A major portion of our supplications are devoted to discussion on death and the Day of Judgement, so that man may wake up from the slumber of negligence.

If we ponder over reality, we learn that the world deceives the one who craves for it. On the other hand, the one who is attentive towards death and whose heart is aware of the Hereafter, does not fall for the lure of death. One who keeps death in front of his eyes and awaits for it, not only performs his routine tasks sincerely, but constantly strives to do more actions which becomes the cause of Allah’s satisfaction. He is aware that death can overtake him at any moment and he does not have time on his side.

The Holy Prophet (s.a.w.s.) says,

‘Surely the heart rusts like iron.’ People inquired, ‘How can it be polished?’ He (s.a.w.s.) said, ‘By remembering death and with the recitation of Quran.’

(Nahjul Fasahah)

So let us from today resolve to remember death at all times and perform all our actions with that thought in our minds. Let us collect deeds for our hereafter and make piety and abstinence our constant companions.

‘And Yunus was most surely of the apostles. When he ran away to a ship completely laden, so he shared (with them), but was of those who are cast off. So the fish swallowed him while he did that for which he blamed himself. But had it not been that he was of those who glorify (Us), he would certainly have tarried in its belly to the day when they are raised.

(Saaffaat : 139-144)

Situation at the time of appointment
When Allah, the Almighty, appointed Hazrat Yunus (a.s.) as a prophet, the people of his nation were worshipping idols. Since idol worship was deep-rooted in their hearts and minds, they rejected the invitation of Hazrat Yunus (a.s.). They said – ‘O Yunus! What kind of talk is this? You want us to leave idol-worship, but our forefathers were always worshipping it. We will never leave it.’

Shaitaan’s help

Shaitaan has always played an important role in fuelling false and misguided beliefs among the people. Even in the stories of the past prophets (a.s.), we have seen how Shaitaan made the misguided beliefs of the people seem attractive to them. So much so the people chose to die with their beliefs but were not willing to change them.

If we reflect even a little we shall realise that Shaitaan makes the exhortations and counsel of the Prophet (s.a.w.s.) and Imams (a.s.) seem insignificant and makes his own whisperings very attractive.

To protect ourselves from the whisperings and misguidance of Shaitaan, we must always seek protection from Allah and cultivate our beliefs in the light of the Quran and traditions only. We must always recite this supplication (Duae Ghareeq)

O Allah, O Most Benevolent, O Most Merciful! O Turner of hearts, keep steadfast my heart upon Your religion.’

Hazrat Yunus (a.s.) kept exhorting his people towards Allah’s obedience and prohibited them from worshipping idols. But the nation did not heed his invitation.

Hazrat Yunus (a.s.) in the belly of the fish

After much admonishment, Hazrat Yunus (a.s.) finally decided to leave his nation. After leaving his tribe Hazrat Yunus (a.s.) negotiated the path of wilderness and reached the bank of the river. He saw some people in a boat ready to leave. He requested them to let Him accompany them. They accepted his request since he displayed greatness, grandeur and majesty.

When the boat reached in the middle of the river, a storm began brewing. The waves began crashing into the boat causing it to sink. The passengers decided that one of them would have to be thrown in the water to stabilise the boat. So they threw lots and the lots fell on Hazrat Yunus (a.s.). However, considering the greatness and majesty of Hazrat Yunus (a.s.) the passengers threw the lots once again. But thrice in succession the lots fell on Hazrat Yunus (a.s.), so in the end they were compelled to throw Hazrat Yunus (a.s.) into the water.

Ignoring the preferable deed (Tark-e-Aula)

Hazrat Yunus (a.s.) welcomed the decision without protest and jumped into the river. It then passed his mind that he may have committed Tarke-Aula, by leaving his nation and withdrawing from them without waiting for Allah’s permission, while He was chosen to be their guide. So God had involved him in this difficulty. A huge fish was ordered to swallow Hazrat Yunus (a.s.). The fish swallowed him in accordance with the divine order. Hazrat Yunus (a.s.) passed the days and nights in the belly of the fish. The difficulties of this peculiar prison was distressing for Hazrat Yunus (a.s.) and he started praying to God in his grief and agony.

‘There is no God but you, you are pure (from any defect) surely I am from the oppressors.’

God Almighty heard his prayers, mention of which we find in Quran.

‘Then we accepted his prayers and gave him freedom from difficulty and this is the manner in whose we free the believers.’

Allah, Glorified be He, ordered the fish to spit out Hazrat Yunus (a.s.) at the shore. The fish left him at the bank of the river. Hazrat Yunus (a.s.) was unable to bear the heat of the sun after such a prolonged period in the stomach of the fish. So Allah, the High, grew a pumpkin tree around the riverbank, so that he could rest beneath its shade and eat from its fruit.

Hazrat Yunus (a.s.) regained his health within a few days. Allah revealed unto him that he should return to his nation since they had accepted His divinity after Yunus’ (a.s.) departure. Hazrat Yunus (a.s.) returned to his tribe and was surprised to find that his nation had abandoned idol worship altogether and had professed in Allah’s Unity (Tauheed). His nation welcomed him and he (a.s.) resumed his leadership (guidance) over the people.

The Prayer (Namaz) of Ghofaila

Respected readers! Many lessons can be learned from the narration of Hazrat Yunus (a.s.). The most important ones are:

1. When man commits a mistake due to ignorance, he should acknowledge it as soon as he realises his mistake. He should not be stubborn in the acceptance of his errors.
2. Sins are forgiven due to repentance and punishment averted. This is just what the learned scholar informed the nation of Hazrat Yunus (a.s.).
3. Do not despair from Allah even in the most difficult of circumstances and ask only Him for deliverance.
4. Allah has power over everything. He keeps whomsoever he wishes in whatever condition He pleases and gives death when ever he chooses.

Tradition states: If a person desires something and he recites Namaze Ghofaila and asks Allah for it, Allah will fulfill his desire, inshallah.

Namaze Ghofaila is of 2 rakats – it is recited after Namaze Maghrib (and before Namaze Esha). It can be recited as recommended prayers (nafelah) for Namaze Maghrib. If a person recites 2 rakat Namaze Ghofaila and another 2 rakats of recommended prayers, it is as if he has performed 4 recommended prayers (nafelah) of Namaze Maghrib.

The incident of Hazrat Yunus (a.s.) has been mentioned in detail in Surae Yunus (a.s.) and Surae Ambiya.

Ayesha narrates that the Kuniyyat of Janabe Khadija (s.a.) was Umme Hind (Tabaqate Ibne Saad Waqedi vol. 8 pg. 8 ) She is from the Quraish and her ancestry (the third one) goes back to the pure ancestry, which continues to give shelter to the Islamic nation even today and for whom the holy Quran declares:

‘…a good tree, whose root is firm and whose branches are in heaven.’

(Sura-e-Ibrahim : 24)

Her father Khuwailid b. Asad b. Abdil Uzza b. Qasiyy. Qasiyy was also the ancestor of the Prophet of Islam (s.a.w.s.). Janabe Khadija’s (s.a.) and the Holy Prophet’s (s.a.w.s.) ancestry unites in Qasiyy. Her mother was Fatima binte Zaidah. Her maternal and paternal grandparents are the same. The lineage of her grandmother and her great grandmother joins to the ancestral lineage of the Holy Prophet (s.a.w.s.) (Ibne Hesham and other historians). She was also well-known by the title of ‘Tahera’ (the pure one) as she was from a noble and honorable family which was distinguished by its members and their virtuous traits.

With her father’s demise all the responsibilities fell on her tender shoulders. Despite being a woman she remained undeterred with this tragedy and struggled intensely to handle all responsibilities. Allah had bestowed her with pure lineage along with beauty and wealth. Possessing even one of these characteristics is sufficient for a woman to earn respect and admiration. Janabe Khadija (s.a.) possessed all the three characteristics and this made her the most sought-after woman in the region. Handsome youths of Arabia, renowned warriors and chiefs of the tribes were eager to marry her. But the creator had already chosen another man for her. Janabe Khadija (s.a.) had a large trading business, which had expanded from Syria to Iraq. Her business was established in Arab and non-Arab countries. After her father’s demise she had to choose between continuing the trading business and closing it down. She decided to continue the business.

She could continue the business because she possessed innate patience and self-control to face the difficulties and problems of business, which was predominantly a man’s domain. She kept this trade working in the benefit of those workers who earn their livelihood through it. The death of her father had robbed her of happiness and created a feeling of desolation in her.

