faithful companions with the following: “You are supporters of Truth, and brothers in faith (or religion).” In this address to his companions, Imam Ali qualifies his true companions as being exemplary personalities who personify the principles highlighted in this last verse of Sūrat al-ʿAṣr.

Sunan (Practices) of the Prophet and Ahl al-Bayt: Takbīrat al-Iḥrām

By
Haziq Sheikh
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Our aḥādīth include thousands of narrations compelling us to—or away from—particular actions. These narrations result in legal rulings that vary in nature from obligatory to forbidden. Many of these narrations deal with various sunan (singl. sunnah, “normative practices”) that are not widely known, but can easily be incorporated into one’s daily worship and devotion. Here we will briefly mention practices pertaining to the opening takbīr of the ritual prayer (ṣalāh, namāz) that a practicing Muslim performs at least five times a day. The most common practice is to recite “Allahu akbar” once while raising the palms facing outward near the level of the ears. Although this practice fulfills the religious requirement, it is actually better to recite more than a single takbīr.

The following excerpt is from the contemporary fiqh text, Minhāj al-Ṣāliḥīn, of Sayyid ʿAlī al-Husaynī al-Sīstānī:

مسألة ٥٨٥ : يجزئ لافتتاح الصلاة تكبيرة واحدة ويستحب الإتيان بسبع تكبيرات، والأحوط الأولى أن يجعل السابعة تكبيرة الإحرام مع الإتيان بما قبلها رجاءً

Issue 585: One takbīr (saying “Allahu akbar”) is sufficient for beginning the ritual prayer. It is recommended to begin it with seven takbīrs. However, it is a recommended precaution to intend the final, seventh takbīr as the formal opening (takbīrat al-iḥrām) while the preceding takbīrs should be performed with the intention of seeking Allah’s reward.

This recommended precaution means that instead of intending one of the first six takbīrs as the takbīrat al-iḥrām, i.e., the official beginning of prayer, you intend only the last of them to be as such. One would perform six takbīrs with the intention of hoping for Allah’s reward—that is, the hope that this action is desirable, technically known as niyyat al-rajāʾ or rajāʾ al-maṭlūbiyyah—and then perform a seventh takbīrah as the single takbīrat al-iḥrām.

And from Sayyid al-Sīstānī’s commentary on ʿUrwat al-Wuthqā:

مسألة ١٠ : يستحب الإتيان بست تكبيرات مضافا إلى تكبيرة الاحرام فيكون المجموع سبعة ، وتسمى بالتكبيرات الإفتتاحية ، ويجوز الاقتصار على الخمس وعلى الثلاث ، ولا يبعد التخيير في تعيين تكبيرة الاحرام في أيتها شاء ، بل نية الاحرام بالجميع أيضًا

Issue 10: It is recommended to perform six takbīrs in addition to the takbīrat al-iḥrām, totaling seven takbīrs altogether. They are called “al-takbīrāt al-iftitāḥiyyah”. It is permissible to cut back and only perform five or three takbīrs [instead of seven]. Selecting any one of these takbīrs to be the formal opening is correct, as is intending all of them to be the formal opening.

Sayyid al-Sīstānī’s footnote here explains that intending all seven as the formal opening is apparently the recommended practice (huwa al-aẓhar).

Here are some of the narrations regarding this sunnah. For brevity, the chain of narrators is truncated in the translation. These aḥādīth are from volume 6 of Wasāʾil al-Shīʿah by the respected jurist, Shaykh al-Ḥurr al-ʿĀmilī.

وباسناده عن محمّد بن علي بن محبوب عن محمّد بن الحسين عن صفوان عن ابن بكير عن زرارة قال: رأيت أبا جعفر (عليه السلام) أو قال: سمعته استفتح الصلاة بسبع تكبيرات ولاءً

Shaykh al-Ṭūsī with his chain of narrators back to Zurāra: He said: I saw—or he said I heard—Abu Jaʿfar al-Bāqir begin his ritual prayer with seven takbīrs in succession.

وعنه عن أحمد عن الحسين عن القاسم بن محمّد عن علي عن أبي بصير عن أبي عبد الله (عليه السلام) قال: إذا افتتحت الصلاة فكبّر إن شئت واحدة وإن شئت ثلاثاً وإن شئت خمساً وإن شئت سبعاً وكلّ ذلك مجزٍ عنك غير أنّك إذا كنت إماماً لم تجهر إلّا بتكبيرة

Abū Baṣīr from Abu ʿAbdillāh al-Ṣādiq. He said: When you begin your ritual prayer, if you like, begin with a single takbīr. And if you wish, with 3 takbīrs. And if you wish, with five. And if you wish, then seven. Any of that will suffice for you. However, if you are leading a congregation in prayer, then only recite one of these takbīrs aloud.

محمّد بن علي بن الحسين باسناده عن زرارة عن أبي جعفر (عليه السلام) أنّه قال: خرج رسول الله (صلّى الله عليه وآله) إلى الصلاة وقد كان الحسين (عليه السلام) أبطأ عن الكلام حتّي تخوفوا أنّه لا يتكلّم وأن يكون به خرس فخرج به (عليه السلام) حامله على عاتقه وصفّ الناس خلفه فأقامه على يمينه فافتتح رسول الله (صلّى الله عليه وآله) الصلاة فكبّر الحسين (عليه السلام) فلمّا سمع رسول الله (صلّى الله عليه وآله) تكبيرة عاد فكبّر فكبّر الحسين (عليه السلام) حتّى كبّر رسول الله (صلّى الله عليه وآله) سبع تكبيرات وكبّر الحسين (عليه السلام) فجرت السنة بذلك

Shaykh al-Ṣadūq with his chain of narrators to Zurāra from Abu Jaʿfar al-Bāqir. He said: The Messenger of Allah left to pray while Ḥusayn had not started speaking, to a point where they feared that he would never talk or that he was mute. So he went out carrying Ḥusayn on his shoulder. The people lined up behind him, and he stood Ḥusayn up by his right side. Then the Messenger began the prayer and Ḥusayn recited the takbīr. So when the Messenger heard his takbīr, he repeated and recited a takbīr. Then Ḥusayn recited a takbīr. This continued until the Messenger had done seven takbīrs and Ḥusayn had done the (seven) takbīrs. So from that the tradition circulated.

