Is the Incident of the ‘People of the Cave’ Corroborated by Present-Day Science?

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People of the Cave

It is possible that some people might harbour scepticism regarding the protracted sleep of the People of the Cave which had extended for years, and consider it to be incompatible with scientific standards and thus look upon it as a myth or legend, since:

Firstly: Such a long life of several hundred years is unlikely for those who are awake, let alone those who are in a state of sleep!

Secondly: Even if we were to accept the possibility of such a long life for one who is awake, it would be inconceivable for one who is asleep. This is because, in this case, the issue of food and nutrition comes to the fore; how is it possible for a person to remain alive for such a long period without food and water? If, supposedly, we were to assume to need one kilo of food and one litre of water per day, more than a hundred tons of food and a hundred thousand litres of water would be required for the life of the People of the Cave, and storing this quantity of food and water within the body is impossible.

Thirdly: Even if we were to overlook all of these, yet, the problem which surfaces is that the stationing of a body under monotonous conditions for such a lengthy period of time harms its physical organism and causes great wastages.

At first glance, these objections might appear to be insurmountable obstacles in the path of this issue. However this is not so, since:

Firstly: The issue of a lengthy life is not one that is unscientific, for we are aware that according to science, the life-span of no living entity possesses fixed and stipulated standards such that when the moment that is reached, death is inevitable.

In other words, while it is true that the physical strengths of man are finite and limited, this does not mean that the body of a man or another living entity does not possess the strength and ability to live longer than what is normal. It does not mean that just as water begins to boil when its temperature is raised to 100 degrees and turns to ice when it is lowered to zero, man likewise, when he reaches the age of a hundred or a hundred and fifty years, his heart necessarily ceases to function and he dies.

Rather, the life-span of living entities is related to the state of their lives, and is completely changeable by altering the lifestyle. A living testimony for this is that on the one hand none of the scientists of the world have set a definite scale for the life of man, while on the other, in the laboratories they have been successful to occasionally increase the longevity of living entities two fold or even several times, and at times increasing it twelve times over. They even assure us that in the future, by means of new scientific techniques, the life-span of man would increase several times more than his present one. The above discussion was in connection with the basic issue of longevity.

Secondly: As far as the issue of food and water during this prolonged sleep is concerned, had this been an ordinary and normal sleep, we would have accepted the protestor’s objection, for then, the issue would have been incompatible with the basic scientific principles.

This is because, despite the fact that the metabolic activity of the body in a state of sleep is much lower than that during wakefulness, however, collectively and over several years it would be very great. However it must be realized that in the world of nature there exist certain states of sleep – in which food consumption is extremely trivial – such as hibernation.

Hibernation

There are numerous animals which sleep all through the winter and undergo what is scientifically referred to as hibernation.

In this kind of sleep, the arterial activities almost come to a standsuntil with only an extremely feeble flame of them remaining alight. The heart almost stops beating, or to state it more correctly, its beatings become so feeble and inconspicuous that it can hardly be sensed.

In such conditions, the body can be compared to a large furnace, which, when turned off, has its pilot light left burning. It is evident that the daily fuel requirement of that furnace for keeping its towering flames alight could possibly cater to the fuel requirements for tens or hundreds of years of that intensely small pilot light (of course, this is dependent upon the flames of the furnace and that of the pilot light).

In connection with the hibernation of some of the animals, the scientists state as follows:

If we were to draw out a frog in hibernation, it would appear dead – its lungs contain no air and its heartbeats are so feeble so as to be imperceptible. Numerous butterflies, insects, earth snails and reptiles are some of the cold-blooded animals that undergo hibernation. Some of the warm-blooded mammals too undergo hibernation. During hibernation, arterial activities greatly decrease and the fat that has been stored in their bodies is slowly consumed.1

Thus, we have a kind of sleep in which the need for food and nutrition is extraordinarily reduced and the principal activities of the body almost come to a standsuntil. Incidentally, this very issue assists to prevent the wear and tear of the organs, and adds to the life of these animals. Essentially hibernation for these animals, which are apparently unable to procure their food during winter, is an invaluable opportunity.

Another Example, Burial of the Aztecs

It has also been observed in the case of Aztecs, that some of them are placed within a coffin before the unbelieving eyes of the amazed onlookers, and at times, buried for a period of even one week. After the conclusion of the period they are taken out and provided massage and artificial respiration in order to help them slowly return to normalcy.

Even if the need for food during this period can be considered to be unimportant, the need for oxygen would surely be vital, for we are aware of the sensitivity of the cerebral cells, especially with respect to oxygen. Their need for this vital element is so great that should they remain deprived of it even for a few minutes, they would perish. Now, how is it that the Aztecs endures the lack of oxygen for, say, a period of around one week?

In the light of the explanation presented by us, the answer to this question is not very difficult. During this period, the principal activities of the body of the ascetic almost comes to a standsuntil as a result of which, the oxygen requirement and consumption of the cells is drastically reduced to such an extent that the air trapped within the coffin is sufficient for nourishing the cells of his body for one whole week!

Freezing The Body of a Living Person

In connection with the issue of freezing the body of animals and even man (for lengthening their life-spans), there exist numerous theories and discussions, some of which have already been realized.

According to these theories it is possible, by placing the body of a man or an animal in sub-zero temperatures below using a special technique, to halt his life without him actually dying and after a period, when necessary, subject him to a suitable temperature and again bring him back to his normal state!

For space travels to far-flung planets which could probably take hundreds or thousands of years, several proposals have been presented, one of them being the idea that the body of the astronaut should be placed in a special container and frozen, and upon nearing the planet under consideration, the temperature within the container should be restored to normal by means of an automatic system. This would cause the astronauts to return to their normal states without having aged!

