Concerning The Pond (al-Hawd) Concerning The Pond (al-Hawd) [1] Says the Shaykh Abu Ja'far, the mercy of Allah be upon him: Our belief concerning the Pond (al-Hawd) is that it is true. Its width is the distance between Ayla [2] and San'a', and it belongs to the Prophet, on whom be peace. And verily in it there are as many pitchers as star in the sky. And verily on the day of resurrection the giver of drink out of it will be the Prince of Believers, 'Ali bin Abi Talib, on whom be peace. He will give his friends water to drink and drive away his enemies. He who drinks of it once will never thirst again. And the Prophet said: A group of persons among my followers will be dragged before me, when I shall be at the pond (of Kawthar) , and be taken towards the left side (i. e. hell). Then shall I raise the cry: My companions, my companions, O my Lord! And I shall be told: You do not know what they did after you.
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[1]: Hawd is rendered as "basin" by Wensinck, Handbook of Early Muh. Tradition, 33 -34. Cp. MC, 195 (art. 21) , 231 sqq. , 258, 268, 274.
[2]: Among Sunnites, Ayla (S. Syria) and Aden, MC, 232.
Concerning Intersession (ash-shafa'a) Says the Shaykh Abu Ja'far, the mercy of Allah on him: We believe that shafa'a [3] (here, the state of being forgiven) belongs to him whose religion is approved (by Allah) , whether he be of those who have committed great sins or small sins (kaba'ir, sagha'ir) [4] . As for those persons who have repented of their evil deeds, they are not in need of intercession. Says the Prophet: May Allah not grant my intercession to him who does not p: 59
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believe in my (power of) intercession. And he (the Prophet) said: No mediator (shafi') is more successful than repentance (tawba) [1] . (The right of) intercession belongs to prophets (anbiya') and awsiya' [2] . And among believers (mu'minln) also there are some who can intercede on behalf of people equal in number to the tribes of Rabi'a and Mudar. [3] Even the least of believers will be liable to intercede on behalf of 30,000. [4] There can be no forgiveness for skeptics (ahlu'sh-shakk) and polytheists (ahlu'sh-shirk) ; nor for unbelievers (ahlu'l-kufr) and those who are persistent in their denial (ahlu'l-juhud). But the sinful amongst those who believe in the unity of Allah (ahlu't-tawhid [5] ) may be forgiven.
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[3]: ﺍﻟﺸﻔﺎﻋﺔ is not merely "intercession" but also "passing over without punishment", or forgiving sins, etc. (Lane). MB makes no distinction between ﺷﻔﺎﻋﺔ and ﻏﻔﺮﺍﻥ. Wensinck discusses intercession very fully, MC, 61. Rejected by the Mu'tazilites, it was generally accepted by the canonical tradition. Intercession appears to be against the doctrine of justice and retribution, and even the Qur'an in some passages is not favourable to the idea, ibid. , 181, 183. Compare also Fiqh Akbar II, art. 20, MC, 194. The Wahhabis do not reject intercession altogether; they merely limit its operation, MC, 183. According to Ibnu'l-`Arabi there is no real shafi'a; the term implies merely a relation between two Divine Names, the Merciful and the Avenger, Affifi, 165. BHA, nos. 234, 235. FC, no. 29. Among Isma'ili intercession cannot be had except through the walaya of the Imam, KP, trans. 30, Fayzee, Ismaili Law of Wills, 70,71,72.
[4]: On these two terms see BHA, no. 226 and note on p. 100.
[1]: MB, 398; MC, 194 (art. 20) , 169 and 180sqq. ; BHA, nos. 237-238.
[2]: In Sunnite traditions the privilege of intercession belongs also to angels, martyrs and saints, MC, 182. Ithna `Asharites generally restrict it to prophets and Imams, BHA, nos. 234, 235.
[3]: These were big tribes and are selected to indicate the large number of persons on whose behalf effective intercession will take place by the instrumentality of a single individual.
[4]: In the Sunnite tradition, 70,000, Wensinck, Handbook, 112.
[5]: In the Wasiyat Abi Hanifa, art. 25, even mortal sins may be forgiven, MC, 130, 182, 268.
Concerning The Promise (al-wa`d) And The Threat (al-wa'id) Says the Shaykh Abu Ja'far: Our belief concerning the Promise (al-wa'd) and the Threat (al-wa'id) [6] is that he whom Allah promises a reward for his good actions will certainly receive it. But he whom Allah has threatened with a punishment may have an alternative. If He punishes him, it is His justice; but if He forgives, it is His generosity. [7] “And thy Lord is not unjust towards His slaves” (Qur'an 41: 46). And He says, Mighty and Glorious is He: “Lo! Allah forgiveth not that a partner should be ascribed unto Him. And He forgiveth (all) save that to whom He will” (Qur'an 4: 116). And Allah knows best.
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[6]: In the Tawhid there is a whole chapter on the subject, pp. 3257 to 3306. Imam ar-Rida refutes the arguments of the Mu'taziliti that grave sins will not be forgiven by Allah, 3267-8. Even adulterers, thieves and wine-drinkers will be saved, provided they are not guilty of shirk, 329 (last three lines). Cp. also FC, no. 84.
[7]: Compare Fiqh Akbar II, art. 14, MC, 193, fully discussed at p. 221, MC, 267, art. 25; BHA, no. 233.
Concerning What is Written Against The Slave Says the Shaykh Abu Ja'far, the mercy of Allah be on him: Our belief concerning this is that there is not a single human being (lit. “slave”) [8] without having two angels specially deputed to record p: 60
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every one of his actions. Whoso intends a good act, a good act is written down to his credit; and if he acts according to his intention, ten meritorious acts are set down to his credit. But if he intends a bad deed, nothing is written down against him, until he acts. When he does act, he is given seven hours. If (within that period) he repents, his repentance will be accepted and nothing will be written against him; and if he does not, one single bad deed will be written down against him. These angels record every act of the individual, even the act of blowing upon ashes; [1] and Allah the Mighty and Glorious says “Lo! There are above you guardians, generous and recording, who know (all) that ye do” (Qur'an 82: 10-12). [2] The Prince of Believers ('Ali bin Abi Talib) once upon a time passed by a man, who was talking at random. [3] And he ('Ali) said: O man, you are dictating to your angel a letter to Allah, so speak what concerns you and omit that which does not concern you. 'Ali, on whom be peace, said: A Muslim so long as he remains silent is recorded as doing a good act; but when he speaks, he is written down either as righteous or as unrighteous. And the two angels reside amongst the sons of Adam in their collarbones. And verily the angel on the right side records the good acts, while he on the left records the bad ones. The two angels of the p: 61
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day write down the acts of men done during the day; while the two angels of the night record the acts of men done during the night. [1]
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[8]: MC, 129, art. 17. Also Macdonald in El, iii. 190 citing Qur. 82, 10- 12.
[1]: An idiomatic expression which generally means "striving uselessly ".
[2]: MC, 199. The Urdu translator adds a footnote that from this verse it is clear that men are responsible for their actions and have free will. It is not as if God is the Creator of good and bad acts, for if that were so, human responsibility would be at an end, nor would the actions be attributed to human beings and they would not be punished for their evil deeds. Thus it is clear that actions proceed from human beings and not from God.
[3]: N ﺑﻔﻀﻮﻝ ﺍﻟﻜﻠﺎﻡ; D ﺑﻔﻨﻮﻥ ﺍﻟﻜﻠﺎﻡ.
[1]: The expressions ﻣﻠﻜﺎ ﺍﻟﻨﻬﺎﺭ and ﻣﻠﻜﺎ ﺍﻟﻠﻴﻞ lead to the certainty that there are two sets of angels, one pair for day, the other for night.
Concerning Justice (al-'adl) Concerning Justice (al-'adl) [2] Says the Shaykh Abu Ja'far: Verily Allah, Who is Blessed and Exalted above all others, has commanded us to be just, while He Himself treats us with something even better, namely, grace (tafaddul [3] ). And that is because He, the Glorious and Mighty says: “Whoso bringeth a good deed will receive tenfold the like thereof; while whoso bringeth an evil deed will be awarded the like thereof; and they shall not be wronged” (Qur'an 6: 160). Justice (al-`adl) means that He requites [4] a good act with a good act and an evil act with an evil act. The Prophet said: No man ever enters Paradise by virtue of his (good) actions (alone) , except by the mercy of Allah the Glorious and Mighty.
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[2]: On God's Justice see MC, 60-63 (Fiqh Akbar II, art. 22) , 195, 234; BHA, has a very long and elaborate section on Allah's Justice, arts. 1 I 1 -151 , but this contains good and evil, free will and predestination, taklif, etc. But see principally, nos. 149 -- 151. The Shiites lay great stress on `adl; not so the Sunnites. See BHA, 95, note to no. 111;Shahrastani,29;Macdonald,Development, 136; the only reference in Taw. is on p. 61. FC, no. 84.
[3]: Compare BHA, no. 151.
[4]: Reading with D ﻳﺜﻴﺐ N. err. ﻳﺜﺒﺖ
Concerning Purgatory (al-A'raf) Says the Shaykh Abu Ja'far: Our belief concerning al-A'raf [5] (Purgatory) is that it is a wall between Paradise and Hell, and upon it there will be “men who will recognize all (persons) by their peculiar marks” (Qur'an 7: 46). These men will be the Prophet and his awsiya' [6] . No one will be able to enter the Garden except he who recognizes them and him whom they recognize. And no one will enter the Fire except he who denies them (their rights) , and him whom they (the Prophet & Imams) deny (as not belonging to their party).
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[5]: Apparently derived from the Ethiopic, Jeffrey, 65. MB, 431 ;MC, 173. A'raf is used in a metaphorical sense in the Da'aaim; it refers to the Imams under whose guidance the souls of men undergo purification after death, FC, p. 9.
[6]: These awsiya' are the 12 Imams of the Ithna `Ashariya.
Concerning The Bridge (as-Sirat) Says the Shaykh Abu Ja'far: Our p: 62
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belief concerning the Bridge (as-sirat) [1] is that it is true, and that it is the bridge over Hell. It is the place from which the whole of mankind will pass. Allah the Mighty and Glorious says: “There is not one of you but shall go down unto it. That is a fixed ordinance of thy Lord” (Qur'an 19: 71). According to another view, as-sirat means the name of the Imams (literally, proofs) [2] of Allah. And to him who knows them and obeys them in this world, Allah will grant permission (to traverse) the path, which is the bridge over Hell, on the Day of Resurrection-the Day of Regret and Contrition. And the Prophet said to Ali: O 'Ali, on the Day of Resurrection, I shall sit near the Bridge with you and Gabriel, and no one will cross the Bridge unless he can produce a writ (of absolution) [3] by reason of devotion (walaya) to you.
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[1]: Lit. "path", but here "bridge". Fully explained in MC, 232-233. It is a thin ridge over Hell; the wicked will fall, but the righteous will escape. Macdonald, 296 (Ash'ari). It is "sharper than a sword and finer than a hair", loc. cit. , 306 (al-Ghazali) , 311 (Nasafi) , 349 (Fudali) ; BHA, no. 224; KP, 107. According to Ibnu'l-`Arabi, "the sirat is the straight path of the Divine Essence on which everything `walks' because it is the source whence all things come and whither all things return," Affifi, 164-165.
[2]: For hujja in the sense of Imam, see FC, 8 and this is clearly explained in art. 38. The Imam is the Proof of Allah on earth, KP, 22 and at numerous other places. For a full discussion, MB,
S. V. ﺣﺞ
[3]: MC, 168 mentions this note of credit.
Passes On the Road to Mahshar Passes On the Road to Mahshar [4] Says the Shaykh Abu Ja'far: Our belief concerning this is that verily these mountain-passes ('aqabat) have each a specific name; some are called fard, (compulsory duty) others, amr (command) ; yet others, nahy (prohibition). [5] So when a man will reach a mountain-pass called fard, and he had neglected it (in his life) , he will be stopped there and the dues of Allah will be demanded of him. Now if he goes out of it by means of some good act performed by him in the world, or by the mercy of Allah p: 63
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reaching him, then he escapes from it and goes on to another 'aqaba. He will not cease to be sent from one 'aqaba to another, and be stopped and questioned regarding his shortcomings in respect of each stage. If he escapes safely from all the stages, he arrives at the Abode of Permanence (daru'l-baqa'). Here he comes upon life everlasting, and perpetual beatitude, without any affliction whatever. He will reside in the neighborhood of Allah, with the Prophets, and His Proofs (Imams) , the veracious ones, the martyrs and the righteous ones from among His slaves. And if he is stopped at a pass, and is questioned about a certain due in respect of which he is found wanting, and neither a good action on his own part, nor the mercy of Allah reaches him, his step will stumble and he will be hurled down in the fire of Hell, may Allah protect us from it. All these passes are on the Bridge (as-Sirat). The name of one of them is al-walaya (love of Imams). All mankind will be stopped before it and questioned as regards their love for the Prince of Believers, 'Ali, and for the Imams who followed him. He who will have a proper answer will be saved and will be permitted (to cross the Bridge safely). And he who is unable will tarry and be hurled down (in the fires of Hell). And (the proof) of this is the saying of Allah, the Mighty and Glorious: “And stop them for they must p: 64
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be questioned” (Qur'an 37: 24). And the name of another pass is Mirsad (watch) and that is on account of the saying of Allah, the Mighty and Glorious: “Lo! Thy Lord is ever watchful” (Qur'an 89: 14). [1] Allah, the Mighty and Glorious, [2] says: I swear by My Honor and Glory, the wrongdoing of a wrongdoer is not permissible to me. [3] One of the passes is called ar-Rahm (kindness) ; another, al-Amana (trust) ; another, as-Salat (prayer). There is a special 'aqaba named after each (act which is) fard (compulsory) , or amr (command) , or nahy (prohibition) ; and before each one of these the individual will be detained and questioned. [4]
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[4]: `aqabah, pl. `aqabaat, is explained by Lane (p. 2102) as generally "a mountain-road, difficult of access". The word "pass" has been used as being simpler. It here means the difficulties or obstacles which men will have to encounter stage by stage before the actual entry into Paradise or Hell.
The Urdu translator explains on the authority of Shaykh Mufid that by 'aqabatul mahshar are meant the obligatory acts regarding which questioning will take place on the Day of Resurrection. In reality 'agabat do not mean hills, nor does it appear from any tradition that these are hills or mountains over which men will have to ascend, some with ease, others with difficulty. God has compared obligatory acts (a'mal wajiba) with `aqabat, and the reason for this is that just as men find it difficult to ascend mountains, so is it difficult to perform the obligatory acts. The translator explains, on the authority of MB, that the correct belief is that on the Day of Resurrection, every obligatory act will be accounted for; people will be stopped for the purpose of being questioned regarding obligatory acts at short distance. If any one is found without shortcomings in this respect, he will be freed from the difficulties of the Bridge (Urdu, pl. sirat) ; but he who had abandoned the obligatory acts will be subjected to difficulties. And then, unless God forgives him, or the intercession of a mediator avails him, he will be thrown headlong into Hell.
[5]: Compare BHA, no. 113.
[1]: In D the verses of the Qur'an are transposed. The Urdu translator, apparently following MB, relates on the authority of Imam Ja'far as -Sadiq that one of the mountain-paths of the Sirat is named Mirsad; which lit. means "a place where one lies in wait for, or watches, an enemy" (Lane).
[2]: This is not a Qur'anic verse, but apparently a tradition, as the Urdu translator explains.
[3]: Reading with D ﻳﺠﻮﺯ ﻟﻲ; N ﻳﺠﻮﺯ ﺑﻲ. The Urdu translator reading Ia yajuzu bi renders this as follows: "The wrong of no wrongdoer will escape Me, that is, escape My punishment". Both reading are possible. But the latter, read with mirsad, is perhaps even more appropriate.
[4]: Compare MC, 163 - 164 for a different account of the interrogation in the grave.
