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TABLE OF CONTENTS

1 Food for Thought: - Sayings of Imam Ali (A.S.) 02

2 Your Daily-Life Questions Answered 03

3 Islamic Perspectives on Peace & Violence 04

4 Human Unity for a Sustainable Peace 16

5 Imam al-Hasan al-‘Askari (A.S.) 30

6 The Awaited Saviour “Replies to the Objections” 30

7 Four lessons by Hazrat Fatima Zahra (SA) for humanity 35

8 The Awaited Saviour “Replies to the Objections” – Part II 39

9 Medical Ethics in the views of Imam Khomeini (ra) 46

10 Purity, Cleanliness and the Virtues of Good Food 54

11 Blessings of Having Daughters 56

12 Music from the Islamic Point of View 57

Kids’ CornerKids’ CornerKids’ CornerKids’ Corner

13 Birthday Anniversary of Imam Hasan Askari (AS) 61

14 The Guests 62

15 Household Chores 63

THE MESSAGE

Editor: Hujjat-ul-Islam Wal Muslimeen Sheikh Shabbir H. Lakhani (Maisami)

Editorial Board: Mr. Mazher Ali Jumani, Molana Sajjad Qaimi, Dr. Hussain Kanani,

Mr. Hasnain Nanjiani.

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Disclaimer: The Editor does not necessarily agree with the views expressed in the matter published herein. The views and opinions presented in the Journal reflect the views of the authors

and not of the Journal or its Editorial Board or the Publisher.

Published by

Zahra (S.A.) Academy Institute of Islamic Education, Development & Relief

The Message Rabi-us-Sani 1441 AH

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1. 'Blessed is he whose

knowledge and practice,

love and hate, acceptance

and refusal, speech and si-

lence, and words and ac-

tions are sincerely for the

sake of Allah.

2. Even if Allah, glory be to

Him, had not forbidden that

which He has prohibited, it

would have been mandato-

ry for the one possessing

intellect to avoid them [at

least].

3. Planning before action will

preserve you from regret.

4. He who is angry with

somebody whom he cannot

hurt, his sorrow endures

and he inflicts pain on his

own soul.

5. What a good provision for

the Resurrection good-

doing towards people is.

6. Verily the truth is not

known through men; know

the truth [first] and you will

know its people.

7. Know that man gets

satiated and wearied with

everything except life, be-

cause he does not find any

comfort in death.

8. Allah, glory be to Him, has

made the rights of the peo-

ple the prelude to His

rights; therefore, he who

fulfils the rights of Allah's

servants ends up fulfilling

Allah's rights.

9. Washing clothes takes

away worry and sorrow.

10. Monotheism is the life of

the soul.

11. The peak of modesty is for a

man to be modest in the

presence of his own self.

12. One whose heart is humble,

his limbs also humble them-

selves.

13. Pure worship is that a man

does not hope for anything

except his Lord and does

not fear anything except

[the outcome of] his sin.

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FOOD FOR THOUGHT Sayings of Imam Ali (A.S.)

Rabi-us-Sani 1441 AH The Message

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Q.1: I have offered some

of my prayers with the

perfume on which Khums

was obligatory but I

forgot to pay its Khums.

Do I need to repeat my

prayers?

Ans.: No need to repeat.

Q.2: The money saved in

mobile account is reward-

ed with free minutes. Is it

Riba?

Ans.: No, it’s not Riba.

Q.3: If a person breaks his

oath, what does he need

to do in order to make it

up?

Ans.: If a person takes an oath that he will perform an act (e.g. that he will fast) or will refrain from doing an act (e.g. that he will not smoke), but does not intentionally act according to his oath, he should give Kaffarah for it, which means he should set a slave free, or should fully feed ten indigent persons, or should provide them with clothes. And if he is not able

to perform these acts, he should fast for three consecu-tive days.

Q.4: Are there any rights

given to a woman to

choose the life partner of

her own choice? Can she

be pressurized to marry a

person just because he is

her cousin?

Ans.: Consent and agreement of woman is a must. Without her consent, marriage con-tract is invalid.

Q.5: Is it compulsory for

us to keep relationship

with one who does not

want to talk and keep any

relation with us? Can we

leave him or not?

Ans.: You do not have to cut off your relation and it is sufficient to say ‘Salam’ and ask after his\her health when you meet him\her. And if he or she becomes sick, visit them and if they need help, then help them.

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Your Daily-Life Questions Answered


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The topic suggested to me to discuss is the limits of attrac-tion and repulsion from the viewpoint of Islam. In dealing with any discussion, its topic must be clarified first so that we can thereafter raise the issues relevant to the topic. Here we should also examine what is meant by attraction and repulsion in Islam so as to later determine their limits.

Explaining the Concepts of

“Attraction and Repulsion”

and “Islam”

We all are familiar with the concept of “attraction and repulsion” and whenever we hear this terminology, what comes first to our mind is usually the attraction and repulsion existing in nature and the physical world. This is especially true in the case of professors in the fields of engineering for what comes to your mind is Newton’s law of gravity. Meanwhile, the manifestation of repulsion in the natural sciences is the

centrifugal force or the positive-positive (or negative-negative) poles of a magnet. However, this concept has naturally some changes once it enters the social sciences and humanities and it no longer means physical and material attraction and repulsion. It will rather be used to mean spiritual and emotional attraction and repulsion.

That is, for example, a person feels that there is an element drawing him toward it and he likes to get closer to it, and if ever possible, to be united and merged with it. On the contrary, he observes that he does not want to get closer to some things and individuals and their existence is such that he likes to keep distance with them and be away from them. The element of spiritual and emotional attraction and repulsion can be a material thing, person, belief, and way of thinking. Sometimes, a

Islamic Perspectives on Peace & Violence

By: Ayatullah Muhammad Taqi Misbah Yazdi


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panorama is so beautiful that you are unconsciously drawn to it and although you cannot physically get closer to it and you stand right there in your place, you direct all your attention and senses and are absorbed in looking at it. Sometimes also, man wants to get away from a deafening sound or unbearable scene as soon as possible.

The attractiveness of the personality also means that apart from physical and exterior features, there are certain attitudes, spiritual features and attributes in him that make others incline toward him and be attracted to him. Persons who are polite and courteous, cheerful, and kind and compassionate to others occupy a place in the hearts of others and every-body wants to deal with and be close to them. The person-ality of impolite, ill-mannered and selfish individuals is such that it drives others away from them and makes people keep aloof from them.

Of course, whenever there is a talk about attraction and repulsion regarding individuals and people, we should bear in mind that this issue depends on culture and values; that is, some characteristics possibly possess positive value in a certain society and culture and in another society and culture the same characteris-tics may be regarded as devoid of any value or even inconsistent with moral values. It is natural that a person possessing those characteristics has an attrac-tive personality in the former society and culture and is loved and respected (by people) but in the latter society and culture, he will be a common person or even be hated. At any rate, we only wish to stress that the attrac-tiveness and repulsiveness of one’s personality are different depending on the value system and culture dominant in a certain society. In any case, this issue itself requires


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a separate discussion which is presently not our concern.

Given our explanations, so far the concept of attraction and repulsion which appears in the title of our discussion is clarified to some extent. But the subject of our discussion is attraction and repulsion in Islam. As such, we have to clarify also what we mean by “Islam.”

Islam in our view is a set of beliefs, values and laws, and it encompasses doctrinal and ideological issues as well as individual and social laws. Whenever we say that Islam is such-and-such, by Islam it means the set of these beliefs, values and laws. In this discussion also, when we say attraction and repulsion in Islam, it means the attraction and repulsion existing in the doctrinal principles and foundations, moral principles and foundations, and the laws and ordinances of Islam.

In the section pertaining to beliefs, the attractiveness of

Islam denotes that the Islamic doctrines are consonant with the truth-seeking natural disposition [fitrah] of man. That is, they are doctrines which are anchored in the realities of creation and since the natural disposition of man is to seek the truth, these doctrines are harmonious with the natural disposition of man and they can be attractive for him. In any case, the attrac-tion and repulsion related to the Islamic beliefs are pres-ently not our concern in this discussion and at this point what is more important than them are the attraction and repulsion related to the values and laws of Islam, especially the attraction and repulsion related to the laws of Islam on duties and obligations. And we are more interested in knowing whether the set of Islamic values and laws are more attractive or repulsive to man.

Is the Assumption on

Repulsion about Islam

Possible?


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This question may possibly be entertained in the mind: If the sum of Islamic tenets is set on the basis of the natural disposition of man, it naturally follows that it must be attrac-tive to him. Yet, how can repulsion be imagined con-cerning it?

The reply is as follows: It is true that man is innately a truth-seeker, perfection-lover and beauty-passionate, but there is also an array of other dispositional and instinctive things in him. In many instances, there are conflicts and contradictions between these two sets of dispositional and instinctive things, each setting aside the other one. In other words, if in order to avoid a mistake and miscon-struction in the discussion, we label the material and animal-istic desires of man as instinct and the other desires as natural disposition, in many cases there is no harmony between the instinct and natural disposition.

The instinct is only after its satiation and gratification, and does not acknowledge justice, mercy and fairness. The hungry stomach recognizes bread only. It does not make any difference between the lawful [halal] and the unlawful [haram], good and bad, and personal property and that of others. It shall be filled with whatever bread, regardless of whether lawful or unlawful. The comfort-yearning nature of man is in pursuit of acquir-ing money and wealth to provide for his comfort. It makes no difference for him whether this money is ob-tained through just or unjust way. But the natural disposi-tion of man is concerned with fairness, concordant with justice and honesty, and disgusted with injustice, oppression and treachery.

Notwithstanding this justice-loving and anti-injustice disposition of man, sometimes the external reality is such that to satisfy the material instincts, physical needs and


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animalistic cravings cannot be obtained except through oppression and treachery. It is here that man, if he is a seeker of his true human perfection, is forced to dispense with some enjoy-ments and not to eat, drink and listen to certain things. And in sum, he has to restrain himself. In such cases, Islam which wants man to be drawn toward true perfection has naturally taken the side of natural disposition and set limits on the instincts and materialistic enjoyments.

Along this line, for those who cannot control their instincts, or in other words, bestiality still prevails on them, it is natural that some of the laws of Islam are not attractive and are even repulsive. Islam has a series of commandments consistent with both the instinct and natural disposition such as: “Eat of the good things We have provided you (7:160)”

and “Eat and drink. (7:31)”

This kind of commandments creates no problem for individuals, but it says, “Do not drink wine; do not eat pork… etc.” such orders are not attractive for everybody and some people are not pleased with these decrees.

A Historical Example of

Repulsion in the Laws of

Islam

It is not irrelevant here to cite an account from the history of Islam. As you well know, during the time of the Holy Prophet (S), Christians of Najran came and discussed and debated with him about their alleged beliefs on monotheism and they were defeated in the said academic discussion. In spite of this fact, they were not ready to embrace Islam. The Prophet (S) challenged them to an imprecation. They accepted the challenge and were supposed to have impreca-tion.