و في (العلل): عن علي بن حاتم عن القاسم بن محمّد عن حمدان بن الحسين عن الحسن بن الوليد عن الحسن بن إبراهيم عن محمّد بن زياد عن هشام بن الحكم عن أبي الحسن موسى (عليه السلام) قال: قلت له: لأيّ علة صار التكبير في الافتتاح سبع تكبيرات أفضل-إلى أن قال-قال: يا  هشام إن الله خلق السماوات سبعاً والأرضين سبعاً والحجب سبعاً فلمّا اسرى بالنبّي (صلّى الله عليه وآله) وجعل يقول الكلمات التي تقال في الافتتاح فلما رفع له الثاني كبّر فلم يزل كذلك حتى بلغ سبع حجب فكبّر سبع تكبيرات فلتلك العلّة يكبّر للافتتاح في الصلاة سبع تكبيرات

Hishām b. al-Ḥakam from Abu al-Ḥasan Mūsa al-Kāẓim. He said: I said to him: For what reason did the seven takbīrs in the opening of the prayer become superior?…He, peace be with him, said: O Hishām! Verily Allah created seven heavenly realms, seven earthly realms, and seven veils. When the Prophet was taken on his miraculous journey and it was as if he were two bow lengths or even closer to his Lord, He lifted for him one of the veils, so the Messenger recited a takbīr and began saying the words that are said during the opening of prayer. Then when Allah lifted for him the second veil, he recited a takbīr. This continued until seven veils were lifted and thus he had recited seven takbīrs. So for that reason, seven takbīrs are recited in the opening of the prayer…

The above hadith is worth meditating upon. It reminds us of the ḥadīth that states that the ritual prayer is the spiritual ascension—miʿrāj—of the believer and the lifting of the veils between the worshipping believer and Allah.

For those more ambitious and capable, there is a recommended set of supplications to recite between the takbīrs.

From Minhāj al-Ṣāliḥīn:

مسألة ٥٨٨ : يجوز الإتيان بالتكبيرات ولاءً بلا دعاء، والأفضل أن يأتي بثلاث منها ثم يقول: (اللهم أنت الملك الحق، لا إله إلا أنت سبحانك إني ظلمت نفسي، فاغفر لي ذنبي، إنه لا يغفر الذنوب إلا أنت) ثم يأتي باثنتين ويقول: (لبيك، وسعديك، والخير في يديك، والشر ليس إليك، والمهدي من هديت، لا ملجأ منك إلا إليك، سبحانك وحنانيك، تباركت وتعاليت، سبحانك رب البيت) ثم يأتي باثنتين ويقول: (وجهت وجهي للذي فطر السماوات والأرض، عالم الغيب والشهادة حنيفًا مسلمًا وما أنا من المشركين، إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين، لا شريك له، وبذلك أمرت وأنا من المسلمين) ثم يستعيذ ويقرأ سورة الحمد

Issue 588: It is permissible to perform the takbīrs in succession without any supplication (duʿāʾ). However, it is most virtuous to do three takbīrs [from the seven] and then say:

اللهم أنت الملك الحق، لا إله إلا أنت سبحانك إني ظلمت نفسي، فاغفر لي ذنبي، إنه لا يغفر الذنوب إلا أنت

O my Lord! You are the King, the Truth. There is not deity but You, all glory be Yours. Verily, it is I who have wronged myself, so forgive me of my sins. Surely none pardon sins except You.

Then do two takbīrs and say:

لبيك، وسعديك، والخير في يديك، والشر ليس إليك، والمهدي من هديت، لا ملجأ منك إلا إليك، سبحانك وحنانيك، تباركت وتعاليت، سبحانك رب البيت

I am here at Your service. All good is in Your hands and evil does not reach You. The guided is he whom You have guided. There is no sanctuary from You except with You, all glory be Yours. You are the Blessed and Sublime. All glory to You, Lord of the House.

Then do two more takbīrs and say:

وجهت وجهي للذي فطر السماوات والأرض، عالم الغيب والشهادة حنيفًا مسلمًا وما أنا من المشركين، إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين، لا شريك له، وبذلك أمرت وأنا من المسلمين

I have turned myself to the Originator of the Heavens and the Earth, Knower of the unseen and testimony while I am a true submitting believer and I am not from the polytheists. Verily my prayer, my ritual, my life, and my death belong to God, He who has no partner. To this I have been commanded and I am from those who submit.

Then seek refuge from the accursed Satan (أعوذ بالله من الشيطان الرجيم) and recite Surat al-Ḥamd (al-Fātiḥah).

Islam and War: Sayyid Sīstānī on the Ethics of Conflict

By
al-Sidrah
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We live in a time when warfare is conducted with a level of violence unprecedented in human history. Cluster bombs are commonplace, and mass executions are so visible, they virtually disappear. In such circumstances, how can Muslims understand and live by a religion that calls to higher ideals, even as much of the Muslim world is being torn apart by violence in which their co-religionists are either perpetrators or victims of such atrocities?

