Ameerul Mo’mineen (a.s.) declares in Nahjul Balagha,

‘Tauheed implies that we do not have any impression or mental image about Him.’

God, in Islamic teachings, neither possesses any limbs, nor is He made of stone, or any such matter. Neither does He reside anywhere, nor is He the first and neither is He the last. He is not stationary, nor is He in motion. No place is devoid of His existence, nor can it be said about any location that, it is here that God exists. Neither does He sleep, nor does He wake up. Neither does He stand, nor does He sit. Since He does not possess a body, we can neither see Him, nor perceive Him with our intellects. Since if we can comprehend Him with our intellects, it would imply that we have created Him, and not the other way round. Since then He would become a product of our perceptions. Therefore, what we perceive in our minds is not God, but someone other than Him. If we pay a little attention, we will realise that when we perform our daily prayers (salaat), we recite in the bowing (ruku), which means that ‘we purify God, the Exalted, from every defect, and glorify Him.‘ Then in prostration (sajdah), we recite, which means that ‘we purify God, the High, from every defect, and glorify Him.‘ When we recite thrice, we purify God from all defects and blemishes. It means that we have purified God from any mental image that we can possibly visualize. He is higher than any perception or impression that we may have about Him. In other words, our five senses and our intellects cannot perceive God.

God as introduced by Islam has neither limits nor boundaries. Therefore, since we have limitations and Allah is limitless, it is impossible for us to perceive Him with our limited powers of perception. He is more exalted than any image we can possibly conceive in minds, no matter how fantastic it maybe. He is higher than the most brilliant image conceived by the most brilliant minds.

Therefore, God as introduced by Islam is beyond man’s limited faculties of perception. This is the most critical aspect of ‘Tauheed’, that distinguishes a Muslim from an idol-worshipper. An idol-worshipper constructs an idol from stone, metal, leaves, etc. and worships it. Another person does not worship idols, but instead, has some mental image about God, and worships Him through that mental image. In reality, both these are idol-worshippers, the only point of distinction is that while one worships a physical image, the other worships a mental image. Both of these are apostates, and their god is in contrast to the real God. Therefore, their belief ‘Tauheed’ is totally unacceptable.

There are some people who discuss God’s attributes, like His wisdom, His knowledge, His mercy, His justice etc., that is in complete contrast with the culture of the Quran, and the traditions of the Ahle Bayt (a.s.). In such a situation, it is for us to realise that the God introduced by such people is in fact an idol that they have created in their minds. Here the roles of the Creator and the creature have been reversed. Man has created an image of his God, thereby assuming the role of the creator, and making God his creation. As mentioned earlier this is just another version of idol-worship.

The sun, moon, stars, trees, fire, animals, etc. are all signs that point towards God. They are God’s creation and therefore, we can not and must not worship these as God. This is exactly what Allah proclaims in the Quran,

"And among His signs are the night and the day and the sun and the moon; do not make obeisance to the sun nor to the moon; and make obeisance to Allah Who created them, if Him it is that you serve."

(Fusselat: 37)

All these are signs that suggest the existence of a Creator. A Creator about Him, we can not construct any image or illusion. For if we do this, then we will fall in the pit of apostasy (shirk). No doubt we will still claim to believe in one God, and we will even be truthful in our claims, but such a belief shall be apostasy, thereby making us apostates (mushrikeen).

Indeed, apostasy is the most serious of crimes against Allah, which shall never be forgiven. In the Qur’an, terms like Shirk and Kufr have appear more than two hundred times, which imply ‘shirk’. ‘Shirk’ is the exact opposite of ‘Tauheed’. It completely negates the belief in one God, and assigns partners/associates for Him. The severity of ‘shirk’ can be gauged from the below-mentioned Qur’anic verse

‘Surely Allah does not forgive that anything should be associated with Him, and forgives that what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin.’

(Nisa: 48)

Indeed, man is foolish. He assigns a partner to God, and is very proud of this fact. Moreover, he considers himself treading the path of guidance, while he is treading the path of polythesim. Indeed man should wake up from his unawareness. He should rid his heart of all idols like hunger for fame, power and wealth, and turn towards the true God, Who has created him and nourished him. Man should perform his actions to please God alone, so that he can rest content with the fact that God is pleased with him, and he is pleased with his Creator.

We conclude this discussion on Tauheed with a Qur’anic verse that exhorts man to worship Allah alone, if he wishes to redeem himself from eternal disgrace.

"Do not associate with Allah any other god, lest you sit down despised, neglected."

(Bani Israel: 22)

ADL (JUSTICE OF ALLAH)

The second tenet of religion according to the Shias is Adl.
According to books of literature, Adl means, ‘to place a thing in its correct place’.
Adl means that Allah, the Almighty is just, and does not deal with anyone in an unjust or inequitable manner. He deals with everyone based on His impeccable wisdom and His indomitable will.