When the Prophet (S) came along with his most beloved


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ones; namely ‘Ali, Fatimah, Imam al-Hasan and Imam al-Husayn (‘a) for the impreca-tion, the attention of Christian priests was drawn to the five pure ones and luminous countenances. They said, “Anyone who disputes with these five personages, his lot will be nothing but curse and damnation in this world and in the Hereafter.” They were not willing to become Muslims, saying: “We will remain Christians but we will pay the jizyah.”1 When the Compan-ions of the Prophet (S) asked one of them as to the reason behind their unwillingness to embrace Islam, he said that it was because of their habit and desire to eat pork and drink wine, and Islam has forbidden both of them.

This is a historical example of a group who, even though the truth of Islam was proved to them, the repulsion that some of the laws of Islam had for them posed as the hindrance to accept Islam. That is, their human disposition came in

conflict with their animalistic instincts and in this conflict, they preferred the latter. This problem is not only confined to the Christians of Najran but also to all those who have not acquired divine training and are subdued by their carnal desires and instincts.

The laws and commands which in a sense set limits on the materialistic instincts and desires of man are repulsive for this group of people. And as pointed out, in Islam such laws exist. The law that orders a person to fast and abstain from food and drink for sixteen hours during a 40-degree Celsius summer is not harmonious with the base instincts and inclinations of man, and it makes an affair difficult for him. This is especially true in the case of persons such as bakers and the like who are forced to work near a blazing fire. Of course, there are also those who, in spite of working under the scorching heat of the sun or beside a blazing fire,


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ardently act upon this ordi-nance and observe fasting. However, this kind of self-nurtured people are not many.

For another example, such laws as khums may possibly not be problematic for you and I who perhaps are not required to pay a thousand tuman as khums of our properties, but for one who has to pay millions of tumans as khums, it is truly hard and difficult. Many people during the early period of Islam abandoned Islam because of the decree on paying zakat, and they stood against the Prophet (S), and when the emissary of the Prophet (S) came to them to collect the taxes, they said, “The Prophet is also asking for a tribute! We will not pay tribute to any-body.” This law (of zakat) was repulsive to them, and it made them alien to Islam and even fight against the caliph of Muslims.

As another example, Islam gives order to wage war and

participate in jihad. It is natural that war is not a bed of roses, and there is the possibility of being killed, becoming captive and blind, the amputation of hands and feet, and thousands of other dangers, and most people do not will to face these dangers and oppose the order for the waging of war and be present at the battlefront. Of course, there are also volunteers who unreservedly will to be present at the battlefront and passionately face all these dangers. Yet, it cannot be denied that this decree is not attractive to most of people who have not nurtured themselves in this way, and under any pretext, they shirk and avoid it.

Therefore, the reply to the question on whether the laws and ordinances of Islam are attractive or repulsive is that for different people some of the decrees of Islam are attractive while others are repulsive.


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Islam’s Injunction on

Attraction and Repulsion

in Behavior

Meanwhile, as the question on how the behavior of Muslims should be toward one another as well as toward non-Muslims, the answer is that Islam is founded on fostering attraction. Islam wants to lead individuals and societies toward perfection and felicity. Thus, the behavior of the Islamic society should be such that the others outside it would incline toward it and be attracted to it so as for Islam to be explained to them and guide them. If people keep aloof from the Islamic society and the capital of Islam, one cannot propagate Islam to them, and as a result, they will not be guided.

So, the principle is that Muslims should behave in such a manner that they be attractive both to one another and day by day, their unity and solidarity would be strengthened, and to the non-Muslims who are outside the

group in order for the former to be able to guide the latter. Of course, although the crux of the matter is the fostering of attraction, it is not accurate for us to say that absolutely and in whatever condition, they have to behave in such a way. In fact, in some cases, they definitely have to employ an instrument of repulsion. In a bid to explain and prove this subject, during the remaining time for this session, we shall deal with some matters and continue the discussion in the future meeting.

Examples of Islamic

Attractive Behaviors

In Islam, we lay much em-phasis on the observance of justice, fairness, goodness, service to others and making them happy. One of the most valuable forms of worship in Islam is for a person to make another person happy and if ever the other person has sorrow and grief, he has to eliminate them in a certain way. In some narrations, the reward of making a faithful


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happy and removing his sorrow and grief has been mentioned as greater than many years of worship. It is such even if that action is only to the extent that the person would behave kindly with the other and talk in such a manner that would give hope and peace of mind to him.

For such actions like smiling in the face of a fellow mu’min, shaking hands with him, embracing him, visiting him when he is sick, and has-tening to help him achieve his works, which foster sincerity and attraction among Mus-lims, numerous rewards have been mentioned in narrations. Islam does not stop here and has even enjoined and laid much stress on many of these ordinances even in the case of behavior toward non-Muslims. Islam says that if a non-Muslim becomes your neigh-bor or fellow traveler, he acquires some rights over you.

If you happen to travel with a non-Muslim and you reach a

point where you have to part ways and separate from each other, the said non-Muslim has the following right over you: You should take some steps along with him and escort him, and then part ways with him and go on your way. Islam regards it incum-bent to observe justice and equity toward anyone though he may be a non-Muslim, and considers injustice as abso-lutely repugnant. Even if a person is an unbeliever, you still have no right to treat him unjustly:

يا أيھا الذين آمنوا كونوا قوامين لله شھداء بالقسط وb يجرمنكم شنآن قوم على أb تعدلوا اعدلوا ھو أقرب للتقوى واتقوا الله إن

الله خبير بما تعملون

And ill feeling for a people should never lead you to be unfair. Be fair; that is nearer to God-wariness. (5:8)

Even more serious than this, merely to observe justice with respect to non-Muslims is not enough; rather, compassion


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which is loftier than justice should also be observed:

b ينھاكم الله عن الذين لم ين ولم يخرجوكم يقاتلوكم في الدمن دياركم أن تبروھم وتقسطوا

إليھم إن الله يحب المقسطين

Allah does not forbid you in regard to those who did not make war against you on account of religion and did not expel you from you homes, that you deal with them with kindness and justice. (60:8)

And even in some cases, it goes beyond this point and it enjoins that from the reve-nues that Muslims have paid to the Islamic government, some of them should be given to the non-Muslims who live along the borders and within the Islamic territory so as for their hearts to incline toward Islam and be attracted to it. (Qur'an, 9:60)

It is not necessary that in reaction to this act, they should certainly become Muslims; rather, merely the fact that hearts are softened with respect to Muslims and

become kind and friendly to them is good enough. This act will gradually pave the way for them to become closer to you, interact with you, observe your behavior, actions and lifestyle from a close distance, and be kind to you. And in so many cases, they would be affected and become Muslims.

Throughout history, there have been many non-Muslims who, on account of interaction with Muslims, listening to the logic of Islam and observing the manner and behavior of its followers, have embraced Islam. At any rate, they were examples of the ordinances and programs which have been taken into account by Islam for attraction.

Does Islam always enjoin

the Policy of Attraction in

Behavior?

The point which is necessary to note is that this policy of fostering attraction which we mentioned with respect to both Muslims and non-


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Muslims is not general in application, and in some instances, it is replaced by the policy of employing instru-ments of repulsion. Some-times, apart from not contrib-uting to the spiritual growth and perfection as well as guidance of a person, love and kindness even create an obstruction along the way.

Sometimes, man, as the effect of the storm of animalistic instincts and materialistic desires or being under the influence of certain social factors, family training and the like, will be prone to committing oppression, tyranny and debauchery and if he is not controlled, day by day he will drag himself further down the cesspool of corruption and adversity and spoil his life in this world and the Hereafter, not to mention the fact that it will bring about trouble, annoyance and violation of the rights of others. In such cases, it is to his interest and that of society to be reprimanded and

punished so as to put an end to the corruption and mischief and open the way toward goodness and welfare.

That is, the inner nature of this punishment is mercy. It hinders him from further deviation and fall and pre-vents the permeation of his mischief to others. Of course, the outward appearance of the punishment be it in the form of fine, whip, imprison-ment, execution, or others annoys and upsets a person any way, and naturally, no one is pleased with it. Islam says that in certain circum-stances your behavior must be violent and repulsive, and attraction is not desirable and recommended in all places.

Summary of the Discus-

sion

To sum it up, we stated the essence of defining attraction and repulsion in Islam. Similarly, we said that attrac-tion and repulsion may possibly be related to a thing, a person or a belief and idea.


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We also stated that Islam is a set of beliefs, values and laws, and attraction and repulsion in Islam may be related to any of these three spheres. Then, we focused our discussion on the attrac-tion and repulsion related to the laws and ordinances of Islam. In this part, we said that Islam has laws which are desirable to all individuals and all people will incline to them. It has also laws to which many people will not incline and are repulsive for them.

Applying perfume, brushing teeth, hygiene and cleanli-ness, good manners, sincerity, honesty, justice, and good-ness are among the things enjoined by Islam and are attractive to all individuals. Fasting, waging war and going to the battlefront, and paying religious taxes such as khums and zakat are among the cases which are part of the Islamic laws, but many people are not amenable with them and are repulsive for them. In continuation, we

embarked on the main subject and question of the discus-sion. What is the injunction of Islam to the Muslims regard-ing the behavior toward others? Does it say that Muslims should always be kind toward others, smile at them and not employ any means of repulsion, or has it also recommended that in some cases, the behavior must be violent and repulsive? Given the explanations we had, it was evident that both kinds of behavior are enjoined in the precepts of Islam. The cases wherein the behavior of Muslims toward others must be violent and repulsive in nature are very few, but such cases do exist. We will cite some examples of these cases in the future meeting, God willing.

1. Jizyah: a tax levied on non-Muslim citizens of the Islamic state in exchange for the protection they receive and in lieu of the taxes, such as zakat, that only Muslims pay.

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Human Unity, Between

Myth and Reality

All intelligent people today have some understanding of the need for the spirit of unity in human affairs. It alone enables us to meet the great global challenges such as the pollution of the natural environment and the unjust inequality between people of different races, creed and countries.

Discussion on human unity, which seemed a mere myth at the time of the ancient Greek philosophers, appears to be more of an achievable reality in the recent years. Formation of the UN, conversion of the Olympic Games from a national Greek game to an international sports competi-tion and the European Union are just some examples of our way towards a global unity.

Science is helping man with material comforts through her golden inventions. Science

has provided the man of our age with the power of global communication enabling us for numerous ecumenical and international seminars and dialogues between all nations and cultures.

The ideal of human unity has never appeared so close to realization, but paradoxically the closer we come to it, the more it seems to elude us. Is it not ironic that with the increase in the rate of divorce we are still ambitious for a global human unity?!

We speak of globalization and at the same time we deplore the dangers of uniformity and allied groups.

It was by scientific means that our planet earth turned to a global village or even a global bedroom, an ideal module to gain human unity with. But we now know that science can be misused as it has been and hence be more destruc-tive to human unity. Mobile

Human Unity for a Sustainable Peace

By: Shaykh Mansour Leghaei


17

phones initially brought family members more in touch, but the misuse of the same technology has now torn them apart.