In this interview, Sayyid Sulayman Hassan Abidi discusses some of the main issues addressed in Sayyid Ali al-Sistani’s 2014 letter to the Iraqi forces battling ISIS. The issues range from what role warfare and violence have in Islam, to how one can derive and stay true to Islamic ethics and virtues during these conflicts. Sayyid Sulayman Hasan provides insight into these questions and more, gleaning from both the verses of the Qur’an and the lives and words of the Ahl al-Bayt.

Multimedia Directed by Huda Abdul-Razzak

Video

Table of Contents:
0:00 – The Purpose of Sayyid Sistani’s Letter, Its Importance, and Audience
4:57 – What Role Does Violence Play in Islam?
7:29 – Islamic Ethics of War
13:10 – Islamic Ethics and Modern Warfare
17:55 – Is ISIS Faithful to the Islamic Sources?
26:00 – The Boundaries of Islam: Who Is and Is Not a Muslim?

Audio

Listen or download the audio file of the video-interview below.

Islam and War: Sayyid Sistani on the Ethics of Conflict

 

Sayyid ʿAlī Ḥusaynī Sīstānī’s Letter to the Popular Mobilization Forces in Iraq against ISIS

This is the official english translation provided by the Office of Sayyid Sistani in Najaf, Iraq.

Advice and Guidance to the Fighters on the Battlefields

In the Name of God, Ever-Merciful, Ever-Compassionate

Praise belongs to God, Lord of the Cosmos, and ever-lasting peace be upon the best of His creation, Muhammad and his noble and pure progeny.

I call your attention to the following:

Let the dear fighters know, the ones who have been given the honour to be present in the battlefield against the transgressors, that:

1.    Just as God, exalted is He, has called the believers to Jihad [against the transgressors] and made it one of the pillars of religion, and just as God has privileged the Holy Warriors over those who do not fight [in Jihad], He, noble is His name, has placed certain conditions and etiquettes [on the conduct of Jihad]. Such conditions are necessitated by wisdom and mandated by the primordial nature of human beings. It is necessary, then, to learn these conditions and etiquettes thoroughly and to follow them sincerely, for one who learns these conditions and follows them sincerely will receive his deserved reward and blessings from God, and one who neglects them will not receive [the blessings] he hoped for.

2.    With regards to Jihad there are general guidelines to which one must adhere even when confronting non-Muslims. The Prophet, peace be upon him and his progeny, advised his Companions to follow these general guidelines before sending them off to battle. In an authentic tradition, it has been reported that the Imam Jaʿfar al-Sadiq (d. 765), peace be upon him, said, “When the Messenger of God, peace be upon him and his progeny, would want to send a fighting contingent he would sit down with them and advise them to represent God justly and to follow the good example of the religion of the Messenger of God. He would [further] say, ‘Do not indulge in acts of extremism, do not disrespect dead corpses, do not resort to deceit, do not kill an elder, do not kill a child, do not kill a woman, and do no not cut down trees unless necessity dictates otherwise.’”

3.    Similarly, the fighting against those Muslims who oppress [others] and who wage war [unjustly] has its guidelines and etiquettes, too. Indeed such guidelines and etiquettes informed the actions of the Imam ʿAli (d. 661), who, when confronted with such situations, admonished his followers [to follow them]. The Muslim world agreed in unanimity that the actions, guidelines, and etiquettes of Imam ʿAli are a worthy example to emulate. So pay heed to the example of Imam ʿAli and follow his path. He, peace be upon him, emphasizing on what the Prophet,peace be upon him and his progeny, had conveyed in Hadith of Thaqalayn and Gadir and many others, said, “Set your sights on the Family of the Prophet. Adhere to their direction. Follow their footsteps. Verily, the Family of the Prophet will not lead you away from the path of guidance, nor will they make you return to the path of destruction. If they rise, so shall you; and if they stand, so shall you. Do not traverse the path ahead of them, for you shall lose your way; and do not lag behind of them, for you shall perish.”

4.    By the majesty of God! By the majesty of God! Souls are sacred! Never should you do to them that which God has not deemed permissible. What great travesty it is to kill innocent souls, and what great honour it is to safeguard innocent souls, just as God, exalted is He, mentioned in His book [i.e. the Qurʾan]. The killing of an innocent soul has dangerous consequences, both in this world and in the hereafter. History has taught us that the Commander of the Faithful [i.e. ʿAli], peace be upon him, took much caution to protect the sanctity of the human soul in his wars.  He, in his historical document, said to [his companion] Malik al-Ashtar, whose friendship and proximity to ʿAli is well known, “Be vigilant! Do not spill the blood of the innocent without any right to do so, for nothing is more inviting wrath, greater in evil consequences and more effective in the decline of blessings and cutting life span more than the unlawful spilling of blood. On the Day of Reckoning, God shall judge wisely between those servants of His who spilled blood. Do not strengthen your authority by the unlawful spilling of blood, for that will surely enfeeble and weaken the authority and [may] even cause it to perish or shifting (to other who are wise). There is no excuse for you in front of God nor I, if you kill unlawfully, because that shall cause you punishment.”

If you [i.e. the fighters of the Popular Mobilisation Committees] find yourselves in an uncertain situation from which you fear the Divine Wrath, issue a vocal warning [to those fighting you], or issue a physical warning by directing your bullets in a manner which does not strike the target or cause its destruction apologizing (for such a disliked confrontation) to your Lord and taking precaution not to kill innocent souls.