Allah has created everything in its own distinct manner. When these things came into being, they had no rights or claims upon Allah. Allah selected an appropriate course for every creation. This is indeed Allah’s mercy upon us. He brought us into creation, while we were non-existent. He has dealt with us in an equitable and just manner, and has not wronged or oppressed us. Then surely He enjoys some rights upon us, while we do not enjoy any rights over Him.
Allah has gifted man with intellect, with which man can distinguish between right and wrong. With his intellect, man perceives that justice is an admirable and desirable trait, while injustice is detestable and undesirable. Man with his intellect is able to understand that since injustice and oppression are undesirable, God does not deal with injustice, and is most equitable with His creation. Whatever injustice we witness in this world is a result of man’s doing, which in turn is a direct consequence of the below-mentioned factors:

1. IGNORANCE
Sometimes man perpetrates injustice out of sheer ignorance, as he is not aware of the harmful influence of his actions. For instance, a man may not know the deadly effects of intoxicants. Then by consuming such intoxicants he has dealt with himself in an unjust manner. He is the cause of his own destruction. But ignorance is a factor that afflicts only man. Allah, the Almighty is all knowing, and nothing remains concealed from His wisdom. Therefore there is no question of Allah acting unjustly.

2. FEAR
Fear is another factor that drives man to behave unjustly. For instance, a powerful king may fear an equally powerful king from a neighbouring country. The former may live in constant fear of being attacked by the latter. He realises that if he does not attack the enemy, he will in any case be attacked. Out of fear, he may decide to launch the initial assault upon his enemy. Here again, fear is something that afflicts only man and not Allah. Allah, the Almighty is the Creator of everything, and faces no threat from His creation. Therefore He has no reason to fear, and consequently there is no question of Him acting unjustly out of fear.

3. NEED OR DEFICIENCY
At times a person may commit an unjust act to satisfy a physical or spiritual need. As in the earlier two factors this is something which is peculiar to man, as Allah is above all needs and deficiencies, spiritual, physical or otherwise.

4. INNATE DEPRAVITY
Sometimes corruption and vices are inherent in a person. Such a person gains some sort of a joy to commit atrocities on others. This is also factor that afflicts man alone, as Allah, the all Merciful, the all Beneficial is above all forms of depravity, degradation and baseness.

Thus, as we have seen, injustice and oppression is by and large, a consequence of ignorance, fear, deficiency and depravity. Whereas these qualities may well be present in the creation, Allah the Creator, certainly is free and purified from it. Therefore Allah never perpetrates injustice and oppression. The Quran also testifies to this fact,

‘And Allah does not desire any injustice to the creatures.’

(Ale Imran: 107)

What is particularly noteworthy from the above verse is the fact that Allah does not even conceive of doing injustice The Quran further declares,

‘Surely Allah enjoins the doing of justice and the doing of good (to others).’

(Nahl: 90)

If Allah commands His creatures to act with equity and justice, then how can one expect Him to act with injustice and oppression? For if the creatures, in line with Allah’s commands, act with equity, while Allah Himself is unjust (Allah forbid), then the creatures would be superior to the creator, which is most absurd!

Now that we have sufficiently explained the concepts of justice and equity on the one hand, and injustice and oppression on the other hand, it is imperative that we understand that Adl does not always mean ‘treat everything or person equally’. In order to facilitate the discussion we shall explain the concepts of disparity and parity.

Disparity means to discriminate between two persons, despite them being affected by similar circumstances. This discrimination amounts to injustice. On the other hand, parity implies treating two persons alike while they are affected by different set of circumstances. To cite an illustration of disparity, let us take a class wherein all students have appeared for an exam. All students take the same time to answer the question paper on standard answer booklets. Now if the examiner corrects the answer booklets and assigns a distinct rank to each student, then it would amount to discrimination. However, this discrimination is based on the method adopted by each student to tackle the questions, which obviously is not the same for all students. Moreover, the students have varying aptitude, which is reflected in their answers. Then on this basis, discrimination will not amount to injustice, but in fact will imply justice and equity.

Take another illustration of a doctor, who prescribes a common medicine to all his patients, regardless of the ailment. Obviously this will not have the desired effect, and will in fact amount to injustice, despite the doctor’s attempt to deal with his patients in a most just and equitable manner. In both the illustrations, of the doctor as well as the examiner, discrimination amounts to justice and indiscrimination amounts to injustice and oppression. Discrimination in both the illustrations is not borne out of blood relations, status in society, etc., but out of judgement and prudence. And discrimination based on prudence and judgement is in fact, Adl. And this is exactly how Allah deals with His creatures. His judgement and decree is based on the highest form of prudence and wisdom, which is beyond man’s limited powers of comprehension.

The Majestic Quran declares,

‘And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colours.’

(Rome: 22)

If an artist paints the same portrait at all times, or a sculptor sculpts the same sculpture on all occasions, or a poet composes the same ballad every time, then this would lend no credibility to their works, and in fact would introduce a degree of monotony in their works. After some time they would lose their appeal, and their most ardent fans would turn away from them. But an artist, sculpture, poet who can churn out something beautiful and original every time he sits down, would be acknowledged as skilful, drawing praise and renown from all corners of the world. The same is the case with Allah, Who has created His creatures with such diversity, that it boggles the mind.

One point that must be highlighted over here is that, we often accuse Allah of being unjust, due to our defective and deficient intellects. This is despite the fact that Allah has claimed in several places that He is Just and never oppresses His creatures. Read the following illustrations to understand this point.