We should therefore bear in mind that not just any type of unification of human society can provide sustainable peace and success for all. For instance, when the UN was formed after World War II its primary purpose was to maintain world peace and cooperation. Nothing could be further from reality. The UN today is no more than a legal lever in the hands of the so-called superior countries that enjoy the privilege of the right of veto against their oppo-nents.

Human unity as advocated by the power blocks of today’s rich countries aims more at the exploitation of natural resources on the one hand, and enormously creating further global customers on the other. Therefore, a mere human unification may not necessarily provide a global

sustainable peace. As I shall propose, human unity can only cultivate a sustainable peace if the hearts of hu-mans- not their bodies or worldly interests- are united based on justice under a divine guidance.

Human Unity, Islamic

Perspective

Islam is the religion of unity. The essence of Islam is believing in One Unique God; Allah and worshipping Him alone. Religion from the Islamic perspective is only one religion, i.e. submission to Allah.

“Truly the religion with Allah is Islam.” (3:19).

All human beings are created of a unique common soul.

“O mankind! Be dutiful to your Lord, Who created you from a single soul.” (4:1)

Man irrespective of their creed, colour, race, language, etc are all equal and are the members of one human family of which Adam and Eve were


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their parents. The divine wisdom made them into different nations to know each other with the only preference in the sight of God being their piety.

“O Mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that who is more pious.” (49:13)

Thus, Islam denotes all types of idle privileges of race, gender, nationality, wealth, etc.

Islam advocates for peace, fraternity and unity. The best talk in Islam is the one which brings people together.

“There is no virtue in most of their secret talks save in him who orders… conciliation between mankind. And whoever does this seeking the good pleasure of Allah; We shall give him a great re-ward.” (4:114)

Thus, reconciliation between people is rewarded, in the words of the Prophet of Islam (S), more than one year of praying and fasting. The mission of the Messengers of Allah was to form a united faithful human community.

Human unity is only obtaina-ble if humans as a global community enjoy a common divine goal. The unification of the goal will unite human beings. Such a united com-munity is referred to in Islam as ‘Ummah’.

“Mankind were one communi-ty and Allah sent Prophets with glad tidings and warn-ings.” (2:213).

Islam regards a divided community on the brink of a pit of Hell-Fire: “Hold fast all of you together, to the Rope of Allah and be not divided among yourselves.” (3:103)

Nonetheless, a mere human unity is not a virtue in Islam if it is not based on Monotheism and justice. Human unity under the umbrella of secular-


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ism and imperialism is rather a global disaster.

“And were it not that mankind would have become of one community (of disbelievers desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious (Allah), silver roofs for their houses, and elevators whereby they ascend.” (43:33)

Division and disagreement on the other hand is acknowl-edged in Islam as a reality of the life of this world although it is not endorsed as a value.

Etiology of Divisions

In order for us to accomplish human unity we must define human nature. What causes division and whether or not it is possible to obtain a global unity of mankind?

1. Divisive Human Nature

The social life of man by nature is divisive. That means unless there is an external force governing human life, man’s nature is against the unity of people.

The reason being, man by nature is seeking his personal gains and avoids whatever which is detrimental to him. No ordinary human is exempt from this instinct. The same instinct is found in the king-dom of animals too. This instinct is a ‘defense system’ and is an internal force for their survival. Without this instinct wolf and sheep would have lived together peaceful-ly. Although, they would both have died! For both of them need their food and preys for their survival. The divisive human nature is the primary cause of human conflicts between a couple or coun-tries.

In spite of this primitive nature, mankind by his intellect has learned that his unity with some of his fellow humans will bring about more benefits to him. Thus, they become united on the princi-ple of ‘common interests’. A male and a female will realize that each of them has a need that alone is not achievable.


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Formation of a company by its directors, European Union, Allied KK a time whereat the interest of the so-called united members clash, the result of which is nothing other than discord and division.

There is, however, another type of transcendental unity in which the core of unity between its members is not their selfish interests. It is their common congenial and sympathetic relation that has united them together. This type of unity is best found amongst the adherents of a religion. It is this type of unity which fosters sacrifice for others.

After the battle of Ohud seven Muslim warriors were bleeding to death and they were extremely thirsty. A man with a little water came to their rescue. He offered the water to the first wounded soldier but he pointed at the one beside him meaning that the water should be given to his friend. He took the water to the second soldier but he also

pointed at the third one until the man reached the last wounded soldier but found him dead. He turned to give the water to the previous ones but found them all dead1.

It is with reference to this type of human unity that the Almighty Allah states: “They give preference over them-selves even though they were in need of that.” (59:9)

Thus, for a sustainable human unity, mankind needs a divine religion and that it must be accepted by all humans world-wide.

2. Greedy Nature of Man

Another nature of man is his excessive desire to acquire or possess more than what one needs or deserves, especially with respect to material wealth. Thus, many people are attached to competition, the stigma of selfish greed. The result of which is nothing other than conflicts of interest and discord within the human society. Mutual conflict and


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discord is one of the vicious characteristics of the people of Hell.

“Verily, that is the very truth, the mutual dispute of the people of the Hell-Fire.” (38:64)

The act of Satan; the main enemy of the human race, is to cause mischief and dispute among humans.

“Verily, Satan sows a state of conflict and disagreements among them (humans).” (17:53)

To tame this nature, Islam encourages people to obtain contentment and considers it a human virtue, a concept which, for those who are under the influence of capital-ism is too difficult to contem-plate. Greed in a capitalistic society is a virtue for the greedier the man is the more he is going to consume and this will ‘make the Capitalist System work’. It is due to this concept that here in the West doctors do not recommend any food prevention to their

patients. Thus, as Ivan Illich in his book ‘Medical Nemeses’ has elaborated western medicine and unnecessary medication is in fact the cause of many new diseases.

In Islam, any behaviour which causes discord and conflict in society is a vice whereas, whatever which results in harmony and peace is regard-ed a virtue. Greed is definitely one of the Satanic paths leading to human conflicts whereas contentment and satisfaction is a great gain. Paradise is the house of peace and fraternity. To enter Paradise one’s heart must be free from any greed and bitterness towards others.

“Enter therein (Paradise) in peace and security. And We shall remove from their hearts any deep feeling of bitterness; brothers facing each other on thrones.” (15:46, 47)

Therefore, in order for man-kind to gain a paradisiacal unity on earth we ought to remove bitterness from our hearts.


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Obstacles to a Sustainable

Human Unity

1. Ambiguity of the Human

Language

Language, any language, is undoubtedly a Godly blessing without which man was nearly incapable of communication with his fellow humans. We regard man advanced over animals for his language abilities. Nonetheless, ambigu-ity and doubtfulness is an integrated nature of human language. As you are reading this article your understanding of it could be absolutely different to the author or another reader. When Romeo said to Juliet: “Ask for me tomorrow and you shall find me a grave man.” What did he really mean by ‘grave’?

Allamah Tabatabaei (May God elevate his status in Paradise), a renowned Muslim philoso-pher and an exegete of the holy Quran asserted that the number of different interpre-tations of Ayah 103 of the second Surah of the Quran

comes up to one million, two hundred and fifty nine thou-sand, seven hundred and twelve different interpreta-tions!

This is an unavoidable prob-lem of the human language which sometimes makes the communication between us as the dialogue between the deaf.

A deaf builder, who had a hard time finding a job, was once repairing his roof. One of his friends passed by and just greeted him from the road. The poor deaf man thought- based on his desire- that his friend has called him for a job. He cheerfully went down to his deaf wife and gave him the good news of finding a job. His deaf wife- based on her desire- assumed that her husband has promised to buy her some jewelry and hence, whilst being overjoyed rushed to her deaf daughter’s room and passed on her good news to her. The deaf young girl who was hopelessly waiting for any proposal for marriage


23

hugged her mother and –based on her desire- thanked her mother for the news. She ran to her deaf granny and said: Grandma! I’m gonna get married soon! The deaf grandmother however –based on her desire- assumed that her granddaughter is asking if she would prefer a fresh apple or a glass of apple juice and therefore calmly responded: “My dear! I don’t have teeth, an apple juice would do!!!”

It is due to this inadequate human means of communica-tion that Rumi says: “I am a dumb who had a dream and people are all deaf

I am unable to talk and they are unable to hear.”

2. Oblivion towards Reality

Another obstacle to human unity stems from the way we perceive the world. There is a profound epistemological discussion about human access to reality. In general, there are two types of knowledge; acquired knowledge and knowledge by

presence. All types of human knowledge gained by our sensory perceptions are the examples of acquired knowledge.

For instance, as humans we perceive the colour red as ‘red’ but is it really red? If you were a dog your answer to this question would be different. Then how do we know what the real colour- if any colour at all- of the external objects are? All knowledge of ordinary hu-mans is acquired knowledge. That means they are our different interpretations of one Reality and thus, different opinions are emerged.

Knowledge by presence on the other hand is achieved by the union of the knower and the known and hence there is no mistake in it. The knowledge of the Almighty God about His creation is knowledge by presence because He is nearer to us than our jugular vein.

Knowledge by presence is the divine gift to the Prophets by


24

means of revelation, as well as certain divinely selected people called ‘Ma’soomin’.

“Thus did We show Ibrahim the Malakoot (the Reality) of the heavens and the earth that he be one of those who have Faith with certainty.” (6:75)

It is only this type of knowledge that can endow with certainty. Similarly, this type of knowledge is free from any mistake and hence there will be no disagreement between the knowers. Thus, if all of the Prophets descend to earth and live together in a small town there will be never be any disagreement or discord between them.

Rumi; the most renowned Iranian poet and mystic gives an example to explain the secret behind all human disagreements. Although the issue is more profound than the example that Rumi is citing, academically it is a useful example.

He says: People of a village had heard about the elephant

but had never seen it. A man brought an elephant to the village and placed it in a totally dark room. He then asked people of the village to go into the room one by one, touch the elephant, come out and explain how they thought the elephant would look.

One of them happened to touch the trunk of the ele-phant. He later explained: “An elephant is a water-pipe kind of creature.” Another person went in and touched the ear. He then said: “The elephant is a very strong, always moving back and forth, fan-animal.” The third person touched the curved back and hence he proudly proclaimed: “A leathery throne.”

Rumi then in explaining the secret behind their disagree-ment says: “Had in the hand of each one of them been a candle, the disagreement would have been out of place.”

3. Nationalism & Racism

Nationalism in its modern form began in the 19th


25

century in Germany as a reaction to the French Revolu-tion. It soon however turned to a racist doctrine. Similarly, Zionism was initially formed with the excuse of returning the Jewish people to their homeland. Nevertheless, it soon showed to be a racist ideology claiming the superi-ority of a nation over humani-ty. Thus, nationalism is another facet of racism.

Although nationalism is relatively uniting people of a country against their common enemy, it is an obstacle to achieve the global human unity. The remedy therefore is to foster the spirit of interna-tionalism.

Islam is definitely the religion of internationalism. In Islam, no nation or individual is superior to others save for their piety; which again denotes any superiority. Although the holy Quran was revealed amidst an Arab nation, it never addresses its audience as “O You Arabs!” Rather “O You Mankind!”