Concerning The Reckoning (al-hisab) And The Scales (al-mawazin) Concerning The Reckoning (al-hisab) And The Scales (al-mawazin) [5] Says the Shaykh Abu Ja'far: Our belief concerning the reckoning (al-hisab) is that it is real. Some of it will be undertaken by Allah, the Mighty and Glorious, and some by His Proofs (the Imams). The reckoning of Prophets and Imams, on whom be peace, will be undertaken by Allah the Glorious and Mighty; while every Prophet will be entrusted with the reckoning of his wasi (vicegerent, representative). And the vicegerents (awsiya') will take the reckoning of the whole of their communities. Allah, who is Blessed and Exalted above all, will be witness for the prophets (anbiya') and apostles (rusul) ; and these (prophets and apostles) will be witnesses for the vicegerents (awsiya'). And the Imams will be witnesses for the people, and this is borne out by His saying: “But how (will it be with them) when We bring of every people a witness, and p: 65
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We bring thee (O Muhammad) as a witness against these? ” (Qur'an 4: 41). And Allah says: “Is he (to be counted equal with him) who relieth on a clear proof from his Lord, and a witness from Him reciteth it..... ” (Qur'an 11: 17). [1] And the witness (here referred to) is the Prince of Believers, 'Ali bin Abi Talib. And He says, Exalted is He: “Lo! Unto Us is their return, and Ours their reckoning” (Qur'an 88: 25-26). And Imam Ja'far was asked concerning the saying of Allah, Exalted is He: “And We shall set a just balance for the Day of Resurrection so that no soul shall be wronged in aught” (Qur'an 21: 47). [2] He said the scales (or balance) are the Prophets and their vicegerents (awsiya'). Among men there will be some who will enter Paradise without a reckoning; but everyone will be questioned according to the saying of Allah: “Then verily We shall question those unto whom (Our message) hath been sent, and verily We shall question the messengers” (Qur'an 7: 6). That is, concerning religion. And as for sins, no one will be questioned about them except he whose reckoning [3] is being taken. Says Allah: “On that day neither man nor jinni will be questioned” (Qur'an 55: 39). That is, especially those who are the partisans (Shi'a) of the Prophet and the Imams, and not of the others, [4] as has been handed down in the commentaries of the Qur'an. And every one whose reckoning is taken shall be punished, although it be that the punishment amounts to no more than a slight detention. And no p: 66
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one shall escape the Fire, and no one shall enter the Garden (merely) by virtue of his actions, except by the mercy of Allah, Exalted is He above all. [1] And verily Allah will address His slaves, whether they be the earlier or the later ones, in one speech containing the complete reckoning of the deeds of every person. And each person shall hear only that part of it which relates to himself, so that he shall imagine that he alone is being addressed and no one else. And Allah, Exalted is He, will not be diverted from addressing one person because He is addressing another. And He will be quit of His reckoning of the prior and later ones (i. e. all mankind) in the space of half an hour (sa'a) , according to the computation of the hours of this world. And Allah will confront each person with a book which will be found to be wide open, informing him of all his actions, omitting neither a minor nor a major sin. [2] In this fashion will Allah constitute each person his own reckoner and judge, for he will be told: “Read thy book. Thy soul sufficeth as a reckoner against thee this day” (Qur'an 17: 14). Allah will put a seal upon the mouths of certain people, and their hands and feet and all their limbs will testify to things which they are hiding. “And they say unto their skins: why testify ye against us? They say: Allah, Who giveth speech to all things, hath given speech p: 67
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to us, and it is He Who created you at the first and it is He unto Whom ye shall return. Ye did not hide yourselves lest your ears and your eyes and your skins should testify against you, but ye deemed that Allah knew not much of what ye did” (Qur'an 41: 21-22).
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[5]: The best general account will be found in MC, 167-179 (art. 21 of the Was. Abi Hanffa) , also art. 21 of the Fiqh Akbar II, ibid. , 195 and 231 sqq. ; Macdonald, 306 (al-Ghazali) and other places; BHA, art. 244; KP, 110; Affifi, 163 sqq.
[1]: The translation of this verse presents some difficulty. Pickthall, Palmer, Rodwell, Bell and Muhammad `Ali render ﻳﺘﻠﻮ as "recites"; while the Urdu translator takes to mean "follows", and this appears to deserve careful consideration. Dr. Daudpota has kindly sent me the following illuminating note, which I gratefully offer to the critical student:
Baydawi takes e in ﻳﺘﻠﻮﻩ to refer to ﺑﻴﺘﻪ, in the sense of ﺑﺮﻫﺎﻥ but this is evidently wrong, unless one takes "the whole sense of the preceding words" as denoted by ﻩ. probably ﻩ refers to ﻣَﻦْ i. e. , the Prophet and ﺷﺎﻫﺪ ﻣﻦ ﺍﻟﻠﻪ ﺷﺎﻫﺪ ﻣﻨﻪ that is, the Qur'an. The Shi'itic interpretation, of course, should follow the trend of the Urdu translator's thought, namely ﻩ in ﻣﻨﻪ refers to the Prophet, ﻣِﻦْ being the ﻣﻦ of ﺗﺒﻌﻴﺾ; and ﺷﺎﻫﺪ ﻣﻨﻪ- a witness who is part of him, refers to `Ali.
[2]: MC, 167.
[3]: 7. According to al-Ghazali two classes are exempt from reckoning, the infidels and the sinless; Baydawi mentions a third class, the sufferers, MC, 171.
[4]: The Urdu translator, citing the Majma`ul-Bayan, relates on the authority of Imam `Ali ar-Rida, that he once told his companions that on the Day of Resurrection, the true believers (Shi'a) will not be questioned, because the sinful ones among them will be sufficiently punished during barzakh (the period between death and resurrection) , so that when they rise, they will not be answerable for any sin.
[1]: Salvation therefore depends entirely upon grace.
[2]: MC, 172 sqq. Those who receive the book in the right hand will be treated with lenity; those who receive it in the left, with severity; and those who receive it behind their backs are the infidels and they will go to Hell, ibid. , 173 (citing the Ahwalu 'l-Qiyama).
Concerning The Garden (al-janna) And The Fire (an-nar) Concerning The Garden (al-janna) [1] And The Fire (an-nar) [2] Says the Shaykh Abu Ja'far: Our belief concerning Paradise is that it is a permanent abode (daru'l-baqa') [3] and an abode of safety. There is in it neither death, nor old age, nor disease, nor calamity, nor decline, nor palsy, nor care, nor sorrow, nor need, nor poverty. It is an abode of plenty, of happiness, of quiet and of nobility. Affliction shall not touch its inmates, nor weariness. In it there will be things for which the souls of men yearn and which give delight to their eyes, and they shall reside therein forever. It is an abode the inmates whereof are the neighbors of Allah, and His friends (awliya') and loved ones and the recipients of His generosity. And they are of different kinds and ranks. Among them will be some who like angels [4] will receive their favors by sanctifying and glorifying Allah and declaring His greatness. And there will be others who will find pleasure in different kinds of food and drink and fruit and comfortable couches, [5] and fair women with beautiful, big, black eyes, [6] and in being served by young pages endowed with perpetual youth, and in sitting p: 68
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on cushions and rich carpets and in dresses of silk brocade. All of them will be able to enjoy what they like and desire, in accordance with their own aspirations, which shall be granted to them by Allah. Imam Ja'far as-Sadiq has said: Verily mankind worship Allah in three different ways. One group among them worships Him out of desire for His Paradise and in the hope of His reward - and this is the worship of servants. Another group worships Him for fear of His Fire - and this is the worship of slaves. Yet another group worships Him out of love for Him - and this is the worship of the noble ones; these, indeed, arc the trusted ones (amin, plural umana') [1] . And this (follows from) the saying of Allah the Glorious and Mighty: “And such are safe from that day” (Qur'an 27: 89). And our belief concerning Hell is that it is a place of degradation or that of revenge on unbelievers and sinners. None but the polytheists will reside therein permanently. As for those monotheists (ahlu't-tawhid) who are sinners, they will be taken out of it by the mercy of Allah and the intercession which they obtain. [2] It is related that no pain shall afflict a single one among the monotheists in Hell when they enter it: but they will only be afflicted with pain at the time of their exit from it; and these ills will be the requital of their own actions, and Allah is not “unjust towards the slaves” p: 69
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(Qur'an 41: 46). And the residents of Hell will be miserable indeed: it is not decreed for them that they shall die, nor shall the torment of Hell abate for them. “Therein taste they neither coolness nor (any) drink, save boiling water and pus (ghassaq): reward proportioned (to their evil deeds) ” [1] (Qur'an 78: 24-26). If they ask for food, they will be fed on zaqqum. [2] “And if they ask for showers, they will be showered with water like unto molten lead which burneth the faces. Calamitous the drink and ill the resting-place! ” (Qur'an 18: 29). And from a distant place shall they cry out and say: “O our Lord, remove us from here. If we return (to evil) then indeed we shall be wrong-doers” (Qur'an 23: 107). For a time no reply shall be given to them; then they will be told: “Go ye away unto it, and speak not (unto Me) ” (Qur'an 23: 108). “And they cry: O Master [3] , let thy Lord make an end of us. He saith: Here must ye remain” (Qur'an 43: 77). It is related according to authentic sources that Allah will command certain persons to be put into Hell, and then he will tell the Master (malik): Order the Fire not to burn their feet for they used to walk towards mosques; nor their hands, for they used to raise them towards Me in supplication; nor their tongues, for they used frequently to recite the Qur'an; nor their faces, for they used to perform the ablutions completely, without deficiency. And the Master (of Hell) will say: O you miserable ones, p: 70
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what used to be your plight? And they will reply: We used to act (according to the commands) of beings other than Allah. Then they will be told: Take your reward from him for whom you acted. And our belief concerning Heaven and Hell is that they are both created things. [1] Verily the Prophet entered Paradise, and saw the Fire, at the time of his ascension. We believe that no one goes forth from this world, until he sees his own place, either in Heaven or in Hell. [2] And verily no true believer (mu'min) goes forth from this world without being shown the best place that he has seen in this world, and he sees also his place in the next world. Then he is asked to choose between the two, and he chooses the next world (al-akhira as dis. from ad-dunya) , and at this moment he dies. In common parlance (when someone dies) people say: So and so has made a gift of his spirit. Now no one gives away anything, save by his own free will, unless he is compelled or constrained. [3] As regards the Garden (janna) of Adam, it was one of the gardens of this world, in which the sun rose and set; it was by no means the Garden of Eternity (jannatu'l-khuld). If it were the Eternal Paradise he would never have gone forth from it. [4] We believe that the people of Paradise reside therein eternally as a reward (for their good actions) ; and the inhabitants of Hell remain there p: 71
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forever as a punishment (for their sins). [1] Not a single person enters Paradise except that he is shown his place in Hell and told: This was your place. Had you disobeyed Allah, you would surely have been in it. And no one enters Hell-fire, but is previously shown his place in Paradise and told: This was your place, if only you had obeyed Allah, you would surely have been in it. And these (the righteous ones) inherit (the houses in Paradise) in the place of those (i. e. the unrighteous ones and the unbelievers). And this is in accordance with the saying of Allah: “These are the heirs who will inherit Paradise. There they will abide (Qur'an 23: 10-11). And the least of believers in point of rank in Paradise shall have ten times of what he had in this world.
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[1]: For the word janna, see Jeffery, 103. Paradise, according to Was. Abi Hanifa, art. 20 (MC, 129) , is a reality; it is created and everlasting; its inhabitants will not vanish (art. 27). See also MC,166. Orthodox Muslim theology knows only of a heavenly Paradise, while some like the Hishimites, Dirirites, Jahmites and a section of Qadarites believed in a worldly Paradise, ibid. , 166. Some persons will enter Paradise even without interrogation, ibid. , 177. The delights of Paradise are graphically described in the Qur'an as well as in the creeds; for example, the black-eyed ones (hur) , free from impurity, untouched by man or jinn, etc. , ibid. , 234. Later creeds like Fiqh Akbar II, art. 25, assert that after a period of punishment every believer, provided he has not committed a grave sin, will be admitted to Paradise, ibid. , 268. Cf. also Wensinck, Handbook, 180, s. v. Paradise; and Dianna, EI, I. 1014. It is not correct, according to the late Prof. A. A. Bevan, to think that Paradise was a purely sensual concept, Nicholson, Lit. History of the Arabs, 168 citing "The Beliefs of early Mohammedans respecting a Future Existence" (Journal of Theological Studies, Oct. 1904, p. 20 sqq. ). BHA, nos. 226 -236; FC, 7, 15, and arts. 81 - 85; KP, 71, 96, graphically described 105 sqq. It is a common belief that Hasan b. Sabbih made an earthly Paradise for Assassins; W. Ivanow however explains this as a misunderstanding of the declaration of qiyamatu'l-qiyama by al-Qihir bi-ahkimi'l-lih Hasan in Alamut on 17 Ram. 559 = 8 Aug. 1164 (El, Sup. , S. V. Ismi`iliya, p. 99 sqq. ). Ibnu'l-`Arabi's notions are derived entirely from subjectives states, Affifi, 166; and his Heaven is gnosis coupled with belief, ibid. , 168.
[2]: The word jahannam is explained by Jeffery, 105 - 106. The Mu'tazilites taught that those who entered Hell never came out of it, MC, 62; but generally speaking intercession will take place, 184. According to Jahm, like Paradise, it will disappear, 121, but this is specifically denied. Hell is created but everlasting, 129, 165, 185, 195, 212, 273. This again is opposed to the view of at-Tahawi that both Heaven and Hell are everlasting, 165 (n. 5). Infidels will remain there everlastingly, 129, 131 (arts. 20 and 27) , but believers will be saved by intercession, 130 (art. 25) , 184, especially 274. On general aspects, see Djahannam, El, i. 998. Macdonald, 306; BHA, nos. 230 - 236. Among the Eastern Esmi'ilis, not knowing the Imam leads to Hell, KP, 48, 61, and Hell is the state of a man who drives men away from God, ibid. , 92 (see also duzakh in the index) ; described 108. For Ibnu'l-`Arabi's ideas, Affifi, 164 sqq. Hell is ignorance, 168; this is derived from Ikhwanus'-Safa', where it is laid down that Heaven and Hell are happiness and unhappiness of the soul respectively, 187.
[3]: MC, 129, 130 (art. 27) , 165, 185, 195, 211, 268. This is the usual view, as opposed to that of Jahm that Paradise and Hell will vanish, ibd„ 121.
[4]: This belief is severely criticized by the Urdu translator. Instead of following the Shaykh in his somewhat idealistic creed, the translator on the authority of Shaykh Mufid says as follows: Shaykh Mufid states that it is incorrect to hold the belief that some, like angels, will find bliss in the worship and glorification of Allah. First, it is contrary to the Qur'in. Allah says: "Itsfood is everlasting" [13,35]. And He says: "And We shall wed them unto fair ones, with lovely, wide eyes" [44, 54; 52, 201. And He says: "Lo! those who merit Paradise thi, day are happily employed, -they and their wives,- in pleasant shade, on thrones reclining" [36,55-56]. And He says: "... There for them are pure spouses" [2, 25 ]. In spite of these weighty proofs, how could the Shaykh as-Sadiaq formulate such an article of faith?
Secondly, this article is contrary to that which is held by consensus among the Shl'a. In reality this is the belief of the Christians, and such a blief is contrary to certain Qur'inic verses. The real reason for the fury of the learned translator, following Shaykh Mufid, appears from the last sentence.
Wensinck has fully discussed the position of angels, MC, 198 sqq. , and he points out that `Ali al-Qari, on the authority of Jawahiru l-Usul, asserts that angels have no share in the delights of Paradise or in the visio beatifica, ibid. , 200. In Isma'ili thought the angels are Platonic ideas, or abstractions of natural phenomena, FC, 68n. , citing arts. 23 and 85 of the Taju'l-Aqa'id. Hence no question would arise whether they can share the delights of Paradise. In fact a perusal of Taju'l-Aqa'id, arts. 81-85, shows the entirely spiritual quality of reward and retribution in Isma'ilism; although belief in Paradise and Hell is a necessary article of faith, Fyzee, Ismaili Law of Wills, 71 -74.
[5]: For anrika, pl. ara'ik, see Jeffery, 52.
[6]: MC, 234.
[1]: This may be compared with the famous answer of Rabi'a al-Basri to Sufyan ath-Thawri, M. Smith, Rabi`a the Mystic (Cambridge, 1928) , 102.
[2]: This is the usual view, but compare p. 142, note 216. MC,184. BHA, no. 231 declares how after the sinners have washed their faces with the Spring of Life, their faces will appear like full moon. Regarding intercession, see ibid. , no. 234.
[1]: ﻏَﺴﱠﱠﺎﻕ or ﻏَﺴَﺎﻕ has been variously rendered as "running sores" (Rodwell) , "pus" (Palmer) and "a paralysing cold" (Pickthall). Lane gives the following meanings: (1) the ichar, or watery matter, that will flow and drip from the skins of the inmates of Hell, (2) or their washings, (3) or tears. Also (4) intense cold, that by reason of its intensity, burns like a hot wind, and (5) stinking. Lane, s. v. ﻏﺴﻖ Pt. vi. 2258. Jeffery shows that it is an Arabic and not a Turkish word, p. 29.
[2]: This fruit is referred to in the Qur'an three times, 37, 62; 44, 43; 56, 52. MB explains that zaqqum is a fruit of bad taste and foul smell. The Qur'an describes it graphicall in 37, 63-64. Its tree is in the lowest stage of Hell, El, s. v. Djahannam.
[3]: This refers to the custodian of Hell.
[1]: MC, 129 (art. 20) and other places. Contra at-Tahawi, ibid. ,166, n. 5.
[2]: This probably is an echo of the view of tradition that the faithful also shall have to enter Hell, MC, 233.
[3]: ﻃﻴﺒﺔ ﻧﻔﺲ here means "freely, of his own accord".
[4]: This is a very important belief, Cp. MC, 166 (lines 4 - 5).
[1]: The translator here adds a footnote, on the authority of Sh. Mufid, that although some will remain permanently in Hell, still there will be others, who will, after a time, be saved by the intercession of the Sinless Ones (Imams) , and enter and thereafter reside eternally in Heaven. But the unbelievers, as is to be expected, will forever remain in Hell. Cp. p. 80, n. 1. Reminiscent of the
Mu'tazilite doctrine, MC, 62, BHA, no. 232.
The Manner Of Descent Of Revelation (nuzulu'l-wahy) The Manner Of Descent Of Revelation (nuzulu'l-wahy) [2] Says the Shaykh Abu Ja'far: Our belief concerning this is that there is a tablet between the two eyes of Israfil. Whenever Allah wishes to speak by way of revelation, the Tablet comes in contact with the forehead of Israfil, then he looks into it and reads what is in it. [3] Israfil would then convey it to Mika'il and he in turn would convey it to Gabriel, and the angel Gabriel, would convey it to the prophets, on whom be peace. And as for the fainting fit which would come upon the Prophet, it used to take place at the time of Allah's addressing him by reason p: 72
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whereof he would also feel a heaviness and perspire. But Gabriel, on account of respect for the Prophet, would never enter his presence until he sought permission, and he used to sit before him (the Prophet) in the manner of a slave.