Often we, in our grief at the death of a close one complain to Allah and question the wisdom behind the person’s death. We forget that we have been created for the hereafter, and we assume the world as our permanent abode. We tend to take our existence in this world as permanent, and expect all kinds of comforts and amenities in it. We tend to ignore that true comfort and abundance is only in the hereafter, while the world is for examination where there are bound to be tribulations and afflictions. For the same reason, we protest and question Allah’s discretion at the time of earthquakes, typhoons, famines, droughts, and manmade disasters like plane crashes, and ask ourselves whether Allah, the Almighty could not have prevented these disasters. The fallacy in our thinking is like that of a person who goes to a drama in a theatre and complains to the management that no food and drinks were served! The person forgets that he had come to see a drama and was not attending some banquet. Therefore our objection to Allah about tribulations in this world is as baseless as the protests of the person who goes to see a drama and complains to the management about lack of food and beverages.

The solution to this problem is that we comprehend one very simple fact, i.e. we are not going to live in this world for more than a few years. We have been raised in this world to be examined with difficulties and afflictions, so that we can be judged accordingly in the hereafter. It is just like an examination that is conducted in a school, so that the student can be promoted or demoted. Without an examination such a decision would be practically impossible to make.

Another important aspect that we tend to ignore is the effect of our sins and evil actions. We fail to see the correlation between our persistent disobedience of Allah and the tribulations and turmoil in our lives. In our ignorance we complain to Allah about our difficulties and seek the rationale behind it. We cast aspersions on His claim of being just and equitable. In fact most of the tribulations that we experience in our lives is the result of our own actions. This is just like a patient who ignores his doctor’s exhortations and consumes food that is detrimental to his health. If the patient falls sick under such circumstances, then he can hardly hold the doctor responsible for his misery. In this aspect, we should refer to the Quran, which was sent as guidance for mankind, and see what it has to say.

‘And whatever affliction befalls you it is on account of what your hands have wrought’.

(Shura: 30)

But there are instances wherein a person not even inclined towards disobedience of Allah is a victim of intense tribulation and distress. Allah, in several places in the Quran attributes these tribulations as a trial and examination, to see how the person reacts under adversity. On the other hand, Allah may also choose to examine His servants with prosperity and affluence. In fact, this again is like the example of a student who is made to appear for an examination, so that he can be promoted or demoted. That is why Allah warns in the Quran:

‘And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient. Who, when a misfortune befalls them, say: Surely we are Allah’s and to Him we shall surely return.’

(Baqarah: 155)

Thus tribulations and afflictions are a yardstick by which our patience and steadfastness in religion is gauged. How is it possible for the One who has raised us, nurtured us, sustained us and loves us more than our parents, to oppress us or send down tribulations upon us without any rationale? Sometimes Allah bestows excessive favours upon the wicked and corrupt people. And at other times He tries the pious and virtuous ones with the most unpleasant calamities.

This is so that the pious always remember Allah and constantly feel the need to beseech and supplicate Him. That is why these calamities are in fact a blessing in disguise that takes us closer to Allah. This is another rationale behind adversities and tribulations as explained by the infallible Imams (a.s.). Take for instance a loving father who purchases some toys for his little son. The son is overjoyed on receiving those toys and spends the entire day playing with them. He is so preoccupied with the toys that he ignores everything else, even his father, without whose bestowal he would never have received those toys. The father waits patiently for the son to get over his obsession with the toys and turn towards him. When he sees no change in his son’s behaviour, the father takes back the toys. His objective is not to displease his son, but only to make him feel and realise his father’s presence. This is exactly the case with Allah. When He sees that His creatures are unduly immersed in their affairs, and do not feel the need to refer to their creator, then He involves them in adversities so that they in their helplessness may turn to Him. Therefore calamities from Allah’s side that draw us towards Him are His mercy, but those tribulations that we have earned due to our sins serve as penalty for our disobedience. For instance, a person who slips and falls from the fifth floor of a building is not the same as one who jumps from there in attempt to commit suicide. In the first case, the person did not fall delibe7rately, but in the second case the person is totally responsible for the fall.

Therefore calamities play an instrumental role in taking us towards our Creator. They wake us up from our sleep of neglect in our duty towards Allah, and serve to remind us of His presence. They serve as warning bells for the wise and cognizant. Without tribulations we would never feel the need to beseech Allah. To this extent adversity is more significant than even prosperity. That is why the Holy Prophet (s.a.w.s.) declares,

‘You shall not attain perfection in faith until you regard adversity as a blessing, and prosperity as a tribulation.’

(Behaarul Anwaar, v. 67, p. 237)

Allah, the Almighty is above oppression. He treats His creation in a most equitable manner. He acts with discretion and all His actions are governed by His wisdom, which is without any parallel. He is all-Knowing and all-Powerful. He has created the creation in a most unique manner, and no two creatures are similar. As it is mentioned in the Quran

"….every moment He is in a (different) state (of glory)."

(Rahman: 29)

Allah has created us out of His mercy. He gave us form and shape while we did not exist in the first place. We enjoy no rights upon Him, but His right and authority over us is complete. Under these circumstances how can He be unjust to us, why should He be unjust to us? Here it is pertinent that we reiterate Ameerul Mo’mineen’s (a.s.) definition of divine justice,

‘Adl is that you don’t level any accusation against Allah.’

(Nahjul Balagha)

Divine Justice is that we don’t try to comprehend Allah’s perfect wisdom and the rationale behind His actions with our deficient and imperfect intellects. And when we can not comprehend the rationale, we should not accuse Him of oppression and injustice. The example mentioned below shall highlight what we are trying to say.

