The objections of the people regarding justice and equity of Allah is due to sheer ignorance and lack of knowledge and understanding. We state this here very clearly for our readers so that one may realize that people have attributed wrong things toward Allah, the Beneficent, the Merciful without any reason or proof.

Question: Why do some people have defects from birth? If Allah is Just, then why has He created these people defective and imperfect by which they have to undergo problems and difficulties throughout their lives and are made targets of taunts, degradation and disgrace?

Answer: Firstly, it is possible that these defects and tribulations are means of examination by Allah for those defective people or their parents, relatives and friends.

Secondly, Allah warns and cautions the people through these difficulties so that He awakens the people from the sleep of negligence and makes them attentive towards Himself. In this way, a link is formed between the Creator and His servants which is a great bounty.

Thirdly, defects from birth are sometimes the result of our own deeds, because many a times we ourselves are the cause of such difficulties and problems. The people who are defective from birth are the result of human negligence. It is the duty of the parents to care and protect their health and spirituality. But due to carelessness, defective children are born. For example, having intercourse in a state of intoxication has a very dangerous effect on the foetus in the mother’s womb. Over here one question arises that what is the child’s fault in this? Dear readers, over here the child is faultless and Allah is also Pure, it is the parent’s fault who violated the law as a result of which difficulties and problems have afflicted the child. This is not the case only with children. Throughout the world, it is always the oppressed ones who have to suffer untold miseries due to the crimes of the oppressors.

Another example is that of a person who hurls a stone at you and injures your forehead. Then in this condition, it is neither your fault nor Allah’s. But it is that person’s fault who has thrown the stone at you. But it is you who are made to undergo the pain and suffering.

Another objection, that arises is – the parent’s fault was for a limited period only and temporary in nature, however the defective child has to suffer disgrace throughout his life. Regarding this, we state that within a second if you make yourself blind with a knife, then you will become blind permanently, for life. However, this mistake was the result of action that was done in a second, the effect of which lasts a lifetime.
Similarly if you throw a stone on a mirror, the mirror will be shattered into pieces permanently. Even other things are affected likewise. For instance, a friendship based on years of love and affection may breakup due to some unpleasant words or some silly misunderstanding. Similarly, enmity based on years of hostility and malice maybe resolved by a mere apology.

Another question that arises is – what if the parents are not aware of this action which has a serious effect on the foetus? The reply to this is – the effect is not due to the awareness or unawareness of the parents. For instance, if we are unaware of electricity running through a particular wire and we touch it in our state of ignorance, can we expect the laws of electricity to be suspended out of sympathy for us? If we are unaware and consume liquor thinking it to be water, we will definitely get intoxicated because intoxication is the most obvious effect of liquor, regardless of whether one consumes it wittingly or otherwise. Hence, parents’ unawareness or lack of knowledge will never avert the adverse effects of any action.

Secondly, the degradation and disgrace suffered by a defective child from birth is due to faulty training and flawed upbringing of the people, and has nothing to do with Allah. Never should we look down upon a defective or deformed child. This is what Islam teaches us.

It is necessary to remind here that Allah tests man with hardships and difficulties according to the strength, power, ability and capacity of the person. For instance, He does not threaten a blind man with punishment for not seeing. Similarly, the Almighty Allah will deal with the defective child in another way, distinct from the way He deals with other normal people. Certainly, those children who are born defective due to their parents’ faults are those who have been rendered weak, and Allah, the Almighty, will reward the oppressed ones in the Hereafter. Therefore, it is the duty of the defective people to thank Allah, when they are afflicted with hardships, and should face their afflictions with patience. They must realise that in Islam having a perfect body with good looks is not the standard of greatness, rather it is knowledge and piety.

"Allah has raised in degrees those among you who believe and who have been granted knowledge."

(Mujaadelah: 11)

For those people who make fun of defective and deformed people, we can only say, ‘O men of understanding! Has the defective man created his own self in that form, which makes you ridicule him? And if you are devoid of defects, is it because you have created your own self and made yourself defect-free? Ask yourself honestly whether you would have liked people to mock at you because of some defect in you for no fault of your own?

Keeping in view the high ethics and standards of Islam, let us behave in a manner worthy of Shias of Ameerul Momineen (a.s.) and lead a prosperous and happy life in this world and be redeemed from disgrace in the hereafter.

We have already mentioned earlier that whatever hardships and difficulties afflict us in our lives is due to our own doing and we are the ones responsible for it. For instance, if we do not follow the laws regarding the protection of our health, then we are bound to fall sick.

Another point highlighted earlier was that difficulties are bounties from Allah’s side to the extent that they make us aware, and wake us from the sleep of negligence. It is a type of remembrance, which makes us attentive towards Allah. It also serves as a test and examination for the people. Let us browse through the replies to some of the important questions posed by the skeptics.

Question: Is Allah not aware of an individual’s capacity? Then why does He need to take an examination?

Answer: It is apparent that Allah does not test us to gauge our capabilities and capacity because He is aware of it and even knows what we think and how we will react. The aim of examination is to make us understand our selves. Depending on our actions we are rewarded for our good deeds and punished for our evil actions. This is because Allah does not reward or punish on the basis of His Knowledge (while the person has performed that action). It is a fact that that the difficulties and hardships are a way of examination for the people. Holy Quran states in

"And We will examine you with evil and good, an examination."

(Anbiya: 35)

A person behaves differently in times of difficulties and in comfort. Over here it is possible to divide people in four categories.

The first category include those people who at times of difficulties and hardships start wailing and lamenting and question the justice, wisdom, grace and laws of Allah’s creation. Quran introduces such people in the following words.

"And when affliction touches him, he is terrified."

(Maarij: 20)

The second group consists of those people who when afflicted with calamities, act with patience and steadfastness. They declare with their heart and tongue – if we have lost something that was given by Allah, then He certainly possesses the power to bestow it once again. Inshallah, He will provide for us and anyhow we also will soon die one day.

"Surely we are from Allah and unto Him shall we return."

(Baqarah: 156)

Members of the third group are more righteous than those of the second group, since these people not only act patiently at times of difficulties (in performance of wajibaat) but they also offer thanks.
(Refer the invocation of Prostration in Ziyarat-e-Aashoora)

The fourth group includes those people who are more righteous and steadfast than the third group. These are those people, who at the times of difficulties never question the justice and grace of Allah and act with patience and fortitude. At times of ease and comfort, they search for hardships and calamities like Imam Husain (a.s.) who traveled towards Karbala.