Once Janabe Khadija (s.a.) was observing her friend worshipping the idols in a monastery. A Jew happened to pass by from there while reciting some couplets from the Torah – The news of the Prophet’s (s.a.w.s.) advent, the last fruit of Ibrahim’s tree (of lineage), so soon before the night followed the day. When the sun rises it will leave no scope for the moonlight, he will come and he will definitely come, O Maidens of Quraish!

This was a small message uttered by the tongue but it pierced the heart. Only Allah knows from where that Jew came and where he went. His recitation of the awaited prophet reverberated in the heart of Janabe Khadija (s.a.). The woman worshipping the idols gave another opinion about the Jew’s prediction but the message had already left a profound impact on her. She became restless for that sun to rise. She was waiting for that hour and on the other hand Janabe Abu Talib (a.s.) was waiting for his nephew to declare prophethood. The Holy Prophet’s (s.a.w.s.) childhood had passed in the loving care of his aunt and uncle (Abu Talib (a.s.) and Fatima binte Asad (a.s.)).

The Islamic nation helped the Holy Prophet (s.a.w.s.) a little and offered him a little wealth but Abu Talib (a.s.) gave to the nation a Prophet like the Holy Prophet (s.a.w.s.). Hazrat Abdullah (a.s.) was not the father of the Holy Prophet (s.a.w.s.), but deserves to be respected and honoured as if he was his (s.a.w.s.) father. Hazrat Abdullah (a.s.) he departed from the world before the Prophet’s (s.a.w.s.) birth. The Holy Prophet (s.a.w.s.) was deprived of his loving care and nurturing. It was Hazrat Abu Talib (a.s.) who fulfilled these responsibilities as a foster father. Despite knowing all this, some of the Muslims label Hazrat Abu Talib (a.s.) as a Kafir. They disregard all his obligation and services in the way of Islam and the Prophet (s.a.w.s.). But we are Muslims and we recognise his position and realise that no disbeliever or polytheist can render an obligation in these matters. Hazrat Moosa (a.s.) with the help of the flow of Nile reached Firaun’s palace. At that moment Janabe Aasiya (s.a.) was alongside Firaun in the palace. When the basket containing Hazrat Moosa (a.s.) drifted to the banks of the Nile, it was of Janabe Aasiya the concealed believer, who welcomed the basket. She was the one who took Hazrat Moosa (a.s.) out of the basket and she was the one who nurtured him as her own son. But as God wished, neither the nation of Firaun nor Firaun himself could refer to Hazrat Moosa (a.s.) as his son. But the Holy Prophet (s.a.w.s.) who was an orphan, had Hazrat Abu Talib (a.s.) as his guardian, and even the nation refers to him so.

If in the place of Janabe Aasiya (s.a.), Firaun who was the king of the time and the owner of the house where Hazrat Moosa (a.s.) was raised, then history would have accepted him as Hazrat Moosa’s (a.s.) guardian. But Allah does not like the obligation of a polytheist on His servant. The purity of Prophet Moosa (a.s.) demands that it be kept far away from the uncleanness of the polytheist’s guardianship. That is why Janabe Aasiya (s.a.) was chosen for his nurturing.

It is quite astonishing that this kind of arrangement for Hazrat Moosa (a.s.) is considered to be appropriate and for the last Prophet (s.a.w.s.), the purified one, it is unimaginable that he be nurtured by a polytheist and that the Prophet (s.a.w.s.) be associated with a polytheist. Abu Talib (a.s.) was not only a believer but the greatest well-wisher of Islam. He would always command Hazrat Jafar-e-Tayyar (a.s.) and others to accompany the Prophet (s.a.w.s.) and join him in prayers and other Islamic acts like Jehad. Hazrat Abu Talib (a.s.) devoted his entire life in helping the Prophet (s.a.w.s.) in his prophetic mission.

Keeping the circumstances in view Hazrat Abu Talib (a.s.) advised the Holy Prophet (s.a.w.s.) to accompany the trade caravan of Janabe Khadija (s.a.). Janabe Khadija (s.a.) learnt about this and called the Holy Prophet (s.a.w.s.) if he would accept the charge of her trade caravan. Holy Prophet (s.a.w.s.) consented to it and Janabe Khadija (s.a.) accepted it.

The Holy Prophet (s.a.w.s.) was well known for his honesty, truthfulness and excellent ethics. Therefore it is not surprising Janabe Khadija (s.a.) selected the Prophet (s.a.w.s.) for her trade. The most important trait, which is of great concern to a trader when handing over charge of his/her trade caravan is honesty. She admired this quality and promised to give double wages to the Holy Prophet (s.a.w.s.) for handling her trade. Under the Prophet’s (s.a.w.s.) trading caravan, Janabe Khadija (s.a.) earned double profit. And as quoted by Maysarah, the slave of Janabe Khadija (s.a.), – this trade earned her so much profit than she had never earned so much in 40 years.

Janabe Khadija (s.a.) was at her window when she saw her caravan returning. She noticed that the entire caravan was traveling under the hot sun but the leader of the caravan was sheltered by the cloud. When the caravan reached her house she first looked at the Holy Prophet (s.a.w.s.) and then looked above to see the divine shelter in the form of a cloud. Janabe Khadija (s.a.) wanted to be convinced that the cloud is truly Allah’s blessing and not a coincidence. So she first asked the Holy Prophet (s.a.w.s.) the whereabouts of Misar. When the Holy Prophet (s.a.w.s.) told her that he was with them in the caravan, she requested him to call Misar. When the Holy Prophet (s.a.w.s.) turned to find Misar, the cloud cover also turned along with the Prophet (s.a.w.s.) and when the Prophet (s.a.w.s.) returned with Misar, the cloud cover was still accompanying him (s.a.w.s.). Janabe Khadija (s.a.) was now sure of the Holy Prophet’s (s.a.w.s.) prophethood as she realized that the winds could not change the direction of the cloud so easily. Then Misar started narrated the Prophet’s (s.a.w.s.) excellent qualities and the meeting with Rahib in their journey and Rahib commanding them to obey the Prophet (s.a.w.s.). Misar narrated that the angels were definitely sheltering him (s.a.w.s.). As evidence Misar narrated some miraculous related to the Holy Prophet (s.a.w.s.) viz. the food quantity never decreasing from the blessed hand of the Prophet (s.a.w.s.) and such other events.

Janabe Khadija (s.a.w.s.) was very astonished on hearing about these incidents. She narrated all this to her cousin brother, Warka b. Nawfal, who was considered to be a very learned person by the Meccans. Warqa said, ‘if all this is true, then definitely Mohammed (s.a.w.s.) will be the Prophet (s.a.w.s.) of the nation.’ In order to testify the truthfulness of Misar’s narration, Janabe Khadija (s.a.) invited the Holy Prophet for a meal with some other people and she witnessed the miracle herself (i.e. what Misar had narrated to her).

Seeing the Prophet’s (s.a.w.s.) excellent ethics Janabe Khadija (s.a.) felt a desire in her heart to marry him (s.a.w.s.). She sent a marriage proposal through her special maidservant Nafisa. Holy Prophet (s.a.w.s.) accepted the marriage proposal after consulting his guardian – Hazrat Abu Talib (a.s.). Hazrat Abu Talib (a.s.) before solemnising the marriage ceremony gave an excellent sermon, which Allamah Zamakshari has narrated in detail in his book Rabiul Abrar and Tafsir-e-Kashshaf. When the Holy Prophet (s.a.w.s.) proclaimed prophethood, she was the first to accept it. Her wealth offered a financial refuge to Islam at a time when Islam had no wealth. Besides sharing her wealth, she also shared with the Prophet (s.a.w.s.) his grief and sorrow. Her high ethical level laid the foundation for the admirable ethical traits of the Ahle Bait (a.s.), since she was the grandmother of all Imams (a.s.).

The first to help the Holy Prophet (s.a.w.s.) with their money were his uncle Hazrat Abu Talib (a.s.) and Janabe Khadija (s.a.). Both these individuals did not care for their own financial well-being and bestowed everything in the way of the Prophet (s.a.w.s.) and Islam.

When Janabe Khadija (s.a.) got married to the Holy Prophet (s.a.w.s.), the Quraishi women severed all relations with her on the pretext that she had married a pauper. She was spending most of her time in the house in solitude, but yet she did not complain nor expressed any anguish at this. This continued till she conceived Janabe Fatima (s.a.), after which her difficulties increased even more.

One day the Holy Prophet (s.a.w.s.) heard her talking to herself. On being asked who she was talking to, she replied that she was talking to the infant in her womb. The Holy Prophet (s.a.w.s.) told her that Jibraeel (a.s.) had informed him (s.a.w.s.),

‘The child in the womb is a girl who is pure, immaculate and blessed. Very soon my progeny will continue through her, and through her progeny will be the Imams (a.s.), whom Allah will appoint as Caliphs on the earth after the ceasing of the revelation.’