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[2]: The best general account is by Wensinck, EI, iv. 1091 -1093; see also Macdonald, 335. For details Wensinck, Handbook, s. v. Qur'in, 129. BHA, nos. 152, 153, 168. In the Tawhid, Ibn Babawayhi relates a tradition that the Qur'in is uncreated, p. 177, 1. 6. KP, 35, and esp. 69 (where wahy and ilham are distinguished) , and 85. al-Fudali gives an account of the revelation, but does not
mention Israfil, Macdonald, 335. Ibnu'l-`Arabi holds that Gabriel was the creation of the Prophet's imagination: it was really his own self, Affifi, 118 - 119. The Western Isma'ilis hold that wahy is what the soul (nafs) of the Prophet receives through his intellect (` aql) by the will (amr) of the Creator, FC, no. 25, also nos. 26-29.
[3]: Here the Urdu translator adds a footnote that according to Sh. Mufid this is not a correct article of faith. The account of Revelation given by al-Qummi is based on rare traditions and the learned among the Shi'a are not agreed upon it; therefore no reliance can be placed upon it. The belief which is sufficient is that Revelation came to the Prophet in two distinct ways. Sometimes Allah would Himself teach the Revelation to the Prophet, in which case the Prophet used to faint. And sometimes Revelation would be brought to him by Gabriel.
Revelation Of The Qur'an In The Night Of Power Says the Shaykh Abu Ja’far: Our belief concerning this is that the Qur’an was sent down in one lot, in the month of Ramadan, on the Night of Power (laylatu’l-qadr) [1] (first) to al-Baytu’l- Ma’mur. [2] And then it was revealed in the space of twenty [3] years from the Baytu’l-Maqmur (to the Prophet). [4] And verily Allah the Glorious and Mighty bestowed knowledge in its totality on His Prophet, on whom be the blessings of Allah and His peace, and then said to him: “…And hasten not (O Muhammad) with the Qur’an ere its revelation hath been perfected unto thee, and say: My Lord! Increase me in knowledge” (Qur’an 20: 114). And He said: “Stir not thy tongue herewith to hasten it. Lo! Upon Us (resteth) the putting together thereof and the reading thereof. So when We read it, follow thou it’s reading. Then lo! Upon Us (resteth) the explanation thereof. ” (Qur’an 75: 16-19).
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[1]: Macdonald, 335 (al-Fudali) ; Wensinck, Handbook, s. v. Night of the Decree, 176. Fully discussed, MB, 309 and reasons given why so called.
[2]: This is the edifice in Heaven (in the third, or the fourth, or the fifth, or the seventh Heaven) which 70,000 angels visit every day. It is exactly above the Ka'ba (Lane). It is related from `Ali b. lbrahim that this edifice was erected by Allah for the purpose of repentance for the inhabitants of the heavens, just as the Ka'ba is for the inhabitants of this world, MB, 309. Cp. Baytu'l-`Izza, Macdonald, 335.
[3]: MB, 23 years.
[4]: The Urdu translator says that Shaykh Mufid does not accept this belief as correct. It is based on a single tradition, of an uncertain character. And as certain verses of the Qur'an refer to events which were recent at the time, it is clear that the whole of the Qur'an could not have been revealed at one time at the Baytu'1-Ma'mur. In reality, it was revealed piecemeal as necessity arose.
The Urdu translator, sitting in judgement between the two views, says: Everything contained in the Qur'in was known to God from the beginning (that is, He possessed detailed knowledge of coming events). And then on the happening of particular events, the appropriate verses of the Qur'an, already in existence, were revealed from time to time.
The Belief Concerning The Qur'an Says the Shaykh Abu Ja'far: Our belief Concerning the Qur'an [5] is that it is the Word (kalam [6] ) of Allah, and His revelation, sent down by Him, His speech and His Book. And “Falsehood cannot come to it from before it or behind it. A revelation from the Wise, the Praiseworthy” (Qur'an 41: 42). And “Lo! This verily is the true narrative” (Qur'an 3: 62). “And p: 73
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Verily this (Qur'an) is a conclusive word; it is no pleasantry” (Qur'an 86: 13-14). Verily, Allah, Blessed and Exalted is He above all, is its Creator [1] and Revealer and Master and Protector and Utterer.
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[5]: General discussion on the Qur'an, Allah's speech and Allah's speaking to Moses, MC, 149 - 15]. The Ash'arites generally believed in the Qur'in being uncreated; whilst the Mu'tazilites asserted that the Qur'in was created, Macdonald, 146 et seq. , 295. BHA, nos. 72 -80. These paragraphs show the identity of the Shiite and Mu'tazilite views. See also Miller's note to arts. 76 and 79 (pp. 93-94). How the Qur'an is created and has nothing to do with Allah's attribute of speech is also clearly explained in the last portion of the article on ﻛﻠﻢ in MB.
[6]: Kalam (speech) of Allah must be distinguished from kalam or ilmu'l-kalam, the scholastic philosophy of Islam, Macdonald in EI, ii. 270 -275, MC, 78, 79; 127 (Was. AM Hanifa, art. 9) ; 266 (Figh Akbar III, art. 16).
[1]: Therefore the Qur'in is clearly created and not uncreated.
Concerning the Extent of The Qur’an Says the Shaykh Abu Ja'far: Our belief is that the Qur'an, which Allah revealed to His Prophet Muhammad, is (the same as) the one between the two boards (daffattyn) [2] . And it is that which is in the hands of the people, and is not greater in extent than that. The number of suras as generally accepted is one hundred and fourteen. And according to us, ad-Duha (The Morning, Sura 93) and al-Inshira (The Consolation, Sura 94) together form one sura; and al-Fil (The Elephant, Sura 105) and Quraish (Sura 106) together form one sura. And he who asserts that we say that it is greater in extent than this (the present text) is a liar. And that which is related (in tradition) concerning the reward for reciting every sura of the Qur'an, and the reward of him who completes the whole of the Qur'an, and the permissibility of reciting two suras in a rak'a (unit of prayer) , [3] and the prohibition of reciting the Qur'an between the two suras in a rak'a of the fard prayer [4] is the verification of what we said concerning the Qur'an and that the extent of the Qur'an is (no more than) what is in the hands of the people. And similarly what is related concerning the prohibition of reading the whole of the Qur'an in a p: 74
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single night, and that it is not permissible to complete the recitation of the Qur'an in less than three days is (also) a verification of what we have said. On the contrary we say that so much of revelation has come down, which is not part of the Qur'an, that were it to be collected, its extent would undoubtedly be 17,000 verses. And this, for example, is like the saying of Gabriel to the Prophet: Allah says to thee, O Muhammad, act gently with My creatures, in the same manner as I do. Or his (Gabriel's) saying: Be careful of the bitter hatred of the people and their enmity. Or his (Gabriel's) saying: Live as you desire, for verily you shall die. Love what you will, for verily you shall be separated. Act how you will, for verily you shall be faced with it. The nobility of man is his prayer by night; his honor is refraining from injury to human beings. Or like the saying of the Prophet: Gabriel never ceased enjoining me (to use) the toothbrush (siwak) until I feared it would chafe (my gums) or make me toothless. [1] And he (Gabriel) never ceased enjoining me (to be good) to the neighbor until I thought he would make him my heir; and he never ceased enjoining me about the wife, to the extent that I thought it would be improper to divorce her; and he never ceased enjoining me about the slave, until I thought that he would fix a period within p: 75
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which he should be freed. Or like the saying of Gabriel, when the battle of the Ditch (Khandaq) was over: O Muhammad, verily Allah, Exalted and Blessed is He above all, commands you not to say the 'asr (afternoon) prayer, except with the Banu Qurayza. [1] Or like his saying (the Prophet's): My Lord commanded me to deal gently with the people, in the same manner as he asked me to perform the obligatory acts. Or like his saying: Verily we prophets were ordered not to speak to people except in accordance with their intelligence. Or like his saying: Verily Gabriel brought a command to me from my Lord, which cooled my eyes and brought joy to my breast. He (Gabriel) said: Verily Allah the Mighty and Glorious says that 'Ali is the Prince of Believers, and the leader of those having a whiteness on the forehead, wrists and ankles (from the effects of ablution and prayer). [2] Or like his saying: Gabriel came to me and said: O Muhammad, verily Allah the Blessed and Exalted, has given Fatima in marriage to 'Ali in front of His Throne ('arsh) , and made select angels bear witness to the marriage. So marry her to him in this world and make the select amongst your people bear witness to it. There are many such (traditions) , all of which are revelations, but do not form part of the Qur'an; if they did, they would surely have been included and not excluded from it. The Prince of Believers ('Ali) , when he p: 76
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collected the Qur'an and brought it, said to them: This is the book of Allah, your Lord, as it was revealed to your Prophet; not a single word has been added to it or omitted from it. They said: we have no need of it; we have with us what you possess. So he ('Ali) returned saying: “But they flung it behind their backs and bought therewith a little gain. Verily evil is that which they have gained thereby” (Qur'an 3: 187). Imam Ja'far as-Sadiq has said: The Qur'an is one; it was revealed by One to one single Prophet. And the difference (in readings) is due only on account of different transmitters (rawi, plural ruwat). Wherever there occurs in the Qur'an the like of the saying of Him Who is Exalted above all: “If thou ascribe a partner to Allah thy work will fail and thou indeed will be among the losers! ” (Qur'an 39: 65). Or the like of His saying: “That Allah may forgive thee (O Muhammad) of thy sin that which is past and that which is to come” (Qur'an 48: 2). [1] Or like His saying: “And if We had not made thee wholly firm thou mightest almost have inclined unto them a little. Then had We made thee taste a double (punishment) of living and a double (punishment) of dying..... ” (Qur'an 17: 74-75). And verses resembling these - our belief concerning them is that they were revealed within the meaning of (the well-known proverb) - “Thee do I mean (O beloved) , but hear, O (thou) neighboring lady”. [2] And p: 77
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wherever there occurs in the Qur'an the particle aw, that is, “or”, the person to whom the ordinance refers has an option. And wherever there occurs in the Qur'an the expression ya ayyuha'1-ladhina amanu “O you who believe”, this is in lieu of the expression in the Torah, ya ayyuha'l-masakin, “O you miserable ones”. Every verse of the Qur'an, which begins with the expression ya ayyuha'l-ladhina amanu (“O you who believe”) , refers necessarily to 'Ali bin Abi Talib as their leader (qa'id) and prince (amir) and the most noble and the first among them. And every verse which directs the way to Paradise applies to the Prophet or the Imams, the blessings of Allah upon them all and their partisans and followers. And every verse which points the way to Hell refers to their enemies and opponents. If the verses deal with the account of those mentioned earlier (i. e. Prophets and Imams) then whatever of good there is in them will be applicable to the righteous; and whatever of evil, to the evildoers. Among the prophets none is better than the Prophet Muhammad, the blessings of Allah upon him, and among the awsiya' (plenipotentiaries) none is better than his (the Prophet's) plenipotentiaries [1] , and among the communities none in reality is more excellent than this community - the partisans (Shi'a) of the People of his (Prophet's) House, and none else. And among the wicked, none is more wicked than those who are their enemies and opponents. [2]
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[2]: This expression implies that the text of the Qur'an, as is to be found in the textus receptus and which is in the hands of every one in the shape of a book, is the one accepted wholly by al-Qummi. Some of the Shi'a assert that a portion of the Qur'an is not included in the textus receptus and is with the Hidden Imam, cf. Browne's Literary History of Persia, iv. 388 - 389, citing Aqa 'idu 'sh-Shi`a of `Ali Asghar b. `Ali Akbar; Sell, Studies in Islam (Madras, 1928) , 246, citing Dr. Mirza Kazembeg in Journal Asiatique, December 1843, pp. 373 -430, and suggesting that the Sura of an- Nurayn (The Two Lights, that is, Muhammad and `Ali) is omitted. This view is however erroneous, as is shown here and fully discussed by Muhammad Ali, The Holy Qur'an, text and translation (Woking, England, 1917) , Preface pp. xc-xcii, citing Mulla Muhsini Fayd in his famous tafsir, as-Safi. See the Tehran ed. , 1274 A. H, pp. 10 -15 (6th mugaddima) , and also F. Buhl, EI, ii. 1063 - 1076, esp. 1071.
[3]: The translator adds that this is the case in the sunna prayer.
[4]: This refers to the prohibition of reciting two suras of the Qur'an after al-Hamd in the fard prayer.
[1]: N err. ﺟﺒﺮﺋﻴﻞ ﻳﻮﺻﻴﻨﻲ ﺑﺎﻟﺴﺆﺍﻝ ﺣﺘﻰ ﺧﻔﺖ ﺃﻥ ﺃﺣﻔﻰ ﺃﻭ ﺃﺩﺭﺩ D correctly ﺑﺎﻟﺴﻮﺍﻙ and ﺍﺣﻔﻰ ﺃﻭ ﺃﺩﺭﺩ.
[1]: N ﺇﻟّﺎ ﺑﻴﻨﻲ ﻓﺮﻳﻀﺔ D ﺇﻟّﺎ ﺑﺒﻨﻲ ﻗﺮﻳﻈﺔ
[2]: So Lane, s. v. ﺣﺠﻞ. The expression ﺍﻟﻐﺮّ ﺍﻟﻤُﺤَﺠﱠﱠﻠُﻮﻥَ is taken from the description of noble horses, and later applied to the most pious among human beings. The Urdu translator renders it loosely: that is "... the leader of (all) commanders".
[1]: The Urdu translator says: Mufaddal b. `Umar said that some one asked the meaning of this verse of Imam Ja'far as-Sadiq. The Imam said: I swear by God, the Prophet never committed any sin. The real meaning is that on account of his intercession, the sins both past and future, of the partisans of 'Ali will be forgiven. (Majma `u 'l -Bayan).
The translator gives a graphic illustration of the "vicarious liability" for the sins of others, and how it can be got over. A king appoints a friend of his as the governor of a province, and tells him "You are responsible for the good behaviour of these people". Some of these subjects break the law, and are brought forward for punishment. The governor intercedes and the king says: "Their wrongdoing would not have been forgiven but for your intercession. And this can only be done on the assumption that these wrongs were committed by you personally". Similarly there are many verses of the Qur'an addressed to the Prophet, but intended in reality for the community. The translator further states that according to one authority (probably MB) , di'f in this context means punishment, torment (`adhab). All these fanciful explanations are of great interest from the dogmatic point of view.
[2]: Freytag, Arab. Prov. i. 72-75 (No. 187) ; MB, s. v. ﺟﺎﺭ. The proverb ﺇﻳّﺎﻙِ ﺃَﻋْﻨِﻲ ﻭَ ﺍْﺳْﻤَﻌِﻲ ﻳﺎَ ﺟﺎﺭَﻩ is explained by the translator as follows: This is a proverb among the Arabs. Sahl b. Malik al-Fazari is the originator. He fell in love with a beautiful young girl and, desiring to marry her, wrote some verses addressed to another lady, two of which were:
ﻳَﺎ ﺃُﺧْﺖَ ﺧَﻴْﺮ ﺍﻟﺒَﺪْﻭِ ﻭَ ﺍﻟﺤَﻀﺎﺭَﺓ ﻛَﻴْﻒَ ﺗَﺮﻳْﻦَ ﻓِﻲ ﻓﺘﻰ ﻓَﺰﺍﺭَﺓ
ﺃَﺻْﺒَﺢَ ﻳَﻬْﻮِﻱ ﺣُﺮﱠﱠﺓً ﻣِﻌْﻄﺎﺭَﺓَ ﺇﻳّﺎﻙِ ﺃَﻋْﻨِﻲ ﻭَ ﺍْﺳْﻤَﻌِﻲ ﻳﺎَ ﺟﺎﺭَﻩ
(1) "O sister of one who is best among the dwellers of the desert and the town. What do you think (about marrying) a young man of the tribe of Fazara.
(2) He is greatly desirous of a free woman well-perfumed; Thee (O beloved) do I mean, but hear, O thou neighbouring lady! " This proverb is employed when a certain person is addressed and another is intended.
[1]: The twelve Imams of the Shi`a.
[2]: Although it begins with the Qur'an, this section contains a number of well-known Shi'itic beliefs.