A leading science magazine reported that recently a book, written by Robert Nielson in connection with freezing the body of man for achieving a long life, has been published and has drawn widespread response in the scientific world.

In an article written in the abovementioned magazine and devoted to this issue, it has been asserted that lately, a new field of science has emerged which deals with this very topic. The article states: “All through the ages, possessing an eternal life has always been one of the deep-rooted and golden dreams of man; however, this dream has presently turned into a reality and is indebted to the wonderful advancements achieved in a new science called cryogenics (a science, which takes man to the icy worlds, preserving him as a frozen body in the hope of a day when scientists return him to life again.)”

Is this logic feasible? Numerous distinguished scientists are working on the issue from various dimensions, and publications such as Life and Esquire, and also newspapers all over the world have intensely debated this concept; and more significant is the fact that a programme is being implemented at this present moment.2

Recently, the newspapers reported that amidst the polar ices – which, as shown by their layers, date back to several thousand years – a frozen fish was found, which, when placed in water of room temperature sprang to life again and began moving around!

It is clear that while frozen the vital systems, unlike during death, do not entirely cease to function, but only become extraordinarily slack.

From all these discussions we infer that it is possible to bring life to a standsuntil or to an extraordinary state of slackness – a possibility, which has been attested by various scientific studies.

In such a state, the consumption of food by the being is almost reduced to zero as a result of which, the small reserves that exist within the body can be sufficient for maintaining its slow life for several long years.

However, the above explanation should not be mistaken to mean that we wish to deny the miraculous nature of the sleep of the People of the Cave; rather, we desire to facilitate a better comprehension of the occurrence by means of scientific explanations.

This is because, without any doubt, the sleep of the People of the Cave was not a common and ordinary sleep like our daily sleep; it was a sleep that was indeed exceptional in nature. Thus, there is no room for astonishment that they (by Allah’s orders) had drifted into a protracted slumber, neither suffering from lack of nutrition nor their physical organs suffering any harm!

Interestingly, from the verses of Suratul Kahf which relate their story, it appears that their sleep differed vastly from normal sleep:

وَ تَحْسَبُهُمْ أَيْقَاظاً وَ هُمْ رُقُودٌ … لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِراَراً وَ لَمُلِئْتَ مِنْهُمْ رُعْباً
“And you might think them awake while they were asleep…if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them.”3

This verse is indicative of the fact that they were not overcome by an ordinary sleep; rather, they slept – in a manner that made them resemble a dead person – with their eyes kept open!

In addition, the Qur’an says: The sunrays did not enter their cave. And considering the fact that their cave was possibly located on one of the altitudes of Asia Minor in a chilly location, the exceptional nature of their sleep becomes all the more manifest.
On the other hand, the Qur’an says:

وَ نُقَلِّبُهُمْ ذاَتَ الْيَمِينِ وَ ذاَتَ الشِّماَلِ
“And We turned them about to the right and to the left.”4

This reveals that they were not in an entirely monotonous state; mysterious elements, which are suntil unknown to us, would turn them on their sides alternatively (possibly once in a year) so that their bodies do not suffer harm.

Now that this scientific discussion has become sufficiently clear, drawing inference from it with respect to the topic of Resurrection would not demand a detailed discussion for waking up after a prolonged sleep is not totally unlike coming to life after death, and serves to facilitate a better comprehension of the possibility and occurrence of Resurrection.5 and 6

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1. An extract from the book Farhangnameh, under ‘zimistankhwabi’
2. The magazine Daanishmand, month of Bahman, Number 47, pg. 4
3. Suratul Kahf (18), Verse 18
4. Suratul Kahf (18), Verse 18
5. For further explanation in this regard, refer the book Ma’ad Wa Jahan Pas Az Marg.
6. Tafsir-e-Namuna, vol. 12, pg. 406

Is it Correct to Label Days as Auspicious and Inauspicious

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Auspicious day

Among many people, it is a usual practise to consider some days to be blessed while some others to be inauspicious and sinister – although great differences prevail amongst man in singling them out. Nevertheless, the point of discussion is: To what extent is this general belief accepted in Islam? Or does it have its origins in Islam?

Of course, intellectually, it is not impossible that parts of time differ from each other – some possessing the characteristics of auspiciousness while others possessing contrary characteristics – however, we have no means to either establish or refute the issue. All we can say is that such a thing is possible despite not having been proved by means of rational proofs.

Accordingly, if we come to possess religious proofs that reach us by way of revelation and which serve to illuminate wider horizons for us in connection with this issue, not only is there no harm in accepting them, but on the contrary, its acceptance becomes essential.

There are only two instances in the Qur’an which allude to inauspicious days – verse 19 of Suratul Qamar and verse 16 of Suratul Fussilat – and which narrate the story of the people of ‘Ad:

فَأَرْسَلْنَا عَلَيْهِمْ رِيْحاً صَرْصَراً فِي أََيَّامٍ نَحِسَاتٍ
“So We sent on them a furious wind in unlucky days.”1

On the other hand, the expression مبارك (blessed) too is observed in some of the verses of the Qur’an, as is mentioned in connection with the Night of Qadr:

إِنَّا أََنْزَلْنَاهُ فِي لَيلَةٍ مُبَارَكَةٍ…
“Surely We revealed it on a blessed night…”2

Originally, نحس means ‘extraordinary redness of the horizon’, which makes it appear as نحاس meaning ‘a flame of fire that is devoid of smoke’ and then, in this case, it is employed to mean ‘inauspicious’.