(Amali-e-Sadooq (r.a.))

Holy Quran and praise for Janabe Khadija (s.a.)

The Holy Quran has mentioned twelve women, one of which is Janabe Khadija (s.a.). She has been mentioned as the one having commendable ethical traits. The Quran says to the Prophet (s.a.w.s.)

‘And find you in want and make you to be free from want (through Khadija’s wealth)’

(Sura-e-Zoha : 8).

In Sura-e-Kausar Allah has referred to the children from Janabe Fatima (s.a.), therefore also including Janabe Khadija (s.a.) since she was the mother of Janabe Zahra (s.a.) and the grandmother of all Imams (a.s.).
Traditions in praise of Janabe Khadija (s.a.)

Janabe Ayesha narrates that the first to woman to accept Islam was Janabe Khadija (s.a.)
(Tabaqaate Ibne Saad pg. 9).

It is narrated by Zohri that the Holy Prophet (s.a.w.s.) and Janabe Khadija (s.a.) prayed Namaz secretly till Allah wished.
(Tabaqaate Ibne Saad pg. 10)

The interval between Janabe Khadija (s.a.) and Ameerul Mo’mineen (a.s.) accepting Islam is very less and they both were the foremost to testify in the prophethood of the Holy Prophet (s.a.w.s.). In praise of Janabe Khadija (s.a.) Imam Jafar Sadiq (s.a.) narrates that Allah has chosen four women above all other women of the world – Janabe Maryam (s.a.), Janabe Asiya (Firaun’s wife), Janabe Khadija (s.a.) and Janabe Fatima (s.a.)
(Nasikh, vol. 4, pg. 176)

Ibne Hesham narrates from authentic sources that one day Jibraeel (a.s.) came in the presence of the Holy Prophet (s.a.w.s.) and told the Prophet to convey Allah’s salutations to Janabe Khadija (s.a.). The Holy Prophet (s.a.w.s.) conveyed this to her. Upon this Janabe Khadija replied, ‘Allah is Peace (Salaam) and Peace is from Him. And my salutation is for Jibrael also.’ (Sirat-e-Ibne Hesham pg. 106) This tradition has also been narrated in Sahih-e-Bukhari with slight discrepancies.

Janabe Ayesha narrates that the Holy Prophet (s.a.w.s.) would always mention about Janabe Khadija (s.a.). He (s.a.w.s.) would never get tired of praising her and would often seek forgiveness for her.

She continues, ‘One day I became jealous of this fact and remarked that now God has given you a young woman in place of an old woman. I noticed that he became very furious. I got scared and said to myself that if Allah cools the Prophet’s (s.a.w.s.) temper, I will never ever say anything bad regarding Janabe Khadija (s.a.). (At this moment), the Holy Prophet (s.a.w.s.). asked – what was your intention in saying this. I swear by Allah, Khadija had reposed her faith in me when all were professing infidelity. She stood by me when everybody forsake me. She testified in me when others denied in me. Allah gave me a child through her, whereas you are deprived of this.’

The Holy Prophet’s (s.a.w.s.) love for Janabe Khadija

Janabe Ayesha says, ‘I was very jealous of Janabe Khadija (s.a.), more than I was for any of the Prophet’s (s.a.w.s.) other wives. I cannot imagine would have been my state if I was staying with her. My jealousy stemmed from the fact that the Holy Prophet (s.a.w.s.) often remembered her. When he would slaughter a goat, he would send it to all her friends.’
(Asadul Ghaabah, vol. 5, pg. 438)

Opinion of Islamic scholars

Janabe Khadija (s.a.) was the true helper of the Holy Prophet (s.a.w.s.) (Sirat-e-Ibne Hesham pg. 16). Ibne Hesham records that the Holy Prophet (s.a.w.s.) had fixed 20 camels as mehar (dowry) and she was the first wife of Holy Prophet (s.a.w.s.). As long as she was alive, he (s.a.w.s.) never married another woman.
(Ibne Hesham)

‘Janabe Khadija (s.a.) testified to the Prophet’s (s.a.w.s.) prophethood and in all what the Holy Prophet (s.a.w.s.) received from Allah as revelation. She was a helper in his prophetic mission. She was the first to accept the faith and testify in his prophethood. Through Janabe Khadija’s (s.a.) companionship, Allah lessened the Holy Prophet’s (s.a.w.s.) grief.

But Allah through Janabe Khadija (s.a.) gave joy and tranquility to Holy Prophet (s.a.w.s.). He (s.a.w.s.) was never pained or distressed with her talks. Rather when he (s.a.w.s.) would come to her (s.a.) she would encourage him (s.a.w.s.) for his mission and testify to all that he (s.a.w.s.) said and would tell him (s.a.w.s.) to ignore the taunts of the infidels. May Allah have mercy on her.
(Ibne Hesham pg. 105, Isteaab pg 12)

Ibne Ishaq says that with the demise of Janabe Khadija (s.a.) and Hazrat Abu Talib (a.s.), the Holy Prophet’s (s.a.w.s.) life became miserable and grief-stricken. (Asadul Ghabah vol. 5 pg. 439)

Offering obligatory prayers and especially the five daily prayers in congregation is highly recommended and offering dawn, dusk and night prayers in congregation has been specially stressed for those persons, who live near a masjid or hear Azaan (call for prayers) being announced from it.

1. It is not permissible to miss the congregational prayers without a valid reason, and it is not proper to abandon congregational prayers without a justifiable excuse.
2. The Imam of the congregational prayers should be adult, sane, an Isna Ashari Shia, just (Adil) and legitimate and should offer the prayers correctly. Furthermore if the other worshippers in the congregation are male then the Imam too should be a male.
3. If the other worshippers learn after the prayers, that certain necessary qualities were not present in the Imam, or that due to some reason the Imam’s Namaz has become void, then the Namaz of those who prayed behind him will not become void but will be valid.
4. It is necessary for the other worshippers to recite all the zikr of the prayers themselves, except in the first and second rakat when they should not recite Sura-e-Hamd and the other Sura. On behalf of the worshippers it is sufficient that the Imam recites Sura-e-Hamd and the other Sura.

   The other worshippers should recite Takbiratul Ehram (Allaho Akbar) after the Imam recites the same. The ruku and prostration should be performed with the Imam or a little after him. But it is not necessary that the remaining parts of Namaz should be performed after the Imam performs them.

5. It is the duty of every Muqallaf (sane and mature person) to learn Namaz so that he does not pray it incorrectly. But if due to some reason the person cannot learn Namaz correctly, then he should pray Namaz in whatever way possible, but should not abandon Namaz under any condition.

It is obligatory for men to recite Sura-e-Hamd and the other Sura with a raised voice while offering morning, Maghrib and Esha prayers. It is also wajib to recite Sura-e-Hamd and the other Sura silently in Zohr and Asr prayers. In the third and fourth rakat of all prayers, either Sura-e-Hamd or Tasbihaat-e-Arbaa should be recited in a low voice. For women, all Namaz should be recited in a low voice.

When he beholds the universe, his intellect compels him to reflect. Does this universe has a creator? Or has it come into existence on its own? Then if it has not evolved on its own then who is its creator? What qualities does the creator possess? Has He imposed any duties upon us? Or are we free from responsibility? Did those individuals who were supposedly His messengers speak the truth? Or were their claims baseless and false? Is there another world after the present one? Would man be compensated for the deeds of this life?

These are but some of the basic doubts that invade human intellect. Man is compelled to seek their answers because of the very nature of these doubts. Man is hard pressed to find the answers to these queries and unravel the truth behind his creation.

In addition to the above queries, man is constantly searching for answers to a host of other questions. He is also aware of his inherent superiority and the ability to distinguish right from wrong. The intellect is forced to continue its inquiry till it reaches a satisfactory conclusion. It does not rest till its investigation results in some definite answers. These and such other questions relating to man’s creation and existence constitute the very roots of religion. These fundamentals of religion are related to reason and the natural disposition of man. They are explained with the help of rational arguments.

All the activities and actions of man are in fact influenced by the roots of religion. Taqlid (following a Mujtahid-see the section ‘Islamic Practical Laws) is not permitted in the roots of religion. As per the shariah every adult and wise Muslim is required to comprehend the principles of religion with the help of rational arguments and proofs. For, his beliefs influence his actions and therefore must be firmly rooted in his mind. Then his soul and his restless mind will be freed from lust and carnal desires, finding peace and comfort. He will find relief from internal turmoil and anguish. Only then would his life be spent in ease with an awakened conscience.