Concerning Prophets Apostles, Imams And Angels Concerning Prophets Apostles, Imams And Angels [3] Says the p: 78
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Shaykh Abu Ja'far: Our belief concerning the prophets (anbiya') and apostles (rusul) and Imams (hujaj) is that they are more excellent than angels. [1] And what the angels said to Allah [2] the Mighty and Glorious when He said to them: “... Lo! I am about to place a viceroy in the earth; they said: Wilt thou place therein one who will do mischief therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know what ye know not” (Qur'an 2: 30) Was due to their envy [3] of Adam. And they did not desire aught except a position higher than their own, for superiority is due to knowledge. Allah, Exalted is He, says: “And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful” (Qur'an 2: 31). They said: “Glory be to Thee! We have no knowledge save that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise” (Qur'an 2: 32). “He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and that which ye hide” (Qur'an 2: 33). Now the superiority of Adam over the angels, on account of his position as nabi (prophet) , follows from the saying of Allah the Mighty and Glorious: “Inform them of their names” (Qur'an p: 79
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2: 33). And among the proofs of the superiority of Adam over. the angels is the command of Allah to the angels to prostrate themselves before Adam, in accordance with His words: “So the angels fell prostrate, all of them together” (Qur'an 15: 30). And Allah commands prostration only before one who is superior. Their prostration to Allah was due to their utter subjection and obedience, and their prostration to Adam was out of respect for the prophets and Imams whom He had placed in his loins. And the Prophet said: I am superior to Gabriel and Michael and Israfil and to all the angels who are near (to Allah) , and I am the best of mankind and the leader (sayyid) of the sons of Adam. And as for the saying of Allah the Glorious and Mighty: “The Messiah will never scorn to be a slave to Allah, nor will the favored angels” (Qur'an 4: 172). This does not prove their superiority over Jesus, on whom be peace. Allah the Mighty and Glorious said this only because there are among the people some who believe in the divinity of Jesus and worship him, and these are a class amongst the Christians; and there are others who worship the angels, and they are the Sabaeans and some others. And Allah the Mighty and Glorious said: “The Messiah will never scorn to be a slave of Allah... ” (Qur'an 4: 172). Meaning that the Messiah and those who are worshipped, except Myself, will never scorn to be slaves to Me. Angels are spiritual beings (not p: 80
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possessing gross bodies) and are sinless (ma'sum). They never disobey Allah in what He commands them, and act as they are commanded. They neither eat, nor drink; neither pain nor disease ever comes upon them; nor does old age or decrepitude. Their food and drink consists of the glorification (tasbih) and sanctification (taqdis) of Allah. (The breath of) their life is the zephyr of the Throne of Allah ('arsh) ; and their beatitude is in (the acquisition) of different kinds of knowledge. Allah the Exalted created them by His Power, in the shape of lights and spirits [1] , as He willed and desired; and each class among them guards a species of created things. And we asserted the superiority of some (Prophets, Imams) over others (angels) because the position accorded to them amongst the varieties of things created by Allah is greater and more excellent than the position given to angels. And Allah knows best. [2]
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[3]: The best general account is in MC, 197 sqq. Cf. also s. v. Mala 'ika, Macdonald in EI, iii. 189.
[1]: The majority hold that prophets are superior to angels, MC, 200 (citing al-Baghdadi). The Mu'tazilites are divided on this point, loc. cit. ; the lmamites hold that the Imams are also superior, ibid. , 201. Some extreme Shiites, like the Bazighiya (a group of the Khattabiya) , hold themselves more excellent than angels, loc. cit. See also EI, iii. 191.
[2]: N ﻭ ﻗﻮﻝ ﺍﻟﻤﻠﺎﺋﻜﺔ ﺍﻟﻠﻪ ﻋﺰ ﻭ ﺟﻞ ﻟﻤّﺎ ﻗﺎﻝ ﻟﻬﻢ; D ﻟﺄﻥ ﺍﻟﻠﻪ ﻋﺰ ﻭ ﺟﻞ ﻗﺎﻝ ﻟﻬﻢ.
[3]: Reading with N ﺍﻟﺘﱠﱠﻤَﻨﱢﱢﻰ D err. ﺍﻟﻤﺘﻤﻨّﻰ.
[1]: MC, 199 (citing Muslim). So generally in tradition, EI, iii. 190. According to the Isma'ilis, angels are of many kinds and ranks, but their essence (jawhar) is the same, Taju 'l- Aqa 'id, `aqida 23 (see FC). They may be likened, as Ivanow says, to laws of nature or natural forces, performing certain duties which are entrusted to them, like causing the spheres, stars, etc. , to move in perfect order, FC, no. 88 (the text is fuller than the English summary and should be consulted). Further particulars, FC, pp. 56,62,64,67,68n. According to KP, 70,000 angels were created out of the light of the face of `Ali, 87, 88; and `Ali appeared to the Prophet as an exalted angel on the Night of the Ascension, 88. Good human souls later become angels, but bad ones, , diws and ghuls, 92; angels are also hududi din (functionaries of religion) , 96; and man possesses the human as well as angelic elements in his nature, 54.
[2]: Therefore apparently ordinary Shi'ahs are not superior to angels, as the Sunnis hold the faithful to be, MC, 202.
The Number of Prophets And Vicegerents Says the Shaykh Abu Ja'far: Our belief concerning their number is that in all there have been one hundred and twenty-four thousand prophets [3] and a like number of awsiya' [4] . Each nabi (prophet) had a wasi to whom he gave instructions by the command of Allah. And concerning them we believe that they brought the truth from Allah, that their word is the word of Allah, that their command is the command of Allah, that obedience to them is obedience to Allah and that disobedience to them is disobedience to Allah. They spoke not except on behalf of Allah, p: 81
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and on being inspired by Him. And verily the leaders of the prophets are five in number round whom the heaven revolve [1] , and they are the masters of the religious path (as habu 'sh- shara'i') , namely Noah, Abraham, Moses, Jesus and Muhammad, on all of whom be peace: “messengers of inflexible purpose” (Qur'an 46: 35) . Muhammad verily is their leader and the most excellent of them. [2] He brought the truth and confirmed (the message of) the apostles. Those who declared him to be a liar will suffer a painful agony. And those who believed in him and honored and helped him [3] , and followed the light [4] which descended with him they are the successful and the victorious ones. It is necessary to believe that Allah the Mighty and Glorious did not create any created thing more excellent than Muhammad and the Imams, peace on them, that they are the most loved of creatures in the eyes of Allah, and the most noble and the foremost among them, on account of their acceptance of Him (as their Lord). When Allah took the pledge (mithaq) of the prophets and “required them to bear witness of themselves (saying): Am I not your Lord? and they said: Yes, verily” (Qur'an 7: 172). And verily Allah sent His Prophet Muhammad (with a message) to the other prophets in the world of atoms (adh-dharr) [5] . And verily Allah the Mighty and Glorious gave to each prophet (i. e. knowledge, power, etc. ) according to the extent of his cognition (ma'rifa) [6] , while the cognition of our p: 82
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Prophet Muhammad was greater and more sublime [1] , for it took precedence in accepting Allah (as the Supreme Being). We believe that Allah, Blessed and Exalted is He above all, created the whole of creation for him (the Prophet) and for the People of his House, and that but for them, Allah, Glory be to Him, would not have created the heavens or the earth, Paradise or Hell, Adam or Eve, the angels or (any) created thing (shay ') - the Blessings of Allah upon them all. And our belief is that after His Prophet, the Blessings of Allah upon him, the proofs [2] of Allah for the people are the Twelve Imams, [3] the first of them being the Prince of Believers 'Ali bin Abi Talib, then al-Hasan, then al-Husayn, then 'Ali bin al-Husayn, then Muhammad bin 'Ali, then Ja'far bin Muhammad, then Musa bin Ja'far, then 'Ali bin Musa ar-Rida, then Muhammad bin 'Ali, then 'Ali bin Muhammad, then al-Hasan bin 'Ali, then Muhammad bin al-Hasan the Proof (al-hujja) , who upholds the command of Allah (al-qa'im bi-amri'l-lah) , the Master of Time (sahibu'z-zaman) , the Vicegerent of the Beneficent One (khalifatu'r-Rahman) in His earth, the one who is present in the earth [4] but invisible (gha'ib) to the eyes - the Blessings of Allah on all of them. [5] Our belief regarding them is that they are in authority (ulu'l-amr). It is to them that Allah has ordained obedience, [6] they are the witnesses for the people and they are the gates of Allah (abwab) and the road (sabil) p: 83
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to Him and the guides (dalil, plural adilla) thereto, and the repositories [1] of His knowledge and the interpreters of His revelations and the pillars of His unity (tawhid). They are immune from sins (khata') and errors (zalal) ; they are those from whom “Allah has removed all impurity and made them absolutely pure” (Qur'an 33: 33). They are possessed of (the power of) miracles (mu'jizat) and of (irrefutable) arguments (dala'il) ; and they are for the protection of the people of this earth just as the stars are for the inhabitants of the heavens. They may be likened, in this community, to the Ark of Noah; he who boards it obtains salvation or reaches the Gate of Repentance (hitta). [2] They are the most noble slaves of Allah, who “speak not until He hath spoken; they act by His command” (Qur'an 21: 27). And we believe that love for them is true belief (iman) and hatred for them is unbelief (kufr) ; that their command is the command of Allah, their prohibition is the prohibition of Allah; obedience to them is obedience to Allah, and disobedience to them is disobedience to Allah; their friend (wali [3] ) is the friend of Allah, and their enemy the enemy of Allah. We believe that the earth cannot be without the Proof (hujja) of Allah to His creatures - a leader either manifest (zahir) and well known (mashhur) [4] , or hidden (khafi [5] ) and obscure (maghmur). We believe that the Proof of Allah in His earth and His vicegerent (khalifa) among His slaves in this age of ours is the p: 84
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Upholder (al-Qa'im) (of the law of Allah) , the Expected One (al-Muntazar) , Muhammad bin al-Hasan bin 'Ali bin Muhammad bin 'Ali bin Musa bin Ja'far bin Muhammad bin 'Ali bin al- Husayn bin 'Ali bin Abi Talib, on them be peace. He it is concerning whose name and descent the Prophet was informed by Allah the Mighty and Glorious, and he it is who will fill the earth with justice and equity, just as now it is full of oppression and wrong. [1] And he it is through whom Allah will make His faith manifest “in order to supersede all religion, though the polytheists may dislike (it) ” (Qur'an 9: 33, 48: 28, 61: 9). He it is whom Allah will make victorious over the whole world until from every place the call to prayer will be heard, and all religion [2] will belong entirely to Allah, Exalted is He above all. He it is, who is the Rightly Guided (mahdi) , about whom the Prophet gave information that when he appears, Jesus, [3] son of Mary, will descend upon the earth and pray behind him, and he who prays behind him is like one who prays behind the Prophet of Allah, because he is his vicegerent (khalifa). And we believe that there can be no Qa'im other than him; he may live in the state of occultation (as long as he likes) ; and were he to live in the state of occultation for the space of the existence of this world, there would nevertheless be no Qa'im other than him. For, the Prophet p: 85
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and the Imams have indicated him by his name and descent; him they appointed as their successor, and of him they gave glad tidings - the Blessings of Allah on all of them. [1]
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[3]: Browne, Persian Literature, iv. 387-388; Donaldson, 320. In Sunni dogmatics the numbers differ from 315 apostles (Ibn Sa'd) to 224,000; but Nasafi is non-committal MC, 204; Macdonald, 312. It is also to be observed that here no difference is made between apostle (rasul) and prophet (nabi). The distinction according to Sunnite doctrine appears to be that the former were sent each with a law and a book, while the latter, only to preach and to warn,MC, loc. cit. For distinction between risala and nubuwwa, see Affifi, 95 and generally, KP, ch. iv. pp. 52 sqq.
[4]: The word wasi is untranslatable in English, except in a legal context, where executor is an exact rendering. "Plenipotentiary" or "vicegerent" may also be used in certain cases. It has in Shi'itic works the following chief attributes: (1) wasi is a person who is, by command of Allah, specially instructed and authorized by the nabi to perform certain acts. These are considered to be the commands of the nabi and the duties of the wasi. (2) During the lifetime of the nabi, the wasi holds a position next after him as vicegerent, FC, no. 31 ; and for particular religious and political functions, he acts as his plenipotentiary. (3) After the death of the nabi the wasi is his khalifa (successor) , his executor and the leader of the community, being the most excellent of men after the Prophet, FC, no. 31. The distinction between him and the Imam is that the latter has not had the advantage of personal intimacy and direct instruction from the nabi, KP, 20; although in the absence of the nabi, the wasi and the imam have similar powers. Thus wasi is superior to imam, `Ali being superior to all Imams, FC, nos. 35, 36. It is for these reasons that the word wasi has throughout been retained in the translation.
The terms wasi has very special association in Isma'ili's thought, FC, nos. 31,35. Wisayat and nubuwwat are temporary institutions, but imamat is permanent and everlasting, no. 35. The substance of the nabi is closely connected with that of the wasi and the wasi isthe truest interpreter of the religion of the nabi, no. 31 _ The Kalami Pir is full of the doctrine of wisayat (or wasayat? ) out of which a few points are worthy of mention. The nabi is the natiq, teacher of the revealed religion (tanzil) and he always prepares ﺑﺮﺑﺎﻯ ﻛﻨﺪ a wasi, who is the teacher of the inner meaning (ta'wil) , pp. 18, 56,57; every natiq has a wasi, 57; the wasi gives to every one tanzal (zahir) or ta'wil (batin) according to his ability, 56. On the meanings of the word ﻭﺻﻴﺔ see Fyzee, Ismaili Law of Wills, 8.
[1]: Reading ﺩﺍﺭﺕ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺣﻰ as in D: not ﺍﻟﺮﺣﻰ as in N. Cf. MB, s. v. ﺭﺣﺎ p. 37. The expression in ordinary English means "on whom everything depends".
[2]: Cf. MC, 113 - 115, where it is shown that at first no distinction was made; but later Muhammad's superiority was clearly accepted, Macdonald, 305 (Ghazili) , 312 (Nasafi) , 345 (Fudali) ; BHA, no. 170; FC, no. 29. In KP there are expressions showing the identity of the substance of 'Ali and Muhammad, 79 sqq. , and it is not at all clear whether 'Ali is not superior to the Prophet, cf. especially 74, where we have: "'Ali was the greatest among all the prophets and saints, pious and holy". According to Ibnu'l-`Arabi, the reality of Muhammad is identified with the logos, Affifi, 70; Muhammad is therefore the centre of the Sufi hierarchy - the Qutb, 71 et seq. The question of Prophecy from the Western Isma'ili's point of view is dealt with in Abu Hatim ar-Razi's A'lamu 'n-Nubuwwa (W. Ivanow, Guide to Ism. Lit. , no, 19) and other works.
[3]: Reading `azzaruhu.
[4]: Browne, Lit. His. , iv. 388; KP, Intr. xxxviii, 85. Ibnu'l-`Arabi holds that saintship can only be derived from this "light", and in this he is under the influence of Hallaj, Affifi, 74, 92, 189.
[5]: Before the atoms were put together by Allah and the mass shaped into different forms. This shows how early the excellence of Muhammad was recognized. This is a reference to the interesting
legend regarding the covenant of Adam and his descendants referred to in the Qur'an, 7, 171 -173. ﺫَﺭ is obviously used for its affinity with ﺫﺭﱢﱢﻳَﺘﻬﻢ and may mean either "atoms" or "ants". The descendants of Adam, prior to the creation of this physical world, were made to appear to him in the shape of ants: Baydawi, ed. Fleischer, i. 35215-17 (com. to the Qur'an 7,172) ; MB, s. v. ﻭﺛﻖ.
- ﺃﺧﺬ ﺍﻟﻠﻪ ﻣﻴﺜﺎﻕ ﺷﻴﻌﺘﻨﺎ ﺑﺎﻟﻮﻟﺎﻳﺔ ﻭ ﻫﻢ ﺫّﺭ ﻳﻮﻡ ﺃﺧﺬ ﺍﻟﻤﻴﺜﺎﻕ ﻋﻠﻰ ﺍﻟﺬّﺭ- ﺗﻮﺿﻴﺤﻪ: ﺃﻥ ﺍﻟﺄﺭﻭﺍﺡ ﺗﻌﻠّﻘﺖ ﺫﺍﻟﻚ ﺍﻟﻴﻮﻡ ﺑﺠﺴﺪ ﺻﻐﻴﺮ ﻣﺜﻞ ﺍﻟﻨّﻤﻞ ﺩﻋﺎﻫﻢ ﺇﻟﻰ ﺍﻟﺈﻗﺮﺍﺭ ﻓﺄﻗَﺮﱠﱠ ﺑﻌﻀﻬﻢ ﻭ ﺃﻧﻜﺮ ﺑﻌﻀﻬﻢ
The Thus God took the twofold covenant from mankind: (a) the Unity of Allah, and (b) the priority in excellence of the Prophet Muhammad. In this manner not only mankind, but all the prophets testified to these two dogmas, tawhid and khatamiya. MB goes further and mentions also the wilaya as part of the covenant. Cf. also Wensinck, Handbook, s. v. Adam, 11 b.
It is necessary to emphasize, as is done in the explanations, that all this happened in a spiritual sense and in a spiritual world, not actually and in a physical sense; and this world is the ﻋﺎﻟﻢ ﺍﻟﺬّﺭ (the world of atoms or ants) , and ﻓﻲ ﺍﻟﺬّﺭ stands for ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﺬّﺭ whereas ﻋﻠﻰ ﺍﻟﺬّﺭ refers to the covenant itself.
The rendering "world of atoms" appears to be more in consonance with the real significance in English than the expression "world of ants". From the traditions it would appear that the descendants of Adam appeared to him as a huge cluster of ants; it may also be suggested - and the metaphor is even more beautiful - that they appeared to him as innumberable particles floating in a beam of light.
The idea of the excellence of the Prophet appears to be of gradual growth; originally no distinction was made between the various apostles, MC, 115,191 (Figh Akbar 11, art. 6) , 215. The mithaq was originally between God and man; then it was made to include the Prophet's excellence over all the other prophets, and finally the Shi'a engrafted upon it the doctrine of walaya as well.
[6]: FC, no. 28. This is clearly in anticipation of the Sufi doctrine, Afifi, 74, 92, 189.