5.    By the majesty of God! By the majesty of God! The lives of those who do not fight you are sacred, especially the weak among the elderly, the children, and the women, even if they were the families of those who fight you. It is unlawful for you to violate the sacredness of those who fight you except for their belongings.

It was the noble habit of the Commander of the Faithful [i.e. ʿAli], peace be upon him, to prohibit [his soldiers] from attacking the properties of the families, the women, and the children of those against whom he fought, despite efforts by some of those who [claimed to] follow him, especially the Kharijites, who insisted on legitimizing it. To refute them, ʿAli would say, “(Their) men have fought so we fight the men, but we do not inflict harm on their women and children, for they are Muslims and within the Realm of Hijra (abode of emigration). Thus you have no right over them. But whatever they procured and used against you in the course of fighting, and whatever their army possessed and acquired belongs to you. Whatever is in their homes is an inheritance for their offspring according to the ordinance of God. You have no right over their women or over their offspring.”

6.    By the majesty of God! By the majesty of God! It is [abhorrent] to cast suspicion over the integrity of people’s faith in order to target them and legitimize the taking away of that which is sacred [i.e. their life]. Alike the way of the Kharijites of the early Islamic period and their contemporary followers who are ignorant of the basic tenets of religion, following their own personal moods and whims and have sought to justify their [un-Islamic] actions by recourse to some textual evidence which they never understood. The Muslims of today have to live with the consequences of these misinterpretations.

Know that whosoever bears testimony that there is only one God and that Muhammad is His messenger is indeed a Muslim. That person’s life and property must be safeguarded. If that person falls into the trap of [theological] deviance and  religious innovations, then know that not every misguidance leads to infidelity, nor does every innovation strip one of Islam as his faith. At times, a person is subjected to death penalty due to a turmoil caused by him or due to retribution he still stays a Muslim.

In the Qurʾan, God has addressed the Holy Warriors in the following:
“O Believers, when you are journeying in the path of God, be discriminating, and do not say to him who offers you a greeting, ‘Thou art not a believer’, seeking the chance goods of the present life”. [Similarly] it has been widely reported that the Commander of the Faithful, peace be upon him, prohibited declaring the masses of those who fought him as unbelievers; indeed this was the inclination [i.e. to declare the enemy as unbelievers] of the leaders of the Kharijites in his camp. But he [i.e. ʿAli] used to say that they [i.e. his enemies] were a people who had fallen into misjudgement and error, though this does not justify their repugnant act and could not be an excuse for their obnoxious deeds. In a sound report on the authority of [Imam] al-Sadiq who narrates on the authority of his father, peace be upon them both, that “ʿAli, peace be upon him, did not label any of those who fought him as polytheists or hypocrites but rather he would say, ‘They are our brothers who have transgressed against us’ and he would [also] say about those who fought him ‘We fight them not because we think of them as unbelievers and not because they think we are unbelievers.’”

7.    Never inflict harm on non-Muslims, regardless of their religion and sect. The non-Muslims [who live in predominately Muslim lands] are under the protection of the Muslims in those lands. Whosoever attacks non-Muslims is a betrayer and traitor. And rest assured that such an act of betrayal and treachery is one of the most repugnant acts in accordance to innate nature and the religion of God.

Regarding those who are not Muslim, God mentions them in His Book, “God forbids you not, as regards those who have not fought you in religion’s cause, nor expelled you from you habitations, that you should be kindly to them, and act justly towards them; surely God loves the just.” The Muslim must not allow the violation of the sanctity of those who are not Muslim and who live under the protection of Muslims. Rather, the Muslim must honour and guard those who are not Muslim as he would with his own family. When we read stories about the life of the Commander of the Faithful we learn that when Muʿawiya sent Sufyan son of ʿAwf from the tribe of Ghamid to carry out raids on the frontiers of Iraq – in order to frighten the people [of Iraq] – and when he [Sufyan] killed the Muslims and those who were not Muslim from among the people of Anbar, the Commander of the Faithful was saddened greatly by this. In a sermon [which followed], he [i.e. ʿAli] said, “And this one from the tribe of Ghamid [i.e. Sufyan]…his horses have entered Anbar and killed Hassan son of Hassan al-Bakri and he pushed back your horsemen from the boarders. And it has been told to me that a man from among them [i.e. the raiders] would enter the house of the Muslim and the non-Muslim women and would then forcefully remove her anklets, bangles, necklaces, and her earrings. And no woman could resist it except by reciting the verse from Qur’an “We are for God and to Him shall we return (2:156)” and seeking mercy.  Then the raiders left overloaded with wealth with no wounds or loss of life. Had a Muslim died as a result of this sorrow and regret [after the raids] then no one is to blame him. But in [in my eyes] he deserves [praiseworthy] mention.”

8.    By the majesty of God! By the majesty of God! Do not steal the wealth of people. The wealth of a Muslim is unlawful unless he agrees to its procurement. Those who usurp from others, they have obtained a piece of fire from the fires of hell. God, exalted is He, said, “Those who devour the property of orphans unjustly, devour fire in their bellies, and shall assuredly roast in a blaze.” And in a tradition reported on the authority of the Prophet, peace be upon him and his progeny, that he said, “Whosoever steals and usurps the wealth of another, God will turn away from him and will not accept and reward him for his good deeds until he repents and returns the wealth to its rightful owner.”