The most appropriate time for training is childhood and youth. For the soul and the mind both are free from sin and without any pre-conceived notion. Thus, the right impression can then be stamped on it. If these young people with their simple minds and pure souls are trained properly and taught the correct beliefs with rational arguments, they will develop with an open mind, free from prejudice. It will then become an inseparable part of their existence. They will attain a level of certitude and will remain unaffected by their surroundings. If they are compelled to live in an undesirable society, they will not be imbued in its colours. They would rather try to dye the society in their own colours.

All this proves the necessity and importance of religion. Is training possible without a correct religion? Is religion really a natural necessity for man or man has himself made it a necessity? Some people allege that the religious priests and scholars invented religion to have control over the lives of the masses. They feel that religion is a tool of the ruling class and it has been nurtured with their connivance in order to exploit ignorance and simplicity of the people.

There is no doubt that whenever the religious beliefs of the people had become contaminated with deviations, some selfish leaders took undue advantage in the name of religion. The unscrupulous rulers and unjust politicians also exploited the situation and played with the faith of the populace. However, the example of the above allegation is like saying that the house and clothes were invented by the mason and tailor respectively for earning their livelihood and only later did the people begin to make use of these things. One cannot brand a beneficial thing as useless simply because a section of people have misused it. Anything that is needed by the people whether material or spiritual is obtained by them when they make efforts to achieve it and spend their valuable time in its pursuit. Even if some people have their selfish motives in something, that thing itself cannot be berated. For example, a cup of honey does not lose its saccharine flavour nor is there a decrement in its (inherent) value simply because it is surrounded by houseflies.

Though admittedly faith, religion and beliefs are not marketable commodities, but if people assume it as means of livelihood, it will deprive religion of its influence and sincerity. However, it will not affect its importance and necessity. As it is, the Shariah has prohibited receiving wages for performing an obligatory religious act.
Religiousness and worship are the most crucial aspects of human life. For arguments’ sake, we have not confined our discussion to the religion of Islam alone, but to religions in general, though they be polytheist in nature.
Referring to historical records, one concludes that mankind had never been devoid of religion. Even the most ancient documents relating to man’s history point to this fact. The impressions found on the walls of ancient caves and the excavations of pre-historic articles all allude to the presence of religion in every age and in every area of the world. No period of history was without religion..

When something that ancient is found in every era to the extent that even the barbarians belonging to the stone age possessed it, then one can safely say that religion is inherent in man’s nature. It certainly could not have come by chance for a particular situation or a specific era. Moreover it could not have been forced down so many people’s throat. Even today the communities that oppose God and religion are themselves following particular ideologies in place of religion. Instead of religion, they follow their own programs and systems. Not only that, they are even quite dogmatic in their approach, sometimes, more than the followers of some religion.

We know that man and beast differ insofar as their intellects are concerned. The former has it while the latter lacks it. Animals do not attend any religious schools but instinctively follow their exclusive systems without any aberrations. Right from birth, they are able to discern and follow whatever is necessary and beneficial for their survival. For e.g. we observe the duckling that starts swimming once it enters the water. The honeybees create the hexagonal sacs with finesse and effort for storing honey. They even know the particular flowers to nibble for honey. Every animal mates in a suitable climate and at a particular time. The parents begin to make arrangements even before the young ones arrive. The bird lays eggs in an area that is conducive for survival and where necessary provisions are available. Nature has equipped the animal kingdom with every thing necessary for its subsistence and preservation. The animals are completely helpless and are at the mercy of nature and its provisions. However, things are different for man. At the time of his birth, neither has he the complete provisions for his life at his disposal nor can he discriminate good from evil. If an infant is left unattended, even for a minute, he may actually stumble into a pond, fall from the terrace, thrust his hand in boiling water and harm himself.

In comparison to the animal world, man is weak, helpless and vulnerable. This is because nature does not compel us to follow a particular path. It has created us with a free will and intention. Hence from the cradle to the grave man is in constant need of training and guidance. In order to complete the journey of his life, he must follow a particular agenda. If he does not have an objective, he will lose his way and sink into the depths of perdition.

This very system determines his actions and activities thereby shaping his destiny. And this system is referred to as ‘religion’ or a ‘school of thought’. It is called “Deen” (religion) in common parlance; whether it is a true religion or a false one. The weak and ignorant man is in dire need of this religion. Religion alone can deliver him from the darkness of deviations and perils to the path of security. Without religion man is like a bird with clipped wings. Thus the above discussion establishes that religion is a natural need for man.

If viewed objectively, the belief in the creator and nurturer awakens hope, faith and a refreshing spirit in man. The belief in a creator is impressed in him and that belief then percolates down to the depths of his being.
A worshipper of God who loves Him sincerely will not fall a prey to despair even in the most adverse of circumstances. He is prepared to perform the most formidable task. For he is confident that it will finally culminate in success. Sorrows and difficulties bring with them reward and respect. His complete life is spent in striving and endeavour. That is why it is said that religion endows a man with safety and comfort; imbibes love and fervour. At the same time, man is restrained from sins, disobedience and transgression. Religion grants man a strength that protects him in every way.

Society as a whole, too, benefits from a belief in religion. Members of a society that are deeply religious will conduct themselves in an upright manner in line with the tenets of their faith. The fear of God will force them to act justly with their fellow members. An atmosphere of peace and amity is created. In fact it is difficult to conceive a society that is without religion in its midst. Indeed religion and faith are the pillars of the society. If there had been no religion, man would have stooped down to the level of beasts and lived in an atmosphere permeated with hatred and hostility. Just the thought of such a situation is frightful. Indeed society cannot come into existence without religion and culture cannot exist without it.

Considering this from the intellectual point of view we can say that the various resolutions, missions and the revolutionary activities of man have been instrumental in historical developments. It is well known that if a capable, intelligent leader with foresight can motivate the whole community into action; release them from the bondage of ignorance; then the secret of his success lies in his religion’s message or some other lofty ideals.
Thus, we can safely conclude that according to historical records available with us, religion has always existed and is in fact among the fundamental needs of man. It is not an exclusive feature of a particular class of people. Neither can a particular political ideology be termed as religion. Therefore, religion cannot be said to be an invention of this century and nor can it be said to belong to the west or the east.

Only Religion can guarantee Absolute Peace in the World
A common objection to religion in this age is that, even if we accept that religion was a necessity in the past, it cannot command the same importance in this era. Today, the world has developed socially and culturally and all sciences are galloping towards perfection. Human ideals have reached such a state that man now finds this vast world too constricted. Man has landed on the moon and aspires to conquer other barriers. The government seems to have absolute control over the people and hence religion is redundant. If at all it is needed, only the ignorant villagers can benefit from it.

It is true that due to the cultural advancement, we find very few people following strictly the tenets of religion. What remains to be considered are the rights and duties of people living in a society. We find that every society has evolved its own code of moral conduct. It has imposed these rules upon every member of society. It is quite possible nowadays for a child to be born and brought up in luxury; till he reaches old age without having heard of anything called religion. He may spend his whole life in comfort and not hear the name of God or religion at all. However, this is not restricted to religion alone. It is also possible in the case of other principles. As some of the people feel needless of religion nowadays, we also have some people who show disinclination towards other ideals too; like patriotism and nationalism etc. They may be completely opposed to other ethical and social beliefs also. A few of them even go to the extent of opposing these tenets.

We mention here only two points that we had discussed in reply to the above objections.
Looking around us, we observe both religious as well as secular people, uninfluenced by religion, spend their lives in a perfect moral and disciplined way. They tread the path of self-sacrifice and selflessness. As they themselves are aware, their way of life is due to their personal way of thinking that they might have inherited from their forefathers or may have been trained in that way. They have been conditioned such that now it is difficult for them to change their behaviour. Therefore, they have a deep affection towards the pious, righteous and selfless individuals.

Disregarding the fact that the claims of these people is, to some extent, near to reality and general principles and that the qualities present in them are free of extremism and selfishness and have harmful depravation. But the reality is that their motivation is the animal nature in them as also the animal desire. As we all witness that the more civilisation develops, the more people are being dominated by the animal desires. Their natural instinct is being relegated to a lower position. Natural needs are suppressed. Moral conduct and righteousness are being replaced with calculated and vested interests. Greed and selfishness replaces selflessness and the spirit of sacrifice. The most educated and intellectual communities are, in reality, the most deprived ones with regard to righteousness. For example, we see the people of advanced nations priding themselves on their technological superiority. But they live their lives in fear and insecurity and are always prepared for war. These people are given unlimited social freedom that they often abuse. Such instances are especially observed in the West, where the people are steeped in immorality and debauchery. Today their youth are free to do what they wish. Most of the books of philosophy and literature written in the post World War II era advocate the need to be absolutely free from every type of moral restraint and responsibilities. It is regretful that such books are finding currency among the masses.