[1]: Reading as in D ﻛﺎﻧﺖ ﺃﻛﺒﺮ ﻭ ﺃﻋﻈﻢ ﻭ ﺳﺒﻘﺖ ﺇﻟﺦ.
[2]: FC, no. 38.
[3]: On the Imamate generally see Browne, iv. 391-395; BHA, nos. 174 -218, esp no. 210; Donaldson, D. M. , The Shiite Religion (London, 1933) , 305 -338; FC, nos. 30 -42; KP, xxxviii, and idex.
[4]: Lit. "present in the cities (amsar). "
[5]: Browne, iv. 394; Donaldson, The Shiite Religion, 277 sqq. ; BHA, nos. 210, 211, 217.
[6]: Ref to Qur'an 4, 62. BHA, no. 211.
[1]: N ﻋَﻴْﺒَﺔ; D ﻣﻬﺒﻂ. 'ayba is a leather bag; metaphorically, it is also used for a person who is a repository of one's secret (Lane).
[2]: Qur'an 2, 58; 7, 161. So Pickthall. The word means "remission laying down the burden of sins" (Palmer) ; or "forgiveness" (Rodwell).
[3]: tiyj with the kasr of the waw is "authority", "power", "sovereignty "; and with the fatha, is "love", "devotion" – ﻭ ﺑﺎﻟﻔﺘﺢ ﺍﻟﻤَﺤَﺒﱠﱠﺔ, MB, s. v. yj,97. This is the general meaning; the theological concept is on p. 99;
ﺍﻟﻮَﻟﺎﻳﺔ ﺑﺎﻟﻔﺘﺢ ﻣﺤﺒﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭ ﺍﺗﱢﱢﺒﺎﻋِﻬِﻢ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭ ﺍﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻫﻢ ﻭ ﻧﻮﺍﻫﻴﻬﻢ ﻭ ﺍﻟﺘﺄﺳّﻲ ﺑﻬﻢ ﻓﻲ ﺍﻟﺄﻋﻤﺎﻝ ﻭ ﺍﻟﺄﺧﻠﺎﻕ. ﻭ ﺃﻣّﺎ ﻣﻌﺮﻓﺔ ﺣﻘﱠﱠﻬﻢ ﻭ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺈﻣﺎﻣﺔ ﻓﻴﻬﻢ ﻓﺬﻟﻚ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻟﺎ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻌﻠﻤﻴﺔ.
It therefore involves: (1) love and devotion to the People of the House (ahlu 'l-bayt) of the Prophet, namely, the Imams; (2) following them in religion; (3) obedience to their commands and absention from their prohibitions; (4) imitation of their actions and conduct; and finally, (5) recognition of their rights and belief in their Imamate, - this being a basic principle of religion, not a mere scholastic deduction. SUNNIS. - There is a hadith that there can be no faith without love of Muhammad's family, Wensinck, Handbook, 169 (citing Tirmidhi 46, 28, etc. ). ITHNA `ASHARIYA. - Walaya is a basic principle, Browne, iv. 394 - 395; Donaldson, 344--345 (citing Hayatu 'l-Qulub of Majlisi) , 247, 346. In BHA, the whole section on Imamate, nos. 179 sqq. , necessarily involves this belief and shows the importance given to it. ISMA`ILIS, - The Western (Musta'lian) Isma'ilis regard wwalaya as the first and the most important of the seven pillars (da`a 'im) of religion. In the Da'a'imu 'l-Islam, vol. I, beg. , it is related on the authority of Imam Ja'far as-Sadiq:
ﺑُﻨﻲ ﺍﻟﺈﺳﻠﺎﻡ ﻋﻠﻰ ﺳﺒﻊ ﺩﻋﺎﺋﻢ، ﺍﻟﻮﻟﺎﻳﺔ ﻭ ﻫﻲ ﺃﻭﻟﻬﺎ ﻭ ﺃﻓﻀﻠﻬﺎ، ﻭ ﺑﻬﺎ ﻭ ﺑﺎﻟﻮﻟﻲ ﻳﻮﺻﻞ ﺇﻟﻰ ﻣﻌﺮﻓﺘﻬﺎ.
Cf. also Fyzee, Ismaili Law of Wills, p. 1, n. 1 and JRAS for 1934, p. 22; FC, p. 9 and no. 69. The basis of the doctrine appears to be the wasiya of 'Ali in the Da'a'imu 'l-Islam, vol. II (see Fyzee, Ismaili Law of Wills, no. 9). 'Ali first asks for devotion, citing Qur'in 42, 23) (ibid. , 70) ; then before laying down the principles of religion, that is, tahara, salat, etc. , he again mentions walaya (p. 71) ; intercession will not be available to those who do not recognize 'Ali's right and the rights of the ahlu 'l-bayt (p. 72) ; "I enjoin you to be devoted to us the People of the House, for God has coupled obedience to us with obedience to Him and His Messenger" (p. 74). The wasiya of 'Ali is cited widely in Isma'ili's works both ancient, like the `Uyunu 'l-Akhbar of Sayyidna `Imadu'd- Din Idris b. Hasan, and modern like Siraju'l-Huda'l-Munir by Sardar Sayyidna Tahir Sayfu'd-Din, the present daa`i of the Da'udi Bohoras, 1352 A. H. , pp. 85 -95. Among the Eastern (Nizarian) Isma'ilis, the doctrine of walaya is extended still further. Walaya is an essential part of belief, KP, 36, 89; he who dies without recognizing the Imam of the time dies a kafir, 27, 48, 61, 69; calumny of 'Ali means exclusion from grace, 37; closeness of `Ali and the Prophet, 74; and finally wilaya (not walaya) as a rank, is superior to nubuwwa, for the light of nubuwwa, is inferior to the light of wilaya, xxxviii, 74, 86.
[4]: N omits ﻣﺸﻬﻮﺭﺍً.
[5]: N ﺧﺎﺋﻔﺎً err. for ﺧﺎﻓﻴﺎً Tajul-Aqa'id, FC, no. 37, does not accept the ghayba of the Imam.
[1]: This phrase is very common in Shi'itic literature and forms part of the mahdi tradition in general, cf. Isr. Friedlaender in JAOS, vol. xxix, 30 - 31 ; Shahrastani, 177, 1331, etc. ; BHA, no. 211 (pen). See p. 111.
[2]: Reading with D ﻭ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻟﻠﻪ.
[3]: Reading with D ﻭ ﺃﻧﻪ ﺍﻟﺬﻱ ﺇﺫﺍ ﺧﺮﺝ ﻧﺰﻝ ﻋﻴﺴﻰ ﺇﻟﺦ; N ﻭ ﺍﻧﻪ ﺇﺫﺍ ﻧﺰﻝ ﻋﻴﺴﻰ
[1]: The Twelfth Imam is in some respects similar to the Mahdi of the Sunnis, MC, 243, 244. The descent of Jesus is also generally accepted, Wensinck, Handbook, 113, where it is stated that he will
descend in Syria, kill the anti-Christ, appear as Imam, destroy the cross, kill the swine, and restore Islam to its pristine purity; he resides miraculously in the Heavens. Cf. also mahdi, Wensinck, Handbook, 139. For a full discussion of mahdi, as distinguished from Imam, see EI, iii. 111- 115, s. v. Mahdi. Among the Shi'a the traditions and books about the 12th Imam are legion; the following are a few general references, Browne, iv. 394; Donaldson, 226 -241; R. Strothmann in EI, ii. 642, s. v. al- Qa'im (many references) ; BHA, nos. 210, 211, 217; in no. 211 the 12th Imam is declared as the greatest (afdal) of all the Imams, an-Nafi' yawmi 'l-Hashr, Bombay ed. 587 , Najaf ed. 788.
Concerning Infallibility ('isma) Concerning Infallibility ('isma) [2] Says the Shaykh Abu Ja'far: Our belief concerning the prophets (anbia') [3] , apostles (rusul) , Imams and angels is that they are infallible (ma'sum) ; purified from all defilement (danas) , and that they do not commit any sin, whether it be minor (saghira) or major (kabira). They do not disobey Allah in what He has commanded them; they act in accordance with His behests. He who denies infallibility to them in any matter appertaining to their status is ignorant of them, and such a one is a kafir (unbeliever). [4]
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[2]: The word `isma, translated by Wensinck in MC as impeccability,by Miller in BHA as "immunity to sin" and by W. Ivanow as "infallibility", needs further explanation in view of its doctrinal importance in Shi`itic literature. The root `asama, ya'simu, `asman, means according to Lane, prevented, hindered, protected, defended, preserved, withheld, etc. And `isma is prevention, hindrance, defence, protection; its primary significance being trying or binding. ﻋﺼﻤﺔ ﺍﻟﺄﻧﺒﻴﺎﺀ is explained in Taju '1-Arus as God's preservation of the prophets, first, by peculiar endowment of them with essential purity of constitution; then by the conferring of large and highly-esteemed excellences; then by aid against opponents, and rendering their feet firm, then by sending down upon them tranquility (as-Sakina, Qur'an 9, 26, etc. ) and the preservation of their hearts or minds, and adaptation to that which is right. Whence we have "a defence from the state of perdition" and finally, "a faculty of avoiding acts of disobedience, with possession of power to commit them".
This is the positive quality which is believed by the Shi'a to be the peculiar possession of the Imams_ It is a state of sinlessness and infallibility or immunity to sin, resulting from a characteristic of their nature, which is a miraculous gift of Allah. It is also fully explained in MB, s. v. ﻋﺼﻢ also E1, ii. 543 (Ign. Goldziher) and BHA, notes to para. 174 at p. 98.
[3]: The `isma of the prophets is accepted by Sunnis to a limited extent; Fakhru'd-din Razi being a great supporter of the dogma, Goldziher, op. cit. ; Donaldson, 337;MC, 217--218; but the Sunnite tradition contains nothing of `isma, while the Shi'a lay great emphasis on it. It is the Fiqh Akbar II which, under Shiite influence, developed the dogma of Muhammad's infallibility, MC, 218. It was claimed by Ibn Tumart, Macdonald, 247, 292, 347 (al-Fudali) ; BHA, nos- 164 - 173 (see Miller's note to no. 164 at p. 97).
[4]: Browne, iv. 394 - 395; Donaldson, 320 - 338 gives a very valuable account of `isma, the nine proofs whereof will be found on p. 321; BHA, nos. 179-185; FC, nos. 37, 41, 56; KP, xliii (Imam) , xIv. 94 (hujja).
The Denial Of Excess And Delegation Says the Shaykh Abu Ja'far: Our belief concerning those who exceed the bounds of belief (ghal, plural ghulat) and those who believe in delegation (al-mufawwida [5] ) is that they are deniers (kuffar) of Allah, Glory be to His name. They are more wicked than the Jews, the Christians, the Fire-Worshippers, the Qadarites [6] or the Kharijites (Haruriya) [7] , or any of the heretics (ahlu'1-bid'a) or those who hold views which lead astray (al ahwa'u 'l-madilla). None have belittled Allah more, Glory be to Him; as Allah says: “It is not possible for any human being unto whom Allah has given the scripture and wisdom and the prophethood that he should afterwards have said unto mankind: Be slaves of me instead of Allah; but (what he said was): Be ye faithful servants p: 86
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of the Lord by virtue of your constant teaching of the Scripture and of your constant study thereof” (Qur'an 3: 79). “And he commanded you not that ye should take the angels and the prophets for lords. Would he command you to disbelieve after ye had become Muslims? ” (Qur'an 3: 80). And He said, Mighty and Glorious is He: “Do not be excessive in your belief” (Qur'an 4: 171, 5: 77). Our belief concerning the Prophet is that he was poisoned during the expedition of Khaybar. The poison continued to be noxious to him until it cut his aorta and then he died from its effects. [1] And the Prince of Believers, on whom be peace, was murdered by 'Abdu'r-Rahman bin Muljam al-Murad [2] , may Allah curse him, and he was buried in Ghari [3] . (1st Imam) And Hasan bin 'Ali, on both of whom be peace, he was poisoned by his wife Ja'da bint Ash'ath of Kinda, may Allah curse them both, and he died on account of that. (2nd Imam) [4] And Husayn bi 'Ali was slain at Karbala. His murderer was Sinan bin Anas an-Nakha'i, the curse of Allah on them both. (3rd Imam). [5] And 'Ali bin Husayn, the Sayyid Zaynu'1-'Abidin, was poisoned by al-Walid bin 'Abdu'l-Malik, may Allah curse him. (4th Imam) [6] And Muhammad al-Baqir bin 'Ali was poisoned by Ibrahim bin al-Walid, may Allah curse him. (5th Imam) [7] And Ja'far as-Sadiq was poisoned by Abu Ja'far al-Mansur ad-Dawaniqi, may Allah curse him. (6th Imam) [8] And Musa al-Kazim bin Ja'far was poisoned by Harun ar-Rashid, may Allah curse him. (7th Imam) [9] And 'Ali ar-Rida p: 87
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b. Musa was poisoned by Ma'mun, may Allah curse him. (8th Imam) [1] And Abu Ja'far Muhammad at-Taqi bin 'Ali was poisoned by al-Mu'tasim, may Allah curse him. (9th Imam) [2] And 'Ali an-Naqi bin Muhammad was poisoned by al'Mutawakkil, may Allah curse him. (10th Imam) [3] And Hasan al-'Askari bin 'Ali was poisoned by al-Mu'tamid, may Allah curse him. (11th Imam) [4] And our belief is that these events actually occurred, and that there was no doubt in the minds of the people regarding the Imams' affairs, as some of those who exceed the bounds (of belief) allege. [5] On the contrary the people witnessed their murder really and truly, and not by conjecture (hisban) or fancy (khaylula) or doubt (shakk) or false allegation (tuhma). He who asserts that some person or persons were substituted for one of the Imams, or some of them, is not of our religion and we have nothing in common with him. And verily the Prophet and Imams, on whom be peace, had informed (people) that they would all be murdered. He who says that they were not murdered has verily given them the lie. And he who declares them to be false has imputed falsehood to Allah, the Mighty and Glorious, and denied Him and goes out of Islam. “And whoso seeketh religion other than al-Islam, it shall not be accepted from him, and he will be a loser in the Hereafter. ” (Qur'an 3: 85) And Imam 'Ali ar-Rida, on whom be peace, used to say in his prayer: O God, I seek absolution from Thee p: 88
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in respect of Thy Strength and Power. [1] There is neither strength nor power save in Thee. O God, I declare myself before Thee as having nothing to do with those who assert in respect of us things which we ourselves do not know. O God, to Thee belongs creation and Thou possessest the power of command; “Thee (alone) do we worship and from Thee do we seek help” (Qur'an 1: 5). O God, Thou art our Creator, and the Creator of our ancestors, near and remote. O God, none deserves lordship save Thee; and divinity befits none except to Thee. So do Thou curse the Christians who belittled Thy greatness, and do Thou curse those who declare Thee to resemble Thy Creature. O God, verily we are Thy slaves and the sons of Thy slaves. We have no power over ourselves in respect of profit, loss, death, life or resurrection (nushur). O God, he who asserts that we (the Imams) have the power of creation and providing (for mankind) - we (Imams) seek absolution from Thee in respect of him, an absolution similar to that of Jesus, son of Mary, in respect of the Christians. O God, we have never called upon them to assert what they do assert; so do not punish us for what they say and forgive us for what they allege. “My Lord! leave not one of the disbelievers in the land” (Qur'an 71: 26). “If Thou shouldst leave them, they will mislead Thy slaves and will beget none save lewd p: 89
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ingrates” (Qur'an 71: 27). And it is related from Zurara that he said: I said to Imam Ja'far as-Sadiq that a man from among the descendants of 'Abdu'l-lah bin Saba' is a believer in (the doctrine of) delegation (tafwid). And he said: And what is tafwid? I (Zurara) said: According to him Allah, the Mighty and Glorious, (in the first instance) created Muhammad and 'Ali, and then delegated the matter (of creation) to them, and these two created and gave sustenance, and caused life and death. The Imam said: He, the enemy of Allah, has lied. When you return to him recite to him the verse of the Chapter of The Thunder: “Or assign they unto Allah partners who created the like of His creation so that the creation (which they made and His creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One, the Al-mighty” (Qur'an 13: 16). Then I went to the man and informed him of what Imam Ja'far as-Sadiq had said, and he became as if I had forced him to swallow stones or as though he were struck dumb. Now (undoubtedly) Allah has delegated matters concerning religion to His Prophet and He, the Mighty and Glorious, says: “And whatsoever the Messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it) ” (Qur'an 59: 7). And this (that is, religious authority) has also been delegated to the Imams. The sign of the Delegators (al-mufawwida) and the Extremists (al-ghulat) and their likes is the belief that their Shaykhs [1] and ulema p: 90
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have attributed less than their due (to the Imams). And the sign of the Hallajites among the Extremists is the claim of Manifestation (tajalli) [1] in their devotion, in spite of their doctrinal belief in the abandonment of prayer and all the obligatory acts (fard- 'idh) , [2] and (also) their claim of knowing the Most High Names of Allah' [3] and their claim of the incarnation (intiba`) of the Divine Being in bodily shape for them [4] . I For according to them the saint (wali) , when he is purified and knows their religion, becomes more excellent than the Prophets. Their distinguishing characteristic is the claim that they know alchemy. They know nothing of it, except the counterfeiting and silvering of brass [5] arid lead (for deceiving) Muslims. O God, do not include us among them and curse them.