There is a glass vendor who has kept the glasses in his shop upside down so as to prevent dust and dirt from sticking on the inside of the glass. A customer approaches the vendor to purchase glasses. On seeing the glasses placed upside down, he is puzzled. He lifts a glass in an upside down position and looks at it with bewilderment. He tells the vendor, ‘This glass is most strange. Its top is sealed, while its bottom is left open!’ The vendor smiles and explains, ‘That is because you are holding the glass upside down.’ The vendor takes the glass from the customer and places it in the correct position and tells the customer, ‘See, now its top is open and its bottom is also sealed. I have placed these glasses upside down, to prevent dust from accumulating in it. But you did not understand the wisdom behind my action and thought that I was selling unusual glasses with a closed top and an open bottom. If you had understood my objective behind positioning the glasses upside down, you would never have reached such a conclusion.’ Our relationship with Allah as far as understanding the rationale behind His actions is concerned, is on the same lines as the glass vendor and the customer. We rarely if ever comprehend the wisdom behind Allah’s actions, and in our ignorance hastily jump to the conclusion that He has oppressed us and been unjust to us.

Therefore it is very important that we keep in mind that Allah’s actions are dictated by discretion of the highest order, and that He has not given man the intellect to comprehend His discretion. We must at all times bear in mind that this world is a temporary dwelling and not our permanent habitat. We all have to die, and face Allah’s judgement in the hereafter. It is for this reason that Allah examines us with tribulations in this world. In the hereafter we shall see the consequences of our actions and also understand the wisdom behind Allah’s actions. Till then we should act with patience and be steadfast in religion. And, we must at all times remember Ameerul Mo’mineen’s declaration about divine justice i.e.
‘Adl is that you don’t level any accusation against Allah.’

THE FAMILY AND HOMELAND OF HAZRAT LUT (A.S.)

Hazrat Lut (a.s.) was the brother of Janabe Sarah (s.a.), the first wife of Hazrat Ibrahim (a.s.). He lived with Hazrat Ibrahim (a.s.) in Babil till he accompanied him to Egypt. There, the two of them became very rich and prosperous. Later, they migrated to Palestine, the holy land of Baitul Muqaddas, and dwelled there. However, it became difficult for them to accommodate their large cattle in that small place, so with the permission of Hazrat Ibrahim (a.s.), Hazrat Lut (a.s.) went to Sadum (Sodom) and settled there.

MORAL DEPRAVITY OF THE PEOPLE OF SODOM

The people of Sodom were stingy, ill-mannered and mischief-mongers. The men satisfied their carnal desires with other men (i.e. they indulged in homosexuality). They would loot a traveller and leave him in the wilderness, alone and helpless. Justice was unknown to them. There did exist a court, but the judge was as corrupt and crooked. An Egyptian historian records the following incident to highlight the corruption and depravation that was prevalent in the society in that period:

‘Janabe Sarah (a.s.) sent her slave to her brother, Hazrat Lut (a.s.), to enquire about his well-being. When the slave reached the city, a person hurled a stone at him. The stone wounded him and he began bleeding profusely. To add to the slave’s misery, the offender approached the slave and demanded compensation for removing blood from his body, as that blood was harmful for him. The slave protested and refused to pay, thus aggravating the situation. They were consequently led to the court. After listening to both sides, the judge ruled in favour of the offender. Seeing the grave injustice of the judge, the slave immediately hurled a stone at the judge, making him bleed. And then he told the judge, ‘Whatever are my dues, you may pay this person’.

Indeed, their evil deeds are difficult to enumerate. However, the most degrading of them all was homosexuality. It was so common among them that the men had totally distanced themselves from their women and gratified their desires with other men. The punishment prescribed for this act is death, and one who indulges in this detestable act is forbidden (as per the Islamic Shariah) to marry the sister of his partner.

In addition to their vices of looting, drinking wine and gambling, they also molested travellers. It is disturbing to see that a somewhat similar situation has taken shape even in this age. Elders are no longer respected, and drinking and gambling are considered virtues.

Anyhow, for the guidance of that nation, Allah appointed a great Prophet like Hazrat Lut (a.s) who invited the people towards goodness, but to no avail. In his three-year preaching, he managed to convert, but a handful of people. The majority persisted in their disbelief and corruption, and in fact decided to extern Hazrat Lut (a.s.) and his followers.

When Hazrat Lut (a.s.) sensed their intentions, he admonished them, exhorted them to mend their ways, and when all this failed, he finally warned them of Divine wrath. But they mocked at him saying, ‘Bring down upon us the punishment with which you threaten us’. They were like that diseased part of the body, which if not extracted, would make the entire body toxic. Then the only solution left is to get rid of the diseased organ.

Hazrat Lut (as) raised his hands in prayers and beseeched: ‘O Lord make these people face their fate and inflict them with (your) punishment.’ The prayer was answered. Allah sent angels to the house of Hazrat Ibrahim (a.s.) in the form of men. Taking them to be his guests, Hazrat Ibrahim (as) prepared roasted meat for them. But the angels refused to eat. Hazrat Ibrahim (a.s.) was frightened and wondered if they were his enemies. (Since in those days, anyone relaying the message of the enemy would not share the meal of his rival). But the angels soon disclosed their identity, and revealed Allah’s intention to destroy the nation of Hazrat Lut (a.s.), except the family of Hazrat Lut (a.s.). His wife, who was amongst the disbelievers, was also to be destroyed.