Therefore, in this era of corruption and depravity, a belief in God, is the only means of salvation for the people. And religion, is as much a necessity today, as it was yesterday in the age of our ancestors. Or shall we say, today’s scientific man is more in need of religion than his ignorant ancestor of yore lest his knowledge without proper discipline and training in humanity may itself become the cause of his doom and destruction.

Consider the following questions:

1. Is there absolute concurrence in the parables of the Prophets (a.s.) as mentioned in the Holy Quran and other divine scriptures?
2. Have these incidents been tampered with in these scriptures?
3. If so, then what was the reason for these alterations and how much does this influence our belief in the infallibility of the Prophets (a.s.)?
4. What is our responsibility in a situation when the facts relating to the Prophets (a.s.) have been misrepresented?

We shall discuss these queries hereunder.

Except for the Holy Quran, all other scriptures, have been altered radically so far as the lives of Prophets (a.s.) are concerned. Regarding the third question, as to why and how had all these changes been incorporated, history has recorded the various machinations of the power hungry, who doctored the changes in the divine texts to suit their selfish motives. They wished to dominate the populace taking considerable and of course, undue advantage of their ignorance.

The Torah (Old Testament) and the Bible (New Testament) are a case in point. The Jews and the Christians after the passing away of their Prophets (a.s.), completely altered their scriptures. Consequently, they reverted to their disbelief.

The present Torah and Bible are replete with lewd descriptions of fornication and actually attribute lying, consumption of wine, adultery and other vices to the divine messengers, thereby advocating the evils. The parables mentioned in these books would completely baffle a lay Muslim, putting a big question mark in his mind as far as the infallibility of the Prophets (a.s.) is concerned.

The following incident from the present Bible will illustrate the aforementioned point.
“Now Lot (Hazrat Lut ) went up out of Zo’ar, and dwelt in the hills with his two daughters, for he was afraid to dwell in Zo’ar; so he stayed in a cave with his two daughters. The elder said to the younger, “Our father is old. Now there is none from the progeny from our father who will become his heir. Come, let us make our father drink wine and we will sleep with him that his progeny may continue.” So they made their father drink wine that night; and the elder went in and lay with her father, he being completely unaware about it. And on the next day, the elder said to the younger, “Behold, I lay last night with our father; let us make him drink wine tonight also; then you go in and lie with him that we may preserve offspring through our father.” So they made their father drink wine that night too; and the younger slept with him, with he being totally ignorant about it. Thus, both the daughters of Lot bore children through their father. The first born bore a son, and called his name Moaab; he is the father of the Moabites to this day. The younger also bore a son, and called his name Ben-ammi; he is the father of the Ammonites to this day.”
(Book of Genesis 20 Verse 30-37)

This incident is as ridiculous as it is inconceivable. What conclusion would a lay Muslim or for that matter a lay Christian draw from the incident of Lot and his daughters? Can a divine Prophet who had been raised for guidance allow himself to be intoxicated and become so senseless so as to commit adultery with his very daughters? Is it conceivable that a Prophet, who was sent to reform the people, stoop to a filthy act of incest? Allah can never send such an individual for man’s guidance. Human intellect simply does not permit him to accept this humbug. Such interpolations that have found their way in the Bible are nothing short of sacrilege.

Similar myths have been recorded in connection with Hazrat Yaqoob (a.s.) and Hazrat Isa (a.s.). Hazrat Yaqoob is credited with undertaking a wrestling match with God Himself and Hazrat Isa (a.s.) is attributed with the position of God’s son. Such beliefs are in stark contrast with the principles of monotheism that was propagated by these Prophets. Therefore, one harbouring such beliefs would actually qualify as a polytheist.

The divine intent in raising Prophets (a.s.) was to establish justice and equity among the people and to establish an attachment between the creatures and their Creator. However, if the Prophet himself becomes a slave of his carnal desires, he can hardly be expected to realize this divine aim. Therefore, all such references alluding adultery and falsehood are nothing but a figment of imagination of a few incestuous and self-seeking opportunists. Prophet Lut (a.s.) and the other divine messengers were absolutely sinless.

They were infallible as is testified by the Quran,
“And (as for) Lut, We gave him wisdom and knowledge and We delivered him from the town which wrought abominations; surely they were an evil people, transgressors; And We took him into Our mercy; surely he was of the good.”
(Anbiya:74-75)

Hazrat Adam (a.s.)
“And when your Lord said to the angels, “I am going to place in the earth a Caliph,…”
(Baqarah : 30)

Allah, the Almighty, created the earth, skies, sun, moon, stars and planets and furnished all other necessities for man’s survival. He created the angels for His worship and obedience and bestowed them with all the bounties. He taught them the method of His obedience and veneration. After this Allah, the Wise, created Adam (a.s.) and his progeny so that they may reside in the earth. Then He informed the angels that He intended to appoint man as His emissary on earth. He would permit him to partake of the earthly bounties and unearth the treasures hidden in its womb.

The angels found this untenable that Allah should prefer some other creature over them for the Caliphate on earth. Hence they said, “What! Will Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness?” He said: “Surely I know what you do not know.” (Baqarah : 30).

“I know the wisdom behind appointing Adam and his sons as My vicegerents. You cannot comprehend this. I will shortly create Adam. As soon as I create him and blow My spirit into him, you all prostrate before him.” (All the Islamic scholars are unanimous that the prostration of angels to Adam was not a prostration of worship for it would have been an act of polytheism. The prostration was for Allah and Adam was like a qiblah (the center of attention) and the angels prostrated simply in consonance with divine decree.

Allah created the body of Adam from special clay and blew His spirit into him (a.s.). The Holy Spirit began to circulate in his body and he became a perfect human being, ready to inhabit the earth. All the angels prostrated before him in conformity with the Divine order except Iblis, who refused to comply. Allah sought the reason for his disobedience. Iblis replied haughtily, “I am superior to Adam. You have created me from fire and him from clay.”
Shaitan displayed his disdain to the divine mandate and disobeyed Allah. Though Allah had created Adam by His power, Iblis did not submit, thereby turning into an infidel and being liable for eternal chastisement.

Allah ordered Iblis out of His presence and said, “Now you have become very far from Our Mercy and the halter of curse has been put around your neck till the day of Judgment.” Iblis , thereafter called as Shaitan, requested the Almighty to give him reprieve till the day of reckoning and begged to be kept alive. Allah gave him reprieve till the “appointed hour.” But Shaitan did not thank his Lord even for this obligation. Instead, he showed his ungratefulness by threatening, “I will forever misguide them all except Your sincere servants.” Allah replied, “Go! Do as you wish and trouble whomsoever you can with your instigation. Involve the people in your falsehood and deceit and make them false promises and show them your mirages. But remember well, those of my servants who are sincere with firm beliefs and an unshakable faith, will not be misled by you. You will never be able to deviate them. Their hearts and ears will never submit to you whisperings.”

The Almighty bestowed knowledge upon Adam (a.s.) and illuminated him with His light and taught him the Names.

“And He taught Adam all the names…”
(Baqarah : 31).

According to the traditions of the infallibles, the ‘Names’ were those of the beloved personalities of Allah. (Tafseer-e-Ithna Ashari, v. 1, p. 111). When the angels came to know that Allah had taught Adam (a.s.) the names, they realized that Adam (a.s.) was superior to them.

“They exalted Him: Glory be to the Thee! We have no knowledge but that which Thou has taught us; surely Thou art the All Knowing, the Wise. Allah commanded: O Adam ! Inform them of their names. Then when he had informed them of their names, He said : Did I not say to you that I surely know what is hidden in the heavens and the earth and (that) I know what you manifest and what you hide?”
(Baqarah : 32-33).

The angels were absolutely ignorant of what Adam (a.s.) knew.

Allah placed Adam (a.s.) and his spouse, Janaab Hawwa (a.s.) [Eve] in Paradise and warned,
“O Adam ! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish (but) do not approach this tree, for then you will be of the unjust.”
(Baqarah : 35).

Adam (a.s.) began to reside in Paradise and partake of its bounties. This did not go down well with Shaitan and he planned to deprive them both of this lavishness. Shaitan disguised himself as a sincere and righteous personality and befriended Adam (a.s.). Later, he whispered, “Actually Allah has not really prohibited this tree from you for if you eat from it you and Eve will become angels and dwell forever in this place.” But his instigation had no effect on Adam and Eve. When Shaitan realised that Adam and Eve were not being influenced by his stratagems, he executed his last trick and swore that he was their sincere friend and assured them that no harm would befell them. He succeeded in entrapping Eve with his sweet talk who convinced Adam (a.s.) to eat from the prohibited tree. Such a contravention is termed as ‘Tark-e-Awla‘ which means neglecting the preferred course of action. It is actually an action that is better avoided. But it is not prohibited (haraam), i.e. it is not accounted as a sin. The expulsion of Adam (a.s.) from paradise to earth was a punishment for this Tark-e-Awla.