Indeed, different types of people react differently at times of hardship and difficulties. When a child is given an onion, he takes a bite, but then immediately starts crying and wailing and throws the onion. Tears start flowing from his eyes. But in search of that same onion the child’s father goes to the market and brings home by paying a price.

The difficulties and bitterness of life are also the same. Some people run far away from tribulations while others rush towards it.

It is necessary to ponder over the following: calamities that are a result of obeying Allah’s commands (like prohibition from unlawful wealth, refraining from liquor, keeping aloof from adultery etc.) elevate our status near Allah. We should live only for Allah and should appoint only Him as the One who takes accounts of our deeds because it is necessary to give Him our account on the Day of Judgement. If we want to become such that we are able to face difficulties and hardships, then we have to counter the whisperings of Shaitaan and our base desires. If we are victorious in this battle, then the taste of hardship will be sweeter than that of honey, otherwise it will be bitter and harsh.
Let us see what should be our approach in times of difficulties and hardships. What path must one embrace to overcome difficulties and hardships? In such times, we must seek the path shown by the Holy Quran.

1) OUR VIEW AND MODE OF THOUGHT SHOULD BE RELIGIOUS

At times of afflictions we should say that we are the slaves of Allah, our existence is not permanent, we don’t have the right to demand a thing from Him. Our existence in this world and the bounties which we enjoy are bestowed by Him. Our position is no more than that of a trustee (of these bounties). This is our position and this world is transitory. We don’t have the right to ask why we have to die because this world is not our eternal abode. The hereafter is our eternal abode.

We exist today and we will be existing even after death. The only difference will be our condition. This line of reasoning provides courage and patience to confront the difficulties and calamities. This is expressed in these words:
"Surely we are from Allah and unto Him shall we return."

(2) AWARENESS OF DIVINE LAWS:

The Holy Quran warns that people have not been created so that they may attain Paradise without troubles and affliction.

"Or do you think that you would enter the garden while yet the state of those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken violently."

(Baqarah: 214)

This verse shows that throughout the history of mankind, the righteous have had to face difficulties and hardships. Now it is our turn. Neither are these difficulties new nor are those who are facing it.

The Holy Quran time and again tells the Holy Prophet (s.a.w.s.) to browse through the history of nations so that we may not consider calamity as a new thing. Although the addressee in the above verses is the Holy Prophet (s.a.) but it is meant for his nation. Just as a glad tiding grants contentment to a person, the history of the previous nations is very effective in instilling a sense of patience and forbearance to the one who derives lessons from them. Of course, there is yet another thing which helps man to be patient is to know the lives of those who bore patience and to be aware of their methods of forbearance. Steadfastness was one of the important reasons for the success of the people of yore.

(3) ATTENTION TOWARDS ALLAH THE ALMIGHTY

One should be inclined towards Allah with such faith and certainty that He hears us, sees our actions and solves our problems. If man believes with total certitude in the above things then he will never lend his ears to the absurd talks of the people. He will move towards Allah, disregarding all other things. As in the story of Hazrat Nuh (a.s.), Allah orders him,

"And make the ark before Our eyes and (according to) Our revelation and do not speak to Me in respect of those who are unjust; surely they shall be drowned."

(Hud: 37)

When Hazrat Nuh (a.s.) started constructing the ark, the unbelievers passing by him began mocking him and would taunt him by saying – your prophethood was not successful so now you have taken up carpentry. The courage with which Hazrat Nuh (a.s.) faced the taunts was due to the words of Allah that – He is watching, everything you do. The consequence of the unbelievers will be that they will be drowned.

(4) FOCUS ON REWARD AND PUNISHMENT:

The fourth thing that reinforces the spirit of steadfastness is by focusing on the reward and punishment of all our deeds, no matter how insignificant.

"Then whoever does an atom weight of a good deed shall see it and whoever does an atom weight of evil, shall see it."

(Zilzal: 7 –

Performing the obligatory acts and commands of Allah involves difficulties and hardships. Patience on hardships becomes the cause of success in this world, and reaps excellent rewards in the hereafter. For instance, if a student understands that even by studying little he gains a lot, then he will work harder and will gain more.

Then we must be careful in our deeds and should realise that even the most insignificant of good deeds attracts rewards and the most insignificant of evil deeds will lead to chastisement. Then we must realise that Allah always watches and will account for all our deeds one day.

(5) SEEKING HELP THROUGH NAMAZ, SUPPLICATIONS AND PATIENCE.

The fifth factor, which inspires man for steadfastness is seeking help through one’s prayers (salaat), excessive fasting and supplications. Hence, Allah says

"And seek help through patience and prayers."

(Baqarah: 45)

Our daily prayers serve to strengthen our relationship with the Creator, our Sustainer, our Master, Allah. In traditions it is said that Hazrat Ali (a.s.) used to be engaged in prayers at times of difficulties and hardships. Prayers would deliver him from his worries as it is namaaz, which makes the worshipper nearer to his Master and gives him satisfaction and tranquility.

Question: Islam says that the aim of man’s creation is to worship Allah, as declared in the Holy Quran,

‘I did not create Jinns and humans except that they should worship Me.’

(Zaariyaat: 56)

Question: Then why has Allah created Shaitan, whose creation goes against this aim? Is the existence of Shaitan in accordance with the justice, wisdom and will of Allah?

Answer: Whatever Allah had bestowed upon Shaitan – existence, capability, ability etc., had initially benefited him. For according to the narration of the Ahle Bait (a.s.) he worshipped Allah for thousands of years before disobeying His command for Adam’s (a.s.) prostration. But a far greater sin than the disobedience was his refusal and stubbornness in seeking Allah’s forgiveness. He was very proud and haughty, and belittled the commands of Allah. He declared to Allah – I am created from fire, while Adam is created from earth. Fire is superior to earth, so how can I prostrate in front of him? Therefore, it would not be wrong to state that Shaitan’s revolt and disobedience was due to his own pride, and not due to Allah, the Exalted.

The whisperings of Shaitan do not compel anyone to sin. Also, these whisperings are only an encouragement and do not nullify the function of our desires and intention, which play the most important role in Allah’s disobedience.