The angels bade farewell to Hazrat Ibrahim (as) after giving glad tidings of the birth of Hazrat Ishaq (a.s.). The angels then travelled to Sodom, and stayed in the house of Hazrat Lut (a.s.). Hazrat Lut (a.s.) was in a dilemma – the angels were his guests and and to honour them was his religious duty, while his people wished to molest them. Within no time, Lut’s (a.s.) wife informed her people about the guests. They surrounded the house and ordered Lut (a.s.) to release the guests, so they could loot them and gratify their lust.
Hazrat Lut (a.s.) pleaded with them to spare him the disgrace before his guests. But they attacked his house nevertheless. Hazrat Lut (a.s.) felt helpless and wished that he had the strength to counter their obstinacy and teach them a lesson for their shamelessness.

The angels, on seeing Hazrat Lut (a.s.) in discomfiture, comforted him by saying: "O Lut! We are angels sent by God. We have come to your help and will inflict upon them a severe punishment. You leave this land along with your children, as this nation will be destroyed.’

Then as per the prophecy, the earth began to quake violently and the houses were destroyed. Soon, stones were showered from the skies, and in a few moments the entire nation was destroyed.

Indeed, who can withstand Divine punishment? No doubt, the haughty and the corrupt can distress the believers for some time, but when Divine chastisement is inflicted upon them, they are disgraced, while believers are triumphant. Certainly, when the believers cannot overcome their enemies they are required to adopt patience and forbearance, as the Holy Quran commands:

"Therefore bear up patiently as did the Apostles endowed with constancy bear up with patience and do not seek to hasten for them (their doom). On the day that they shall see what they are promised they shall be as if they had not tarried save an hour of the day. A sufficient exposition! Shall then any be destroyed save the transgressing people"?

(Ahqaaf: 35)

This world will not remain an eternal place of corruption and mischief. One day it will be transformed into an abode of peace and security. This shall happen when the last representative of Allah, Imam Mahdi (a.t.f.s.) will reappear (Inshallah) to fill it with justice and equity. Therefore let us pray for his earliest reappearance.

Imam Muslim (compiler of Sahih-e-Muslim) has claimed that he has only recorded such traditions in his compilation that are correct. Abu Dawood too has made similar claim. Abu Bakr b. Daasir narrates that he heard Abu Dawood declare,
‘I have reported 4,800 traditions that are either correct or are near correctness.’ Abu Sabbah reports from Abu Dawood, ‘I have recorded traditions in my Sunan that are either reliable or almost reliable.’ Abu Dawod declares further, ‘If a tradition is weak, then I did make a mention of it in my book. Hence, when I am silent about a tradition, then it can be regarded as authentic.’

Khataabi claims,
‘Sunan of Abu Dawood is such a valuable book of tradition that no other book of tradition has yet been compiled like it.’ Thus, this book is widely acknowledged by the scholars and the jurists alike of Egypt, Iraq and other Muslim nations.

(Preface of Sunan-e-Abi Dawood)

Therefore, traditions reported in Sahih-e-Muslim and Sahih-e-Bukhari are similar to the traditions recorded in other compilations such as Sunan-e-Abi Dawood from the aspect that if a thorough research and an impartial scrutiny is made on their narrators, the correctness or otherwise of these traditions will be clearly established.

The fifth point is that the reliability of Sahih-e-Muslim and Sahih-e-Bukhari is beyond dispute. These books are not totally devoid of traditions pertaining to Mahadaviyat although the word "Mahdi" is not available in them. For instance, there is a tradition on the authority Abu Huraira, who narrates from the Holy Prophet (s.a.w.s.):

‘How shall your condition be when Isa b. Maryam descends amongst you while your Imam is in your midst!’

{Saheeh-e-Muslim, vol. 2, The Chapter on the descent of Eesa (a.s); Saheeh-e-Bukhari, vol. 4, The Book on the Initiation of Creation and the Chapter on the descent of Eesa (a.s.)}

In fact there are several other traditions apart from the one quoted above pertaining to Imam Mahdi (a.s.) present in these two books. Baihaqi writes,
‘Muslim and Bukhari never intended to report all the possible traditions in their works. This can be ascertained easily from the fact that there are several traditions reported by Muslim in his Sahih, that Bukhari has overlooked. And conversely, Bukhari has recorded traditions in his Sahih that Muslim has refrained from reporting.’

(Sahih-e-Muslim, Vol. 1, page 24)

IBNE KHALDUN’S SECOND OBJECTION

On concluding the discussion on ‘The Promised Mahdi’, Ibne Khaldun writes, ‘We have already established that one who wishes to rise in revolt must gather a large number of people around him. He must muster support among the people so that he can dominate and assert his authority. Only then can he attain the position he desires and realise his objective. Moreover, his supporters and relatives must rally round him and support his cause with complete dedication. They should endeavour to protect him with intense devotion and single-minded purpose. Only then can the revolutionary hope to succeed, else his mission will be a complete disaster. But this (dedicated support of relatives) is something that is found lacking in ‘The Promised Mahdi’. For, leave alone the Fatemide dynasty, even the Quraish today have spread in different corners of the world and there is no sign of any dedicated support for Mahdi-e-Mau’ood. In fact, a very small group from among the children of Hasan (a.s.) and Hussain (a.s.) has survived till today, and are found mainly in Hejaz (area encompassing Mecca and Medina) and Yamba. But they do not have any dominion and authority over the people so as to wage a revolution, and besides they are desert folks. Moreover, they are scattered and lack unity. But if we acknowledge the belief in Mahdi as correct, then we have to admit that: Mahdi shall rise from their midst (i.e. from amidst the children of Hasan and Hussain). They shall unite and rally around Mahdi. They shall extend their wholehearted support to him in his struggle, will strive to help him realise his objective and shall assist him to establish an equitable government. This is the only way we can justify the belief in Mahdi-e-Mau’ood, else it is not possible to conceive of such a person.’
(Ibne Khaldun’s al-Muqaddamah, p 327)