Thus, the Qur’an does not possess anything more than a vague allusion to this issue; however, as far as Islamic traditions are concerned, a number of them mention auspicious and inauspicious days. And although some of them are weak and, at times, mixed with traditions that have been fabricated or associated with superstition, nonetheless not all of them are such for undoubtedly there do exist genuine traditions amongst them, and the commentators too, whilst interpreting the above verses, have attested to this fact.

‘Allamah Majlisi, the great scholar of traditions has presented many traditions in this regard in his book Biharul Anwar.3

There are a few points that briefly need to be mentioned here: In a number of traditions, auspicious and inauspicious days have been interpreted in connection with the events that have transpired on those days. For example, in a tradition from the Commander of the Faithful (a.s.) we read that a person sought to know from him, which was the Wednesday that the people considered to be inauspicious?

The Imam (a.s.) replied: That is the last Wednesday of the month which occurs during the waning of the moon. It was on this day that Qabil killed his brother Habil … And on this day of Wednesday, Allah (s.w.t.) sent the windstorm over the people of ‘Ad.4

And therefore, numerous commentators, on the basis of abundant traditions, have declared the last Wednesday of the month to be inauspicious and refer to it as:

أََلأَرْبِعَاءُ لاَ تَدُورُ.
“The Wednesday that shall never recur.”

Some other traditions declare the first day of the month to be auspicious and blessed since Adam (a.s.) was created on that day, and similarly for the 26th day of the month, for Allah (s.w.t.) had split the sea asunder for Musa (a.s.) on that day.5

A few state that the third day of the month is inauspicious for on that day Adam and Eve were expelled from Paradise, and the clothes of Paradise were taken away from them.6

Others claim that the seventh day is a blessed one, for on that day Nuh (a.s.) climbed aboard his ship (and was delivered from the flood).7

Or what we read in connection with Nawroz, in a tradition from Imam as-Sadiq (a.s.), when he said: “It is a blessed day since it was on this day that Nuh’s (a.s.) ark came to rest upon the (Mount) Judi, Jibra’il descended upon the Noble Prophet (S), ‘Ali (a.s.) climbed upon the shoulders of the Noble Prophet (S) and destroyed the idols of the Ka’bah, and the event of Ghadir Khum took place…”8

Such interpretations, which tend to correlate auspicious and inauspicious days with desirable and undesirable events, are mentioned many times in narrations. This is especially observed with respect to the day of ‘Ashura because the Umayyads, considering themselves to be victorious over the Ahlul Bayt (a.s.), regarded it as an auspicious day – a concept that has been prohibited in no uncertain terms in the traditions. Traditions forbid people to regard it as a blessed day and also warn them that this day should not be considered to be a day for hoarding the provisions of the year; in fact, trade should be stopped on that day and one should practically distance oneself from the scheme of the Umayyads.

Collectively, these traditions have led some people to be of the opinion that Islam intends to draw the attention of the Muslims towards these incidents so that they learn from these events with respect to their deeds, and distance themselves from destructive episodes and those who were involved in them.

This interpretation could be true with respect to some traditions, but undoubtedly this is not so for all of them since, from some of the traditions, it can be inferred that occasionally, in some of these days, there exists a mysterious influence of which we are not aware.

Another point which demands attention is that some people carry the issue of auspicious and inauspicious days to such extremes that before attempting any task, they wait for such days and, in the process, lag behind in numerous activities and let golden opportunities slip out of their hands.

Or that instead of investigating the causes of the successes and failures of themselves and others, and benefiting from the invaluable experiences, they thrust the blame of all failures upon the inauspicious of the days, just as they search for the secret of successes in the blessed days!

This is a kind of escapism from reality, extremism in the issue and a superstitious explanation for life’s events – something that ought to be intensely avoided. In such issues, attention should not be paid to the hearsays amongst the people, the words of the astrologers or the fortune tellers. If something in this regard is established by means of authentic traditions, it must be accepted but if not, then, with scant regard for the words of every Tom, Dick and Harry, one ought to continue one’s life, advance firmly by means of one’s efforts and hard work, and rely upon Allah (s.w.t.) and seek His help.

Attention towards auspicious and inauspicious of days, in addition to guiding man towards a series of didactic historical events, also serves to make him mindful of Allah (s.w.t.) and turn to Him for assistance. It is for this reason we read in the traditions: On the days that have been branded as inauspicious, you can, after giving charity or reciting supplications or seeking Allah’s (s.w.t.) help or reciting some of the verses of the Noble Qur’an and placing your reliance on Allah (s.w.t.), pursue your work and emerge successful.

In a tradition we read that one of the companions of Imam Hasan ‘Askari (a.s.) came to meet him on a Tuesday, whereupon the Imam (a.s.) said: “I did not see you yesterday.”

The man replied: “Yesterday was a Monday and I was disinclined to move out on this day!” The Imam (a.s.) replied: “One who desires to remain protected from the evils of Monday, should recite Surat Hal Ata in the first rak’at of his morning prayer.” The Imam then recited this verse from Surat Hal Ata (which bears relation to warding away the evils.)9

فَوَقاَهُمُ اللٌّهُ شَرَّ ذٌلِکَ الْيَوْمِ
“Therefore Allah (s.w.t.) will guard them from the evil of that day and cause them to meet with ease and happiness.”

It has been reported in another tradition that one of the companions of the sixth Imam (a.s.) asked him: “Is it appropriate to embark upon a journey on the abominable days like Wednesday or other like days?”