Actually Adam (a.s.) had been created for this earth (and not Paradise). The verse of Sura Baqarah (2:30) quoted above is a pointer to this fact. Allah declares (to the angels) even before the creation of Adam that He was going to appoint a Caliph on earth. Therefore, when Adam (a.s.) was finally ordered to dwell on earth, it was not a punishment for a sin. Therefore it has not affected the infallibility of Adam (a.s.). He had simply performed a Tark-e-Awla due to which Allah expelled him from the bounties of Paradise. Adam (a.s.) and Eve supplicated for forgiveness and implored: “Our Lord ! We had been unjust to ourselves and if you don’t forgive us, we shall be deprived of Your Mercy. Then surely we shall be among the bereaved.” Allah commanded, “Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time.”
(Baqarah : 36)

The supplication of Adam (a.s.) and Eve was accepted by Allah when they beseeched him for the sake of Muhammed (s.a.w.s) and his Purified Progeny (a.s.). Allah made man subservient to needs and necessities. He made inherent despair and hope in man’s nature so that he may strive for his necessities and wants.

Allah also informed that the life of Paradise was a great bounty and Adam (a.s.) was being deprived of it and was being sent to a place where there are two paths – salvation and deviation, faith and infidelity. One who shall remain faithful to the prescribed path and wards off satanic provocation, will be successful in this world as well as the hereafter.

Hazrat Idris (a.s.)
“And mention Idris in the Book; surely he was a truthful man, a prophet, And We raised him high in Heaven.”
(Mariam : 56-57)

A brief sketch of Hazrat Idris (a.s.) is being presented hereunder.

Hazrat Idris (a.s.) was the grandson of Hazrat Adam (a.s.). and the successor of Hazrat Sheeth (a.s.). Hazrat Adam (a.s.) had appointed Hazrat Sheeth (a.s.) as his successor. When Qabeel (Kane) learnt of this, he came to Sheeth (a.s.) and threatened to kill him like he had done to Habeel (Abel). It is narrated by Ibne Athir and Tabari, both renowned Sunni historians, that Hazrat Adam (a.s.) cautioned Hazrat Sheeth (a.s.) to conceal his knowledge and his appointment as successor, lest Qabeel murders him out of his jealousy as he had done to Habeel. Hazrat Sheeth (a.s.) followed his father’s counsel and continued to guide the people in dissimulation (Taqaiyya). The Almighty revealed fifty scriptures upon him. According to Mas’oodi, the famous historian, twenty nine of these were replete only with glorification and praises of Allah, the Almighty. He lived for 912 years.

The prophethood of Hazrat Idris (a.s.) was marked with tireless endeavours of inviting the people towards the worship of Allah and restraining them from evil deeds. He also prophesied the raising of prophets in the future, especially the advent of the seal of prophets, Hazrat Muhammed al-Mustafa (s.a.w.s) about whom he said, “He (s.a.) will be an epitome of every virtue and excellence and his religion will be such that it will reform humanity and secure salvation for the people.”

The period of Hazrat Idris’s prophethood witnessed the rule of a tyrant and oppressive king who exercised complete power over the life and property of his subjects. One day he came out of his palace for a stroll and after a while reached a beautiful garden. He liked what he saw and was overwhelmed with greed to possess that piece of land. He inquired from his ministers about the owner of that place. They informed him that it belonged to a religious person, giving his name and whereabouts. The King ordered that he be brought to him at once. As it turned out that individual was Hazrat Idris (a.s.) When the latter was summoned before him, the tyrant demanded, “Give your land to me!” Hazrat Idris (a.s.) replied, “My family needs it more than you.” But the king persisted, “If you cannot give it free, sell it to me.” But Idris (a.s.) declined. The king returned, infuriated and incensed by the fact that Idris (a.s.) did not submit to his demand. He resorted to his evil machinations to occupy that land.

The King’s consort was an evil, profane woman, with no regard for scruples. When she witnessed the King in a disturbed state of mind, she sought the reason. He told her about his encounter with Idris (a.s.). That vile woman’s scheming mind conjured up a plan. She summoned some evil-minded persons and told them to go to the King to testify falsely that Idris (a.s.) had betrayed the religion of the King and had turned a renegade.
With this, she anticipated that Idris (a.s.) would be punished with death and the piece of land would then come to the King.

Allah is Omnipotent
The evil designs of the king and his consort displeased the Almighty Allah. He informed Idris (a.s.) (through revelation) of the plot to eliminate him. Allah ordered Idris (a.s.) to tell the tyrant on His behalf, ‘How dare you (conspire to) kill my (Allah’s) servant? Beware! I will take revenge from you and deprive you of your kingdom. I will turn your palace to ruins and feed the flesh of your evil wife to dogs. My patience has made you proud and arrogant.’
Hazrat Idris (a.s.) conveyed the divine message to the king. The king, however, was under the influence of the devil who had woven a false sense of security around the former. He rebuked Idris (a.s.), “Go away before I have you killed!” Idris (a.s.) went back. But the Queen again instigated her husband saying, “Have no fear of the divine directive conveyed by
Idris (a.s.). I will send some soldiers to have him killed.”

None can harm the one whom Allah protects
Degradation and Disaster are the consequences of oppression. The king’s soldiers came to seize Idris (a.s.). But the Almighty Allah had already informed his Prophet (s.a.) about their plan and ordered him to abandon the place and hide himself from the people. Hazrat Idris (a.s.) raised up his hands in prayer and beseeched, “O Allah! Deprive this city of Your mercy!”

His prayers were accepted. He sought refuge in an obscure cave with the angels providing him with means of sustenance.

The prayer of Idris (a.s.) became the central theme of all discussions in his nation. Soon, the King was deposed and ultimately death overtook him while he was unjust. Of no use was his kingdom and his riches. In fact, these turned out to be the root causes of his doom.. The queen was devoured by the dogs (as prophesied). Their dominance was completely routed and another despot replaced them.

Hazrat Idris (a.s.) had spent twenty years in solitude. During this period, his nation was afflicted with famine and there was absolutely no rain. The riverbed had dried up completely. There remained no means of irrigating the fields.

The people could not bear a chastisement of such proportions and started reproaching themselves for their predicament. They said, ‘This is definitely a direct consequence of Idris’ curse. And now even he has deserted us. If only he had been with us in this moment of distress!’ When Hazrat Idris (a.s.)’s nation realized their folly and repented for their sins, Allah, the Almighty once again showered His blessings on them and sent Idris (a.s.) back (to them). The people were contrite and sought forgiveness from Idris (a.s.). Hazrat Idris (a.s.) raised his arms to pray for rain. Dark clouds began looming in the horizon and soon the sky disappeared behind these clouds. There was lightning and thunder. All of a sudden, the heavens opened up and it began raining heavily. The dead and barren earth was revived and there was greenery all over. Allah’s mercy was evident in that nation.

The people once again reverted to their religious and Allah-fearing ways. They were submissive to Allah and obeyed His Prophet. And this condition persisted till Allah called Hazrat Idris (a.s.) towards Himself and bestowed on the latter an august rank in Paradise.

The progressive deprivation of the weaker classes, the entreating voices of the hunger-stricken souls, the alarming rise of the diseased and the looming unemployment and poverty have robbed man of his peace and security.

The Moral Decadence of Humanity
The heedlessness in religious affairs, negligence in observing divine commands, increasing materialism, corruption, promiscuity have aggrieved the God-fearing and faithful. They hear the warning bells of destruction and focus all their efforts to salvage humanity.

Therefore, they throng with expectation at the slightest ray of hope. However, endeavours only culminate in despair. They are so disillusioned that they consider themselves incapable of reforming humanity. They are stripped of their confidence and are overwhelmed by the monumental task confronting them. Sometimes they are inflicted with such despair, that they vent their frustration on science and censure all technological advancement.

Man’s future – Shiite viewpoint
The Shias have purged their beliefs from the malady of hopelessness and despair. On the contrary, they firmly believe that man’s future is far from hopeless and that the righteous will eventually secure deliverance. But the people alone can bring about such a profound transformation. Man-made systems and religious movements are not capable of delivering mankind from decay. It is only Islam, a religion based on divine revelation, that can guarantee this elusive peace and tranquility. They subscribe to the creed that an infallible leader (Imam)- who has been delegated complete control of this universe by Allah, is sinless and free from all kinds of blemishes – will deliver them from their difficulties and problems. This creed has instilled hope in the Shias even in this age of absolute despair. That is why they dare to envisage a government based on monotheism, truth and equality. They cherish this thought which sustains them and reassures them. With this hope they arm themselves for a movement that will take the world by storm.