In other words, Shaitan’s whispering is but a catalyst in Allah’s disobedience while the most crucial role in this disobedience is still played by our intention and desire.

Secondly, this question would have been valid if there was only Shaitan’s whispering, with nothing to counter his invitation towards Allah’s disobedience. But how can we ignore the fact that Allah has sent 1,24,000 Prophets (a.s.) who invite man towards Allah’s obedience, and help man counter Shaitan’s whisperings. Indeed, it is not that Shaitan is pulling us towards himself, rather it is we who pull Shaitan towards ourselves. Rest assured that till the time we are not inclined towards Shaitan, he cannot misguide us as the Holy Quran states:

"Surely he (Shaitan) has no authority over those who believe and rely on their Lord. His authority is only over those who befriend him and those who associate others with Him."

(Nahl: 99, 100)

Although Shaitan cannot force us to sin, it does not mean that he can not even incite man to sin. It only means that that those who are steadfast in their faith can ward off Shaitan’s whisperings, and do not fall prey to his deceit, as they are under Allah’s protection, who safeguards them from his evil.

Shaitan is the one who could have exploited his capabilities and proximity near Allah, to achieve the loftiest of positions among worshippers. But his conceit and pride proved to be his undoing. Thereafter he swore to deviate the children of Adam (a.s.). However, Allah did not give him the power of coercion to sin. Moreover, we must always remember that, Allah forbid, even if we do sin, the door of repentance is open for those who are deceived by Shaitan. Keeping all these points in view, it would not be appropriate to say that it is against Allah’s justice that He created Shaitan.

Question: Thousands of people are affected in this world due to misfortunes, calamities, death, destruction, earthquakes, storm, battles, wars and oppression, many of who die, leaving behind aggrieved families, widows and orphans without any support and succour. What is the cause for such calamities and disasters? If Allah is responsible for such problems, then how can we call Him Just and if it is Shaitan, then how has Allah permitted Him to wreak havoc on His creatures?

Moreover, it also means that Allah does not enjoy total control over the universe and God forbid, Shaitan is a partner in His affairs.

Answer: (1) Social calamities (wars, oppressions, poverty and hunger that are the direct result of man’s deeds) should be distinguished from natural calamities (earthquakes, storm, etc.). As far as social calamities are concerned, man himself is responsible for them, and Allah cannot be held liable for such misfortunes. Allah says:
"Mischief became manifest in the earth and the seas for what the hands of man has earned."
(Rum: 41)

On the basis of Quranic verses and traditions of Imams (a.s.), it is only man’s deeds that are the causes of calamities and misfortunes from the world of creation that descend down upon him. Allah says:
"And whatever calamities befall you, then it is what your hands have earned although He (Allah) forgives most of them."
(Shura: 30)

(2) These misfortunes and calamities on one hand are warnings from Allah’s side, and on the other hand have many benefits, viz.

(a) Misfortunes and calamities are tests for a believer and become the cause of forgiveness for his sins. They act as warnings and punishment for unbelievers. They are the cause for elevation in the Prophets’ (a.s.) status.

(b) Misfortunes and calamities take a person nearer to Allah. They are a means to remember Allah and unveil the curtain of his innate nature (fitrat).

(c) Adversities are a cause of building one’s character. Had the human society been free of calamities and disasters, man would never have discovered so many branches of knowledge and science to prevent these misfortunes. The reason of man’s amazing progress and successes are these very calamities and disasters. Allah, the Almighty says:

"And certainly We will test them with fear and hunger and scarcity of wealth and lives and fruits. And give good news to the patient ones."

(Baqarah: 155)

Ameerul Momineen (a.s.) declares,

"Misfortunes are warnings for the unjust, test for the believers and the cause of elevation for the Prophets."

(Behaarul Anwaar, vol. 76, p. 135)

Allah states the reason of numerous calamities, which descended on Bani Israel in the following words:

"And We seized them with chastisement so that they may return."

(Zukhruf: 48)

(d) When calamities and disasters descend in general, they engulf innocent children and even virtuous and pious individuals. Then these people are involved in difficulties through no fault of their own. However, we must bear in mind that in Qiyamat the virtuous and pious will get recompensed for their difficulties and hardships, while the unbelievers and infidels will be subjected to chastisement in lieu of the comforts that they enjoyed in this world.
In short, the religion of Islam does not consider calamities to be the exclusive work of either Shaitan or Allah.

Question: If reward and punishment are the demands of justice and everybody will be rewarded/punished according to their deeds, then under such circumstances intercession is against justice as the sinful person deserves to be thrown in hell because of his deeds.

Answer: According to the principles of justice, it is necessary to reward the good doers but to punish the evil doer is not obligatory. If Allah punishes the evil doer than it will be in line with His justice, but if He forgives him, then it will be on account of His grace and mercy. Grace is superior to justice and not the other way round. This is exactly why we find the following sentence in the supplication of Imam Sajjad (a.s.):
"O Allah! Account us with Your grace and not with Your justice!"

Question: It is expected from a just person that he behaves with equity and justice with each and every one. And in Allah’s case, this expectation increases infinitely. But we see that humans are not treated justly, there are wide disparities and differences in capability, capacity, commonsense, memory, height, features, wealth, family, fame and reputation, etc. Justice demands that all men should get everything in equal measure.

Answer: The creatures do not have any right upon Allah because these creatures have not come into existence on their own, but Allah has brought them into existence, while it was not necessary for Him to do so. For instance, take a rich man who passes by a queue of beggars and gives the first beggar one rupee, one hundred rupees to the second one and gives one thousand rupees to the third one, but does not give anything to the fourth beggar. Then as per the principles of justice the wealthy man has not done injustice with anyone. He has given to some beggars on account of his grace and he has deprived the rest because he was under no obligation to grant them anything in the first place.

Besides, it is found in traditions that Allah will recompense the people for the shortfall of this world in the hereafter.

Allah has planned the system of this world based on disparities in faculties. Disparities are essential in every system. If there are no disparities and everyone has the same faculties, then the system will become predictable and will never highlight the exceptional talents of the individuals living in the system. For instance, if all the parts of a watch are the same then it will never function. Similarly if all the people were the same in capability, capacity, appearance i.e. they were perfectly equal from all aspects, then how would this world function?