Unless mankind in practice exercises the spirit of the following final Prophetic saying, human unity is far-fetched from the truth: “O you mankind! You are all from Adam and Adam is from the soil. There is no preference to an Arab over a non-Arab (or vice versa) but with piety.”

Inspiration for Human Unity

1. A Universal Religion

Man without religion is a pretty sorry lot. He has never been able to survive without faith. Yet, religious disagree-ment has always been one of the major factors of division.

To obtain human unity as citizens of the earth we need a universal religion that has the qualification for universali-ty. It is imperative that it enjoys the following charac-teristics:

A. Word of God: Its teaching be the actual Word of God.

B. Rational Yet Simple: Its teachings must be rational and yet simple. The German


26

philosopher Immanuel Kant argued in his book “Religion Within the Bounds of Bare Reason” that a universal religion should have validity for every human being or “community of insight”. Kant argued that the revealed ‘religion’ must also be a ‘natural religion’ (Fetrat as mentioned in the Quran).

C. A Socio-Political Religion: God is our Creator and as such He knows best what leads to man’s prosperity. Moreover He has no interest in any of the laws He sets forth for Mankind. We need a universal religion that its teachings have a solution for our socio-political problems, a divine law and rules of how to govern the society towards its prosperity. Human desire and his self-interest as discussed earlier is the main obstacle to his prosperity. Thus, consider-ing his immediate interest he has always failed to establish a law in which the rights of all humans are equally and justly protected. The so-called UN is

ample example of this failure.

2. A Just World-State not

Just a World-State

The dream of conquering the world and bringing it under subjugation has been the ambition of many tyrants of the past and present. Thus, just a World-State will not be able to unify mankind toward his prosperity. A secular world-state will be more dangerous than that of Nazi Germany and Stalinist Russia.

Man is in need of a Just and divine World-State in which an infallible world leader who is divinely protected executes the Law of God and will cater for the spiritual and physical welfare of all its global citizens.

The only religion that has the capacity of being a universal religion is ISLAM; the first and the last prescription of God to mankind. To this end, Sir Bernard Shaw in ‘The Genuine Islam’ stated: “If any religion had the chance of ruling over England, nay Europe within


27

the next 100 years, it could be Islam.”2

The establishment of the Just World-State has been prom-ised in the Old, New and final Testament of God, i.e. the global state of Imam Mahdi (May God hasten his coming) who will be accompanied by Prophet Jesus son of (Mary peace be upon them). Nu-merous Prophetic traditions asserted that the Almighty Allah will then prevail peace and justice on earth, as it has been filled with injustice and corruption.

3. A Just Democratic UN

After World War II the UN was formed with the excuse of safeguarding global peace and unity to stop German Nazism. In reality what we now have is an undemocratic and unjust UN. That means, out of all its members, only five countries, exceptionally, enjoy the unjust right of veto including England and France with relatively low popula-tions. These five countries in

fact determine the outcomes of the world. The current occupation of Iraq by allies without even the UN agree-ment removed the guise of hierocracy from the so-called democratic UN. What we need is a system that accounts for the power and influence of all nations of the world in proportion to their population. The problem is that at the moment there is not even a context for such thinking.

4. Unity in Diversity

For the time being the best practical option is to learn to practice the unity in diversity. Diversity is the law of nature. Variety is still ‘the spice of life’. Remember we are created in different nations so that we “get to know each other” not to fight one anoth-er. There is always going to be a form of disagreement.

“And if your Lord so willed, He could surely have made mankind one Ummah (na-tion), but they will not cease to disagree. Except him on


28

whom your Lord has be-stowed His mercy.” (11:118-119)

Disagreement will only be removed on the Day of Judgment wherein reality will be shown and God will give His final decree.

“Verily, your Lord will judge between them on the Day of Resurrection about that wherein they used to differ.” (16:124)

Unity, on the other hand, is the way that leads to the infinite. Diversity is an out-ward thing, unity is of the heart. As humans we have enough common grounds to be united. However, diversity is different from discord. It is discord not diversity that has thrown the world into the boiling pot of sorrow, wars, and death.

5. Do Your Part

Unity begins from within a household. Endeavour to keep your family and friendship circles united. Make reconcil-iation between people. Learn

how to live with people who may view the world different-ly. Always be optimistic in your so-called understanding of others. Follow fearlessly the Truth wherever you perceive it. Serve people of all nations. They are all ‘the family of God’ and His creatures. Remember the most beloved one in the sight of Allah is the one who serves His family more.

6. Awareness towards

Global Human Disaster

As the citizens of planet earth we will have fewer obstacles to tackle when we fight problems like pollution, depletion of natural resources and natural disasters. Our planet earth is a space ship damaging of which will cause all to drawn, including the vandal. In the recent earth-quake in Iran we witnessed amazing national and interna-tional unity and campaigning unity -including the US despite its political enmity with Iran- to rescue the victims of the earthquake.


29

So far as man gets on some-how with life and is quite satisfied with his local and personal issues and the misery of other people in the world is ‘the least to worry about’, there is no hope for world community, for he will not see any further reason for his survival.

Unless all people on this globe realize that discord and division is a global disaster and unless they cannot commit to this change of mindset no human unity can be obtained.

References:

1. al-Tabrasi, Majma’ul-Bayan vol. p.260

2. ‘The Genuine Islam’, vol. 1 no. 8, published in 1936

��

The Unfixed Wages

Once Imam Reza (A.S.) returned

his home with Suleiman bin Ja'far

Ja'fari. Imam (A.S.) saw his

servants busy in gardening. By the

way, he saw a stranger, who was

also busy in gardening with them.

Imam (A.S.) asked: "Who is he?"

The servants replied: "We have

hired him today so that he may

help us."

Imam (A.S.): "It's all right. How

much wages have you fixed for

him?"

Servants: "We will give him

something and would make him

satisfied."

The signs of displeasure and anger

appeared on Imam Reza (A.S.)

face and he wanted to punish

them. Suleiman Ja'fari came

forward and said: Why do you

make yourself uncomfortable?"

Imam (A.S.) said: "I have repeated-

ly given orders that till the work

and wages are not fixed, never get

the work done by anyone. First fix

the wages of the person and then

get the work done. Even if you

have fixed the wages, you could

give something extra to him after

the work is over. Certainly, when

he finds that you have given him

more than the fixed wages, he

would be thankful to you and

would like you. And even if you

would give him the wages you

have fixed, the person would not

be unhappy with you. But if you

do not fix the wages and employ

someone to work, whatever you

would give him after the work, he

would not think that you have

done a favor to him. Rather, he

will think that you have given him

less than his actual wages."


30

It is the night of Imam al-Hassan al-‘Askari’s birthday. It is a night of celebration. It is a night for which we should all congratulate the holy existence of Sahib al-Amr, the Imam of the Time (may Allah hasten his glorious advent). We should of course have expressed esteem and paid our respect. The holy being of Imam al-Hassan al-‘Askari was one of the infallible Imams who was under extreme pressure. This was because the closer the time of the holy Imams got to the time of the Imam of the Age, the more difficult their task would have become.

He was in Samirra’, which was the center of the government at that time. The center of government was transferred from Baghdad to Samirra’ during the time of “Mu‘tasim”. The reason for this was the oppression the army of Mu‘tasim had towards the people, who later complained.

Mu‘tasim did not listen at the beginning but they finally managed to make him agree to the transfer of the center to Samirra’, so that his army would be far away from the people.

Imam al-‘Askari and Imam al-Hadi were residing in Samirra’ by force in an area called, “al-‘Askar” or “al-‘Askari”, which means the location of the army and it was in fact the army base. In other words, the house they were residing in was especially chosen in an army base so that they could be under surveillance.

The Imam died at the age of twenty eight (and his great father was about forty two when he left this world). The period of his Imamate lasted only six years. According to the historical facts, during these six years, he was either imprisoned or if he was free, he was forbidden to socialize and forbidden any visits. It was a bizarre situation.

Imam al-Hasan al-‘Askari (A.S.)

By: Ayatullah Shaheed Murtadha Mutahhari


31

It seems, as you know, that each of the holy Imams had a certain quality that was more apparent in them. Khwajah Nasir, in his twelve-verse poem, has described each of the holy Imams with their special quality. The holy being of Imam al-‘Askari was distinguished by dignity and so-called good looks. The greatness and dignity reflect-ing on his face was in such a way that whoever visited him would get influenced by his appearance even before the Imam said a word. This story is fully specified in the majori-ty of narrations. Even the enemies, who constantly pursued the Imam and were sometimes taking the Imam to prison, could not resist paying their respect towards him when confronting the Imam.

In this relation, “Muhaddith Qummi” narrates a story from Ahmad ibn ‘Ubayd Allah ibn Khaqan in his book entitled, “Al-Anwar al-Bahiyyah”. Ahmad ibn ‘Ubayd Allah ibn

Khaqan was the son of the minister al-Mu‘tamid ‘Ali Allah. He quotes from his father a story in which he was also present. It is an extremely amazing story which at the moment I have not got time to narrate.

It was wide spread among people and they all knew that al-Mahdi of the Nation will emerge from the backbone of this holy existence. This was the main reason for the extreme surveillance of the Imam. The same thing Pharaoh did with Bani Isra’il when he had heard that a birth from among Bani Isra’il would cause his downfall. He killed all the new-born boys of Bani Isra’il and only kept the girls alive. He had appointed some women to go to the houses of Bani Isra’il and to find out which of the women were pregnant and keep them under surveillance.

This is exactly what the caliphate system did with Imam al-‘Askari. How good Mawlawi says, You attacked


32

the hidden prisoners, To close the way on the concealed one.

This foolish man never thought that if this were true, could he stop a divine order? Once in a while, they would send some more people to search the Imam’s house. This was done especially when the Imam passed away, because they were often hearing that Imam al-Mahdi had been born.

You all have heard the story of the Imam’s birth when Allah, the Almighty, veiled the birth of this holy being and only a few people found out during his birth. He was six when his great father passed away. During his childhood the special Shi‘ahs who came from different places, the Imam would introduce him to those special followers. The general public was not aware of this but finally the news that a son is born for Hassan al-‘Askari and they are hiding him spread among people.

They would sometimes send somebody to the Imam’s house to find this child and, in their thoughts, get rid of him. But, when Allah wants some-thing, can the servant do anything against it? Meaning when the divine decree has been decided for something, a human being can no longer have any role there. After the Imam’s death and coincidently with his demise, their officers poured into the Imam’s house and thoroughly searched it. They sent their woman spies to inspect all the women, whether a slave girl or not, to see if there were any preg-nant women among them. They suspected one of the slave girls to be pregnant. They took her and kept her for a year. Then, they realized that they had made a mis-take. The mother of the holy being of Imam al-‘Askari is called “Hudayth”. She was famously known as “Jaddah” (grandmother) because she was the grandmother of the


33

Imam of the Time (may Allah hasten his glorious advent).

There are other women in history who were famous because of the prestige of their grandchild and they are called Jaddah. One such woman is the grandmother of Shah ‘Abbas. There are two schools in Isfahan by the name of Jaddah. A woman whose fame is because of her grandchild will inevitably become famous as Jaddah. This honorable woman became famous by the title Jaddah. But it was not only being a grandmother that made her famous. She had a certain status, greatness and a special personality which have been written.