Awaiting for the Reappearance & the Reason for Backwardness
The antagonists however, criticize the Shias for their belief in the ‘Promised Mahdi’. According to them, one of the primary reasons of the regression of Shias is their faith in al-Mahdi. Such a belief renders the Shias inactive and lazy. It hinders them from social progress and inhibits efforts. It deprives them from practical endeavour. Therefore they meekly accept degradation and submit to the tyrants and leave the social reformation to the ‘Mahdi of Islam’ whose reappearance they await.

It is beyond the scope of this treatise to discuss the causes of backwardness of Muslims or Shias. Certainly Islamic beliefs are definitely not responsible for degeneration of the Muslims. This depravation is on account of certain other factors.

We can state with confidence that none of the divine religions have emphasised on human progress with the same intensity as Islam which has restrained its followers from corruption, transgression and injustice. It has enjoined them to take up cudgels against all evils. It has exhorted the Muslims to enjoin good and forbid evil and to collectively confront tyranny.

The Almighty Allah says in the Holy Quran,
“And from among you there should be a party who invite towards good and enjoin what is right and forbid the wrong, and they it is that shall be successful.”
(Aale Imran : 103)

Allah attaches a lot of importance to these two traits and reiterates further,
“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah.”
(Aale Imran : 109)

The Holy Prophet (s.a.w.s.) considers enjoining good (Amr Bil Ma’roof) and forbidding evil (Nahi Anil Munkar) as the necessary duties of every Muslim. They are the distinctive qualities of a believer. The Messenger of Allah (s.a.w.s.) admonishes,
“One who ignores the social affairs of the Muslims and their problems and does not consider them important is not a Muslim.”
(al-Kaafi, v. 2, p. 163, H. 1, “The Chapter of Striving for the affairs of the Muslims and to advise them and to work for their benefit.”)

The Holy Quran exhorts the Muslims to always be prepared to face the enemies,
“And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy….”
(Anfaal : 60).

All these verses and traditions are exhorting the Muslims to endeavour and struggle in the way of Allah. Then how can one censure Islam for encouraging backwardness? How can one accuse Islam of being indifferent to progress and advancement, thereby advocating complacency? Islam has never counseled the Muslims to leave everything upon Hazrat Mahdi (a.t..f.s). It has never given credence to being mute spectators in the face of adversity. And that is why it is not sufficient to simply declare, ” May Allah hasten the reappearance of Imam-e-Zamana (a.s.)”, and leave it at that !!
These words will have little meaning if they do not spur the Muslims into action.

Thus it can be said that awaiting for reappearance of Imam (a.s.), is the only way towards success. The community that is deprived of hope and lies in the quagmire of despair can never expect to secure deliverance. Those who are hopeful and aspire for success must make every effort in creating favourable conditions (on the earth) to achieve their aim. This alone will culminate in their triumph and fruition. INSHALLAH.

Necessity of Taqleed in Islamic practical laws
Taqleed becomes necessary largely due to the average Muslim’s inability to comprehend and derive Islamic laws all by himself. Given man’s hectic lifestyle, it would take a better part of his lifetime to study the Quran and traditions in order to formulate these laws and statutes. Taqleed, therefore, affords the Muslim a more viable and logical option. However, one thing that must be borne in mind is that this compliance with (the jurist) is for practical tenets (Furu-e-Deen) only and not for one’s beliefs.

Taqleed maybe broadly classified under four heads viz.:
(i) The unlearned following another unlearned.
(ii) The learned following the unlearned.
(iii) The learned following another learned.
(iv) The unlearned following a learned.

The latter, i.e. the unlearned conforming with the learned alone appeals to man’s rationale. Taqleed, as is observed from our lives, is not restricted to Islamic practical laws alone. We visit doctors and comply with their advice and prescriptions. We consult lawyers and conform to their recommendations and strategies. It is inherent in man’s nature to resort to experts in fields wherein he lacks expertise. And practical matters of the faith are no different. We therefore comply with an expert in the field of practical religious affairs too. This expert, or to be more precise, jurist, directs us in religious fundamentals by issuing edicts and decrees. He is referred to as a ‘Mujtahid’ and his edicts and decrees are collectively called as ‘Ahkaam’.

A Muslim is therefore faced with two options. He could either endeavour to become a jurisprudent (Mujtahid) or alternatively, he could subscribe to a Mujtahid’s verdicts. A person who undertakes to be a Mujtahid must however, excel in certain branches of knowledge before he finally goes on to become a Mujtahid. The aspirant for this position should have considerable command over Arabic grammar and literature, theology, logic, exegesis, the knowledge of narrators, traditions, etc.. Most of us (at some time or the other) have chanced upon the book compiled by a Mujtahid. This book commonly referred to as ‘Tauzeehul Masail’, is a compilation of the Mujtahid’s verdicts and decrees. These verdicts are termed as ‘Fatwa’. The ‘Tauzihul Masail’ is a comprehensive compendium that guises years of painstaking research and toil. Clearly then, becoming a Mujtahid is a no mean achievement.

As mentioned earlier, Taqleed, is not permitted in the principles of religion, i.e. Divine Unity and Justice, Prophethood, Imamate and the Resurrection. These five tenets of Islam are collectively known as ÅÍe ¾ÌuA. or the principles of religion. These shall be explained in detail under the title, ‘Roots of Religion.’ A Muslim is expected to subscribe to these beliefs not by referring to a Mujtahid, but by applying his faculties of reasoning and intellect. Through his rationale and deduction alone he should testify to the belief in one God, His Prophets, the Imams (a.s.) and the Day of Judgement.

We shall now learn about different aspects of the Mujtahid in a little more detail viz. his fatwas, the criteria and conditions necessary for the Mujtahid, his fields of study, etc. This will provide the reader with some invaluable insight as to who is a Mujtahid.

Who is a Mujtahid?
Regarding the term ‘Mujtahid’, it finds its origin in the word ‘Ijtahada’ which means to strive, to endeavour or to struggle. A Mujtahid is one who endeavours in the way of Allah to derive laws and decrees regarding the religious fundamentals. He endures all kinds of hardships and difficulties so as to be able to pronounce the Fatwa (verdict) in the light of Quran, traditions of the infallibles (a.s.) and the principles of jurisprudence. History bears witness to the fact that our Imams (a.s.) have encouraged such individuals who aspire to become Mujtahid.

Criteria for a Mujtahid

1. Unarguably, the most crucial criterion for a Mujtahid is knowledge. This knowledge must be comprehensive, ranging over different fields. A Mujtahid is expected to master the following sciences :
   • Arabic – so that he can comprehend the meaning of Quran and traditions of Holy Prophet (SAWS) and Holy Imams (a.s.) in order to infer and pronounce the fatwas.
   • Exegesis of Quran – so that he can perceive the commands of Allah.
   • To comprehend the traditions with respect to its context and condition which enables him to discern between bona fide and fabricated traditions.
   • He should be well versed with Logic and Theology as the principles of jurisprudence (Usool-e-Fiqh) are based on them.
   • He should know branches of Mathematics like algebra, geometry, etc. so that he is able to determine the truth in matters of inheritance, qiblah, zakat etc..
   • He should possess the knowledge of the judgments of previous jurists so that he is aware of all the precedents.
   • He must be able to reply all the reasonable queries of the people.

   In additions to above, there are some other prerequisites that a Mujtahid has to fulfill:

2. He should be an adult (i.e. more than 15 years of age).
3. He should be sane.
4. He should be a male.
5. He should not be illegitimate.
6. He should be just (i.e. should refrain from sins, big and small in the open).
7. He should be alive.
8. He should be a Shia Ithna Ashari.

Apart from the above, he must possess certain other traits such as patience, piety, forbearance. etc.. However as mentioned above, the most important feature of an aspiring Mujtahid is knowledge. And as per the principles of jurisprudence as well as traditions, Taqleed should be done of the most knowledgeable (Aalam) of the Mujtahedeen. This gives us some insight about the importance Islam attaches to knowledge.

What is a Fatwa (religious verdict)?
When a Mujtahid, after much endeavor and struggle, finally comes to a conclusion on a predicament, he issues a decree termed as a ‘Fatwa’. This decree is necessarily based on the four basic parameters i.e. Quran, Traditions, (earlier) edicts of Mujtahideen and the intellect. The Fatwa will be deemed as authentic, only and only if it is in accordance with the above mentioned four basic criteria. Thus any Fatwa that is in contravention of the Quran, traditions, previous verdicts and the intellect will not pass muster and will be rejected. This derivation of religious verdicts is not as easy as it is made out to be by some people. It is the culmination of dedicated, painstaking research.