THE DREAM

One morning Hazrat Yusuf (a.s.) woke up and said to his father:

O Father! I dreamt eleven stars, the sun and the moon were prostrating before me. Hazrat Yaqub (a.s.) said: O son, do not tell your dream to your brothers lest they will play some trick with you. Surely Shaitan is an open enemy of humans. Thus, Allah has chosen you…"

(Surah Yusuf: 4, 5 &6)

However, Hazrat Yusuf (a.s.) revealed his dream to his brothers.
At that time Hazrat Yusuf (a.s.) was seventeen years old. Raheel, mother of Hazrat Yusuf and Benyameen, had expired. Therefore, Hazrat Yaqub (a.s.) cherished the two more than his other sons.

IN THE MARKET OF EGYPT

One day the brothers of Hazrat Yusuf (a.s.) told their father that he should allow them to take Hazrat Yusuf (a.s.) along with them in the desert so that he could also enjoy the beautiful sight of the desert. They claimed to Yusuf’s (a.s.) well wishers. Hazrat Yaqub (a.s.) remarked: "Separation from Yusuf will involve me in grief. I fear that you will neglect him and wild animals may devour him." The brothers replied, "Have faith in our valour. We will never allow such a thing to happen."

The next day Hazrat Yusuf (a.s.) and his brothers went to the desert. After walking some distance, the brothers manifested their grudge and malice towards Yusuf (a.s.). They removed his clothes and threw him in a well near Kin’aan. The wailing and imploring of Hazrat Yusuf (a.s.) had no effect on his stonehearted brothers and they fled from there.

Certainly the heart becomes hard due to grudge, jealousy and malice, and the fire of revenge inflames one’s existence. We must be very careful to avoid feelings of envy and ill-will from entering our hearts, or else even we will resort to desperate measures like the brothers of Hazrat Yusuf (a.s.) to overcome the feelings of jealousy and insecurity.

After dumping Hazrat Yusuf (a.s.) in the well, his brothers took his bloodstained clothes to their father and said: O father! We regret that what you feared actually transpired. The wolf took away Yusuf while we were hunting.’ Hazrat Yaqub (a.s.) suspected that something was amiss, and said: At last you have given in to your jealousy, and have harmed Yusuf. But remember that I will act with patience and forbearance and will seek help from Allah.’
Hazrat Yusuf (a.s.) was crying and wailing in the well and was beseeching Allah for help. A caravan passed by that well and its members took Hazrat Yusuf (a.s.) along with them. Thereafter they sold Hazrat Yusuf (a.s.) to the Aziz of Egypt named ‘Totiqaar’. He was the treasurer of the Egyptian king.
(Urdu Translation of Quran by Maulana Farmaan Ali, p. 425)

HAZRAT YUSUF (A.S.) IN PRISON

Hazrat Yusuf (a.s.) started working hard along with the other slaves in the house of the Aziz and gradually acquired excellence over other slaves. One day the Aziz told his wife Zulaikha: "This young man of Kin’aan is very hardworking, so take care of him and ensure that he leads a comfortable life. I am sure that he will be of immense benefit to us in future. We will adopt him as our son."

The incident following this is recorded in great detail in the books of history. But it is not possible to narrate it over here. To make a long story short, Zulaikha was unable to endure the beauty of Hazrat Yusuf (a.s.) and was infatuated with him. The Holy Quran remembers,

"And she (Zulaikha) in whose house he was, sought to make himself yield (to her) and she made fast the doors and she said
‘Come (to me)."

(Yusuf: 23)

Hazrat Yusuf (a.s.) turned down Zulaikha’s advances. She did not take to being spurned so easily. She leveled false accusations against Hazrat Yusuf (a.s.). As punishment, she asked her husband to put him in prison and involve him in a painful punishment.

But a child named ‘Khaleekha’, who was only four months old and was Zulaikha’s cousin testified lying in the cradle, that if the Yusuf’s shirt of (a.s.) was torn from the front, then Zulaikha was true in her allegation. But if it was torn from behind then Zulaikha was lying and Yusuf (a.s.) was truthful. When the Aziz saw that the shirt was torn from the back, he realised that Yusuf (a.s.) was innocent and his wife was the culprit. He told Zulaikha: "It is your fraud, deceit and craftiness, therefore seek forgiveness for your sin."

After this incident, the ladies of Egypt taunted Zulaikha, and as expected the news spread every where that she had fallen in love with her slave. When the news reached Zulaikha, she was aggrieved and started thinking of a way to check the rumours. One day, she invited all the ladies and placed a fruit and a knife in front of each one of them. Thereafter, she told them to cut the fruit and eat it. Then Yusuf (a.s.) was made to enter the room. The women as ordered started cutting the fruit but they were captivated with Hazrat Yusuf (a.s.)’s beauty and cut off their fingers instead of the fruits, without experiencing the pain. Seeing this, Zulaikha smiled and said: "You were censuring me. This is the same Yusuf – one brief look at him has bewitched you to such an extent, that you have cut your fingers, while he was with me all the time."

Anyway, Zulaikha persisted in her demands with Hazrat Yusuf (a.s.) and warned: "If he does not obey me then he will surely be imprisoned and disgraced." Hearing this Hazrat Yusuf (a.s.) raised his hands and requested Allah: "O my God! I would prefer prison rather than fulfilling this woman’s demand. Allah accepted Hazrat Yusuf’s (a.s.) supplication and relieved him of that great temptation and he was imprisoned."

If a person believes that Allah watches his each and every action, then he will definitely never yield to sin and temptation even in loneliness. Hazrat Yusuf (a.s.) was young and Zulaikha was very beautiful, yet she failed (in her attempt to compel him to sin), while Hazrat Yusuf (a.s.) was successful.

HAZRAT YUSUF (A.S.) – FROM PRISON TO ROYALTY

Although the Aziz was aware of Hazrat Yusuf’s (a.s.) innocence, he was forced to imprison him on his wife’s insistence. She argued with the Aziz: "Yusuf has defamed me amongst the women of Egypt and has disgraced and dishonoured you. If you wish to regain that respect and esteem then you must imprison Yusuf.’ The Aziz duly obliged his wife.

Then on the same day, the royal cook ‘Majilah’, and the cup-bearer (‘Yunan’) of the Egyptian king were also detained in the same cell. They were imprisoned on the charge of conspiring to poison the King.