REPLY TO IBNE KHALDUN’S OBJECTION

This fact can not be denied that, if one wishes to wage a revolution and establish a government, then he will require the complete backing and dedicated support of a loyal group of supporters. This rationale applies even to Mahdi’s revolution. But to say that Mahdi’s revolution can be supported only by the Alawi Sayyeds or the Quraish is incorrect. This is because if a person is supported and backed only by his relatives and tribe members, then this backing and support will be based purely on the basis of blood relations and regard for kinship, and nothing beyond that, as was the case with the government of Tawaaef al-Mulooki. This is only to be expected for it is an accepted principle that when a government is established within certain limits and under a particular name, then its support too will be limited. These limits could be of kinship, friendship, patriotism, etc. But if a revolution is based on lofty ideals and principles, then it will attract widespread support from the people, in addition to relatives and tribe members. Mahdi’s universal revolution is based on profound ideals and principles and under a definite plan. It is not based on narrow principles of kinship and blood relations. He will wage a revolution against widespread materialism that, has replaced the fear of Allah in our hearts, and made us neglectful of religious commands and edicts. Mahdi will revive religion and solve the problems confronting humanity. He will resolve discord and disputes among the people. He will establish the belief in the Tauheed (Unity) of Allah, and negate all forms of apostasy (Shirk). He will ensure that Allah is worshipped as He should be, and will refute all other forms of worship. He will re-establish the true Islamic laws and issue religious edicts, which have been forgotten and disregarded by the people. He will establish justice and equity on earth, and vanquish the tyrants and oppressors.

MAHDI’S WORLDWIDE REVOLUTION

As explained above, Mahdi’s revolution will be broad based, and shall encompass the entire world. Under these conditions, he shall not only require the complete support of his relatives and tribe members from in and around Hejaz, but shall in fact, require widespread backing of people from all corners of the world. The Promised One’s revolution can succeed only if there are devoted individuals all across the world who can comprehend Allah’s plan behind the revolution, and are willing to extend their total and committed support, and make unlimited sacrifices to help their leader realise this plan. They will need to prepare the necessary platform on which such a widespread revolution can succeed. They have been anticipating such a revolution for a very long time, and are only waiting for the right person to lead this revolution. When they find him, and recognise him to be the promised one of Allah, then they shall support him with their lives to ensure the success of this revolution.

Bani Umayya was concerned with its political instability, and therefore it could not exercise control over administrative affairs of the government. Imam Baqir (a.s.) used this opportunity, and put in a lot of effort to propagate the true religious thought. Imam’s (a.s.) knowledge and insight in religious matters was widespread, so students from far and wide began assembling in Medina to acquire knowledge from him. This was but one of the many activities of the fifth Imam (a.s.).

The efforts of Imam Baqir (a.s.) (whose title was "the splitter of sciences") prepared a solid base for Imam Jafar Sadiq (a.s.) to carry on from where his esteemed father had left off. This was the reason that a lot of knowledgeable and competent companions emerged in this era. Imam Sadiq (a.s.) lived longer than the other Imams (a.s.) (approximately 65 years). With every passing year, more and more students enrolled in the schools (makaatib) of Imam (a.s.) It is estimated that at times, almost 4,000 students benefited from his (a.s.) lectures. In turn, these students then conveyed these traditions amongst the Muslims in distant corners of the Islamic nation. The most crucial aspect of this educational system was that some of the outstanding students of Imam Sadiq (a.s.) compiled books, to the tune of about 400 in number. They recorded in these works, traditions from the two Imams (a.s.), the previous Imams (a.s.) as well as those of the Holy Prophet (s.a.w.s.). Due to the immense difficulties faced by Imam (a.s.) in his efforts to educate the people with the true Islamic knowledge, the Shia Fiqh (Jurisprudence) is called "Fiqh-e-Jafari".

PERIOD OF IMAM MUSA KAZIM (A.S.) AND IMAM ALI RAZA (A.S.)

The spirirtual and scholarly influence of the Ahle Bayt (a.s.) was widespread. Moreover, the Caliphs always feared the attachment of the people towards them (a.s.). Thus, no sooner did the Bani Abbas government gain some stability, they imposed severe restrictions on the seventh Imam, Moosa Kazim (a.s.) and constrained his activities. Not only that, they even summoned him to Basra from Medina, and then to Baghdad. Their objective was that the people should not benefit from his knowledge and the ground prepared by the previous Imams (a.s.), which would prevent uprisings and revolutions against oppressive regimes. It was largely due to this reason, that Imam’s (a.s.) activities were curtailed in the early days of his Imamate. Notwithstanding these constraints, his students compiled many of his traditions covering different aspects of knowledge. Prominent amongst his companions was Ali ibn Yaqteen, a minister of the Caliph Haroon Rashid.

Imam (a.s.) passed most of his life in the prisons of Basra and Baghdad, and was eventually poisoned in one of the prisons.