We also find when we read stories about the life of the Commander of the Faithful, peace be upon him, that he forbade [his soldiers from] taking his enemy’s wealth except for that found in their military encampment. And whenever someone [from the enemy’s camp] brought forth proof that his personal wealth was taken [unlawfully] he [ʿAli] would ask that it be returned. In another report on the authority of Marwan son of al-Hakam, who said, “After ʿAli defeated us in Basra he returned to the people [i.e. soldiers] their wealth. Who brought proof was given the wealth and (even) who didn’t had proof was given by a swear on the name of his God.”

9.    By the majesty of God! By the majesty of God! Do not violate the sanctity of all things sacred. Do not violate or infringe on them with your tongue or action. Be cautious and do not target a person due to the mistakes of others. God, exalted is He, says, “And no bearer of burdens will bear the burden of another.” Do not base on suspicions, distorting the certainty.  Certainty entails caution and suspicion entails attacking others without proof. Your hatred of someone does not justify that you violate his sanctity, for God says: “And do not let the hatred of people prevent you from being just. Be just; that is nearer to righteousness.”

[Moreover], it has been reported that the Commander of the Faithful, peace be upon him, that he said in a sermon in the Battle of Siffin: “Do not disrespect the corpse of the dead, and if you defeat the men of your enemies do not violate the sanctity of their women and their houses. Do not enter their houses. Do not take anything from their houses. Take only what you find in their military encampments. Do not provoke their women by harming them even though they may attack your honour and abuse your leaders and noble men. And, it is reported that after the Battle of the Camel ended, he [i.e. ʿAli] came across a large gathering of wailing women crying over their lost ones. When they saw him they shouted in one voice ‘Here comes the killer of our loved ones!’, but he [i.e. ʿAli] did not respond. After [some time elapsed] he said to some of those near to him, pointing at a room which housed [captives] among them leaders of those who fought him like Marwan son of Hakam and ‘Abdullah son of Zubayr, ‘Had I been the killer of [their] loved ones I would have killed these people, too.’

It has also been reported that when he [i.e. ʿAli] heard that some from among his companions such as Hujr son of ʿAdi and ʿAmr son of al-Hamiq slandered the People of Sham [i.e. Greater Syria] during the Battle of Siffin, he said: “I dislike for you to be of those who slander [others]. It is better for you to describe their deeds and state of action; surely this is the more refine way of speaking [about others] and more justified in excuse and rather than slander them, it is better that you say ‘O God protect our lives and protect their lives and bring harmony between us and them and deliver them from error so that the ignorant can reach to the truth one inclined towards rebellion and revolt could turn away from it.’ They [i.e. ʿAli’s companions] said, “O Commander of the Faithful, we accept your counsel and we [will] strive to imitate your mannerism.”

10.    Do not deprive any people, who do not fight you, of their rights even if they anger you. It has been reported from stories about the life of the Commander of the Faithful, peace be upon him, that he afforded those of other faith the same [respect] he afforded to the Muslims so long as they did not wage war against him. And he would never launch a military assault unless he was attacked first. For instance, when he was in the middle of delivering a sermon in [the Mosque of] Kufa a group of Kharijites stood up and interrupted him and shouted on more than one occasion ‘Judgement belongs to God [alone]!’, to which he replied ‘Truthful words indeed but couched with false intentions. You have three rights over us: we do not take away [your right] to pray in the mosques of God; we do not deprive you from your share of the spoils of war as long as you fight along us; and we do not wage war against you unless you launch the first attack.’

11.    Know that most of those who fight you are victims who have been led astray by others. Do not let those who led others astray be better than you. Let your righteous actions, your well-wishing nature, your just conduct, your forbearance, and your avoidance of extortion, sin and aggression serve as an example for them. Whosoever helps misguided souls find the path of righteousness is like the one who saves a soul from perdition. And whomsoever misguides a person knowingly it is as if he has killed him.

We find in the stories about the lives of the Imams of the Progeny [i.e. AhlulBayt], peace be upon them, that they would go to great lengths to dispel whatever misconception those who fought them held, even if there was no hope of acceptance, seeking excuse (for unwanted confrontation) from their Lord educating the Muslim multitudes and their way of setting an example for future generations. It has been reported in some traditions on the authority of al-Sadiq, peace be upon him, that Imam ‘Ali, peace be upon him, on the Day of Basra [i.e. the Battle of the Camel], said to his companions: “Do not be quick to judge the enemy until I make clear to them what is between God, I and them.’ He [‘Ali] then approached them and said: “O People of Basra have you found in my rule any oppression? They said: “No.” He [then] said: “[Have I] broken a promise?” They said: “No.” He [then] said: “Have I shown desire for this [material] world so that I and my family took something and prevented you from having it, is this why you have breached the allegiance to me?” They said: “No.” He [then] said: “Have I applied punishment unfairly?” They said: “No.”

Imam Husayn followed a similar course of action in [the Battle of] Karbala. He took care to dispel doubt and clarify matters so that the living live and the dead die not in vain but after clear proof has been brought forth before them. In fact one cannot fight a Muslim people without establishing first a clear proof and without trying to dispel doubt and clarify misjudgement. This practise has been established in the Qur’an and prophetic traditions.

12.    Let no one [among you] think that there is a solution in oppression which cannot be gained by justice. Such a thought ascends from a narrow observation of the incidents without considering the mid and long term consequences of such an attitude. The adherents to such thoughts are those who have no information on the tradition of life and the history of nations which alerts on loosing innocent lives and spread of abhorrence in the society as a result of the atrocity of them.