The late Muhaddith Qummi (may he reside in Allah’s paradise) wrote in “Al-Anwar al-Bahiyyah”, “She was the Shi‘ah shelter after Imam al-‘Askari.” In other words, this honorable woman was the Shi‘ah refuge. Inevitably, in that time (because Imam al-‘Askari was twenty eight,

when he passed away and if we also calculate the age of Imam al-Hadi), she was a woman of fifty to sixty years of age. This woman was so learned and great that when a Shi‘ah came across a problem, he would present it to this woman.

A man said, “I went to visit Imam al-‘Askari’s aunt; i.e. Hakimah Khatun, the daugh-ter of Imam al-Jawad. I went and spoke to her in relation to the dogmas and beliefs and the issues of Imamate and etc. She spoke about her beliefs until she got to Imam al-‘Askari and said, ‘At pre-sent, his child, who is hidden and in occultation, is my Imam.’ I said, ‘Now that he is in occultation, who do we refer to if we have any problems?’ She replied, ‘Refer to Jaddah.’ I said, ‘How strange! The Imam passed away and made a will to a woman?’ She replied, ‘Imam al-‘Askari did the same thing Imam al-Husayn did. The real trustee of Imam al-Husayn


34

was ‘Ali ibn al-Husayn, but did he not leave most of his will with his sister Zaynab? Al-Hassan ibn Al-‘Askari did exactly the same thing. His inward trustee is this child who is hidden but he could not overtly say he is my trustee. He had ostensibly appointed this awesome woman as his trustee.’”

By Your Name, O the Great, the Most Magnanimous, the All-mighty, the Most Glorious, the Most Generous, O Allah!

O Allah! Make us appreciative of Islam and the Qur’an.

O Allah! Make us be grateful for our Prophet.

O Allah! Make us appreciate the pure Ahl al-Bayt.

Shine the beams of love and spiritual knowledge on our hearts.

Shine the beams of love and knowledge of the Prophet (s) and his family in our hearts.

Make our deeds liable for your divine interventions, absolute mercy and your forgiveness.

��

Not the Personalities

It was the famous or rather

infamous battle of Jamal, where

armies of Muslims arranged

themselves against each other.

On one side were Talha and

Zubair, the Companions of the

Holy Prophet (S), at the head

was Ummul Mu'mineen Aisha,

the Holy Prophet's wife. On the

other side was an army led by

Amir ul Mu'mineen, Imam Ali.

The Imam, tried his best to avert

the war, but the opposition

remained adamant. They said

they were out to avenge the

blood of Uthman. As the battle

raged on, a companion who had

been watching in detachment

slowly advanced to Imam Ali and

said:

O Ali, is it possible to believe that

men like Talha and Zubair and a

lady like Aisha, the mother of the

faithful have all joined hands on

the wrong side?

The Imam, replied:

You have tangled yourself in a

misleading argument. Truth and

untruth are not judged by the

personalities. Discern the truth

first and then know its followers.

Recognize the untruth and then

identify its adherents.

��


35

We should make greater efforts [towards emulating Fatima Zahra (s.a.). Lessons to be learned from the life of Siddiqat al-Taherah, Fatima Zahra (s.a.), involve making great efforts, showing dili-gence, and leading a pure life;--just as that great personality, the manifestation of enlightenment and purity, led her life: she was "pure, immaculate, virtuous, and pious," [Kamel al-Ziarat, page 310]. Traits of purity, piety and enlightenment of such an exceptional person are what have influenced our Islamic teachings throughout the history of Shi’a Islam.

That is to say, in her short life, Fatima Zahra (s.a.) achieved the position as the primary woman of all females. In other words, she is superi-or to all great and saintly women throughout history. What factors, forces, and what kind of inner strength

could lead one person to become such an ocean of wisdom, piety, sanctity and spiritual transcendence in such a short time? This is a miracle of Islam.

Another pivotal matter is in regards to the blessed de-scendants of this great person [Lady Fatima Zahra (s.a.)]. The association of Sura al-Kauther with Fatima Zahra (s.a.)--even if such an associa-tion had not existed in our collection of hadith--is an accurate association. There are so many blessings that have been bestowed upon the Holy Prophet's (S) household and on each and every one of the Imams (as). The world is full of enjoyable individual, social, worldly and otherworld-ly melodies, which rose from the pure lungs of the Imams (a.s.). Hussein ibn Ali (a.s.), Zainab al-Kubra (s.a.), Imam Hassan al-Mujtaba (a.s.), Imam Sadiq (a.s.), Imam

Four lessons by Hazrat Fatima Zahra (SA)

for humanity

By: Ayatullah al-Uzma Sayyed Ali Khamenei


36

Sajjad (a.s.), each and every one of the Imams (a.s.) would produce these melodies. See what great excitement exists in the world of spirituality and on the path of guidance because of the words of these great personalities and their lessons and teachings. They are the children of Fatima Zahra (s.a.).

Shia and Sunni are unani-

mous in acknowledging

Lady Fatima's virtues

Fatima Zahra (God's greetings be upon her) is "The overseer of all women in paradise." This is a very high and lofty position. The lesson of courage, self-sacrifice, and piety, in this world.

All Muslims are unanimous about the virtues of Hazrat Siddiqat al-Kubra (God's greetings be upon her) and there is no difference between Shia and Sunni in this regard. In the books of Sunni and Shia followers, there is a hadith which says, "Fatima is the overseer of all women in

paradise." This status is higher than "The overseer of all women in the world." She is "The overseer of all women in paradise."

Who are the women in paradise? They are best, most prominent, and most pious of jihadi women; they are women who are martyrs and who have been mentioned by the great words of Allah the Exalted in the Quran. All of these women gather together in paradise. And Fatima Zahra (s.a.) is "The overseer of all women in paradise." This is a very high and lofty position. The lesson of courage, self-sacrifice, and piety, in this world, and the lesson of acquiring knowledge and transferring it to the minds of the people – she enjoyed the position of being a knowl-edgeable teacher for all of humanity – are things that Fatima Zahra (s.a.) has taught humanity. I hope that all Muslims benefit from the blessings of "The Lady of the Two Worlds."


37

The true follower of Haz-

rat Zahra (s.a.) supports

the poor

It is not acceptable that we only express love and admira-tion for Hazrat Zahra (s.a.) while we do not follow her lifestyle and manners. She so favored the hungry that for the sake of them, she gave food of her own family-like her children (a.s.) and her father (S)- to the poor: not for one day, not for two days, but for three consecutive days.

We pretend to be followers of this magnanimous lady, however, we not only avoid to offer our food to the poor, but we might even take the food from the poor, if possible.

The hadiths narrated in the book Kafi and some other books, on signs of Shiites, refer to the same point. That is, the Shiites should act in this manner. We need to reflect their [the Ahlulbait's] lifestyle and manners in our life--though slightly. We, and those of higher positions among us, can never reach

their high status. Still, we should try to be similar to them. It is not acceptable that we move in the opposite direction compared to the lives of Ahlulbait, and we pretend to be their admirers and followers. Is this possible? Imagine, during the life of Imam Khomeini (ra), a person inclined to the enemies of the Iranian nation-whom Imam reproached repeatedly. Could he say he followed Imam Khomeini?! If you heard such a person saying so, wouldn’t you laugh at him?! The same is true for Ahlulbait (a.s.).

Let the marriage of Mus-

lim girls be like the mar-

riage of Lady Fatima (s.a.)

Let the marriage of Muslim girls be like the marriage of Lady Fatima (s.a.): a marriage with a divine love bond and unique passion between the believing man and woman, with true empathy and compassion between the two—yet, free from any superfluous and hollow luxuries.


38

Marriage in our society should be like the marriage of Lady Fatima (s.a.). Marriage had become easy during the early years of the revolution and because of it; because people wanted less luxuries. Don't let us return to the first place [after endeavors for resolving the problems]. Parents shouldn't be too fastidious about unnecessary prerequi-sites of marriage; the youth are not fastidious. They should let Islamic marriage be done. Let the marriage of Muslim girls and young ladies who live in an Islamic envi-ronment be like the marriage of lady Fatima (s.a.).

Let the marriage of Muslim girls be like the marriage of Lady Fatima (s.a.): a marriage with a divine love bond and unique passion between the believing man and woman, with true empathy and compassion between the two—yet, free from any superfluous and hollow luxuries. This is the appropri-ate marriage of the Muslim

woman. Then raising children, managing affairs of home, and of course dealing with all aspects of the society, reli-gion, knowledge, and social and political activism are to follow. This is Islam.

��

The Gift

Whenever they reaped their first

harvest, they brought early, fresh

fruits to the Holy Prophet (S). Then

he would distribute them among

those who sat around him. This

morning, a poor man brought one

fruit from his small farm and gave it

to the Holy Prophet (S). He accepted

the gift, tasted it and then went on

eating it alone while the compan-

ions watched. One of those present

meekly said: O Prophet of Allah, you

have over looked the right of those

who watch while you eat? The Holy

Prophet (S), smiled and waited till

the man who had brought the fruit

had gone. He said: I tasted the fruit

and it was not yet ripe. Had I

allowed you to have some of it,

someone would have definitely

shown his distaste, thus disappoint-

ing the poor man who had brought

the gift. Rather than make him feel

bitter, my palate accepted the

bitterness.

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39

(d) Reasons for his delay

in appearance

Why did the Saviour not appear during all this period when he had already pre-pared himself for the intended task? What prevented him from reappearing on the scene of life during the period of the minor occultation or immediately thereafter, instead of converting it into the major occultation? At the time it was simpler and easier to bring about the required change.

He had a good opportunity at that time to mobilize his forces and to start his work forcefully because he already had contact with the people through the organization which existed during the period of the minor occulta-tion. Moreover, at that time the ruling powers were not so powerful as they subsequently

became as a result of the scientific and industrial development.

The successful execution of a revolutionary order depends on certain pre-requisites and on the existence of a particu-lar atmosphere. Unless these conditions are fulfilled and that atmosphere is created, it cannot achieve its object.

As regards the Divinely ordained shape of things it has two aspects. As far as its missionary aspect is con-cerned it, being Divinely ordained, does not depend on any congenial atmosphere, but, as far as its operational side is concerned, its timing and success is linked with the conducive circumstances.

The same was the reason why the pre-Islamic period of five centuries had to elapse before the Last Divine Message came to Prophet Muhammad,

The Awaited Saviour “Replies to the

Objections” – Part II

Edited excerpts from the book, “The Awaited Saviour” By: Ayatullah Sayyid Muhammad Baqir al-Sadr & Martyr Ayatollah Murtaza Mutahhari


40

though the world had been in dire need of it since a far earlier time. It was delayed only because its successful completion was linked with certain suitable circumstanc-es.

The conducive circumstances, which affect the accomplish-ment of the change, include those which create a suitable atmosphere for it and those which determine the right moment for the beginning of the operation. For example, the revolution which was successfully led by Lenin in Russia was linked with certain factors, such as the out-break of the First World War and the decline of the Czarist regime. In addition, there were some minor factors also. For in-stance, Lenin's safe journey during which he secretly slipped into Russia. If he had met with some accident which might have impeded his entry into that country at that time, the revolution would possibly have been delayed.