When Mamoon Rashid became the Caliph, his advisors advised him to give the Islamic Caliphate to Imam Raza (a.s.) or at least appoint him as the crown prince. With this objective, he invited Imam (a.s.) to the capital.
For the Imam (a.s.), the Caliph’s intention was crystal clear. Yet, bearing in mind that the improving relations between the Muslim community and other civilisations, necessitated the correct explanation of Islamic teachings, Imam (a.s.) accepted his invitation. Moreover, Mamoon Rashid based on political pragmatism, left no stone unturned in showering respect on Imam (a.s.); and thus, the means of propagation were provided to him (a.s.) as well. There are several books that have recorded the traditions of Imam Raza (a.s.). Uyoon-e-Akhbar al-Reza (a.s.) is one such book compiled by Shaikh as-Saduq (r.a.), wherein only traditions from Imam Reza (a.s.) are recorded. Another of the Shaykh’s valuable writings is Elal al-Sharaa’e.

THE FOURTH ERA OF ISLAMIC TRADITIONAL KNOWLEDGE – THE NINTH IMAM (A.S.) AND THE PERIOD AFTER HIM

The children of Ali (a.s.) were symbols of morality, knowledge, piety and abstinence. These characteristics always gained a lot of prominence among the Muslims, and drew the people towards the Imams (a.s.). The disposition of the people towards the Imams (a.s.), made the Bani Abbas Caliphs re-frame their policies towards the Ahle Bayt (a.s.) and they began restraining the influence of these holy personalities (a.s.), in order to safeguard their tyrannical rule. Despite this, Imam Ali Naqi (a.s.) was always the focal point of attention among the Islamic scholars. Imam (a.s.) expounded the Islamic laws to the maximum. Consequently, he had to face resistance from the judges and the scholars who were mere puppets in the hands of the Bani Abbas government. This stiff opposition culminated in Imam’s (a.s.) martyrdom by poison at the age of only twenty-five years.

Even after his (a.s.) martyrdom, the government was wary of the tenth and the eleventh Imams (a.s.), and tried its utmost to curb their influence in the Islamic society. Only a few people were privileged to meet them. Despite these restrictions, they (a.s.) continued to explain the religious tenets to the best of their capabilities. Through their practical lives, they displayed the real concept of Tauheed, and made the people aware of the degradation that Islam was suffering at the hands of the Bani Abbas government.

As we have mentioned earlier, each infallible (a.s.) was made to undergo difficulties and tribulations, at the hands of tyrants who ruled the Muslims in the name of religion and ruled over the Islamic world despite being ineligible for it. Nevertheless, each Imam (a.s.) left no stone unturned to protect Islam. This is evident from the fact, that in the period extending up to 330 A.H., more than four thousand books of enlightenment have been compiled by Islamic scholars filled with traditions narrated by the Holy Prophet (s.a.w.s.) and the Imams (a.s.).

Undoubtedly, the tongue is amongst Allah’s greatest gift to mankind, for without it, man would never be able to reveal what is in his heart. It is only with it, that man can disclose his thoughts to others, and conversely also learn about the minds of others. It is with the tongue that man acquires proximity with Allah, through his supplications and prayers and by reciting Allah’s greatest bounty to man, viz. the Quran. It is the tongue by which an apostate (kaafir), on reciting the ‘Kalemah’, turns a Muslim. In fact, the tongue acts as a yardstick to estimate the intellect of a person, so that an ignorant person is deemed to be intelligent so long he does not speak anything.

While the tongue’s merits, if it is used correctly, are innumerable, and can not be denied, but if misused, its demerits are equally perilous. In other words, the tongue can be deemed a bounty only if it is employed in the manner for which it was created. Because the tongue is akin to a wild beast, and has to be controlled at all times, else it will prove to be fatal. That is why it has been narrated in traditions that, a wise man’s tongue is concealed behind his intellect, while an ignorant conceals his intellect behind his tongue. It is critical to train and instruct the tongue in a manner so that it only speaks what is beneficial and avoids the harmful. For apparently, the tongue is only a piece of flesh, but can determine the fate of a person on the Day of Judgement.

While it has immense benefits, the tongue also shoulders immense responsibilities. If used correctly, it can make man worthy of Paradise. But if not reined in, and abandoned to follow one’s desires, then it can sink man to the depths of Hell. Mentioned below are some of the demerits of the tongue, if not controlled:

1. Lies
Lies and falsehood are some of the most serious crimes committed by the tongue. Allah has castigated the liars in several places in the Quran, and has warned them of a most painful chastisement.

2. Backbiting (Gheebat)
This means to discuss the defects and vices of a person in his absence. The Holy Quran has condemned such people, and has compared this despicable action to eating the flesh of one’s dead brother.

3. Accusation (Tuhmat)
Accusing is distinct from backbiting. Accusing implies to charge a person of a vice that is not found in him. Backbiting means to charge a person of defect or vice that is found in him. In some places, the Book of Allah has fixed 100 lashes as penalty for the accuser.

4. Scandalmonger
This means to gossip, and relay news from one person to another with the sole purpose of creating disputes and squabbles between people. The Majestic Quran has threatened such people with hell.

5. Bad language
To use the tongue for unworthy language and useless talks, or to use it to pain a believer. The wounds caused by a sword can heal, but the damage done by the tongue does not heal easily.