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[5]: W. Ivanow translates ghuluww as extremism in Shi'itic belief. These terms are explained by the Urdu translator. He says: The ghulat are those who believe 'Ali to be God or prophet, a claim which he himself would not make. This explanation is clearly taken from MB: ﺍﻟﻐﺎﻟﻲ ﻣﻦ ﻳﻘﻮﻝ ﻓﻲ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﺎ ﻟﺎ ﻳﻘﻮﻟﻮﻥ ﻓﻲ ﺃﻧﻔﺴﻬﻢ ﻛﻤﻦ ﻳﺪﱠﱠﻋﻲ ﻓﻴﻬﻢ ﺍﻟﻨﺒﻮﺓ ﻭ ﺍﻟﺈﻟﻬﻴﱠﱠﺔ MB, s. v. ﻏﻠﻰ, 675. The mufawwida are those who beliebe that God created the Prophet and 'Ali and then ceased to function. Thereafter it was these two who arranged everything in the world. They create and sustain and destroy; Allah has nothing to do with these things, MB, 372. On the ghulat see also Browne, iv. 395. The MS. copy of the I'tiqadat in the Asafiyah Library, Hyderabad, no. 7909 (hadith, 333) , vocalizes it mufawwada.
[6]: This is a peculiar use of the word qadarya, because as Wensinck has shown, they did not believe in evil coming from God and were nearer to the Mu'tazila and the Shi'a, MC, 52, 53. It is really their other beliefs, for instance, rejection of the popular eschatology, ibid. , 119, and of Heaven and Hell, 166, and other doctrines that made them hated.
[7]: The Qadarites and Kharijites are omitted in D, but the translator inserts them in the Urdu rendering.
[1]: The usually accepted view is that the Prophet died of fever at Medina, Fr. Buhl in EI, iii. 656; Tor Andreae, Mohammed (Eng. Tr. 1936) , 242.
[2]: So in D. 'Ali died on 21 Ram. 40/27 Jan. 661, El, i. 284.
[3]: MB, s. v. ﻏﺮﺍ, 66 explains that ghari (ﺍﻟﻐَﺮِﻯ ﻛﻐَﻨِﻰّ) is a magnificent building, and the "two gharis" in Kufa (presently Najaf) is the place where 'Ali b. Abi Talib was buried. Cf. also Maqata1u't-Ta1ibiyin, (Najaf, 1263) , p. 28; and for a modern description, Donaldson, 54 sqq.
[4]: Donaldson, 66 sqq. Died A. H. 49, EI, ii. 274.
[5]: ibid. , 79 sqq. Died 10 Muh. 61/10 Oct. 680, El, ii. 339.
[6]: ibid. , 101 sqq. D adds ﻓﻘﺘﻞ ﻭ ﺩﻓﻦ ﺑﺎﻟﺒﻘﻴﻊ, Died 92/710- 711 or 94/ 712-713.
[7]: ibid. , 112 sqq. Died A. H. 114, 117 or 118, EI, iii. 670.
[8]: ibid. , 129 sqq. Died 148/765, El, i. 993.
[9]: ibid. , 152 sqq. Died 183/799, EI, iii. 741.
[1]: ibid. , 161 sqq. Died 203/818, EI, i. 296.
[2]: ibid. , 188 sqq. Died 220/835, Browne, iv. 394.
[3]: ibid. , 209 sqq. Died 245/868, Browne, loc. cit.
[4]: ibid. , 217 sqq. Died 260/873. On Imims generally, Browne, iv. 391-395.
[5]: Some apparently believed that the Imams were miraculously translated to Heaven. The expression ﻣﺎ ﺷَﺒﱠﱠﻪ ﻟﻠﻨّﺎﺱ is reminiscent of Qur'an 4, 157 regarding the death of Jesus.
[1]: This apparently means: I declared that I have nothing to do with the belief that in strength or power any one can be Thy equal.
[1]: Reading with N ﻣﺸﺎﺋﺨﻬﻢ D ﻣﺸﺎﺋﺦ ﻗﻢ.
[1]: To III means the manifestation of the Deity to human beings as a vision. Compare FC, 12 and the visio beatifica of the Catholics, MC, 65. Tajalli, according to Ibnu'l-`Arabi, is "the eternal and everlasting self-manifestation", Affifi, 61 ; this is different from the Emanations of the neo-Platonists, 62; the mystic gains perfect knowledge by tajalli, 109; Ibnu'1-`Arabi complete pantheism, 141; the greatest happiness is the realization of the inseparable Unity with God, 168. KP, p. 68, tr. , n. l _ Apparently however, as Dr. Affifi explains, tajalli (manifestation) is different from inbi'ath (emanation) , op. cit. , 62_ But see tajalliyi awwal, KP, 72, and -shuhud, ibid. , 82. It would seem that inbi `ath is connected with the process of creation, while tajalli takes place after creation and depends to some extent upon the gnosis of the saint.
[2]: Among the Nazirian Isma'llis, people with proper knowledge of the secrets of religion are exempt from the outward prescriptions of the law, K P, 95.
[3]: Knowledge of ﺍﺳﻢ ﺍﻟﻠﻪ ﺍﻟﺄﻛﺒﺮ "the most great name of Allah" has a great significance among Sufis. See generally the works cited by L. Massignon in the article on tasawwuf in El, iv_ 681.
[4]: Incarnation (hulul) and metempsychosis (tanasukh) are rejected both by Musta'lian and Nizirian Ismai'ilis, KP, xlix, n. 2 and see above, note 163, p. 134.
[5]: Reading with N ﺗﻘﻀﻴﺾ ﺍﻟﺸﱠﱠﺒَﻪ; D ﺗﻨﻔﻴﻖ ﺍﻟﺸﺒﻪ is also possible, meaning "they pass off brass and lead as current coin among the Muslims".
Belief Concerning Evil Doers Says the Shaykh Abu Ja'far: Our belief concerning them (zalimun) is that they are accursed and dissociation from them is necessary. Allah the Mighty and Glorious says: “For evil-doers there will be no helpers” (Qur'an 2: 270, 3: 192, 5: 72). And Allah says, Exalted is He: “Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord and witnesses will say: These are they who lied concerning their Lord. Behold! The curse of Allah is upon the wrong-doers, who debar (men) from the way of Allah, and would have it crooked, and who are disbelievers in the Hereafter” (Qur'an 11: 18-19). Ibn 'Abbas in explaining this verse says: Verily, in this context, by “the p: 91
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way of Allah” (sabil Allah) is meant 'Ali bin Abi Talib and the Imams, on whom be peace. And in the Book of Allah (are mentioned) two kinds of leaders: he who guides rightly and he who leads astray. And Allah the Exalted says: “And We made them chiefs (or leaders) who guide by Our command” (Qur'an 21: 73, 32: 24). And Allah says: “And We made them patterns [1] that invite [2] unto the Fire, and on the Day of Resurrection they will not be helped. And We made a curse to follow them in this world and on the Day of Resurrection they will be among the hateful” (Qur'an 28: 41-42). Now when the following verse was revealed: “And guard yourselves against a chastisement which cannot fall exclusively on those of you who are wrong-doers” (Qur'an 8: 25). The Prophet said: He who will wrong 'Ali as regards my successorship after my death, it is as though he has denied my apostleship and the apostleship of (all) the prophets before me, on whom be peace. And he who befriends the wrongdoer is himself a wrongdoer. Allah the Mighty and Glorious says: “O ye who believe! Choose neither your fathers, nor your brethren for friends if they prefer disbelief to faith. Whoso of you taketh them for friends, such are wrong-doers” (Qur'an 9: 23). And He the Mighty and Glorious has said: “O ye who believe! Be not friendly with a folk with whom Allah is wroth, (a folk) who have despaired of the Hereafter as the disbelievers despair of those who are in the graves” (Qur'an p: 92
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60: 13). And He the Mighty and Glorious says: “Thou wilt not find folk who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even though they be their fathers or their sons or their brethren or their clan. As for such, He hath written faith upon their hearts... ” (Qur'an 58: 22). And He says, Exalted is He: “He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrong-doing folk” (Qur'an 5: 51). And the Mighty and Glorious says: “And incline not toward those who do wrong lest the Fire touch you” (Qur'an 11: 113). (The literal meaning of) zulm is the placing of a thing at a place which is not its own. So he who claims the Imamah, not being an Imam, is an accursed wrongdoer (zalim). And he who ascribes Imamah to those who are not entitled to it, he too is an accursed wrong-doer. [1] And the Prophet said: He, who denies 'Ali his Imamah after me, verily denies my apostleship (nubuwwa). And he who denies my apostleship has denied Allah His divinity. And the Prophet, on whom be the blessings and mercy of Allah, said: O 'Ali, you will be the wronged one (mazlum) after me; and he who wrongs you has verily wronged me; and he who acts justly towards you has verily acted justly towards me; and he who denies your (claims) has verily denied mine; and he who befriends you has verily befriended me; and he who treats you as an enemy p: 93
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has verily treated me as an enemy [1] and he who obeys you has verily obeyed me; and he who disobeys you has verily disobeyed me. [2] And our belief concerning him, who denies the Imamah to the Prince of Believers 'Ali bin Abi Talib, on whom be peace, and the Imams after him, is that he is the like of him who denies the apostleship of all the prophets, on whom be peace. [3] And our belief concerning him, who believes in (the Imamah of) the Prince of Believers and denies a single one of the Imams after him, is that he is in the same position as one who accepts all the prophets but denies the apostleship of our Prophet Muhammad. And Imam Ja'far as-Sadiq said: He who denies the least among us is like him who denies (the claims of) the first among us. And the Prophet said: The Imams after me are twelve, the first of them is the Prince of Believers 'Ali bin Abi Talib, and the last of them is the Mahdi (rightly-guided) , the Qa'im (the upholder of the true religion) ; obedience to them is obedience to me and disobedience to them is disobedience to me; and he who denies one of them has verily denied me. And Imam Ja'far as-Sadiq said: He who doubts in the infidelity (kufr) of our enemies who have wronged us is himself an infidel (kafir). And the Prince of Believers said: Ever since I was born I have always been wronged. When 'Aqil used to suffer p: 94
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from ophthalmia [1] (rarnad) , he used to say: Do not sprinkle eye-powder into my eyes, until you sprinkle it into 'Ali's, and they would do so although I had no ophthalmia. And our belief concerning him who fought 'Ali is that he was an unbeliever (kafir) [2] , on account of the saying of the Prophet, on whom be the blessings and peace of Allah: He, who fought 'Ali, fought me; and he, who waged war on 'Ali, waged war on me; and he, who waged war on me, did so against Allah. And (also) on account of his (Prophet's) saying to 'Ali, Fatima, Hasan and Husayn, peace on all of them: I am the enemy of those who wage war against you, and at peace with those who are at peace with you. And as for Fatima, the blessings of Allah and His peace be on her, our belief is that she is the leader of the women of the world, both the earlier and the later ones. [3] And verily Allah the Mighty and Glorious is wroth with him who evokes her anger, and is well pleased with him who pleases her, for He has weaned her and those who revere her from the Fire. And she left the world displeased with those who had wronged her and usurped her rights, and denied her the inheritance left by her father. The Prophet said: Verily, Fatima is a part of myself; he who angers her has angered me, and he who gladdens her has gladdened me. p: 95
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And the Prophet said: Verily Fatima is a part of myself, and she is my spirit (ruh) which is between my two flanks. [1] What displeases her displeases me, and what gladdens her gladdens me. And our belief is that absolution is necessary in respect of the four idols (awthan) [2] - Yaghuth, Ya'uq, Nasr, and Hubal, and the four (female) idols (andad [3] ) al-Lat, 'Uzza, Manat, and Shi'ra; also in respect of those who worship them, and all their partisans and followers. Verily these are the worst of Allah's creatures, and the declaration (of belief in) Allah and His Messenger and of the Infallible Imams does not become complete without seeking absolution as regards their enemies.
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[1]: So for ﺃﺋِﻤﱠﱠﺔ lit. "leaders".
[2]: N erroneously ﻳﻬﺪﻭﻥ instead of ﻳَﺪْﻋُﻮﻥ
[1]: BHA, no. 185 (on p. 68, " (4) Fourth... " is really paragraph 185) , and no. 209 (p. 78).
[1]: Reading as in D ﻋﺎﺩﺍﻙ, not ﻋﺎﺭﺍﻙ as in N.
[2]: Compare Fyzee, Ismaili Law of Wills, 70 -71. Equality of `Ali and the Prophet, BHA, p. 71, line 1. FC, nos. 40 - 45.
[3]: FC, nos. 48 -49; the original Arabic is clear, but the summary is too brief to be explicit. KP, xl and references; Donaldson, 351- 356.
[1]: Reading with D ﻓﻴﻘﻮﻝ ﻟﺎ ﺗﺬﱠﱠﺭﻭﻧﻲ ﺣﺘﻰ ﺗﺬُﺭﱡﱡﻭﺍ ﻋﻠﻴﱠﱠﺎ ﻓﻴﺬﺭﻭﻧﻲ ; N ﻟﺎ ﺗﺪﺭﻭﻧﻲ ﺣﺘﻰ ﺗﺪﻭﺭﻭﺍ ﻋﻠﻴﺎً ﻓﻴﺪﺭﻭﻧﻲ.
[2]: Reading with D ﺍﻋﺘﻘﺎﺩﻧﺎ ﻓﻴﻤﻦ ﻗﺎﺗﻞ ﻋﻠﻴﱠﱠﺎ ﻓﺈﻧﻪ ﻛﺎﻓﺮ ﺑﻘﻮﻝ ﺍﻟﻨﺒﻲ ﺹ ﺇﻟﺦ; ﺍﻋﺘﻘﺎﺩﻧﺎ ﻓﻴﻤﻦ ﻗﺎﺗﻞ ﻋﻠﻴﺎً [ﻓﺈﻧﻪ ﻛﺎﻓﺮٌ] ﻗﻮﻟﻪ ﺹ ﺇﻟﺦ.
[3]: Among the Shiites, Fitima is the noblest of women. Among the Sunnites, there are various views: Was. Abi Hanifa - Khadija, `A'isha, all others (MC, 130, par. 24). al-Baghdadi says that after Khadija there is a difference of opinion as regards `A'isha or Fatima; but he finally lays down the following order: Fatima, Khadija, `A'isha, Umm Salama. For Hafsa (daughter of `Umar) , see MC, 183-184, It may generally be said that among the Shi'a the first place is always given to Fatima whereas among the Sunnis there is much divergence, although between Fatima and Khadija the honours seem to be very even. See s. v. Fatima, Khadija, and `A'isha in Wensinck's Handbook.
[1]: ﺑَﻴْﻦَ ﺟَﻨْﺒَﻲْ appears to be an expressions which implies that Fatima was as close to the Prophet as his own body.
[2]: Qur'an 71, 23 where Hubal is not mentioned, see MB, s. v. ﻫﺒﻞ.
[3]: D. B. Macdonald, s. v. Allah in EI, i. 302; see Qur'an 53, 19 -20 and 49 where Shi'ra is mentioned.
Concerning Dissimulation (Taqiyya) Says the Shaykh, may the mercy of Allah be on him: Our belief concerning taqiya [4] (permissible dissimulation) is that it is obligatory, and he who forsakes it is in the same position as he who forsakes prayer. [5] Imam Ja'far as-Sadiq was told: O son of the Messenger of Allah, verily we see in the mosque one who openly abuses your enemies, calling out their names. And he said: May Allah curse him! Why does he refer to us? He, Who is Exalted above all, says: “Revile not those who invoke (deities) other than Allah, lest wrongfully they revile Allah through ignorance” (Qur'an 6: 108). And Imam Ja'far in explaining this verse has said: So do not revile them, lest they revile your 'Ali. And he also said: He who reviles the friend (wali) of Allah (i. e. Ali) has reviled p: 96
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Allah. And the Prophet said: He who reviles thee, O 'Ali, has verily reviled me; and he, who reviles me, has verily reviled Allah. Now until the Imam al-Qa'im appears, taqiya is obligatory and it is not permissible to dispense with it. He, who abandons it before the appearance of the Qa'im, has verily gone out of the religion of Allah, Exalted is He, and the religion of the Imams, and disobeys Allah and His Messenger and the Imams. Imam Ja'far was asked concerning the Word of Allah, Mighty and Glorious is He: “Verily the noblest among you, in the sight of Allah, is the most pious” (Qur'an 49: 13). He said: (It means) he who adheres most scrupulously to the practice of taqiya. And Allah, the Blessed and Exalted, has described the showing of friendship to unbelievers as being (possible only) in the state of taqiya. And He the Mighty and Glorious says: “Let not believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, for fear of being killed” (Qur'an 3: 28). [1] And Allah the Mighty and Glorious says: “Allah doth not forbid you to deal with kindness and fairness toward those who have not made war upon you on account of your religion, or driven you forth from your homes: for Allah loveth those who act with fairness (Qur'an 60: 8). ” “Only Allah doth forbid you to make friends of those who, on account of your religion, have warred against p: 97
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you, and have driven you forth from your homes, and have aided those who drove you forth: and whoever maketh friends of them are wrong-doers” (Qur'an 60: 9) And Imam Ja'far said: Verily, I hear a man abusing me in the mosque; and I hide myself behind a pillar so that he may not see me. And he (Imam Ja'far) said: Mix with the people (enemies) outwardly, but oppose them inwardly, so long as the Amirate (imratun) is a matter of opinion. [1] And he also said: Verily diplomacy (arri'a') with a true believer is a form of shirk (polytheism) ; but with a hypocrite (munafiq) in his own house, it is worship. And he also said: He who prays with them (hypocrites) standing in the first row, it is as though he prayed with the Prophet in the first row. And he also said: Visit their sick and attend their funerals and pray in their mosques. And he also said: (You should) become an ornament for us, and not a disgrace. And he said: May Allah have mercy on a person who inculcates friendship towards us among men, and does not provoke ill will among them. The storytellers (qassasun) were mentioned before Imam Ja'far, and he said: May Allah curse them, for they speak ill of us. And he was asked concerning the storytellers, whether it is permissible to hear what they say, and he said: No. And Imam Ja'far said: He, who gives ear to a speaker, has verily rendered himself submissive to him; p: 98
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if the speaker (discourses) concerning Allah, then the listener has verily worshipped Allah, and if he speaks of the devil, then the listener has worshipped the devil. And Imam Ja'far was asked concerning the Word of Allah, Exalted is He above all: “As for the poets, the erring follow them” (Qur'an 26: 224). He said: These are the storytellers.