The Imam (a.s.) replied: “Commence your journey by giving charity, recite Ayatul Kursi when you intend to start out (and then proceed wherever you desire.”10

It has been reported in a tradition that a companion of Imam ‘Ali ibne Muhammad al-Hadi (a.s.) says: “I arrived in the presence of the Imam (a.s.) in such a state that while on the way, I had wounded my finger, a rider had collided with me injuring my shoulder, and I had got entangled in the midst of a multitude and my garments were torn.” I exclaimed: “O’ Day! May Allah (s.w.t.) protect me from your evil! What an evil day you are! Having heard this, the Imam (a.s.) admonished him: “You are associated with us and yet you utter such things? You consider the day to be an offender when it has committed no offense?”

The narrator says: Hearing these words, I came to my senses and, realizing my mistake, said to him (a.s.): “O’ My Master! I am repentant and seek Allah’s forgiveness. The Imam (a.s.) added: “What crime have the days committed that you consider them to be inauspicious; it is only the consequences of your own deeds that come to afflict you in these days?”

The narrator says: “I shall continually seek forgiveness of Allah (s.w.t.) and this shall be my repentance, O’ Son of the Prophet of Allah!”

The Imam (a.s.) said: “This shall not prove beneficial for you; Allah (s.w.t.) shall punish you for reproaching something that did not deserve reproach. Don’t you know that Allah (s.w.t.) rewards and punishes, and shall recompense the deeds in this world and the Hereafter. He (a.s.) then added: Henceforth do not repeat this act and do not ascribe any effects to the days vis-à-vis Allah’s rulings!”11

This profound tradition alludes to the fact that even if the days happen to possess an influence, it is only upon the orders of Allah. Never should they be looked upon as possessing an independent influence and never should one be looked upon as being independent of Allah’s grace.

Thus, one should not associate the occurrence of events, which mainly possess an expiatory aspect with respect to man’s wrongful deeds, with the influence of the days and in this manner attempt to exonerate oneself. This explanation is perhaps the best way to resolve the conflict between the various traditions that exist in this regard.12

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1. It should be noted that the term نحسات, which appears in the verse, is an adjective for the term ايام, i.e. the mentioned days have been described as inauspicious, whereas in the verse presently under discussion (في يوم نحس مستمر), the term يوم has been annexed to نحس and does not possess the descriptive meaning. However, with reference to the context of the above verse, we have to admit that in this case, the noun has been annexed to the adjective.
2. Suratul Dukhan (44), Verse 3
3. Biharul Anwar, vol. 59, Chapter al-Sama wa al-A’lam, pg. 1 to 91
4. Tafsir Nurul Thaqalain, vol. 5, pg. 183, no. 25
5. Tafsir Nurul Thaqalain, vol. 5, pg. 105
6. Tafsir Nurul Thaqalain, vol. 5, pg. 58
7. Tafsir Nurul Thaqalain, vol. 5, pg. 61
8. Biharul Anwar, vol. 59, pg. 92
9. Biharul Anwar, vol. 59, pg. 39, no. 7
10. Biharul Anwar, vol. 59, pg. 28
11. Tuhaf al-‘Uqul, as quoted in Biharul Anwar, vol. 59, pg. 2 (with a slight abridgment).
12. Tafsir-e-Namuna, vol. 23, pg. 41

Is Naskh (Abrogation) Permitted in the Religious Laws?

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Religious Laws

According to the dictionary, نَسْخ means to efface and to dispel while, in the terminology of the Shari’ah, it means altering one ruling and replacing it with another one. For example:

After the emigration to Medinah, the Muslims, for a period of fifteen months, offered their prayers in the direction of Bayt al-Maqdas after which the order to change the Qiblah was issued and all of them were obliged to face the Ka’bah while offering their prayers.

In verse 15 of Suratul Nisa, the punishment stipulated for women, who committed fornication, was that if four witnesses testified to the crime they should be imprisoned in the house until death overtook them or until the time Allah (s.w.t.) decreed another alternative for them.

This verse was abrogated by means of verse 2 of Suratul Nur in which their punishment was changed to one hundred lashes.

At this juncture, there is a well-known objection, which is propounded as follows: If the first ruling possessed expediency and common good, then why was it abrogated? And if not, why was it legislated in the first place?

In other words: Why was this ruling not legislated from the very beginning so as to not have needed alteration?

Islamic scholars, since ancient times, have presented the answer to this question in their books which, together with our explanation, is as follows:

We do know that at times, with the change in time and conditions of the environment, man’s needs change while at other times they remain stable. One day a programme guarantees his success while on another day, due to changes in circumstances, it is likely that the same programme acts as an obstacle in his path of progress.

One day a particular medicine is extraordinarily effective for a sick person and so the doctor prescribes it for him, but on another day, due to a comparative betterment of his state, it is possible that this medicine could even be detrimental for him and so the doctor orders it to be discontinued and substitutes it with another medicine.

It is possible that a book is beneficial for a student this year but useless for him the next. An experienced teacher should adjust the course such that year after year only those books, which are necessary for the students and ought to be taught.

This issue, especially in view of the laws regarding the development of man and societies, becomes clearer; in the course of human development and perfection, at times a programme is beneficial and constructive while at times, detrimental and therefore in need of a change. The need for changing the curriculum at various time-intervals appears to become more manifest, particularly during the start of social and ideological revolutions.

Of course, it ought not to be forgotten that the fundamentals of Divine laws which constitute the basic foundations are the same everywhere; under no circumstances shall Unity, social justice or hundreds of other such rulings ever undergo an alteration. The change only occurs in secondary issues.