It has been reported in the traditions that ‘The one who finds difficulty to implement justice will find greater difficulty to deal with injustice’. The contemporary history leaves a great lesson for those who ponder on it. Few rulers, for the sake of strengthening their power, oppressed and prosecuted hundreds of thousands of people. And God, exalted is He, came at them from whence they did not reckon. As if they had destroyed their sovereignty with their own hands.

13.    It may be the case sometimes that when you adhere to good conduct and remain disciplined you suffer [military] losses; this, nevertheless, is more spiritually rewarding, everlasting end and of greater benefit. The example set by the Imams serves as a case in point. They did not wage war unless they were attacked, even if such actions caused them temporary losses. It is reported in a tradition that on the Day of the Camel when the armies gather to fight, a person from the army of the Commander of the Faithful, peace be upon him, proclaimed, “Do not attack until I tell you to.” So some of his companions said, ‘But they have fired [arrows] at us.’ He said, ‘Wait.’ When the enemy’s fired arrows which killed one of them, he said, ‘Fight away with God’s blessing.’ Imam Husayn, peace be upon him, followed a similar course of action on the day of Ashura.

14.    Be the guardians and well-wishers of those who you are with you, so that they feel secured with you and support you against your enemies. Help the weak among them in whatever you can. They are your brothers and your family. Show compassion towards them just as you show compassion towards you own. Know that you are within God’s sight, and that He counts your actions, intents, and your inner dispositions.

15.    Do not let anything take precedence over your obligatory prayers. There is no better deed than prayers that a person can take towards his Lord. Prayer is the means through which man humbles himself before his creator and is a greeting which one offers toward Him. It is the foundation of religion and the criterion through which actions are judged. In the occasions of fear and war, God has given you some discount to the extent that proclamation of ‘God is Great’ is enough replacing the units of the regular prayer even if the person is not facing the Qibla.

God said: “Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before God, devoutly obedient. And if you fear [an enemy, then pray] on foot or while riding. But when you are secure, then remember God [in prayer], as He has taught you that which you did not [previously] know.”

God has commanded the Believers to exercise caution and not to gather for prayer at once but to take turns [performing prayer]. It has been reported in the life story of the Commander of the Faithful that he asked his companions to be mindful of the [importance of] prayer. In a sound report narrated on the authority of Jaʿfar al-Sadiq, peace be upon him, that he said, with regards to the prayer of fear, in the midst of war and confrontation: ‘Each person has to pray with indication wherever he is, even in the midst of sword fighting, wrestling and grappling. The Commander of the Faithful, peace be upon him, (even) prayed on the night before [the Battle of] Siffin (the night of Harir). Their prayers were nothing more than proclamations that ‘God is great’ and invocations and supplications. That was their prayer and [even then] the Commander of the Faithful did not ask them to repeat their prayers.’

16.    Help yourselves by remembering God frequently and reciting passages from the Qurʾan. Remember that one day you will revert and stand before Him. It has been reported that the Commander of the Faithful, peace be upon him, was so watchful of remembrance of God that when in the midst of battle, on the eve of Siffin, a carpet was rolled out for him and he offered his recitation while arrows were being fired at him from all directions passing by his ears left and right, and he did not get scared and abandon his prayer until he completed it.

17.    Strive to act – may God help you- in the same righteous manner as the Prophet and his progeny, peace be upon them, acted in both the times of war and peace so you could adorn Islam and set an example as it deserves. This is the religion which is built on illumination of innate nature, reason, and good manners. Suffices to say that this is the religion that raised the banners of reason and good manners, for its foundations are built on calls to contemplate and ponder the dimensions and horizons of the life and to take lesson from it and to act accordingly God said, “And by the soul ad He who proportioned it. And inspired it [with discernment of] its wickedness and its righteousness. He has succeeded who purifies it. And he has failed who instils it [with corruption].”

The Commander of the Faithful, peace be upon him, said, “God has sent His messengers among them and series of His prophets to them to get them to fulfil the pledges the primordial covenant and to remind them of His blessings to them and to exhort them by preaching and to awaken the dormant intellects.”

If only the Muslims follow the true teachings of Islam and abide by them they will surely find abundant blessings that will illuminate their path and expand their horizons. Be careful and do not hold on to the ambiguous readings of the scriptures, and if it is directed towards the people of knowledge – as God has asked you to do so- they would know the proper meaning and crux of the matter.

18.    Do not be hasty in situations where caution is required else you would cast yourself to destruction. Your enemies wish for you to act in haste and improperly in precarious situations and wish for you to rush without taking any precaution and professional advice. Organise yourselves and coordinate with one another. Do not hasten to take a step forward until you are sure about its maturity, strength, necessary means, implications, guarantee of steadiness and potential results.God said, “O Believers take precaution and [either] go forth in companies or go forth all together.’ And God said, “Indeed, God loves those who fight in His cause in a row as though they are a [single] compact structure.”

19.    Those (civilians) among you should be the well-wishers of the militants, acknowledging their sacrifice and protecting them from evils. They shouldn’t be suspicious about them. God has not assigned any right upon others unless he has assigned the same for them. Each of them enjoys equal rights.

You should be aware of the fact that there is no one well-wisher than amongst you for each other, if you clean your hearts from grudge and unite together to the extent that if anyone of you commits few mistakes or even if many outrageous mistakes you should forgive, forget and overlook it. Whosoever thinks that someone else is more well-wisher than his own family, tribe and fellow citizens, he is mistaken. Those who want to experience things which have already been experienced (by others), would regret. One should know that the person who begins the forgiving and overlooking the mistakes of others is worthy of rewards of forgiveness, goodness and rectitude. God will not waste the reward of those noble deeds and at times will reward it completely in the darkness of Barzakh and the Day of Resurrection. Whosoever supports a Holy Warrior or his family and protects them, achieves an equal reward as that Holy Warrior.