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[4]: In the Delhi edition ch. 39 deals with "the ancestors of the Prophet" and ch. 40, with taqiya.
For a general account see R. Strothmann on taqiya in EI, iv. 628, where it is rendered "disguise" and in its technical sense "dispensation from the requirements of religion under compulsion or threat of injury". Professor Browne renders it "prudential concealment", Per. Lit. , iv. 17. Numerous instances of taqiya are mentioned by Donaldson (see Index). MC, 107. The tradition books are full of taqiya in the chapters of al-amr bi'1-ma'ruf wa'n-nahy `anil-munkar, Wasa'il, ii. 467; Mustadrak, ii. 357 sqq. It is also recognized among Isma'ilis, KP, 67; at p. 96 fasting is explained allegorically as keeping the tenets of true religion secret from others. EC, no. 49. In the Da'a'im and Mukhtasaru l-Athar of Qadi Nu`- man, vol. ii, Kitabu'l-ashriba, we have on the authority of Imam Ja'far ﺍﻟﺘﻘﻴﱠﱠﺔ ﺩﻳﻨﻲ ﻭ ﺩﻳﻦ ﺁﺑﺎﺋﻲ ﻓﻲ ﻛﻞ ﺷﻲْ ﺇﻟّﺎ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺴﻜﺮ، ﺇﻟﺦ.
[5]: The Urdu translator explains that the real meaning of taqiya is the protection of the true religion from enemies by hiding it, in circumstances where there is fear of being killed or captured or insulted. But an essential condition is that on account of taqiya the true religion should not be destroyed, otherwise, it is not permissible. Similarly, the killing of a true believer (mu'min) is not taqiya,
[1]: So explained in MB. This phrase has been variously rendered: Palmer - "unless, indeed, ye fear from some danger from them"; Rodwell - "unless, indeed, ye fear a fear from them"; Pickthall- "taking (as it were) security".
[1]: That is, until the rule of the rightful Imam is finally established. The Urdu rendering: - "So long as the matter remains in the hearts of men" is erroneous.
The Ancestors Of The Prophet Says the Shaykh Abu Ja'far: Our belief concerning them is that they were believers (muslimun) from Adam down to Abdu'l-lah, his (Prophet's) father, peace be on him, and that Abu Talib and the Prophet's mother Amina bint Wahb were Muslims. [1] And the Prophet, on whom be blessings and peace said: I am derived from (the bonds of) matrimony and not from any unlawful union (sifah) , from Adam downwards. And it is related that 'Abdu'l-Muttalib, peace be on him, was a hujjat and Abu Talib was his wasi.
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[1]: The Urdu translator adds a note that among the ancestors of the Prophet were seven prophets, namely: Adam, Seth, Noah, Elias, Abraham, Ishmael and al-Yasa` (Esau? ) ; and he cites Qur'an 6, 83-86 as supporting his own argument. He also cites a verse attributed to Abu Talib proving that he was a Muslim: " (O people of Quraysh) do you not know that we have found it written down in the earliest book (Torah) that Muhammad was a prophet". The translator is surprised that despite such clear proof people should hold other views.
Wensinck shows that in the Fiqh Akbar II, art. 27 sometimes began with the statement: The parents of the Apostle of Allah died as infidels, and so did Abu Talib, his uncle, MC, 197, n. 1. In the hadith the Prophet is reported to have visited Abu Talib on his death-bed and admonished him to accept Islam. Later, however, perhaps on account of Shi'itic influence, this attitude was abandoned, MC, 239-240; KP, 31,84. For Abu Talib, see Donaldson, 5, n. 2.
Concerning The Alids ('alawiya) Says the Shaykh Abu Ja'far, the mercy of Allah upon him: Our belief concerning the Alids ('alawiya) is that they are the progeny of the Messenger of Allah, and that devotion to them is obligatory, because it is the requital of his apostleship. Says Allah, Exalted is He: “Say (O Muhammad, unto mankind): I ask of you no requital therefor, save loving - kindness of (my) kinsfolk” (Qur'an 42: 23). [2] The acceptance of sadaqa [3] is forbidden to them, because it is the dirt contained in the hands of the people. And there is no purification [4] for them (the people) save what they give to their (sadat's) slaves and slave-girls, or to p: 99
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one another. But as for the khumus, this is permitted to them in lieu of the zakat, which was forbidden to them. And our belief concerning those (sadat or 'alawiya) who act sinfully is that they will be punished doubly, and those who do good acts among them will receive a double reward. They are all equal to one another in view of the Prophet's saying, when he looked at the sons of Abu Talib, namely 'Ali and Ja'far Tayyar: Our daughters are like our sons, and our sons, like our daughters. Imam Ja'far said: He who disobeys the religion of Allah and be-friends His enemies or shows enmity towards His friends, complete dissociation (bara'a) from him is obligatory (wajib) , whoever he may happen to be and to whichever tribe he may happen to belong. The Prince of Believers, 'Ali, told his son Muhammad ibn al-Hanafiya: Your courtesy, due to innate nobility, is more excellent than mere noble lineage. [1] Imam Ja'far said: My devotion (walaya) towards the Prince of Believers is dearer to me than my descent from him. Imam Ja'far was asked concerning the family (al) of the Prophet Muhammad, and he replied that the family of Muhammad were (those close relations who were) forbidden to him (the Prophet) in marriage. [2] And the Glorious and Mighty says: “And verily We sent Noah and Abraham and placed the prophethood and the Scripture among their seed; so among them is he who goeth right but many of them are evil-livers” (Qur'an 57: 26) Imam Ja'far was p: 100
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asked concerning the saying of Allah the Mighty and Glorious: “And then We gave the Scripture as inheritance unto those of our servants whom We elected. But of them are some who wrong themselves and of them are some who are lukewarm [1] , and of them are some who outstrip (others) through good deeds, by Allah's leave” (Qur'an 35: 32). He said: By those “who wrong themselves” (zalim) are meant those who do not recognize the right of the Imam; and by “the lukewarm (middling, fair) ” (muqtasid) are meant those who know his right; and by those “who outstrip (others) by good deeds, by Allah's leave” are meant the Imams. Imam Ja'far was asked by his son Isma'il: What will be the condition of the sinners among us? He said: “It will not be in accordance with your desires, nor the desires of the People of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper” (Qur'an 4: 123). Imam Muhammad al-Baqir in a lengthy tradition says: There is no relationship between Allah and any one else. Verily the person most liked among them in the sight of Allah is the most God-fearing, and one who acts most obediently to Him. I swear by Allah, no man can approach Allah, the Mighty and Glorious, except through obedience. We possess no immunity from the Fire, and not one of us has an argument which will prevail against Allah. He who is obedient to Allah is a friend to p: 101
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us; and he who is disobedient to Allah is an enemy to us. No one can reach (us) except through piety and good deeds. And Noah said: “My Lord! Lo! My son is of my household! Surely Thy promise is the truth and Thou art the most just of Judges. “He said: O Noah! Lo! He is not of thy household; lo! he is of evil conduct, so ask not of Me that whereof thou hast no knowledge. I admonish thee lest thou be among the ignorant. “He said: My Lord! in Thee do I seek refuge (from the sin) that I should ask of Thee that whereof I have no knowledge. Unless Thou forgive me and have mercy on me I shall be among the lost” (Qur'an 11: 45-47). And Imam Ja'far as-Sadiq was asked concerning the saying of Allah the Mighty and Glorious: “And on the Day of Resurrection thou (O Muhammad) seest those who lied concerning Allah with their faces blackened. Is not the house of the scorners in Hell? ” (Qur'an 39: 60). He said: (This refers to him) who claims to be Imam, without being one, even if he were an Alid and a Fatimid. [1] And Imam Ja'far told his companions: There is no difference between you and those who oppose you save “that which is concealed” (al-mudmar). He was asked: And what is “that which is concealed”? He said: That which you call absolution (bara'a). Now as for him who opposes you and his neighbor (jar) , seek absolution in respect of him p: 102
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even if he were an Alid and a Fatimid. And he (Imam Ja'far) spoke to his companions concerning his son 'Abdu'l-lah: He does not follow (the religion) which you follow, and verily I have nothing to do with him. May Allah the Mighty and Glorious have nothing to do with him.
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[2]: The Urdu translator is explaining the word qurba (kinsfolk) says: It is related in the Tafsir Majma'u'l-Bayan on the authority of Imam Zaynu'1-`Abidin and others that the expression qurba meant the progeny of the Prophet. Similar traditions are also related on the authority of Imam Ja'far as-Sadiq and Imim Muhammad al-Bagir. Said b. Jubayr relates on the authority of `Abdu'1-lih b. `Abbis that when this verse of mawadda was revealed several companions of the Prophet asked him who the people towards whom devotion was enjoined. The Prophet replied that it referred to `All and Fitima and their descendants. On walaya, see note 258, page 149.
[3]: The Urdu translator explains that apart from the descendants of 'Ali and Fatima (sadat) , even those who are descendants of Hishim are forbidden to take sadaqa (charity) from a non-Hashimite. And obviously sadat are nobler and more excellent than them.
[4]: Reading with N ﻟﺄﻧﻬﺎ ﺃﻭﺳﺎﺥ ﻓﻲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻭ ﻟﺎ ﻃﻬﺎﺭﺓ ﻟﻬﻢ ﺇﻟﺎ ﺻﺪﻗﺘﻬﻢ ﺇﻟﺦ; D omits ﻟﺎ.
[1]: Lit. "Your courtesy on account of your nobility is more noble for you than the nobility of (that is, the nobility which you inherit from) your forefathers". Here a distinction is drawn between personal nobility born of one's own sense of courtesy and modesty, and the nobility due to lineage and ancestry. The play upon the word ﺷﺮﻑ is to be noted.
[2]: This is omitted in D.
[1]: This expression also means "fair, middling".
[1]: N ﻣﻦ ﺯﻋﻢ ﺍﻧﻪ ﺍﻣﺎﻡ ﻭ ﻟﻴﺲ ﺑﺎﻣﺎﻡ ﻗﺒﻞ ﻭ ﺇﻥ ﻛﺎﻥ ﻋﻠﻮﻳﺎً ﻓﺎﻃﻤﻴﺎً; D ﻭ ﺇﻥ ﻛﺎﻥ ﻋﻠﻮﻳﺎً ﻗﺎﻝ ﻭ ﺇﻥ ﻛﺎﻥ ﻋﻠﻮﻳﺎً ﻭ ﻓﺎﻃﻤﻴﺎً (sic) ﻣﻦ ﺯﻋﻢ... ﺑﺎﻣﺎﻡ ﻗﻞ.
Concerning Reports Detailed And Summary Says the Shaykh: Our belief concerning the detailed reports is that they take precedence over the summary ones, according to the saying of Imam Ja’far as-Sadiq, on whom be peace. [1]
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[1]: These are canons of hadith criticism and hardly to be expected in a creed.
Concerning Prohibition And Permission Says the Shaykh: Our belief concerning this is that unless there is a specific prohibition all things are permitted. [2]
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[2]: Reading as in N: ﻳﻄﻴﺐ ﺑﺬﻟﻚ (ﺃﻧﻔﺴﻬﻢ ﻓﺴﻤّﻰ ﺍﻟﺒﻴﺐ ﻃﺒﻴﺒﺎً ﺑﺬﻟﻚ) ﻭ ﺃﺻﻞ ﺍﻟﻜﺐ ﺍﻟﺘﺪﺍﻭﻱ ﺇﻟﺦ ; D omits the words in brackets.
Concerning The Reports Regarding Medicine Says the Shaykh: Our belief as regards the reports handed down about medicine (at-tib) is that they are of various kinds. Some of them have reference to the climatic conditions of Mecca and Medina, and are therefore not applicable to other conditions. Some are reports from an expert based on his knowledge of the physical condition of the questioner (patient) , not living far from his place, inasmuch as he (the 'alim) knew the condition of the questioner better than the questioner himself. Some have been wrongfully interpolated in the books by opponents to show up the religion in false colors. And among them are some regarding which the reporter has fallen into an error. And among them are others concerning which something is remembered and something forgotten. And what is related about honey ('asal) , that it is the remedy for all diseases, is correct. It's meaning is that it is a remedy for all p: 103
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diseases due to cold (barid). And what is related concerning purification (after excretion) by cold water, for him who suffers from piles, applies only in the case of a patient whose piles are due to heat (harara). And what is related concerning brinjal (badinjan) as a curative agent, applies surely in the case of a person who eats dates at the time when they are ripening, and not at other times. And as for the most effective of medicines for diseases, as reported from the Imams, on whom be peace, they are the verses of the Qur'an and its chapters and prayers, contained in reports, which are handed down by trustworthy authorities and through reliable channels. Imam Ja'far said: In times past, a physician (tabib) used to be called mu'alij (one who cures). Musa bin 'Imran said: O Lord, from whom does disease originate? He (Allah) said: From Me. Musa said: And from whom does medicine come? Allah said: From Me. Musa said: And why do the people have the mu'alij (physician)? Allah said: In order to please themselves. And for this reason the physician is called tabib. And the real meaning of at-tib is to treat one's self medically (tadawa). In the niche (mihrab) of David, on whom be peace, a kind of grass used to grow every day, and it used to say: Take me, for verily I shall be useful for such and such a thing. At the end of his life, David saw a grass growing in his mihrab and he p: 104
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said to it: What is thy name? And the grass replied: I am the kharubiya. And David said: The mihrab is ruined. And thereafter nothing would grow in it. The Prophet, on whom be the peace and blessings of God, said: He whom (the sura) al-Hamd (Fatiha) does not cure, may Allah not cure him.