Additionally, it should not be forgotten that indeed the development of religions can reach such a state that the final religion is revealed as the Seal of the religions, such that there can be no alteration in its rulings.1

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1. Tafsir-e-Namuna, vol. 1, pg. 390

Allotment of Sustenance on the Part of Allah’ and ‘Working for One’s Livelihood

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hard-work-to-become-good

How can ‘Allotment of Sustenance on the Part of Allah’ and ‘Working for One’s Livelihood’ be Consistent with one Another?

In verse 26 of Suratul Ra’d, we read:

أاََللٌّهُ يَـبْسُطُ الرِّزْقَ لِمَنْ يَشَآءُ وَ يَقْدِرُ
“Allah (s.w.t.) amplifies and straitens the means of subsistence for whom He pleases.”

Taking into consideration the above verse, the question, which arises, is: How can the fact, that Allah (s.w.t.) apportions the sustenance, be regarded to be consistent with ‘expending effort for one’s livelihood’?

It is not just this verse which declares the increase and decrease in sustenance to be dictated by Allah (s.w.t.), but from various other verses too it can be clearly inferred that Allah (s.w.t.) augments or diminishes it from whosoever He pleases. However, these words do not mean, as some ignorant individuals have conjectured, that one should stop one’s efforts and sit down in a corner and wait for Allah (s.w.t.) to provide the allotted sustenance. Such individuals, whose negative thoughts provide an excellent excuse for those who look upon religion as being unconstructive, are oblivious of two fundamental points:

Firstly: The Divine Will and desire referred to in these verses is not something that is uncalculated; Allah’s Will is not separate from His wisdom and always takes into account ability, competence and worthiness.

Secondly: This issue does not mean that we reject the Realm of Causes. This is because the Realm of Causes of the world of creation is also a consequence of Allah’s Will and can never be separated from the Legislative will of Allah (s.w.t.).

Expressing it more clearly, Allah’s (s.w.t.) will with respect to enlarging and straitening sustenance is bound by certain conditions, which are dominant over man’s life – effort, sincerity and self-sacrifice and conversely, laziness and evil intentions play a determinative role in this regard. And this is why the Qur’an has repeatedly regarded man as being governed by his own effort and activity, and is of the opinion that the benefits which he derives out of life is in the measure of his endeavour.

It is for this reason that in the book Wasa’il al-Shi’a, in the section of trade, income and work, a chapter has been designated in connection with expending exertion for the purpose of procuring sustenance, and numerous traditions have been mentioned in this regard. In addition, another chapter has been devoted to traditions that reproach idleness, excessive sleep and laziness in the path of fulfilling the requirements of life.

In one of the traditions, the Commander of the Faithful (a.s.) says: “In the very beginning, when entities entered into marriage, laziness and weakness married each other and an offspring, by the name of ‘poverty’, was born to them!”1

In a tradition, Imam as-Sadiq (a.s.) says: “Do not exhibit indolence with respect to procuring sustenance and fulfilling the needs of the life, for our fathers and forefathers used to strive for it and endeavoured to procure it!”2

In another tradition Imam al-Baqir (a.s.) says: “I abhor the person, who is slothful with respect to his worldly work, for one who is lazy in his worldly work (despite the fact that he reaps its returns soon), is lazier in his work related the Hereafter.”3

It has also been reported that Imam Musa ibne Ja’far (a.s.) said: “Allah (s.w.t.) detests one who sleeps excessively, and regards one who is idle (and does not work) as His enemy.” 4 and 5

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1. Wasa’il ash-Shi’a, vol. 12, pg. 38
2. Wasa’il ash-Shi’a, vol. 12, pg. 38
3. Wasa’il ash-Shi’a, vol. 12, pg. 37
4. Wasa’il ash-Shi’a, vol. 12, pg. 37
5. Tafsir-e-Namuna, vol. 10, pg. 204

What do ‘Spiritual Vision’ and ‘Mystical Intuition’ Mean?

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Mystical Intuition

One of the sources of acquiring cognizance is spiritual vision and mystical intuition.

Primarily it is essential to define this source, which is unfamiliar to a great number of people, in order that on the one hand, the difference between this and the issue of revelation, inspiration and innate disposition becomes clear and the ignorant ones do not consider it to be a figment of imagination and on the other, the path of misuse that many have resorted to in connection with this topic and which has compelled many to look upon it with scepticism, is blocked.

The entities of the world of existence are fundamentally of two kinds:

1. Entities that can be perceived by the senses; these entities are referred to as the World of Senses.

2. Entities that are concealed from our senses and cannot be perceived by them; these are referred to as the World of Unseen.

But at times it is possible that man acquires a new perception, enabling him to witness a portion of the World of Unseen (as per his capability). In other words, the curtains are drawn aside and some of the realities of the World of Unseen are made manifest for him as clearly as man perceives things by his senses – rather, much clearer and in a manner which imparts much more certainty.

This state is referred to as spiritual vision or mystical intuition.

This is the same thing that the Qur’an mentions in verse 5 and 6 of Suratul Takathur:

کَلاَّ لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ. لَتَرَوُنَّ الْجَحِيمَمُ
“Nay! if you had known with a certain knowledge, You should most certainly have seen the hell!”

In various Islamic sources, regarding both the believers and the offenders, it has been stated that at the time of death they come to acquire a spiritual vision as a result of which they are able witness the angels and the holy souls of Allah’s awliya, whereas those around them lack the ability to perceive these things.