The next night ‘Yunan’ told Hazrat Yusuf (a.s.): "I dreamt that I was preparing grape juice for the King." The cook told him (a.s.): "I have also dreamt that I am carrying a loaf of bread on my head and the birds are eating it. O Yusuf! We have found that you are virtuous and magnanimous. Inform us of the interpretation of our dreams." Hazrat Yusuf (a.s.) realized that both were inclined towards him and would lend him their ears most willingly. Taking advantage of this, he began inviting them towards Allah. He said: "I will interpret your dreams before the food arrives. God has favoured me with the interpretation of dreams. I am very disturbed due to these people who do not believe in Allah and deny the Day of Judgement. I follow my ancestors viz. Hazrat Ibrahim (a.s.), Hazrat Is’haaq (a.s.) and Hazrat Yaqub (a.s.). It is not appropriate for us to associate anyone with Allah."

"O my friends! You yourself reflect on whether these lifeless idols are worthy of being worshipped, or Allah, the One? The gods you worship are your own creation. They have no reality.’

After exhorting them towards Allah’s worship, he interpreted their dreams in the following manner. The one who had dreamt of grape juice would be released, and would perform the task of serving drinks to his master. And the one who had dreamt of the loaf of breads would be hanged.

Then Hazrat Yusuf (a.s.) told ‘Yunan’, who was to be released: "Give the news of my innocence to the King, so that even I maybe released." Yunan was released just as Hazrat Yusuf (a.s.) had prophesied. However, Yunan’ forgot about interceding on behalf of Yusuf (a.s.) with the King, and the latter was confined to the prison for seven years.

This concept was so popular among the Muslims that they used to ask questions like, ‘From whose progeny will the Mahdi rise?’ What’s his real name and agnomen and as to why he is named as Mahdi? Are Mahdi and Qa’im one and the same? What is the rationale behind his occultaton? What are the duties and responsibilities of the Muslims in the period of occultation?

In reply to their queries, the Prophet (s.a.w.s.) used to reply,

‘Mahdi is from my progeny, and he will be from among the sons of Fatima (s.a.) and Husain (a.s.).’ He (s.a.w.s.) used to inform the Muslims about his name, agnomen, titles, characteristics, signs of reappearance, etc.

MAHDI IN THE VIEW OF COMPANIONS AND TABE’EEN

The discussion and deliberation on the topic of Mahdi, did not terminate after the demise of the Prophet (s.a.w.s.). On the contrary, this discussion was carried on with the same intensity by the Companions and Tabe’een (those who saw the companions but not the Prophet himself). Mentioned below are a few traditions narrated by some of the distinguished companions of the Prophet (s.a.w.s.):

Abu Hurairah narrates,

"People will give allegiance to Mahdi between ‘Rukn’ and ‘Maqaam’."

(Kitabul Malaahim wal Fitan, p. 46, compiled by Ibn Taoos)

Ibn Abbas used to relate to Muawiyah,

"A person from our progeny will reign over the people for a period of 40 years."

(Ibid. p. 13)

Abu Saeed inquired from Ibn Abbas, "Inform me about Mahdi?" Ibn Abbas replied,
"I expect that soon Allah will raise a youth from our progeny who will terminate all disputes and controversies."

(Ibid. p. 169)

Ibn Abbas often related,

‘Mahdi will rise from the Quraysh, and will be from among the sons of Fatima (s.a.).’

(Ibid. p. 155)

Ammare Yasir reveals,

"When Nafse Zakiyyah (pure person) will be killed, a voice from the sky will declare, ‘Your leader is so and so!’ Then Mahdi will rise and will fill the earth with justice and equity."

(Ibid. p. 44)

Once, when Abdullah b. Umar mentioned Mahdi’s name, an Arab remarked that Mahdi is none other than Muawiyah b. Abi Sufyan. Abdullah b. Umar responded,

‘That is not true. Mahdi is the one who will lead Esa (a.s.).’

(Ibid. p. 155)

Umar b. Qais inquired from Mujahid, ‘Do you know anything about Mahdi? Because I do not regard the Shias’ claims (about Mahdi) as truthful.’ Mujahid replied,

‘Their claims about Mahdi are true. I have heard from one of the companions of the Prophet (s.a.w.s.) that Mahdi will not rise until the Nafse Zakiyyah is killed. Mahdi will then rise and establish justice and equity on the earth.’

(Ibid. p. 171)

Nufayl’s daughter Umairah narrates from Hussain b. Ali’s daughter,

‘The person you eagerly await (i.e. Mahdi) will not rise until you all are so upset with each other, that you curse each other.’

(Behaarul Anwaar vol. 52, p. 211)

Abul Faraj Isfahani writes, "Hussain b. Ali’s daughter, Fatemah was proud of the fact that she was the midwife for the ladies of Bani Hashim. When her sons expressed their dislike for this job and said that ‘We don’t want you to be accounted for as among the ordinary midwives’, she replied,
‘One of my sons is missing, when I find him, I will stop doing this work.’

(Maqaatelut Taalibeen, Najaf edition, 1385 A.H. p. 160)

Qataadah narrates, "I inquired from Ibn Musayyab, ‘Is Mahdi’s existence an established fact?’ He replied in the affirmative and said,
‘He will be from the Quraysh, from among the sons of Fatemah’".

(Malaahim, p. 170)

Ibn Taoos used to often remark,
‘I wish to survive to see Mahdi’s reappearance.’

(Malaahim, p. 54)

Zohri narrates,
‘Mahdi will be from the sons of Fatemah (s.a.).’

(Malaahim, p. 69)

Abul Faraj Isfahani writes that Walid b. Muhammad Mauqeri narrates,
"I was with Zohri, and we witnessed an uproar and chaos. Zohri said, ‘See what the noise about. I inquired and said, ‘They have got the head of Zaid b. Ali, who has been martyred.’

For some reason Zohri seemed very disturbed and remarked, ‘Why do the members of this family show so much haste. Indeed haste will be the cause of destruction of many from this family.’
I asked, ‘Will this family ever secure the government?’ Zohri replied,
‘Yes. Because, Ali b. Husain (a.s.) has narrated from his father (a.s.) and he from his mother Fatema (s.a.) who was told by the Prophet (s.a.w.s.), ‘The Promised Mahdi will be from your progeny.”