20.    Everyone must let go of those sentiments which carry hatred and bigotry. Follow the noble manners. God has made people into different tribes and races so that they may know each other. Do not be overcome by narrow-minded views and personal egos. Do you not see how the majority of Muslims today are engaged in self-destruction where they spend their resources, energy, and wealth on killing and destruction of each other? They should instead spend their resources and wealth on the advancement of knowledge and multiplying their resources and improve the welfare of the people. And be aware of a punishment which shall not visit the wrongdoers among you exclusively. Indeed the trouble has arrived. Try to put out the trouble and avoid kindling it. Hold on to the rope of God collectively and do not disunite. Know that if God finds any good in your hearts, He will give you (something which is) better than what has been taken away from you. Indeed God has power over all things.

 

The Office of His Eminence SayyidʿAli al-Sistani
The Holy City of Najaf
February 12, 2015.

L.I.F.E. 2015 Intensive Studies Course Report

By
al-Sidrah
-
LIFE 2015

L.I.F.E. is an intensive studies course hosted by the Ahl al-Bayt Islamic Seminary and the Baitul Ilm Academy.  The 2015 program was optimized for adults, aged 18-35, who were interested in deepening their Islamic knowledge and insight alongside a number of resident and guest scholars.  Below you will find a summary of the three-week course.  Scroll through its pages, view-full-screen, or download the PDF file using the buttons below.

Read the LIFE 2015 Course Report

Use your arrow keys or swipe to view the report or download a PDF copy.

A Review of Shahīd Muṭahharī’s Understanding Islamic Sciences

By
Naveed Ganjani
-

Within the Imāmī-Shiʿi [1] Muslim tradition, the traditional institution of higher religious learning is commonly known as the ḥawzah ʿilmiyyah  (“intellectual citadel”). Historically, the ḥawzah ʿilmiyyah was an advanced institution for the intellectual development of the Islamic sciences. Of course, the term “science” is to be understood here in the pre-modern sense of the Arabic term, ʿilm; a systematic body of knowledge as an object of study. This is in contrast to the modern—more restricted—usage of “science” as excluding any enterprise that does not involve testable predictions and explanations about some natural or social phenomenon.[2] A comprehensive survey of some of the major Islamic sciences from one prominent perspective within the ḥawzah is found in Understanding Islamic Sciences, published in 2002 by the London-based Islamic College for Advanced Studies (ICAS).

Understanding Islamic Sciences is a useful collection of articles, authored by the late Shahīd Murtaḍa Muṭahharī and translated into English by ICAS. Muṭahharī, an influential modern Shiʿi theologian and jurist, was one of the intellectual architects of the Islamic Republic of Iran, whose writings and lectures played an important role in the success of the Islamic revolution. He was martyred in 1979. Each article in Understanding Islamic Sciences introduces readers to a particular science studied in the ḥawzah ʿilmiyyah, expounds on and evaluates various theories in Islamic scholarship broadly, and serves as a guide to understanding Shiʿi Islam. Six sciences are explored in this text in the following order: philosophy (falsafah), theology (ʿilm al-kalām), mysticism (ʿirfān), jurisprudence (furūʿ al-fiqh), legal theory (uṣūl al-fiqh) and ethics (hikmah ʿamaliyyah).

The first two chapters of Understanding Islamic Sciences introduce readers to the closely-related sciences of falsafah and ʿilm al-kalām. Muṭahharī defines the latter as a science that dialectically identifies, establishes (rationally or textually), and defends Islamic doctrine.[3] The former may be defined in the following two ways: In classical general usage, falsafah did not designate a particular science but all non-textually transmitted (ʿaqlī) sciences attained through human intellect, such as metaphysics, pure mathematics, and the natural sciences. However, due to the influence of modernism, Muṭahharī notes that the term narrowed to “non-scientific” intellectual disciplines (i.e., ontology).[4] Second, in classical technical usage, falsafah referred to the specific discipline of metaphysics (al-falsafah al-ūlā), that is, “a science of the states of being from the standpoint of being.”[5] This narrower reference renders problematic the common translation of falsafah into the much broader English term “philosophy” as the latter is neither restricted to nor even necessarily cognizant of metaphysics proper. Moreover, philosophical inquiry in the Islamic scholastic realm was certainly not restricted to those who belonged to the particular schools of falsafah mentioned below.[6]

Advocates of falsafah in the technical sense of the term gradually formed into competing schools of thought that were greatly influenced by certain trends within the Hellenistic philosophical tradition.  In particular, the Peripatetic school associated with Ibn Sīnā, the Illuminationist school associated with Suhrawardī, and the School of Mullā Ṣadrā are elucidated by our author. Muṭahharī briefly discusses these major schools of falsafah, defends the Ṣadrian tradition (al-hikmah al-mutaʿāliyah), and promotes at length its solutions to various philosophical problems. These schools of falsafah were typically repudiated by scholars of ʿilm al-kalām in its early stages.  Yet, due to the significant contributions to ʿilm al-kalām by the thirteenth-century Shiʿi philosopher and theologian, Naṣīr al-Dīn al-Tūsī, Muṭahharī notes that most of the discourse of this science subsequently took on a more philosophical tone.[7] Throughout the second chapter Muṭahharī neatly discusses the origins and theological stances of various schools of theology that arose in Islamic scholastic circles, especially the Ashʿarī, Muʿtazilī, and Imāmī schools. In addition to defending the latter, our author also briefly traces the foundations of ʿilm al-kalām to the words and actions of the imams of the Ahl al-Bayt (ʿa), in contradistinction to the orientalist tendency of presenting the discipline as essentially foreign to Islam.[8]