In the light of this tradition, it is difficult to imagine someone more indigent than the Muslims, who probably today are the most ignorant of the lot. Ignorance has been the chief cause of their digression and depravation. Muslims, invariably, feature last in the pursuit of knowledge and excellence. On the contrary, pursuit of wealth and luxuries seems to be their sole objective. Unfortunately, this very wealth and affluence for a Muslim, ultimately acts as the greatest barrier for seeking knowledge and more often than not, he ends up gaining neither. So enamoured is he with this opulence that he is prepared to barter even his religion and faith for it. However, the tradition mentioned above, implies the exact opposite i.e. wisdom is (real) wealth. For one blessed with the wealth of wisdom shall find the world subservient to him.

Imam Sadiq (a.s.) narrates from Imam Ali b. Abi Taalib (a.s.),
"Pride and egotism are signs of imperfect wisdom".
(Al Kaafi, vol. 1, pg 27)

Although a vain and egotistic Muslim may finally achieve worldly success, it will come at high cost to the Muslim society. He, with his imperfect wisdom, is more likely to cause harm than good to his Muslim brethren. He will repel his brothers with his demeanour and will not share his success with them. His prosperity will not avail the other Muslims at all. This spiritual malady has acted as a hurdle in our unity and has divided the Muslim community. The Islamic way of life recommended by the infallible Imams (a.s.) has almost disappeared from our lives. And what little is preserved will also soon perish unless we are careful in our affairs and lead our lives as prescribed by the holy Imams (a.s.).

Exhorting goodness (Amr Bil Ma’roof) & prohibiting evil (Nahi Anil Munkar)
Exhorting goodness and restraining from evil are among the most important practical tenets of Islam. They are regarded among the necessities of the faith and a Muslim is not permitted to forsake these two obligations. The following verse is a pointer to the significance attached by Islam to these two actions,

‘And from among you there should be party who invite to good and enjoin what is right and forbid what is wrong, and these it is that shall be successful.’
(Aale Imran : 103)

This verse clearly highlights our responsibility in this regard. It is our duty, after having accepted Islam, that we safeguard the beliefs of our Muslim brothers through enjoining good and prohibiting evil. And to direct the community that is inundated with vices, immorality and iniquity, towards the teachings of the Ahle Bait (a.s.). It is through these two acts alone, that we can hope to achieve true recognition of the Ahle Bayt (a.s.) Allah has addressed those who enjoin good and prohibit evil as the best nation,

‘You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them some are believers and most of them are transgressors.’
(Aale Imran : 109)

No distinction is made between man and woman in this righteous work as Holy Quran states,
‘And (as for) the believing men and believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Apostle; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise.’
(Tauba : 71)

Moreover, the Holy Quran gives glad tidings to those who help the cause of religion, that they will remain steadfast,
‘O ye who believe ! If you help (the cause of) Allah, He will help you and make firm your feet.’
(Mohammad : 7)

Likewise, a person who migrates or leaves his native place in the way of Allah, then Allah will bestow him with favourable conditions and provide him abundant sustenance. Further, if he dies on the way, then Allah has guaranteed his reward. For surely Allah is most Munificent and the all Compassionate. He promises,
‘And whoever migrates in Allah’s way, he will find in the earth many a place of refuge and abundant resources; and whoever goes forth from his house migrating towards Allah and His Apostle, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful’
(Nisa : 100)

One who awaits the reappearance of Imam Mahdi (a.t.f.s.) should never regard the rectification and reformation of society as the responsibility of Imam Mahdi (a.s.) alone. Thereby washing his hands off enjoining good and refraining from evil.

Remember, our responsibilities and duties in the period of occultation are plentiful. For the followers of the Ahle Bait (a.s.) in particular, enjoining good and prohibiting evil, are even more important and they cannot afford to ignore them by any means. Certainly, this is the best way for hastening the reappearance of Imam (a.t.f.s.).

Good Neighbours
Among the rights and duties that Islam has promulgated, are the rights of neighbours. It is a Muslim’s obligation to behave benevolently with his neighbours as he behaves with his near and dear ones. He should be courteous with them and try to alleviate their calamities and affliction. One who observes the rights of his neighbours, shall find this virtue most beneficial, making him worthy of Allah’s pleasure.

Ameerul Momeneen Ali (a.s.) mentions in his will, "The Prophet of Allah (s.a.w.s.) had reiterated our obligation towards the neighbours to such an extent, that I thought he might reserve some portion of inheritance for the neighbours."

It is worth noting that if we all discharge our responsibilities towards our neighbours, then there is the prospect of universal harmony and amity. Certainly, this very harmony and happiness will then become the root cause of prosperity and long life as Imam Sadeq (a.s.) says,
"Being good to the neighbours inhabits the houses and increases the life span."
(Al- Kaafi, v.2, p. 667)

There are numerous traditions on the above subject which have laid immense emphasis on the fact that during the occultation of Imam-e-Zamana (a.s.), to teach the ignorant the knowledge and teachings of the Ahle Bait (a.s.), to make the people aware of their religious responsibilities, to instil religious sentiments and emotions, to dispel doubts and ambiguities from their minds, to grant mental and intellectual solidity and steadfastness in religion and beliefs, all these are those holy tasks which are greatly loved and desired by Allah, His Messenger (s.a.) and the holy Imams (a.s.). These are the reasons for good fortune both in this world as well as the hereafter.
Today’s era is the era of several modern inventions and discoveries. All these advances have thrown open new vistas and horizons. Though these advances have provided man with flashier gadgets, they have simultaneously robbed him of his peace and security.

This era has not only given us new discoveries, but a host of new problems as well. The modern man finds himself addicted to a number of vices as a result of these problems. In his quest for peace and security, he has only found more problems. Perhaps he was under the impression that by abandoning the belief of Allah and the Holy Prophet (s.a.), he would achieve deliverance. Alas! He was mistaken. Tired and disillusioned, the youth in particular, are now seeking solace in religion. Their approach is marked with enthusiasm and sincerity. What is more astonishing is the fact that it is not only the destitute and the uneducated who throng towards religion, but a considerable number comprise of the affluent and the learned. They acquire a profound understanding of religion and try to observe its tenets with sincerity. The youth especially, are willing to dedicate their invaluable time and effort in the service of religion. They have found satisfaction, not in material pleasures, but in the service of faith. It is for this reason that all the creeds of the world are very focused in training the youth.

Imam Jafar-as-Sadiq (a.s.) explains the reason for this,
“It is necessary for you to pay attention to the youth because they are faster to good deeds”.
(Behar al Anwaar, vol. 23, p. 236).

Another tradition from the Holy Prophet (s.a.w.s.) says,
“Teaching a youth is like inscribing on a stone”.
(Ibid, vol. 1, p. 222)

Thus, the need of the hour is to enlighten the youth who are drawn towards religion, with the wealth of teachings of the purified Ahlul Bayt (a.s.). For only their teachings can rescue the society from the pitfalls and entrapments of the Satan.

The pursuit of livelihood coupled with domestic problems leaves man with little opportunity for anything else. Whatever scarce time he can muster, is unfortunately squandered in television and other distractions. In such a situation, it is hardly practical for one to undertake a detailed study of the religious books to derive knowledge and learning one’s obligations. And if one cannot do this on his own, he can hardly be expected to instruct his family members in this regard.

In view of the above scenario, it was felt imperative to impart religious knowledge to the masses in a correspondence course or distance education. ‘AL MUNTAZAR’ has been designed with this objective in mind. It has been structured to facilitate comprehension and hence lucidity in language was lent considerable significance. This course has been segregated under five sections, viz.

Rootsof  Religion:	The principles of Islamic doctrine shall be discussed in this section.
Stories of the Pious:	This part deals with the history of Prophets (a.s.) and Imams(a.s.).
Islamic Practical Laws:	Practical tenets of religion will be defined under this topic.
The Last Luminary:	In this section we shall undertake a detailed discussion of the twelfth Imam, Hazrat Mahdi(a.t.f.s.).
Islamic Ethics:	This will include ethical and moral issues that have been emphasised by Imams (a.s.).

Every effort shall be made to complete this series with the blessings of Allah and help from Imame Zamana (a.t.f.s.). To enable those who compete to gain a comprehensive insight about Islam and its tenets, endeavour has been made to make this course as concise as possible lest the reader loses interest and abandons the course.