6. Abuse
Traditions reveal that Allah has prohibited Paradise to the one who abuses.

7. Taunts
To taunt and ridicule a person. This hurts a person intensely, resulting in anguish and grief.

8. Revealing of secrets
To disclose another person’s secrets and hidden negative points which is a most contemptible trait. This is opposite to the one who closely guards another person’s secrets, which is a most praiseworthy trait according to the Holy Quran.

9. To slander

10. To utter apostasy (Kufr)

11. To deviate a person from truth towards falsehood

BACKBITING (GHEEBAT)
Backbiting means to discuss the defects and vices of an individual in his absence, which is disapproved by the latter, resulting in his displeasure and resentment. From the viewpoint of the Islamic Shariah, this action is forbidden (haraam). Quran has described the effects of this detestable act in a most unusual manner,
‘Does any of you like to eat the flesh of his dead brother?’
(Hujuraat: 12)

Just as man finds eating the flesh of one’s dead brother repulsive, his nature must also abhor backbiting and slander. Backbiting is a serious crime inviting chastisement not only for the backbiter, but even for the one who lends his ear to it or reflects over it. This is because a person who lends his ear to backbiting and slander is in a way encouraging the backbiter to go on with his slanderous talks. In fact, under such circumstances, a person’s duty is to defend the person who is being slandered. For although that person may not be present, one must bear in mind that Allah is all Seeing and all Knowing.

In this regard, the Prophet (s.a.w.s.) advises us, ‘When you are in a gathering where a person is being slandered and defamed, then you must defend that individual and forbid the people in the gathering to speak about him in such a manner, and (to express your disgust) leave the gathering.’

He (s.a.w.s.) exhorts us further, ‘If a person defends his (believer) brother’s honour in his absence, Allah will protect him from the chastisement of the hereafter.’

Backbiting and slander affect that person most, who backbites and not the one who is the subject of backbiting. This is because the backbiter only portrays himself in a poor light and moreover, incurs divine wrath. Also those around him learn about his detestable character of exposing people’s faults and defects. They will avoid him, and never confide in him. The backbiter will find himself getting lonelier and ultimately, himself will become the subject of slander and backbiting.

The truth is, backbiting eliminates whatever virtues a backbiter may have, and replaces it with vices and immorality. Although apparently backbiting is a physical action, it has serious effects on one’s spirituality, and should therefore not be taken lightly. Scholars of ethics have enumerated some important causes that drive a person towards backbiting, viz. envy, anger, egotism, evil intentions and deceit. All these are like the flaming fire that engulfs a man, and force him to use his tongue to slander and malign. This is because the tongue is considered to be an indicator of what is concealed in a person’s heart. Therefore, backbiting only reveals the evil intentions of the backbiter. Backbiting is among the most unmistakable signs of hypocrisy and treachery in a person. That is why a wise man never indulges in it.

Ameerul Mo’mineen (a.s.) has this to say about a backbiter,
‘Backbiting is the endeavour of a very weak person.’
(Ghurarul Hikam)

In another place, he (a.s.) declares,
‘It is obligatory upon you to refrain from backbiting, since it will make the people rise against you in enmity, and will nullify all your rewards.’ He (a.s.) further exhorts us, ‘Don’t make yourselves habituated to backbiting, for surely the backbiter indulges in dangerous sins.’

Therefore, we should make a firm resolve and never give into the temptation to backbite and slander, and for that matter, neither should we lend our ear or shoulder to the backbiter.

REPENTANCE
Before we proceed on this topic, we would like to highlight our point by way of an illustration. Say, for instance, we own a plot of land that we decide to cultivate. But to ensure that we harvest a good crop, before we commence cultivation, we dig out all shrubs and bushes and remove all stones and gravel, that would in any way hinder the cultivation process and affect the harvest. We then proceed to sow the seeds, and reap a crop in the harvest season. All this was possible only because of our painstaking efforts for a good harvest.

Similarly, if we wish to plant the seed of Islam in our heart, we must first cleanse it of all impure thoughts, and cleanse our existence of all sins, big or small. Only if our heart and mind is free of all impurities, will Islamic beliefs and edicts dwell in them, and only then will we be able to benefit from the guardianship (vilayat) of the Ahle Bayt (a.s.). We shall then ascend the exalted station that Allah desires of us.

The cleansing process mentioned in the previous paragraph is possible only with intense repentance and deep remorse over one’s sins. Repentance means to turn towards Allah, in regret and contrition. Accepting the repentance of a servant is characteristic of Allah’s generosity and munificence, and it is one of the doors leading to Allah’s mercy that He has kept open for all His servants without exception. That is why He declares,
‘O You who believe! Turn to Allah a sincere turning; maybe your Lord will remove from your your evil and cause you to enter gardens beneath which rivers flow.’
(Tahreem:

The all-merciful and oft-turning Allah has not only kept the door of repentance open at all times, but He further asserts,
‘Surely Allah loves those who turn much (to Him).’
(Baqarah: 222)

The all-beneficent Allah not only forgives the sins of those who seek repentance, but also loves them. In fact, as a measure of His love, He converts the evil deeds of the remorseful ones into good deeds. That is why He declares,
‘Surely good deeds take away evil deeds.’
(Hud: 114)

Then it is necessary for us to adopt the way of repentance. After confessing our sins in front of Allah, it also necessary for us to abandon the way of transgression and embrace the path of goodness and piety.