This is that very state which the Noble Prophet (S) came to possess during the Battle of Khandaq when he said: “In the spark that was created by the striking of a pickaxe with a stone, I witnessed the palaces of Khusroe or Caesar or the castles of the Yemeni kings.”1

Similarly, it has been reported about Aminah, the honourable mother of the Noble Prophet (S), that when she bore the Noble Prophet (S) in her womb, she said: I saw a light emanate from me and by means of it I witnessed the palaces of the land of Basri, in Syria. These are neither revelation nor are they spiritual inspiration but a kind of perception that differs vastly from sensory vision.

This is that very station which a renowned critic has mentioned, saying: If an eye of the Unseen opens up for you, the atoms of this universe shall become intimate and share their secrets with you. It is then that you shall hear the talks of water and flower. Hearing the hubbub of the glorification (of Allah) of the entities of the universe, scepticism shall be erased from within you. The ears of the untrustworthy ones do not hear these realities and only the person, who has been made intimate, is worthy of hearing these sounds and secrets.2

Thus, mystical intuition and vision can be defined in one sentence as: The entry into the meta-sensory world and witnessing its realties by an inner eye in a manner similar to sensory vision – only more powerful or listening to those murmurings by the ears of the soul.

Of course, the words of every person who claims such vision cannot be hastily accepted, nor can the words of every claimant be believed. Nevertheless, the initial discussion in this topic is concerned with the actual existence of such a source of (Divine) cognizance3, after which comes the discussion regarding the manner of attaining it, and finally, the means of distinguishing between the true and false claimants.

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1. Kamil Ibn Kathir, vol. 2, pg. 179
2. A summary of some renowned verses.
3. Tafsir Payam-e-Qur’an, vol. 1, pg. 252

How does Islam view Monasticism?

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Monasticism

 

In verse 27 of Suratul Hadid, we read:

وَ رَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ابْـتِغَآءَ رِضْوَانِ اللٌّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَـتِهَا
“And (as for) monkery, they innovated it– We did not prescribe it to them– only to seek Allah’s pleasure, but they did not observe it with its due observance.”

In view of the above verse, the question that arises is: What is Islam’s viewpoint about monasticism?

The term رَهباَنِيَّة (Monasticism) is derived from رهبة meaning fear and dread, which, in this case, means fear of Allah (s.w.t.). According to Raghib, in his book Mufradat, it is a fear, which is in combination with piety and perturbation. The word تَرَهُّب is in the meaning of تَعَبُّد, to worship; and رَهباَنِيَّة means intense devotion and worship.

Monasticism of a desired kind existed amongst the Christians although it had not been made compulsory in Christianity; however, the followers of ‘Isa (a.s.) distorted the concept by hauling it beyond its limits.

And it is for this reason that Islam has vehemently denounced it and the well-known tradition, which states:

لاَ رَهْبَانِيَّةَ فِي الإِسْلاَمِ.
“There is no (room for) monasticism in Islam”, is witnessed in numerous Islamic sources.1

One of the ugly innovations of the Christians with respect to monasticism had been ‘prohibition of marriage’ for the males and females who had abandoned the world. Others were ‘social seclusion’, disregarding the human responsibilities within a society, selecting secluded and far-flung monasteries and nunneries for living and worship in an environment, isolated from society. Later, great evils came into existence within the monasteries and the living centres of the monks, some of which – Allah (s.w.t.) Willing – we shall present later as a concluding portion of this discussion.

Certainly, the monks and nuns did extend positive services too like nursing individuals suffering from diseases that were dangerous and difficult to cure such as leprosy; propagation of religion in regions that were distant and amongst people that were wild and barbaric; initiating research programmes etc. Nevertheless, these acts in comparison to the entire system were trivial and insignificant, and on the whole, its evils were far greater than its benefits.

Fundamentally, man is an entity that has been created for a life within a society, and his material and spiritual development can only be achieved within a social life, and it is for this reason that none of the Divine religions have rejected this concept (of social life). On the contrary, they have endeavoured to strengthen its foundation.

Allah (s.w.t.) has placed ‘sexual desire’ within man to preserve lineage, and every thing that attempts to reject it totally is absolutely incorrect.

The Islamic abstemiousness (zuhd), which means leading a simple life, eliminating luxuries and not becoming a captive of wealth and rank, is in no way related to the issue of monasticism. This is so since monasticism means segregation and alienation from the society whereas abstemiousness means liberation for a more social living.
In a well-known tradition we read that one day the son of ‘Uthman ibne Maz’un died which so aggrieved him that he declared his house to be a mosque and (abandoning all other work) engaged himself in worship. When the Noble Prophet (S) came to know of this, he summoned him and said:

يَا عُثْمَانَ بْنَ مَظْعُونٍ إِنَّ اللٌّهَ لَمْ يَكْتُبْ عَلَيْنَا الرَّهْـبَانِيَّةَ إِنَّمَا رَهْـبَانِيَّةُ أُمَّتِي الْجِهَادُ فِي سَبِيلِ اللٌّهِ.
“O’ ‘Uthman! Surely, Allah, the Blessed and the Exalted has not ordained monasticism for us; monasticism of my ummah is only jihad in the way of Allah.”2

The above tradition is an allusion to the fact that if you desire to renounce the material life, do not do so negatively and by means of social seclusion; rather, seek it positively – in jihad in the way of Allah (s.w.t.).

The Noble Prophet (S) then went on to present a detailed explanation of the merits of congregational prayers – which itself emphasizes the rejection of monasticism and seclusion.