It has been the unalterable practice, decreed by Allah, that the actual implementing of a Divine revolution is linked up with such objective cir-cumstances as create the right climate and general atmosphere for its success. That is why there was a long gap of a several hundred of years before the appearance of Islam during which period no prophet was raised.

No doubt Allah is All-powerful. He can miraculously remove in advance all difficulties and obstacles impeding a Divine Mission. But He does not do so, because the tests, trials and tribulations through which man gains perfection require that a Divine revolution should come about in a natural and normal manner. This does not mean that occasionally Allah does not intervene in arrang-ing certain details not related to the creation of the right atmosphere but which tend to give an impetus to the revolu-tion. The Divine help rendered by Allah to his friends at


41

critical junctures for the purpose of protecting their mission was of this nature.

The fire set alight by Nimrud did no harm to Abraham; the hand of the treacherous Jew who had drawn his sword to kill Muhammad was paralysed and, a strong wind hit the camp of the infidels who had besieged Madina during the Battle of the Ditch and demoralized them. In all these cases help was rendered at a critical juncture, but only after the right atmosphere for the desired change had already been created in a natural manner.

On this basis, when we study the position of the Imam Mahdi, we find that the revolutionary task which has been entrusted to him like any other process of a social change is linked with certain circumstances which will provide the right climate for its success. Hence, it is natural that is should be timed accordingly. It is known that the great task, for which

Imam Mahdi has prepared himself, is not of a limited nature nor is it confined to any particular region.

His mission in fact is to revolutionize the world order in its entirety. It is to rescue mankind from the darkness of vice and to usher in an era of light and guidance. For such a gigantic revolution the mere existence of a task and a leader is not enough, other-wise it would have been accomplished during the period of the holy Prophet himself. Such a revolution requires specific climate and a general atmosphere conducive to the fulfilment of all the prerequisites.

From man's viewpoint the frustration and disillusionment of a man of culture may be considered to be the basic factor in creating the right climate. This feeling stems from the failure of diverse cultural experiments. Only then does a man of culture feel that he is in need of help and turns to the unknown.


42

From the material angle the modern conditions of life may be regarded as more suitable for the fulfilment of a mission on world level than the conditions which prevailed at the time of occultation, for now the distances have been shortened, the chances of contact between various people of the world have been improved and better facilities for a central organisation to enlighten mankind on the basis of the new message have become available.

It is true, as pointed out in the question, that the military power and the war equipment which the Awaited Leader would have to face have enormously grown, but it is to be remembered that material power is of no consequence when man is moralized and is determined to fight against injustice.

Many a lofty civilization in history has collapsed at the first touch of an invader, because it was already

dilapidated and lacked the power of resistance.

(e) His superhuman role

Now we come to another question of the above-mentioned series. The ques-tion is whether a single individual, howsoever great he may be, can accomplish such a great task, when it is known that a great man is only he whom the circum-stances bring forward to be in the forefront of the events.

This question is based on a particular viewpoint about history which explains histori-cal developments on the basis that man is only a secondary factor, whereas the main factor consists of the forces which work around him. Man at the most can be described as an intelligent interpreter of the inter-play of these forces.

It is evident that history has two poles, one of them being man and the other the material forces around him. Just as the material forces influence man like the condi-


43

tions of production similarly man also influences the material forces around him. There is no justification for supposing that action always begins with matter and ends at man. The opposite can also be as true. In history, man and matter have always been interacting. If the interacting force of man is celestial then his role in life will also assume the celestial hue. Then it is the Divine force which directs the course of history.

This is a fact which is abun-dantly proved by the history of the mission of the Prophets and especially by the life history of the last Divine Messenger, for Muhammad (P) assumed the control of the course of history and created a culture which could not be created by the external circumstances around him. Hence, what was possible to be accomplished by the greatest of the Prophets can also be accomplished at the hands of the Awaited Saviour of his Family - The Leader

whose appearance has been predicted by the holy Prophet and about whose great role he has already informed mankind.

(f) His modus operandi

Now we come to the last question which is about the method which the Mahdi is likely to adopt to achieve his objective of the final victory of justice and of the complete eradication of injustice.

A definite answer to this question depends not only on the knowledge of the timing and the stage at which the Mahdi will reappear but also on the possibility of imagining what particular circumstances will be prevailing at that time. It is only in the light of these circumstances that a picture of his possible strategy can be drawn. So long as we do not know at what stage the Mahdi will reappear and what will be the prevailing circumstances at that time, it is not possible to make any prediction on scientific lines. Any presump-


44

tions made in this connection will be based mostly on fiction and not on facts. Anyhow, there is one basic presump-tion which can be accepted in the light of the traditions and the historical experience of the great changes.

This much can in any case be predicted safely that the Awaited Saviour - will appear when the stage for his ap-pearance is set, neither earlier nor later. Let us be clear as to the meaning - of this stage for his appearance. This stage means the conditions prevail-ing in the world and in the human society. It means the decline in man's moral life, when oppression and tyranny will be rampant and when mankind will have fallen into the abyss of crime and immorality.

In addition, this stage for his appearance means that the conditions then prevailing would create the necessary psychological atmosphere for the reception of a saviour. Mankind would be dead tired

and fed up with the shape of things and would quite naturally look forward to a saviour for its liberation. This will happen when wickedness will reach its climax. There will be a great upheaval, a great conflagration, that will send this universe to its doom. In the darkness that will then prevail, there will dawn a new Sun in the form of the Mahdi, spreading light and lustre. Having liberated mankind from its misery and curse, the Mahdi will then bring about a transformation of life in which justice, peace, virtue and righteousness will abound. Thus will the Awaited Imam accomplish his mission.

Certain Islamic traditions speak of a government of the virtuous which is to continue until the appearance of the Mahdi (May Allah hasten his advent) and, as we know, some Shi'ah scholars who held a high opinion about a certain number of their contemporary rulers have hinted at the possibility of the continuance


45

of their dynasties until the appearance of the Mahdi.

On the whole, it is derived from the Qur'anic verses and the Islamic traditions that the rising of the Mahdi will be the last in the series of fights between the good and the evil which have continued from the very inception of the world. It will be the Mahdi who will give a concrete shape to the ideal of all the Prophets, the saints and the fighters in the way of Allah.

During the period of the occultation it is our duty to be expecting the Awaited Imam. We must devise a sound and judicious system of social development based on the holy Qur'an and present it to the world. We must prove the excellence and efficacy of Divine laws to the people and attract their attention to the Divine system we must fight superstitions and false beliefs and pave the way for the establishment of Islamic world government. In the light of the teachings of the holy

Qur'an and traditions of the holy Prophet we must chalk out a programme for solving the world problems and put it at the disposal of world reformers. We must enlighten the thoughts of the people of the world and at the same time, prepare ourselves to receive the Awaited Imam and the emergence of a just world government.

��

The Fly

It was an Abbasid court, with all

the splendor. Mansoor was the

King. Just as Mansoor was

attending the business to state,

a small fly sat on his nose. With a

wave of his hand, he whisked it

off. But the fly sat on his nose

again. This continued till at last

Mansoor felt greatly disturbed.

Turning to Imam Jafer as Sadiq

(A.S.), who was present that day,

he said: O Son of the Prophet

(S.), can you tell me why Allah

created these lousy flies?

"Yes", the Holy Imam, said: "So

that the mighty and the proud

are rendered humble and

helpless."

��


46

Abstract

This text presents views of Imam Khomeini (ra) on various aspects of medical ethics. Imam (ra) with his divine insight, sublime ethical values and taqwa, opens new avenues for the doctors, nurses and other health care professionals in caring for the patients and performing their duties towards God, their own profession, their fellow human beings, their religion and their country. Imam’s (ra) view-point on different aspects of doctor-patient relationship and its malakuti aspect reveals yet another hidden characteristic of his multidi-mensional personality and his compassionate spirit.

In essence, Imam (ra) views the medical profession as an invaluable means to worship God and serve creatures of God. According to Imam (ra), seeking divine pleasure should be the primary aim of physi-

cians and nurses caring for the patients and providing other services. It is hoped that the views of Imam Khomeini (ra) will serve as guiding light for the physi-cians, nurses and health care professionals in fulfilling their responsibilities and their success in this world and hereafter.

* * * * *

1. Addressing the Physicians and Nursing Staff and Em-ployees of Hospitals of Tehran, Imam Khomeini (ra) said:

“In the name of God the beneficent, the merciful I thank you brothers and sisters for your visit here to show your kindness towards me and I beseech God for your health and success. You physicians have a great responsibility. Physicians, nurses and employees of hospitals, all have great responsibilities and that is the

Medical Ethics in the views of Imam Khomeini (ra)

By: Dr Mohsen Reza Haydari MD PhD


47

responsibility of taking care of patients, responsibility of nursing and responsibility of treatment in the same manner as a father treats his child, a mother nurses her kids. You should consider patients as your own relatives, your own sons and daughters and treat them with love and affection and nurse them with care in the same way as a mother cares for her kids.

Those who have becomes patients are like your kids, your brothers and your sisters. They should be nursed and cared in a proper manner. And in hospital they should be cared and nursed in the same manner, as Islam likes them to be cared and nursed and attended with responsibility. May God protect you and you will be successful, for the service of your religion Islam, for the service of your broth-ers. InshaAllah all of you will be successful and victorious.”

2. Addressing the Minister of Islamic Guidance and the Members of Committee for

the Propagation of Islam and Committee for the Celebra-tions of 10 days of Dawn, Imam Khomeini (ra) said:

“….This is very important that our specialists have relied upon their own skills and expertise. You are aware that how Muhammad Reza tor-mented the spirits of our physicians. His attitude towards the physicians was insulting. For example, even for a minor treatment he went outside Iran. This was itself demoralizing for our specialist doctors at that time and they thought that in all specialized fields (of medicine), we are backward. Today we must vow firmly that in all disci-plines, we will strive to be at the forefront…”

3. Addressing the Professors of Tehran University, Imam Khomeini (ra) said:

“...The difference between the monotheistic schools of thought, among which Islam is the greatest, is that Islam in the very same nature wants a new reality and in the very


48

same science of medicine seeks a new pragmatism.”

4. Addressing the Minister of Road and Transport and Officials of the Organizations related to the Ministry, Imam Khomeini (ra) said:

“……In addition to that, spreading health and medical services is must towards the deprived people (of the villages)…”4

5. Addressing the Families of Martyrs of Medical University, Iranian and Foreign Students from Seminaries of Qum, Members of Health Commit-tees of Islamic Consultative Assembly (Parliament), Army Personnel responsible for providing services to injured during the Iran-Iraq War and People from different walks of life, Imam Khomeini (ra) said:

“…I must thank physicians and request them that God the Almighty and the most high has a very lofty station for those who fight and struggle in His path and a mujahid has high station in

the way of God. One of those stations is related to those who for the sake of God’s pleasure, relieves the suffer-ing of a human being in distress. Especially in the present time and the present place that we are, in reality your services are a struggle in the way of God. But you must think and pay attention that this should be struggle in the way of God, must be for His sake. When it is for His sake, it will be eternal.