(Maqaatelut Taalibeen, p. 97)

Abul Faraj relates from Muslim b. Qutaybah, who narrates,
"One day I went to Mansoor, who informed me, ‘Muhammad b. Abdullah has risen and claims to be the Mahdi. But, by Allah, he can not be the Mahdi! In fact there is something that I want to tell you, that I have not revealed to anyone before, nor will I do so in the future, and that is – my son is also not the Promised Mahdi. I have only named Mahdi as a speculation."

(Maqaatelut Taalibeen, p. 167)

Ibn Sireen used to declare,
‘The Promised Mahdi will be from this nation, and he will be the one who will lead Esa b. Maryam.’

(Kitabul Haaviy al-Fataavaa, vol. 2, p. 35)

Abdullah b. Harith disclosed,
‘Mahdi will rise while he is 40 years old. His features and physique will resemble the Israelites.’

(Ibid. vol. 2 p. 149)

Ka’b reveals,
‘His name is Mahdi, because he receives guidance in a concealed manner.’

(Ibid. vol. 2, p. 150)

Abdullah b. Shareek asserts,
‘The Prophet’s (s.a.w.s.) standard is with Hazrat Mahdi (a.s.)’

(Ibid. vol.2, p. 150)

Ibn Taoos states,
"One of Mahdi’s characteristics is that he will be very demanding from his commanders. He will be extremely generous in matters of spending wealth and riches. He will be very benevolent and compassionate with the poor and destitute."

(Ibid. vol. 2)

Zohri narrates,
‘Mahdi will be from the sons of Fatemah (s.a.)’

(Ibid. vol.2, p. 150)

Hakam b. Atiyyah relates,
"I inquired from Muhammad b. Ali (Imam Muhammad Baqir (a.s.)), ‘I have heard that a person from your Ahle Bayt (a.s.) will rise and fill the earth with justice and equity. Is this true?’ He (a.s.) replied, ‘Yes. Even we are awaiting the rise of such an individual.’

(Ibid. vol.2, p. 159)

Salmah b. Zafar relates,
‘One day, someone informed Huzaifa that Mahdi has risen. Huzaifa retorted, ‘If Mahdi rises in your midst while you have just passed the era of the Prophet (s.a.w.s.), and the companions of the Prophet (s.a.w.s.) are in your midst, then indeed you are most fortunate. However, Mahdi will not rise until there are raging disputes and controversies among the people, and they are engaged in sins and disobedience of Allah. And no king will be loved and cherished by the people more than Mahdi.’

(Ibid. vol.2, p. 159)

Jurair recited an eulogy in front of Umar b. Abdul Aziz implying,

‘Your existence is blessed. You resemble the Mahdi in your character and personality. You resist your base desires, and pass the night in recitation of the Quran.’

(Al-Imamat was Siyaasat, Ibn Qutaybah,
3rd edition, vol. 2,p. 117)

Umme Makthum binte Wahab narrates that a lot of traditions reveal that,

"A person will rise and rule the entire world, and his name will be similar to that of Prophet Muhammad (s.a.w.s.)."

(Maqaatelut Taalibeen, 2nd edition, p. 162)

The compilers of these books were well versed in Prophetic and Imamate traditions, Islamic jurisprudence (fiqh), genealogy (Ilme Rijaal), etc. These four books were compiled by three scholars of the highest level. Incidentally, all of them had the same first name, Muhammad. Each one of them had to travel far and wide, suffer hardships and undergo the most trying of circumstances to collect and compile the traditions related by the Holy Prophet (s.a.) and infallible (a.s.) Imams. These four books are termed as ‘Kutub-e-Arb’a’.

1) Kitab-e-Kafi: It consists of two parts – Usul and Furu. It is complied by Muhammad bin Yaqub Kulaini (r.a.) (exp. 329 A.H.). Collectively, these two parts contain approximately 16,199 traditions.

2) Man Laa Yahzorohul Faqih: It is compiled by Muhammad bin Ali bin Baabawayh Qummi (r.a.) referred to as ‘As-Saduq’ (exp.
380 A.H.). There are approximately 11,263 traditions in this book, of which 9,213 traditions are with their chains of narrators (musnad) and 2,050 without them (mursal).

3) Tahzeeb: It contains 13,590 traditions.

4) Istebsaar: It has 5,511 traditions.

The last two books have been compiled by Muhammad bin Hasan (r.a.) better known as Sheikh-e-Tusi (exp. 460 A.H.)

OTHER RENOWNED COMPILATIONS

Apart from the ‘Kutube Arbaa’, the following compilations are reliable sources of Prophetic and Imamate traditions:

1) Wasaa’elush Shia: It is in 20 volumes (the latest edition has come in 30 volumes with more footnotes and explanations). It has been compiled by Muhammad b. Hasan (a.s.), more commonly known as ‘Shaikh Hurre Aameli’ (exp. 1104 A.H.).

2) Wafi: It has been compiled by Muhammad Mohsin Faiz Kaashshani (r.a.), (exp. 1090 A.H.)

3) Behaarul Anwaar: It is in 110 volumes (old edition-25 volumes). The author of this magnum opus is the great Allamah Muhammad Baqir Majlisi (r.a.) (exp. 1111 A.H).

4) Mustadrak-ul-Wasaaelish Shia: It is compiled by Mirza Hussain Ali Noori (r.a.) (exp. 1320 A.H) in 18 volumes.

THIRD SOURCE- CONSENSUS IN THE LAWS OF JURISPRUDENCE (IJMAA)

There are times when there is no conclusive Quranic verse(s) or tradition(s) to substantiate a point. Under such circumstances, the consensus of Shi’ite scholars on that issue, is regarded as a decree equal to the word of the infallibles (a.s.).

For instance, the mother-in-law is mahram (with whom marriage is prohibited) for her son-in-law. This has been the case since the past generations, and moreover, there is consensus among Shi’ite jurists on this issue. There is a clear Quranic verse that declares the mother-in-law’s marriage to her son-in-law as void. However, to be mahram should not be confused with the annulment of marriage, as the two are distinct. As an illustration take the case of a man who can not marry his wife’s real sister (sister-in-law), while his wife is alive, however, his sister-in-law is not mahram for him (i.e. it is prohibited for him to marry him). Marriage is possible only with ‘na-mahram’. But here it is not so till one is married to her sister.

Even traditions acknowledge consensus thus:

"When there is consensus (on an issue), there is no doubt in its veracity."