In another tradition we read that ‘Ali ibne Ja’far asks his brother Imam Musa ibne Kazim (a.s.): “Does it befit a Muslim to go on a journey or adopt asceticism, enclose himself in his house and not come out of it?” The Imam (a.s.) replied: “No.”3

Explanation

The journey that has been prohibited in this tradition is something which is akin to monasticism – a kind of itinerant monasticism; some people, without procuring for themselves a house, engaging themselves in work or seeking to earn a livelihood, converted themselves into globetrotters without provisions and supplies.

Constantly on the move from one place to another and fulfilling their needs by begging from the people, they looked upon this as a kind of renunciation of the world. But Islam has rejected the stationary as well as itinerant monasticism; yes, according to the teachings of Islam the important thing is that man should be abstemious while within the heart of society and not while secluded and segregated from it!

The Historical Origins of Monasticism

The history of Christianity reveals that monasticism, in its present form, had not existed in the first century of Christianity, but was rborn after the third century ad during the manifestation of the Roman emperor Disiyus and his intense drive against the followers of ‘Isa (a.s.), who, as a result of their defeat at the hands of this brutal emperor, sought refuge in the wilderness.4

The Islamic traditions too report this meaning, albeit more profoundly. It has been narrated that the Noble Prophet (S) said to Ibne Mas’ud: “Do you know from where did monasticism originate?”

Ibne Mas’ud replied: “Allah (s.w.t.) and His Messenger know better.”

He (S) said: After ‘Isa (a.s.), some tyrants came to the fore on the scene of leadership. The believers fought them three times and suffered defeat and so, they fled to the deserts and mountains, and, awaiting the arrival of the prophet, prophesized (Prophet Muhammad (S) by ‘Isa (a.s.)), engaged themselves in worship in the caves. Some of them remained on their religion while others followed the path of disbelief.

Then continuing, he (S) said: “Do you know what is the monasticism of my ummah?”
Ibne Mas’ud said: “Allah (s.w.t.) and His Messenger know better.”
He (S) said:

أَلْهِجْرَةُ وَ الْجِهاَدُ وَ الصَّلاةُ وَ الصَّومُ وَ الحَجُّ وَ الْعُمرَةُ.
“Emigration, Jihad, Salat, fasting, Hajj and ‘Umrah.”5

Will Durant, the renowned historian, in volume 13 of his well-known history presents a detailed discussion about monks, and is of the opinion that it was from the 4th century ad that nuns began to affiliate themselves with the monks; day by day monasticism was on the increase until it reached its zenith in the 10th century ad.6

Undoubtedly, this social occurrence, like other occurrences, in addition to possessing historical roots also possesses psychological ones; one of the facts which can be alluded to is that the psychological reaction of different individuals and nations against defeats and failures are totally different and varied.

Some develop an inclination to adopt seclusion and introversion, totally withdrawing themselves from society and social activities whereas there are some, who derive the lesson of endurance from failures, and come to possess greater firmness and resistance. The former group resorts to monasticism or something akin to it while the latter, in contrast, becomes more social.

Ethical and Moral Evils Resulting due to Monasticism

Swerving from the laws of creation always occasion negative repercussions and thus, it is not a matter of astonishment that when man distances himself from a social life, which is inherent and innate to him, he suffers from intense negative ramifications. And it is for this reason that monasticism, which is in contrast to the fundamentals of man’s natural disposition, gives birth to great evils, some of which are as follows:

Man, by nature, is civil and urban, and monasticism is in contradiction with this spirit of man and thus draws human societies into decadence and change of direction.

Not only does monasticism not lead to the purification of morals and perfection of soul, instead it leads to ethical deviation, lethargy, conceit, vanity, superiority complex and the like. And upon the supposition that man does manage to acquire an ethical excellence in a state of seclusion, it would not be regarded as an accomplishment, for excellence is when man is able to liberate himself from moral uncleanness while he is within a society.

Renunciation of marriage, which is one of the fundamentals of monasticism, not only does not bring about any virtue but on the contrary results in psychological disorders. The book, Encyclopedia of the 20th Century, states: Some of the monks considered paying attention to the female sex to be a Satanic act and harboured this concept to such an extent that they were unwilling to bring the female species of animals to their houses, lest its satanic soul cause harm and detriment to their spirituality!!

Despite this, history is witness to numerous atrocious acts from the monasteries, such that, according to Will Durant, Pope Innocent III described one of the monasteries as a brothel!7

Some of these monasteries had been transformed into centres of congregation for the world-loving, gluttonous and licentious ones to such an extent that the best of the wines could be found in them.

Of course, according to the testimony of history, ‘Isa (a.s.) never married, however this was definitely not because of his opposition to marriage – rather, his short life-span coupled with his perpetual journeys to different parts of the world for the propagation of religion did not permit him this liberty.

The discussion of monasticism befits separate books, devoted entirely to this topic, and if we were to dwell upon it in detail, we would deviate from our commentarial discussion.

We conclude this discussion by presenting a tradition from Imam ‘Ali (a.s.), who, while interpreting the verse:

قُلْ هَلْ نُنَبِّئُكُمْ بِالأََخْسَرِينَ أَعْمالاً الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً
“Say: Shall We inform you of the greatest losers in (their) deeds? (These are) they whose labour is lost in this world’s life and they think that they are well versed in skill of the work of hands.”8

said:

هُمُ الرُّهْبَانَ الَّذِينَ حَبِسُوا أََنْفُسَهُم فِي السَّوَارِي.
“One of the manifest examples of this are the monks, who had imprisoned themselves in the mountains and wilderness, and were under the impression that they were performing an excellent work.”9 and 10

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1. This tradition has been reported in Majma’ul Bayan under رهب as also in al-Nihayah of Ibn Kathir.
2. Biharul Anwar, vol. 70, pg. 114 (Chapter al-Nahi ‘an al-Rahbaniyah), no. 1
3. Biharul Anwar, vol. 70, pg. 119, no. 10
4. Dairah al-Ma’arif Qarn Bistum, under رهب.
5. Majma’ul Bayan, vol. 9, pg. 243; Another tradition, similar to this but slightly abridged, has been mentioned in the commentary al-Durr al-Manthur, (vol. 6, pg. 177)
6. William Durant, vol. 13, pg. 443
7. William Durant, vol. 13, pg. 443
8. Suratul Kahf (18), Verse 103, 104
9. Kanzul ‘Ummal, vol. 2, no. 4496
10. Tafsir-e-Namuna, vol. 23, pg. 384a

Why is it Necessary to Utter Allah’s Name at the Time of Slaughtering (Animals)?