Things that are done for God are perpetual and never-ending. Things that are done for world and materialistic aims, themselves go away with materialistic things and world. And those who work for them, they will also perish with world and materialistic things. You physicians as it must be said are the like mujahids in the way of God, and must pay attention that your aims should not be worldly aims. Your aims should be Godly. Have Godly aims, worldly aim is behind


49

Godly one, but (understand that) this materialistic aim is behind Godly and that’s why it is behind it. If you are pos-sessed by worldly aims, no matter how much you say it is for God, it will never be correct.”

6. Addressing the Members of Islamic University Jihad Organization, Faculty of Industrial Technology, Mem-bers of Industry and Technol-ogy Research Organizations, Imam Khomeini (ra) said:

“…Islam perfectly agrees with acquiring specialization, with knowledge, but specialization and knowledge that are for the service of nation. The service must be for the interests of Muslims. One talk is that we shouldn’t have specialists, and some people link this issue to the propaga-tion (of Islam). For example, Muslims when they say that the University should have revolutionary Islamic culture and it is must that the Univer-sities should be Islamic, these people immediately derive the

meaning from it that the Universities shouldn’t have required physicians, don’t need any specialist doctors, don’t need any specialists in advanced industries, just they must go to universities and talk about Islamic laws and problems. This is one of the evil plots that perhaps some of the people or groups attribute to Islam and Islamic Associations.”

7. Addressing the Physicians, Nurses and Staff of the Heart Hospital and some common people, Imam Khomeini (ra) said:

“In the name of God, the beneficent, the merciful. Thanks to the physicians, nurses and employees of the hospital. I, during the time that I was in the hospital and was a source of trouble to you all and now I am departing from you gentleman, I thank you all and I pray for you all. I hope that we all during this time, and during these sensitive moments that our nation is passing through and


50

conspiracies that are hatched against our nation and country, whole nation, all class of people should put hand in hand together and make the conspiracies ineffec-tive. I am very thankful to all of you, the employees and the workers of the hospital and respected physicians who during this time showed their high love and care for me and like a son who nurses for his old father, nursed me. I am thankful. May God protect you all and protect all of nation.”

8. Addressing the President, Speaker of the Parliament, Prime Minister, Friday prayer leader and Governor of Isfahan and common people, Imam Khomeini (ra) said:

“…Prophets also used to speak (praise) for themselves for something, because it was for guidance not that it was for them. The way of guid-ance was with one with knowledge of unseen…Like a physician who is free from all selfish desires but observes that if he doesn’t mention his

knowledge of medicine, people will be exhausted of disease, will be exhausted because of one disease and so he is forced to glorify himself because of the circumstances regarding his medical knowledge that I am an expert in the treatment of this disease, although he doesn’t want to praise him-self.”

9. Addressing the Clergy of Tehran, Imam Khomeini (ra) said:

“….Medicine cannot be effective without a physician, it needs a physician. It needs a specialist. Islam without spirituality is similar to medi-cine without physician.”

10. Addressing the professors of Tehran University, Imam Khomeini (ra) said:

“…The science of medicine has gone from the East to the West.”

11. Addressing the Student Members of the Islamic Association, Faculty of Law and Teacher’s College Ardabil,


51

Imam Khomeini (ra) said: “….West has acquired every-thing by colonialism…medicine through colonialism, culture via colonialism.”

12. Addressing the Minister for Culture and Higher Educa-tion and Faculty of Universi-ties and Institutes of Higher Education, Imam Khomeini (ra) said:

“…You two groups (clergymen and University teachers) are the mentors of the society. If there is a foundation, educa-tional and scientific training is must. If you want to correct a physician, it should not be (only) with the view that how good this physician will be tomorrow. This physician will tomorrow be a professional…a professional who will (may be) earn money by delaying a patient’s treatment for getting more money for visits! What a good physician he is! Though with regards to medicine, he is a very good specialist! But since his character was without good morals, he was not refined, he was not pious,

he was not a godly person, this physician delays the treatment of a patient, today he writes a prescription, he has an agreement with the pharmacist and so writes an expensive prescription…. makes this poor patient suffer more. When this prescription doesn’t work today, tomorrow he writes another one! And more and still more! Though he was a good physician from the point of view of medical knowledge...”

13. Addressing the Members of Islamic Foundations of Ministry of Public Health and Welfare and people from different walks of life, Imam Khomeini (ra) said:

“….Today the physicians and workers of public health in Khuzestan and respected nursing staff of the province have come here, I will say one thing to you physicians, nurses, public health workers and health care officials all over the country…” “...And that is practicing medicine and nursing and serving these


52

patients who are lying in these hospitals, is, very difficult but a very worthy service. Nursing patients is very difficult and good nursing is very meritorious and in the same manner medical practice and caring for the patients, and injured and maimed and struggling to provide care for them is difficult…but doing the proper action is com-mendable. All the other departments must do all the jobs correctly and correctly done work has its worth, but hospitals have their special importance. You are con-cerned with the care of an isolated or detached one…you and specially nurses who are caring patients, those patients whose hearts are broken, are in need of nursing of spirit, need of spiritual tranquility and you should provide all love and care to these pa-tients, nursing like a mother, a sister and brother and father. This influences the spirit of patient and in getting better and influences patients

in getting better much quicker and in the court of God the Almighty, the most high serving these people, serving these servants of God is very worthiful. And that what I must request to nurses, physicians and staff and those providing services at the hospitals in Khuzestan and other war-stricken areas that your services in those hospi-tals are more valuable than all other places. Services there are done under dangers and you are there to provide services and face-to-face with a group of people who are not merciful towards hospital and not merciful towards schools.

This (service) is very noble and very valuable. And nursing someone who has lost his health, his limbs, his safety in the way of God is a great valuable service in the court of God, the Almighty, and the most high. But there must be very much attention that the environment of hospital should be an Islamic environment and also that


53

your behavior towards these patients, these maimed patients should be like the behavior of a mother, a father, a brother and a sister. This work is very difficult and valuable and demands a lot of responsibility. The work of Islamic associations is also valuable and its responsibili-ties are also great.

This is why, my request, my advice to all the Islamic associations all over the nation and also to the physi-cians, nurses and health care workers, especially in the war-stricken areas and the areas that are in danger is that with all your strength and abilities try that your actions should be Islamic, your manners should be noble and your behavior be humanitarian and Islamic. May God the Almighty and the most high, grant reward to you all brothers and sisters, reward that was for those women who at the time of advent of Islam nursed the army of Islam.”

14. Addressing the Students of Faculties of Literature and Foreign Languages, Imam Khomeini (ra) said:

“….Medicines that are banned there (in western countries), their use is allowed here (in third world)…these are sent to the third world countries….A doctor who is banned to practice there is sent here and is allowed medical prac-tice...these doctors who learn medicine there, many of them are not given permission (to practice medicine) there… get certificates or diplomas with the condition that you have no right to practice medicine here, and you should go to your own country and practice medicine there. This is because in the eyes of coloni-alist countries, third world countries have no value. All the things that they want for themselves, they don’t want them for us. To us they give another thing.”

[To be continued…..]

��


54

Amir’ul-Mu’mineen ‘Ali (as) said, “The cleanliness of the head gets rid of the dirt from the body and gives light to the eyes. Wearing clean and tidy clothes keeps away cares and sadness from the person. It becomes a cause for the acceptance of the person’s prayers. Taking regular bath and hygiene of the body keeps one in good health. People prefer the company of clean and tidy persons. Wearing a good perfume is very necessary. At least on Fridays, one should wear a good perfume. This was the tradition of the Prophets (as). Our Prophet (S) used to spend more on perfumes than on his personal food.”

Imam Ja’far As-Sadiq (as) has said that wearing perfumes gives contentment to one’s heart. He also said that one genuflection (Rakat) of prayer wearing a perfume is better than seventy without it.

Remember, there are plenty of traditions about the virtues of purity and cleanliness. We are contenting ourselves with the few examples quoted above.

The virtues of good food

There are several traditions of the Prophet of Allah (S) and the Imams (as) about the virtues of good food. They have said that meat is the tastiest and the most nutritious of the foods. Some people wrongly feel that the Prophet (S) has deprecated the household that has plenty of meat. This is a misnomer. In fact khana al-pur gosht is an idiom that means a household where people sit and do backbiting of others. The Prophet (S) definitely has deprecated this habit of people. Otherwise meat, in fact, is complete food. When a person eats meat, the flesh of his body increases and consequently his strength too

Purity, Cleanliness and the Virtues of Good Food

Source: Ain-al-Hayat, By: Allama Muhammad Baqir Majlisi


55

enhances. He will have more energy for physical work and prayer.

Imam Ja’far As-Sadiq (as) says that it is a saying of the Prophet (S) that if a person doesn’t eat meat for forty days at a stretch, he should borrow money to buy and eat. Meat. Allah will give him means for clearing his debt. If Allah has provided a person to eat well after meeting all his obligations, he must! Otherwise, his abstention from good food would be termed as refraining from using Allah’s Bounties!

Amir’ul-Mu’mineen ‘Ali (as) has said that Allah likes people of piety. Piety is the ornament for a person. But the most important thing for a pious person is honest livelihood and good food. A pious person lives with his worldly brethren earning honest livelihood and wholesome food. The worldly people, however, cannot be in the company of the pious in the Hereafter.

Good food improves the physical strength of the bodies, which helps in the good performance of the worldly duties and spiritual prayers. If a person doesn’t get proper nutrition, he might be weak and sickly and consequently unable to discharge his duties properly.

Amir’ul-Mu’mineen ‘Ali (as) further said that good food, fruits and beverages are allowed to be used by a person who can acquire them through fair means. However, gluttony is bad. And excessive use of anything can have negative effect on the health of a person.

��

A Piece of Advice & Admonition

Someone sought from Abu Dharr,

counsel and admonition which

would guide him in his behavior.

Abu Dharr wrote back: Do not be

an enemy of whom you love most.

To every living being the most

beloved is its own self. To you,

your self is the most beloved so do

not be your own enemy. Remem-

ber when a man commits a sin,

and acts contrary to the behests

of Allah, he harms himself.'


56

Imam Sadiq (a.s.) has said: “Surely Prophet Ibrahim (a.s.) called on God to give him a daughter to weep after his death.”

The Holy Prophet (S) has said: “What good offspring are the girls, for they are kind, obedient, sympathetic and having blessing with them!

Imam Sadiq (a.s.) has also said: “Girls are as benefac-tion but boys are as riches. On the Day of Judgment, there will be reward for the benefaction but riches will be questioned of.”

The holy Prophet (S) has said: Whoever has three daugh-ters or sisters and is patient in taking care of them until they get married or die he and I are as these two fingers on paradise (referring to his index and middle fingers).

It was asked: O Messenger of Allah, what happens if they

are two? The Holy Prophet (S) said: “The same is true with two.”

It was asked, how about one?