(Al-Kafi, vol. 1, p. 68, H. 10)

(Note: This consensus should have some basis in Quran and traditions. Any consensus based merely on one’s whims and fancies or sheer conjecture will be rendered null and void.)

FOURTH SOURCE – INTELLECT (AQL)
In Islam, application of intellect is given a lot of importance, not only where religion is concerned, but, in fact, it has been regarded as the basis of humanity.

The Holy Quran has emphasised that Allah’s recognition, His obedience, and belief in His Tauheed, should be based on one’s intellect. Islam does not advocate following a practice simply because one’s ancestors were following it. Such people who blindly adopt customs and practices have been severely castigated in Islam. In fact among the difficulties faced by the Prophets (a.s.) in propagation was that the people rejected them (a.s.), and persisted in their age-old practices citing the reason that this was exactly what their forefathers did.
"They said: Sufficient for us is what we found with our forefathers."
(Maaedah: 104)

These idolaters refused to give up their ancient custom of idol-worship and declined to accept the Prophet’s (s.a.w.s.) invitation towards Islam. They preferred polytheism to monotheism simply because their forefathers had made a similar choice! They snubbed the intellect, which became the cause of their deviation and damnation, which is why Islam has emphasised the application of the intellect as a means towards salvation, and as a barrier for deviation.

NOTE:

Until now we have attempted to define the sources of Islamic jurisprudence, and the importance of following a jurist (Mujtahid) in matters of the laws of religion (Furue Deen). Having established that, we will now proceed with the explanation of some important laws (ahkam) as illustrated by the illustrious Mujtahid of our time, Ayatullah al-Uzma Sayyid Ali Husaini Seestaani (may Allah the Almighty grant him a long life) in his ‘Tauzihul Masaail’. Inshallah, this will be very beneficial for our readers and will resolve many issues that affect them. If readers have any queries, or wish to seek some clarification, they are requested to write to us without any hesitation. With Allah’s help and assistance from Imam Mahdi (a.s.), we will try to clarify your doubts to the best of our ability.

LESSON 1 – TAQLEED

In Islamic jurisprudence (fiqh), Taqleed means to follow/obey the jurist (Mujtahid), in matters of worship (Furue Deen) and not in matters of beliefs (Usule Deen).

Every mature (baaligh), sane (aaqil) Muslim must embrace Islamic beliefs (Usule Deen) only after careful consideration, introspection and application of intellect. Taqleed is not permissible in matters of religious beliefs (Usule Deen). In other words, it is not permissible for him to accept some belief simply because his parents or relatives also advocate it.

But in matters of Furue Deen, it is his duty to adopt one of the following measures:
1. He should himself become a Mujtahid and derive religious laws.
2. He should follow a Mujtahid and act according to his edicts (fatwa).
3. He should act in such a manner so as to satisfy himself. For instance, if one Mujtahid has declared an act to be obligatory (wajib) and another has deemed the same act as recommended (mustahab), then on the basis of precaution (Ehtiyaat) he should perform that act as obligatory.

A Mujtahid must necessarily possess certain fundamental traits, the most important of which is that he should be alive, and be the most knowledgeable among all other jurists. His faculty in derivation of religious laws based on Allah’s command must be superior to all other jurists. Moreover, he should be Aadil, i.e. he should observe all obligatory acts and duties (faraaidh) and abstain from sins and disobedience of Allah.
It is the duty of every mature and sane Muslim to memorise those edicts, which have the maximum application, where he is concerned, and affect him the most.

COMMON TERMS IN THE ISLAMIC SHARIAT

Reward (Thawaab):- Pleasure of Allah and His Prophet (s.a.w.s.), success in this world, and a good recompense for virtuous deeds in the Hereafter.

Chastisement (Azaab):- Displeasure of Allah and His Prophet (s.a.w.s.), punishment for one’s evil deeds in the Hereafter.

Sin (Ma’seeyah):- An action that earns the wrath of Allah and the dissatisfaction of His Prophet (s.a.w.s.).

Obligatory (Wajib, fardh, maktoob):- An action, performance of which earns reward, and forsaking it, merits chastisement.

Recommended (Mustahab, Sunnat, mandoob, naafelah):- An action, its performance earns reward, and forsaking it, does not merit chastisement.

Emphasised recommendation (Sunnate Muakkadah):- A recommended action, performance of which has been strongly emphasised and earns excessive reward, and forsaking it, does not merit chastisement.

Sunnat:- It is often defined as an action that was performed by the Holy Prophet (s.a.w.s.).

Note: The above mentioned types of actions are also called as permitted.

Abominable (Makrooh):- An action, abstinence from which earns reward, and performance of which, does not merit chastisement.

Forbidden (Haraam):- An action, performance of which merits chastisement, and forsaking it, earns reward.

Mubaah:- An action, performance of which, and abstinence from which, neither earns reward nor merits chastisement.

Qibla:- The Holy Ka’aba or its direction.

Muzaaf water:- Water which cannot be deemed pure and wherein something has been added or it is an extract or juice of something.

Hadathe Asgar:- Actions that necessitate the re-performance of wudhu like urination, emptying one’s bowels, etc.

The religion of Islam has emphasised a lot on performing good deeds. We find its mention in many verses of the Quran and the traditions of the Ahle Bayt (a.s.).

For instance, the Holy Quran states

"…do good (to others); surely Allah loves the doers of good"

(Baqarah : 195)

On yet another occasion the Holy Quran promises

"Whoever brings a good deed, he will have ten like it …"

(Anam : 161)

Moreover, the 90th verse of Surah Nahl commands us to enjoin goodness to others along with justice towards them. This implies that goodness to others in the eyes of Allah is as important as justice and righteousness for both justice and righteousness are the pre-requisites for the very existence and continuation of a society. Similarly, goodness and bestowal of favours to others is essential for the survival of civilisation.

Friendship, love, loyalty, being a well-wisher, visiting the sick, consoling the aggrieved, caring for the orphans, maintaining contact with relatives etc. are illustrations of goodness. Unfortunately, in this jet-age, humans are reduced to being mere parts of a well-oiled machine and have little time for others. Gradually, man has distanced himself away from humanity. Even in such a scenario, the ethical teachings of Islam have the capability to revive the dead mankind.
Ameerul Momineen (a.s.) advises us,

"Perform good deeds and do not consider them to be contemptible because even an ordinary good deed is great and although less, it is more."