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Concerning Two Divergent Traditions Says the Shaykh, the mercy of Allah be upon him: Our belief concerning the authentic reports (akhbar) related from the Imams is that they accord with the Book of Allah, being in agreement with its meaning and not divergent from it, because they are the result of inspiration from Allah, Glory be to Him. If they were derived from (someone) other than Allah, they would surely have been divergent. The outward form of the reports differ only on account of certain reasons. For instance, (in one report) the expiation for zihar is laid down as the manumission of a slave; in another report we have the performance of fasts for two consecutive months; and in a third report we have the feeding of sixty destitute persons. Now all these are correct. Fasting is prescribed for him who has no slave to free; and feeding (the poor) is prescribed for him who is unable to fast. It has also been reported that he should give sadaqa (charity) to the extent that he can, and this applies to him who has not the means to feed (sixty persons). And among (such traditions) are those in which one takes the place p: 105
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of the other. For instance, what has been related regarding the expiation of an oath: “... the feeding of ten of the needy ones with the average of that wherewith ye feed your own folk, or the clothing of them, or the liberation of a slave, and he who findeth not (the wherewithal to do so) , he must fast for three days. ” (Qur'an 5: 89). Now when three traditions are reported concerning the expiation of an oath - firstly, feeding; secondly, clothing; and thirdly, the manumission of a slave - they are regarded by the ignorant as differing from one another. In fact they are not divergent, but each one of these is alternative to the other. And among the reports handed down are some which are due to taqiya. It is related on the authority of Sulaym bin Qays al-Hilali that he said to the Prince of Believers, peace be on him: Verily I have heard from Salman, Miqdad and Abu Dharr some explanations of the Qur'an and the traditions of the Prophet different from what are generally known to the people. [1] And I have heard from you a corroboration of what I heard from them. And I know that there are many things current among the people regarding the explanation of the Qur'an and the traditions of the Prophet, to which you (the Imams) are opposed, and you assert that all that is false. Is it possible that the people attribute a lie [2] to the Prophet of Allah deliberately, and give explanations p: 106
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according to their own opinions? (The reporter) says: And 'Ali, on whom be peace, said: You have asked (a question) , so now hearken to its reply. Verily the people at large possess the truth and the falsehood; the abrogating (nasikh) and the abrogated (mansukh) verses; the special and the general; the definite (muhkam) and the ambiguous (mutashabih) ; the well remembered (hifz) and the doubtful (wahm). Even in the lifetime of the Prophet, on whom be peace, people attributed to the Prophet things which were not true, until (matters reached such a stage that) he rose to address the people and said: O people, the number of perjurers against me has increased; now he who speaks a falsehood against me intentionally, let him prepare [1] for himself a place in Hell. Thereafter falsehoods were told against him after his death. All traditions have come to you from one of four sources, and there is not a fifth. First, the hypocrite (munafiq) professing the faith, simulating Islam, [2] who does not regard it as a sin, and does not care if he speaks an untruth against the Prophet intentionally. Now if people knew that he was a mendacious hypocrite, they would neither have accepted anything from him, nor would they have considered him truthful. But they said: Here is a man who associated with the Messenger of Allah [3] and who saw and heard him. Therefore they accepted (traditions) from him, not knowing his real attitude. And Allah has given tidings regarding the hypocrites and described them with clarity. p: 107
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For He says, Great is He as a Speaker: “And when thou seest them, their figures please thee; and if they speak thou givest ear unto their speech. (They are) as though they were blocks of wood in striped cloaks” (Qur'an 63: 4). [1] They (the hypocrites) then split up in factions after the Prophet, and found favor [2] with the leaders of destruction and inviters towards the Fire, by means of deception and falsehood and calumny. They assigned them offices, [3] enjoyed the wealth of the world through them and bore them (hypocrites) upon the necks of people. For people, generally - save those whom Allah has protected [4] -follow the kings and the worldly path. This is the first of the four types. (The second is) the man who hears something from the Prophet but does not remember it precisely. He then falls into an error concerning it, without intentionally telling a lie. Now this (tradition) is with him; he professes it, acts according to it, and relates it to others and says: I heard it from the Messenger of Allah. If people knew that this was a mistake, they would not accept it, and if he himself knew that it was an error, he would certainly have cast it off. The third is the man who hears the Prophet commanding a certain act, which, unknown to him, was later forbidden. Or (he hears the Prophet) forbidding an act, which was later, unknown to him, permitted. Hence he remembers the abrogated, but not the abrogating (command). Now p: 108
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if he knew that it was abrogated, he would surely have rejected it; and similarly if the people knew that what was heard from the relator was an abrogated command, they too would surely have rejected it. The fourth is the man who does not give the lie to Allah and His Prophet, because he hates falsehood and fears Allah the Mighty and Glorious, and honors the Messenger of Allah. He does not forget it, but commits to memory precisely what he hears. So he brings forward what he has heard, without any increase or decrease. If he knew the abrogating and the abrogated (command) , he would act in accordance with the abrogating and would reject the abrogated (injunction). Now the commands of the Prophet, like those of the Qur'an, are abrogating (nasikh) and abrogated (mansukh) , special (khass) and general ('am) , definite (muhkam) and ambiguous (mutashabih). And there may be words related from the Prophet bearing two meanings, a general and a particular one, exactly as in the case of the Qur'an. Allah the Mighty and Glorious says in His Book: “And whatsoever the Messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it) ” (Qur'an 59: 7). Now what Allah and His Messenger mean [1] t remained ambiguous to those who did not know. Not all the Companions of the Prophet questioned or tried to understand him, for among them were those who neither questioned, nor understood him; [2] for Allah forbade them from questioning when He said: “O ye who believe! Ask not of things which, p: 109
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if they were made known to you, would trouble you; but if ye ask of them when the Qur'an is being revealed, they will be made known unto you. Allah pardoneth this, for Allah is Forgiving, Clement. A folk before you asked (for such disclosures) and they disbelieved therein” (Qur'an 5: 101-102). So they were forbidden from questioning to such an extent that they were glad if a desert Arab would come and ask, and they would listen. I ('Ali) used to visit the Messenger of Allah, habitually, [1] every night and every day in strict privacy, when he used to answer me concerning what I asked, and I used to go about him wherever he went. The companions of the Messenger of Allah knew (full well) that he did not act in this manner with anyone else. And this (private conversation) would often take place in my house. And whenever I would visit him at some of his resting-places, he would arrange for being alone with me and ask his wives to leave, so that no one would remain except he and I. And when he would come to me in private, he would ask everyone to withdraw except Fatima or one of my two sons, and when questioned he would answer me. And when I would remain silent and my questions would be exhausted, he would begin himself. So that nothing was revealed to the Prophet of the verses of the Qur'an, or taught to him by Allah, Exalted is He, concerning what was p: 110
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lawful and what was forbidden, command or prohibition, obedience or sin, things past or future but he would teach it to me and make me read it, or dictate it to me and I would write it down in my own hand. He would explain to me its true meaning (ta'wil) , and its apparent and hidden significance (zahir, batin) , and I would commit it to memory and would not forget even a letter of it. Whenever the Messenger of Allah used to instruct me, he would place his hand on my chest and say: O Lord! Fill his mind (qalb) with knowledge, understanding, light, forbearance and belief (iman) ; teach him and do not let him remain ignorant; cause him to remember and not to forget. I said to him one day: May my father and mother be sacrificed for you, O Messenger of Allah! Do you fear forgetfulness (on my part)? And he said: O my brother! I fear neither forgetfulness nor ignorance on your part. Allah the Mighty and Glorious has informed me that he has accepted (my prayers) concerning you ('Ali) and your associates, who will come after you. And I said: O Messenger of Allah, who are my associates? And he said: Those, obedience to whom has been coupled by Allah, with obedience to Himself and obedience to me (Prophet). And I said: Who are they, O Messenger of Allah? And he said: They concerning whom' Allah has said: “O ye who believe! Obey Allah and obey the Messenger and those p: 111
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of you who are in authority” (Qur'an 4: 59). And I said: O Messenger of Allah, who are they? He said: They are the awsia' (executors) who will be executors after me. They will not separate until they come to me at my Pond (hawd) , rightly-guiding and rightly-guided. The deceit of those that deceive will not injure them, nor the desertion of those that desert them. [1] They (the Imams) are with the Qur'an, and the Qur'an is with them; they will not forsake it (the Qur'an) and it will not forsake them. By them (Imams) will my community (umma) be guided, and by them will they be benefited, [2] and by them will calamity be averted, and through them will their prayers be heard. And I ('Ali) said: O Messenger of Allah, name them to me He said: “You, O 'Ali, then this, my son” - and he put his hand on the head of Hasan. “And then this, my son” - and he put his hand on the head of Husayn. “Then your namesake, O brother, he is the leader of the devotees; then his son, named Muhammad, the Opener (baqir) of my knowledge, and the treasurer of the inspiration of Allah. O brother, 'Ali (Zaynu'l-Abidin) will be born in your lifetime, so give my greetings to him. And Muhammad (al-Baqir) will be born in your lifetime, O Husayn, so give my greetings to him. And then Ja'far (as-Sadiq) , then Musa (al-Kazim) bin Ja'far, then 'Ali (ar-Rida) bin Musa, then Muhammad (at-Taqi) bin 'Ali, then p: 112
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'Ali (an-Naqi) bin Muhammad, then Hasan az-Zaki (al-'Askari) bin 'Ali, then he, whose name is my name and whose color is my color - the upholder of the Command of Allah (al-qa'im bi- amri'l-lah) in the final era, the Righteous Guide, who will fill the earth with justice and equity, just as now it is full of oppression and wrong. [1] I swear by Allah, O Sulaym, [2] that people will swear allegiance to him between the Pillar (Rukn) and the Place (Maqam) , [3] and I know the names of the people who will support him and I know their tribes. [4] Sulaym bin Qays said: Later on I met Hasan and Husayn at Medina after Mu'awiya began to reign, and I related them this story from their father. Both of them said: You speak the truth. The Prince of Believers had related this story to you, while we were sitting, and we remembered this from the Messenger of Allah as you relate it, and not a word has been added or subtracted. [5] And Sulaym bin Qays said: I then met 'Ali bin al-Husayn (Zaynu'l-'Abidin) , on whom be peace, and his son Muhammad al-Baqir was with him, and I related to him what I had heard from his father, and he ('Ali) said [6]: I heard it from the Prince of Believers, who in turn had it from the Messenger of Allah, while he was ill and I was a boy. Then Abu Ja'far (Muhammad al- Baqir) said: And when my grandfather gave me the Prophet's greetings I was a
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[1]: Lit. "which are not in the hands of the people".
[2]: Reading with D ﺍﻓﺘﺮﻯ ﺍﻟﻨﺎﺱ ﻳﻜﺬﺑﻮﻥ ﺍﻟﺦ; and not as N ﺃﻓﺘﺮﻯ ﻳﻜﺬﺑﻮﻥ ﺍﻟﺦ.
[1]: Reading with N ﻓﻠﻴَﺘَﺒَﻮﱠﱠﺀ; D err. ﻓﻴﻨﺒﻮَﻩ.
[2]: Reading with N ﻣﺘﺼﻨّﻊ not as in D ﻣﺘﻀﻊ.
[3]: Reading with D ﻫﺬﺍ ﻣﻦ ﺻﺤﺐ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺹ.
[1]: ﺧُﺸُﺐٌ ﻣُﺴَﻨﱠﱠﺪَﺓ is an expression which has been variously explained. Pickthall adds a variant to the above: "propped up blocks of wood", which is more literal. Rodwell has "Like timbers are they leaning against a wall". This verse was revealed in reference to `Abdu'1-lah and other hypocrites, who had fine strong bodies and eloquent tongues and sat reclining in the company of the Prophet.
[2]: Reading with D ﻓَﺘَﻘَﺮﱠﱠﺑﻮﺍ.
[3]: Reading with D ﺍﻟﻌﻤﱠﱠﺎﻝ and not as in N ﺍﻟﺎﻋﻤﺎﻝ.
[4]: 326. N ﻣﻦ ﻋَﺼَﻤَﺔُ ﺍﻟﻠﻪ; D err. ﻣﻦ ﻋﺼﻤﺔ ﺍﻟﻠﻪ.
[1]: N ﻣﺎ ﻋﻨﻰ ﺍﻟﻠﻪ; D ﻣﺎ ﻧﻬﻰ ﺍﻟﻠﻪ.
[2]: Reading with D ﻟﺄﻥ ﻓﻴﻬﻢ ﻗﻮﻣﺎً ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺴﺌﻠﻮﻧﻪ ﺍﻟﺦ N has ﻟﺄﻥ ﻓﻴﻬﻢ ﻗﻮﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺴﺌﻠﻮﻧﻪ.
[1]: Read ﺩُﺧْﻠَﺔً; not as in D ﺩﺧﻠَﺔ.
[1]: Reading with N ﺧﺬﻟﺎﻥ ﻣﻦ ﺧﺬﻟﻬﻢ.
[2]: Lit. "will receive rain".
[1]: N ﻛﻤﺎ ﻣﻠﺌﺖ ﻗﺒﻠﻪ ﻇﻠﻤﺎً ﻭ ﺟﻮﺭﺍً ﺍﻟﺦ. BHA, no. 211, p. 79. compare Fyzee, Ismaili Law of Wills, 67 - 68. See p. 86 above.
[2]: Kashf, Rijal (Bombay ed_) , 68 - 69.
[3]: By rukn is meant the Black Stone and magam means the Maqam Ibrahim.
[4]: Here ends `Ali's long speech, beg. at p. 106.
[5]: D omits ﻭ ﻟﻢ ﻳﻨﻘﺺ ﻣﻨﻪ ﺣﺮﻓﺎً.
p: 113
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boy. Aban bin Abi 'Ayyash said: I related the whole of this story, as related by Sulaym bin al-Qays al-Hilali, to Imam 'Ali bin al-Husayn, and he said: He (Sulaym) spoke the truth. Jabir bin 'Abdullah al-Ansari happened to meet my son, Muhammad al-Baqir, while he was attending school, and he kissed him and gave him the greeting of the Messenger of Allah. Abin bin Abi 'Ayyash said: I went to the Hajj after the death of Imam 'Ali bin al-Husayn (Zaynu'l-'Abidin) , and I met Imam Muhammad al-Baqir, and I related to him the whole of this story, as related by Sulaym bin Qays, and his eyes filled with tears [1] and he said: Sulaym, may the mercy of Allah be upon him, spoke the truth. Sulaym had come to my father after my grandfather al-Husayn was slain, and I was present when he related this story exactly in the same manner and my father said to him: By Allah, you have spoken the truth, O Sulaym. My father had related to me this story from the Prince of Believers. (Says the Shaykh Abu Ja'far: ) In the Book of Allah, the Mighty and Glorious, there are verses which the ignorant will find inconsistent with, and contrary to, one another. But in fact they are not so. For instance, His saying, Exalted is He: “So this day We have forgotten them even as they forgot the meeting of this (their) day” (Qur'an 7: 51) and His saying: “They forgot Allah, so He hath forgotten them” (Qur'an 9: 67). Thereafter He p: 114
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says: “And thy Lord is not forgetful” (Qur'an 19: 64). [1] And similarly His saying: “On the day when the Spirit and the angels will stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right “ (Qur'an 78: 38). [2] And the like of His saying: “Then on the Day of Resurrection ye will deny each other and curse each other” (Qur'an 29: 25) , and His saying: “Lo! that is the very truth; the wrangling of the dwellers in the Fire” (Qur'an 38: 64). And then He will say: “Contend not in My presence, when I had already proffered unto you the warning” (Qur'an 50: 28). And His saying, Exalted is He: “This day We seal up their mouths, and their hands shall speak out and their feet shall bear witness as to what they (their possessors) used to earn” (Qur'an 36: 65). And the like of His saying: “That day will faces be resplendent, looking forward toward their Lord” (Qur'an 75: 22-23). Then says the Glorious and Mighty: “The eyes see Him not, but He seeth the eyes [3] . He is the Subtle, the Aware” (Qur'an 6: 103). And His saying: “And it is not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil” (Qur'an 42: 51). And then He says: “And Allah spoke directly unto Moses” (Qur'an 4: 164). And He says: “And their Lord called them, (saying): Did I not forbid you from that tree... ” (Qur'an 7: 22). And the like of His saying, Exalted is He: “And not an atom's weight in the earth p: 115
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or in the sky escapeth your Lord, nor what is less than that or greater than that, but it is (written) in a clear book” (Qur'an 10: 61). And then He says: “ (And Allah) will not look upon them on the Day of Resurrection, nor will He assoil [1] them “ (Qur'an 3: 77). And then He says: “Nay, but surely on that day they will be precluded [2] from (the mercy of) their Lord” (Qur'an 83: 15). And the like of His saying: “Have ye taken security from Him Who is in the Heaven that He will not cause the earth to swallow you when lo! it is convulsed” (Qur'an 67: 16). And His saying: “The Beneficent One, Who is established on the Throne” (Qur'an 20: 5). Then He says: “He is Allah in the heavens and the earth. He knoweth both your secret and your utterance, and He knoweth what ye earn” (Qur'an 6: 3). And He says: “There is no secret conference of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more, but He is with them wheresoever they may be” (Qur'an 58: 7). And He says, Exalted is He: “We are nearer to him than his jugular vein” (Qur'an 50: 16). And Allah says: “Wait they, indeed, for nothing less than that the angels should come to them, or thy Lord should come, or that there should come one of the portents from thy Lord! ” (Qur'an 6: 158). And the like of His saying: “Say: the angel of death, who hath charge concerning you, will gather you” (Qur'an 32: 11). And then He says: “Our messengers p: 116
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(i. e. angels) receive him and they neglect not” [1] (Qur'an 6: 61). And He says: “Those whom the angels cause to die. (Qur'an 16: 28,32) ; and says Allah, Exalted is He: “Allah receiveth (men's) souls at the time of their death” (Qur'an 39: 42). And the likes of these verses abound in the Qur'an, concerning which one of the zindiqs [2] asked the Prince of Believers, on whom be peace and blessings, and he explained the consistency of their significations and elucidated to him their real meaning (ta'wil). I have extracted the tradition (khabar) concerning this, supporting it by a commentary, in the Kitabu't-Tawhid, [3] and I shall write a book specially concerning it by His Will and Help, Exalted is He. p: 117
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[1]: Reading fa ighrawragat, ﺇﻓﻌﻮﻋﻞ (xii) of ﻏﺮﻕ.
[1]: The Urdu translator explains that in the first two verses 7, 49 and 9, 68; the meaning of the word ﻧﺴﻴﺎﻥ is ﺟﺰﺍﻯﺀ ﻧﺴﻴﺎﻥ that is "the punishment of forgetfulness" whereas in the last verse 19, 65; the word means "forgetfulness" - thus there is no inconsistency.
[2]: The Urdu translator adds a footnote: In this verse the words ﻟﺎ ﻳﺘﻜﻠﻤﻮﻥ ,etc. (78, 38) means this, that no one will intercede except those who are permitted by Allah; and the words ﺛﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ etc. (29, 24) mean that some will describe others as unbelievers and curse them. Therefore the inconsistency appears to be chat in one verse there is prohibition of speaking, whilst in the other, permission to do so is patent. Now in reality this is not so. From the first verse it is clear that generally every one is not allowed to intercede; and from the second it appears that people who are consigned to Hell will speak ill of one another. Hence there is no inconsistency in the two verses.
[3]: So Lane, which I have adopted; and not Pickthall who has: Vision comprehendeth Him not, but He comprehendeth (all) vision.
[1]: So Rodwell. Pickthall has: Make them grow.
[2]: Lit. "covered from" (Pickthall) or "shut out as by a veil" (Rodwell) , which is even more literal.
[1]: This means that the angels, ordered to take the life of a man, carry out their instructions without fail.
[2]: Zindiq is a very interesting word; it may generally be rendered as a "dangerous heretic". Its derivation from Aram. Sadiq, "friend", as proposed by Prof. A. A. Bevan (Browne, Lit His Per i. 159 - 160; Nicholson, Lit. His. Arabia, 375, n. 2) is apparently not accepted by modern scholars like Prof. L. Massignon, s. v. Zindiq, EI, iv. 1228.
[3]: See Tawhid, p. 114 sqq.