The third chapter of Understanding Islamic Sciences deals with the science of ʿirfān, which our author divides into theoretical and practical ʿirfān. The latter is regarded as a primarily normative inquiry that aims to positively develop man’s relationship to himself, the world, and God.[9] Theoretical ʿirfān is a primarily descriptive inquiry that seeks to understand God, the world, and oneself through mystical intuition, unlike the solely ratiocinative methods of falsafah in the classical technical sense of the term.[10] At first glance, there does not seem to be any meaningful distinction between practical ʿirfān and the study of ethics. Muṭahharī however insists that practical ʿirfān ought to be rigorously distinguished by its primal concern with the relationship between oneself and God, dynamic methodology of spiritual progression, and personal profundity.[11] Much of the chapter examines the origins, mystical stations, and terminology of the discipline, and the chapter provides many brief biographies of the prominent practitioners of ʿirfān and sufism. Our author also elucidates major opinions among the Shiʿi learned on the very validity of ʿirfān as a genuinely Islamic science, basically upholding its validity as long as one critically examines its content to ensure that it is consistent with Islamic orthodoxy.[12]

Furūʿ al-fiqh and uṣūl al-fiqh are the focus of the fourth and fifth chapters of Understanding Islamic Sciences. In the terminology of the Qurʾan and hadith literature, Muṭahharī notes that fiqh is a profound and extensive understanding of Islam with no special emphasis on a certain branch of Islamic scholarship. Gradually, fiqh became associated specifically with the legal dimension of Islam. The reason underlying this shift to a narrower definition of fiqh is an intriguing object of research—Muṭahharī speculates that the particular association between fiqh and the legal dimension of Islam was due to the sheer amount of queries regarding the subject during the early centuries of Islamic scholarship.[13] He then carefully differentiates the two branches of this subject, furūʿ al-fiqh and uṣūl al-fiqh, from one another.[14] The former is the “study of secondary commands” or Islamic legal commands and principles regarded as general rules of action, whereas uṣūl al-fiqh is the study of the principles to be used in deducing such legal precepts from their appropriate sources. The greater portion of these chapters narrates the rich transnational history of the Imāmī legal tradition and its most notable jurists. Our author also briefly introduces the various branches of furūʿ al-fiqh and some of the major discussions of uṣūl al-fiqh.

The final article of Understanding Islamic Sciences is about hikmah ʿamaliyyah, translated as “Islamic Morality and Ethics.” Muṭahharī engages in a comprehensive treatment of certain complex matters, such as the nature of human beings in contrast to other animals, the nature of religiosity, and the relationship between religion and science. Readers will unfortunately not find a clear understanding of hikmah ʿamaliyyah and how this science differs from ʿilm al-akhlāq, which is also translated as “ethics” in this series.[15] Indeed, the final chapter strikes one as a mere extension of the first, centering on the conclusions of the practical aspect of falsafah.

It should be kept in mind that Understanding Islamic Sciences is not intended to introduce the disciplines of the ḥawzah in their entirety. So other important areas of inquiry, whether foundational subjects like classical Arabic syntax or more advanced subjects like Qurʾanic exegesis, are not expounded in much detail. Readers unfamiliar with the ḥawzah may not recognize the historical centrality of uṣūl al-fiqh and the arguments of competing perspectives within the institution over the validity of certain subjects and theories that are defended by our author. Understanding Islamic Sciences is a fruitful survey for the student of Shiʿi Islam, giving a deeper appreciation of some of the major sciences studied in the ḥawzah. For the Imāmī-Shiʿi audience in particular, it provides a broader understanding of one’s own intellectual heritage and significant exposure to other Islamic schools of thought.

 

[1] “Imāmī” will be used synonymously with “Twelver” throughout this review.

[2] J.L. Heilbron, ed. The Oxford Companion to the History of Modern Science (NY: Oxford, 2003), vii.

[3] Murtaḍa Muṭahharī, Understanding Islamic Sciences (London: ICAS, 2002), 53.

[4] Ibid., 19-20.

[5] Ibid., 14.

[6] Seyyed Hossein Nasr, Traditional Islam in the Modern World (London: KPI, 1987), 184.

[7] Murtaḍa Muṭahharī, Understanding Islamic Sciences (London: ICAS, 2002), 72.

[8] Ibid., 77-78

[9] Ibid., 91.

[10] Ibid., 92.

[11] Ibid., 91-92.

[12] Ibid., 95.

[13] Ibid., 144.

[14] Ibid., 180-181.

[15] Ibid., 49.

A Salute to the Master of Martyrs: An Excerpt

By
al-Sidrah
-

The Islamic Texts Institute under the direction of Shaykh Rizwan Arastu has recently published an original translation and commentary on Ziyārat ʿĀshūrāʾ, a devotional salutation to the Prophet’s (ṣ) grandson Imam Ḥusayn (ʿa), recited on the day of his tragic martyrdom.  The translation is lucid, and the commentary profound, with subjects ranging from Imam Husayn’s birth to the logic of laʿn. Below, please find a short excerpt from this work, titled, “A Salute to the Master of Martyrs: A Commentary on Ziyārat ʿĀshūrāʾ.”  Click the below cover image to download a PDF of the excerpt.

Salute-front-cover-FINAL-312

 

Purchase a copy at the Islamic Texts Institute.

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