(Nahjul Balaagah, Kalemaat-e-Qisaar)

Holy Prophet (s.a.w.s.) has recommended

"Raise your hands only towards good deeds and utilise your tongue only for rightness."

It is narrated from Imam Hasan Askari (a.s.):

"One of the doors of heaven is named as "Ma’roof" and only those who have performed goodness will be permitted to enter from it."

(Fusoolul Mohimma, p. 270)

FULFILLING THE NEED OF OTHERS

To fulfill the needs and necessities of others is the choicest of good deeds. The religion of Islam does not advocate self-interest and self-centeredness. The best person is the one who is more useful to others. A person, who restricts his efforts only to serve himself and his family, is like an animal.

Imam Mohammed Baqer (a.s.) said,

"The most beloved action in front of Allah is to please the servant of Allah, feeding him and paying off his debts."
Imam Moosa Kazim (a.s.) said, "There are some special servants of Allah, the All-knowing, who keep fulfilling the needs of other people. They will be saved from the difficulties of the Day of Judgement. If, someone pleases a believing servant, Allah the All-knowing will make his heart happy on the day of Judgement.

(Usul-e-Kafi, vol. 2, Chapter of fulfilling the needs of a believer)

Imam Jafar Sadiq (a.s.) has narrated

"If a believer narrates his needs to his brother-in-faith, and the latter despite being capable of doing so, does not help the former, then Allah will bring him on the Day of Judgement with his hands and feet tied."

(Behaarul Anwaar, Vol. 74)

However, nowadays, the moral and ethical situation is such that if somebody is asked for some favours, he feels irritated and annoyed.

Ameerul Momineen Ali (a.s.) says

"If people come to you with needs, then it is mercy of Allah that is being showered upon you. "

(Ghurarul Hikam)

Another tradition reveals,

"The more a person is blessed by Allah with bounties, the larger will be the number of people coming to him with their needs and requests."

INTEREST-FREE DEBT (QARZA-E-HASANA)
Lending is one of the means of fulfilling one’s needs of the world. In Islam, lending is preferred to alms and charity.
The Holy Prophet (s.a.w.s.) declares,

"I prefer giving one thousand dirhams twice, as loan, rather than giving the full amount at once in alms"

(Tahzeebul Ahkam Vol. 2, p. 61)

The rationale behind this could be that by taking a loan, a person’s honour, self-respect and self-esteem remain protected, while the same is not true with charity.

It is narrated from Imam Mohammed Baqer (a.s.),

"If a person lends to another a certain amount, and allows him to repay it whenever he is able to, such an amount will be treated as Zakat till the same is not repaid (he will constantly receive reward for good deeds). The angels, too, will constantly shower blessings and salutations upon him."

(Man La Yahzorohul Faqih)

Qarzae-Hasanah means that only the principal amount of loan is repaid and nothing beyond that. The responsibility of the borrower is to return the loan as soon as he can, without any delay.

Imam Sadiq (a.s.) warns,

"If a person borrows an amount and does not intend to repay the same, then such a person is akin to a thief."

(Furu-e-Kafi, Vol. 1)

Holy Prophet (s.a.w.s.) asserts,

"If a person, despite having the capacity to repay the loan, does not refund it, he is committing a sin everyday."

(Wasailush Shia, Abwaab-ud-dain)

WORK AND ITS IMPORTANCE

Work is the foundation of human life. Any activity related to developing one’s hereafter or for success in this world is defined as ‘Work’. The Holy Quran, on various occasions has discussed ‘Good deeds’ along with ‘Belief’. Work does not imply only laborious jobs. In fact, a teacher teaching a student, an engineer drawing a design, a scholar busy in referring books in a library, a philosopher involved in research at a research centre, a farmer working in a farm, a labourer toiling, etc. are all busy in some kind of activity and none of them can be considered as unoccupied or idle. On the contrary, if a person is busy roaming the streets aimlessly or simply loafing around, while he is perspiring all over and exhausted, he is still considered as idle.

Islam has given special importance to work and condemned the idle wanderers. The Holy Prophet (s.a.w.s.) said

"One who earns lawful sustenance through hard work and efforts, the doors of heaven will be opened for him and he will be permitted to enter from any door he wishes."

(Mustadrakul Wasail, Vol. 2 p. 17)

In another tradition, he (s.a.w.s.) declares,

"A person who earns his sustenance through hard work and efforts, will pass the bridge (Siraat) quickly as fast as lightning."

(Mustadrakul Wasaail, Vol. 2 p. 17)

It is narrated from Imam Jafar Sadiq (a.s.)

"A person working hard to fulfill the requirements of his family members is similar to one who is waging a holy war (Jehad) in the way of Allah."

(Wasaail, Vol. 12 p. 43)

Prayers, fasting, Hajj, charity, etc. are not the only means of worship. Hard work and labour, undergoing trouble and hardships to fulfill the needs and requirement of one’s family members is also worship of Allah.
When the Holy Prophet (s.a.w.s.) kisses a person’s hand and respects him, it goes to show the respect and honour of that hand in front of Allah and His Prophet (s.a.w.s.). When the Prophet (s.a.w.s.) returned from the battle of Tabuk, Sa’d Ansari received him (s.a.w.s.) and shook hands with him (s.a.w.s.). The Prophet (s.a.w.s.) asked him ‘Why is your hand so rough and why does it have blisters on it?’ Sa’d replied, ‘I work with the spade and the axe for arranging food for my family members.’ On hearing this, the Prophet (s.a.w.s.) kissed his hand and said

‘This is the hand, which will not be touched by the fire of hell."

(Usudul Ghaabah, vol. 2, p. 269)

The religion of Islam does not teach us to abandon this world. On the contrary, we find a tradition declaring, ‘The person who leaves this world for the hereafter or leaves the hereafter for this world is not from us.’

(Wasailush Shia, Vol. 12 p. 14)

Those who abandon their work, do not bother about their family members and have taken to mosques, while their needs and expenses are fulfilled by others, are also castigated.

"Allah dislikes those who sleep more and who are idle."

(Wasaailush Shia, Vol. 12 p. 37)

The religion of Islam, besides praising hard work and criticizing idleness, in no uncertain terms, has also condemned the undertaking of unlawful activity, even if it involves a lot of effort and endeavour. In fact, idleness is much better than undertaking unlawful activity and earning unlawful sustenance.