The Holy Prophet (S) said: “The same is true with one.”

A man to whom a baby girl was born and seeing he was angry, Imam Sadiq (a.s.) said: “What will you do if God says to you: Shall I choose?”

The Imam said: “Now God has chosen a girl for you.”

About the boy whom Khidr killed as mentioned in verse 81 of the Quranic Chapter, the Cave: “So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion.”

Imam Sadiq (a.s.) said, “Instead of that son God gave them a daughter from whose generation, seventy prophets came.”

��

Blessings of Having Daughters

Source: https://www.imamreza.net/old/eng/imamreza.php?id=100


57

Question: Why has Islam prohibited music, and what is the philosophy in prohibiting it?

Answer: Music has become so common that most people are not ready to think about music in its proper perspective (about the bad evil effect of the music) and follow fero-ciously this wrong way of thinking according to which whatever is in common practice is seen to be without blemish.

Music from many viewpoints is worth investigation.

(1) It causes harm to the physics of human body and leaves a bad effect on the nervous system. Keeping these factors in mind a Professor of Columbia Univer-sity, Dr. Wolf Adler says:

“The best and most fascinat-ing tunes of music leaves the worst kind of effects on the nervous system of humans and especially when the

climate is hot; then the unpleasant effects are too much.”

The famous French expert Dr. Lycus Carl says:

“It is possible that the fulfill-ment of beastly lust might be having some importance, but there is nothing unfair than this that the life passes in fun.

The general deficiency of intelligence and understand-ing is the effect of alcohol and in the end it is the result of indiscipline in the habit. There is no doubt in it that films, radio, television are partner to the worrisome moment.

Generally music should be counted as something which has narcotic effect (which causes benumbing of sense), because, it's benumbing cannot be denied by any means. There are many types of benumbing and a person can numb his nerves in different ways.

Music from the Islamic Point of View

By: Ayatullah al-Uzma Shaykh Nasir Makarim Shirazi & Ayatullah Ja'far Subhani


58

Sometimes numbness comes by food. For example alcoholic drinks create great numbness in the nerves and render ineffective the power of thinking and senses. Some-times something is inhaled through the nose that creates numbness; for example heroine, which is absorbed in the body through the nostrils, which for a certain period of time makes one intoxicated and many such patients who require anesthesia by such matter, is injected into their veins.

Sometimes this numbness comes through the ears by listening to music and concert. This effect sometimes is so strong that it takes out the person out of reality like a dazed one. And his attention is withdrawn from everything.

Keeping this point in mind, you will agree that music is nothing but numbness and it is the bearer of all or most of the vices and damages of intoxication.

Mainly people get so much pleasure and entertainment from music because of this numbing effect. Sometimes this effect is so powerful that, a person loses his senses and brain to the extent that he starts behaving in a strange manner.

For example when the be-numbing effect of music becomes severe a person's power of making right deci-sions is curtailed. Then he cannot perceive correctly between good and bad, right and wrong, because most of the time he is under the effect of music and his mind, thoughts and strength of his senses, manners becomes prisoner of intoxication of the fierce tunes of the music. Hence he commits such uncultured actions, that in normal conditions doing such things he will think that it is against his status and contra-ry to human behavior.

We think that, this part of our conversations is not in need of any example or model,


59

because every sensible person knows that, in those dinner parties where stranger males engaged in dances with unrelated stranger females, always they are consistent with loud keynotes of music, and the vibration of tunes of music puts curtain on the mind and understanding of the people in such a way that, for them doing every despica-ble act and all such acts which are below the dignity of humans, to perform them becomes so easy and simple for them.

What greater intoxication can be there other than this when the voice of music affects the mind of a person, a kind of indolence takes over his nerves? And that foolish person cannot think of anything from human imagi-nation, except sex.

On his intelligence and on his power of comprehension a curtain is drawn in such a way that he forgets the sacred concepts of life like mercy, benevolence, kindness,

chastity, modesty, trust, integrity, equality, brother-hood, greatness, eminence and magnificence, making efforts and hard work to fight for the attainment of the purpose and to be steadfast.

There is no second opinion that, right from day one, alcohol and music had been the greatest factors of en-couraging sexual promiscuity for the lustful males and females and they on special occasions for intoxicating their nerves take help of these (i.e. alcohol and music).

It is correct that Islam never restrains man from his natural pleasures, but it prohibits those temporary and artificial entertainment created by intoxicating the nerves and arousing lustful desires and it takes away man from his natural condition.

Ethical limits of music

Is there any doubt that among the factors of moral deterioration are these writings and the heart-rending


60

tunes of music do not spread its wings for propagating of arguments contrary to chasti-ty?

Do not the fascinating voice of women and girls along with musical tunes arouse lust; create fervor for lovemaking in the youths?

And the heart, which is packed with lustful songs and amorous writings, does it have any for remembrance of Allah?

Does that heart, which is drowned in the whirlpool of loving voices and vibrations of music, can think regarding the needy and the poor?

As a principle it should be seen that what are the ingredients and occasions of musical parties. And what are the demands of and different kinds of stimulations?

In those gay dance and music parties is there anything else except sexual promiscuity, wine and tasty foods? And the thing, which causes these evil

consequences, can be allowed by a heavenly law?

The conclusion is that musical tunes have pernicious effects with regard to numbing of the nerves. And from the ethical point of view also it arouses lustful desires in the human beings.

By way of protecting health also it is proved that, in our time, there are different factors and causes of increase in the number of unexpected and sudden deaths, one of which is the craze of music, because music creates excitement and excitement damages the balance of nervous system.

People who are day and night bombarded by songs and music are prone to heart failure and brain hemorrhage.

However much is not neces-sary to show that nerves very soon become unserviceable because of continuous ex-citement.

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61

Kids

Corner

Birthday Anniversary of Imam Hasan Askari

(AS)

Dear kids!

The eleventh bright star of

Imamate Imam Hasan Askari

(a.s.) appeared on the hori-

zons of the sky of Wilayat in

Madina on 10th of Rabi-us-

Sani. On this joyous occasion

we extend our heartiest

greetings to all the lovers of

Ahlulbait (a.s.) and pray to

Almighty Allah to make our

world peaceful and give us

strength to follow our Imams

in every respect and imitate

their actions.

Like all other infallibles,

Imam Hassan Askari (a.s.)

was also generous and loved

serving guests. Ali Ibne

Ibrahim relates: I went to

meet Imam Hasan Askari

(a.s) and found him in a

disturbed state. When I

asked the reason he said, "I

am having some guests today

but I have nothing to serve

them."

I said, "Son of Allah's

Messenger, just mention it,

I will get all that is needed."

The Imam said, "We

Ahlulbait do not serve our

guests at the expense of

others." "All right! Then tell

me what I can do?" I said.

He told me, "Go and sell this

Yemeni sheet of mine."

I said, "Son of Allah's

Messenger, it is so cold now-

a-days and you do not have

any other quilt or sheet. Do

not sell it."

The Imam said, "The God

Who gave this would give

another." I did as the Imam

had ordered and sold the

sheet for ten dirhams and

brought the money to him.

Immediately he began to

make arrangement for a


62

dinner. I was much aggrieved

at the Imam's condition.

The Imam said, "Why are

you looking at me with pity?

I would not have been as

happier by covering myself

with the sheet, as I am in

entertaining these guests."

��

The Guests

A father and a son were

once guests of Imam Ali

(A.S.). As they arrived,

Imam received them warmly

and arranged for their

comfortable accommodation.

In a room where they were

seated, Imam sat opposite

them, engaging them in a

friendly conversation. And

then it was time for the

meal. After food had been

served and eaten, Qambar,

Imam's servant, brought a

basin and a pitcher full of

water for washing the

guests' hands. Imam took

the pitcher himself and

asked the father to extend

his hands so that he would

pour the water.

"How is it possible that my

Imam serves me? It should

be otherwise," the guest

said.

Imam Ali (A.S.) said: "Here

is your brother in faith,

eager to serve his brother

and to earn the pleasure of

Allah. Why do you prevent

him?"

But the guest hesitated.

Finally Imam said: "As your

Imam, I request that you

allow me the honor of this

service."

And when the guest com-

plied, Imam said: "Let your

hands be washed thoroughly.

Do not hasten, thinking that

I should be relieved of this

duty early."

When it was the son's turn,

Imam instructed his own son

Muhammad b. Hanafiyyah, to

hold the pitcher and wash

the guest's hands. Looking

at his son, Imam said:

I washed your father's

hands. My son washed your

hands. If your father had


63

not been my guest today, I

would have washed your

hands myself. But Allah

loves to see that when a

father and a son are present

in a place, the father enjoys

a privilege and a priority.

��

Household Chores

Mahmud was writing the

following essay: My name is

Mahmud. I have two sisters.

Zaynab and Fatimah. They

both go to school. In all,

there are six of us in our

family and we have divided

the household chores be-

tween us.

Father does the shopping and

the other jobs outside the

house. I help my father. I

buy bread, milk, vegetables

and fruits. My sisters help

mother with the housework

and they keep the house

clean and tidy. Fatimah does

some chores and Zaynab

does others.

In our house we all have

special jobs to do. We all

know our duties and carry

them out, and it is not very

often that we have to be

reminded. In these chores,

we all help one another. Only

my little younger brother,

Rida doesn't have a job to

do, and he is only ten months

old. My mother says that

Rida's only jobs are crying,

drinking milk, sleeping and

laughing.

She says that we will find a

job for him when he is older.

My father believes that each

member of the family must

accept some chore and do it

regularly because housework

is a way of learning through

experience. He believes that

a person who doesn't work

doesn't learn anything. My

father tells us that the

Prophet (S) has said:

"Allah doesn't like people

who put their responsibilities

on the shoulders of others,

and will not let them share

His loving kindness. A good

Muslim is one who is helpful

around the house". Besides


64

doing our own tasks, we also

help one another. One day I

came home and found my

father was sweeping the

courtyard with a broom.

"Father!" I asked: "Why are

you sweeping"?"

My father replied:

"Do you not see that your

mother is very busy? We

must help her. We are the

followers of Imam `Ali (AS)

and we must follow him in

piety. Imam `Ali (AS) always

used to help his wife in the

household work and some-

times he used to sweep the

house too".

Really, I can honestly `say

that we never have any

arguments in our house. If

ever I have a disagreement

with my sisters, we either

settle it with smiles or we

take the matter to my

mother, or we wait until

father comes home, and one

of them always settles it for

us. When my father comes

home from work, he sits

down and talks to us about

our lessons. He looks at our

school books and guides us.

Later when we are all free.

We go to the little library we

have and we study the books

that father has bought for

us. Father studies one of his

book and even little Rida goes

with us to the library, but

instead of reading a book

sometimes he tears the book

mother is reading. I thank

Allah that I have such good

parents and sisters, and I try

my best to do what is ex-

pected of me and help more

in the household chores.

Mahmud handed over the

essay to his English teacher.

When he got it back, the

teacher had written:

"Mahmud! You have written

clearly and well. This is the

best essay and you have

received top marks. I enjoyed

reading your essay and I

thank the Almighty Allah that

I have such a good student."

��


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