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Slaughtering

Does reciting the name of Allah (s.w.t.) or another entity while slaughtering an animal have an influence upon the meat of the animal as far as hygiene and sanitation is concerned?

In answer to this question it must be mentioned that it is not essential for the name of Allah (s.w.t.) or another entity to necessitate an impact on the substance and essence of the meat in terms of cleanliness. This is because, the prohibition imposed on certain things in Islam are dictated by several factors.

At times, the prohibition is for the purpose of hygiene and protection of the body, while at other times it is for the purification of the soul and on occasions it is for preserving the social order. In reality, the prohibition imposed upon consumption of meat of animals that have been slaughtered by reciting the names of idols has a spiritual, ethical and educative dimension associated with it.

Such acts distance man from Allah (s.w.t.) and possess undesirable psychological effects; this is so since this act belongs to the rites associated with polytheism and paganism, and serves to revive their memories.1

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1. Tafsir-e-Namuna, vol. 1, pg. 588

What is the Criterion with regards to the Greater Sins?

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Greater Sins

In connection with the greater sins, reference to which has been made in several verses of the Noble Qur’an1, there have been many views by commentators on the one hand and the scholars of traditions and the jurists on the other.

Some have regarded all sins as being greater sins; this is because against Allah, the Mighty, every sin is enormous.

Others are of the opinion that the concept of lesser and greater, employed in connection with sins, is relative in nature. Every sin, in comparison to a more serious sin is looked upon as being lesser while in comparison to a less serious sin, as great.

Some believe that Allah’s (s.w.t.) warning, in the Qur’an, of chastisement with respect to a sin, serves as a criterion for that sin to be considered great.

Occasionally it has also been said that every sin which necessitates the implementation of legal (religious) penalty is a greater sin.

However, in view of the fact that the term ‘great’ indicates upon the enormity of the sin, the best description for it would be every sin, which happens to possess one of the following, can be regarded as a greater sin:

– The sins with respect to which Allah (s.w.t.) has issued a warning of chastisement.

– Sins that have been regarded by the Imams and the traditions as being grave.

– Sins that have been regarded by religious sources to be more severe than sins that are known to be of the greater sins.

– And finally, sins, which the authentic traditions expressly state to be great.

The greater sins that are mentioned in the Islamic traditions vary in number. In some traditions, they are said to be seven in number (killing a soul, being disowned by the parents, usury, returning to the land of kufr after emigrating from it, falsely accusing a chaste woman of adultery, misappropriating the property of orphans and flight from jihad.)2

Some other traditions have enumerated them to be seven in number with the difference being that ‘being disowned by the parents’ has been substituted by:

كُلُّ ماَ أَوجَبَ اللٌّهُ عَلَيهِ النَّارَ.

“All (those sins) for which Allah (s.w.t.) has made (the punishment of) Hell mandatory.”

In some, their number is seen to be ten, while in others it is 19 and in yet others the figure is much higher.3

This difference in their figure stems from the fact that all the greater sins are not uniform and similar – some are more serious and grave than the others, or in other words, they are Akbar al-Kabair (greatest of the greater sins) and thus, there is no conflict or contradiction amongst them.4

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1.Suratul Nisa’ (4), Verse 31; Suratul Shura (42), Verse 37, and the verses presently under consideration.
2.Wasa’il ash-Shi’a, vol. 11, Chapter Abwabu Jihad al-Nafs, Chapter 46, no. 1
3.For further explanation, refer the above source (Chapter 46 from Abwabu Jihad al-Nafs). Thirty seven traditions, which enumerate and specify the Greater sins, have been mentioned there.
4.Tafsir-e-Namuna, vol. 22, pg. 541

Was Abu Talib a Muslim?

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Abu Talib

All the Shi’ite scholars and some of the eminent Sunnite ones like Ibne Abil Hadid, the commentator of Nahjul Balaghah, Qastalani, in his book Irshad al-Sari and Zini Dahlan, in his annotations to the book Sirah Halabi, have regarded Abu Talib as being a Muslim. In the original Islamic sources too, there exist numerous evidences in support of this issue, which when studied leave us profoundly astonished and perplexed as to why Abu Talib finds himself the object of such unkindness and accusation?

How is it possible that one, who had defended the Noble Prophet (S) by his entire existence, and time after time had presented himself and his children as a shield for him in times of peril, be the object of such an allegation?

And here the discerning researchers have surmised that this wave of antagonism against Abu Talib is one that is political in nature and stems from the opposition of the evil lineage of Bani Umayyah to ‘Ali (a.s.).

This is because it is not just Abu Talib, who due to his proximity with ‘Ali (a.s.), has found himself to be an object of this onslaught; rather, we observe that in the history of Islam, whosoever happened to possess a close relation – in any manner whatsoever – with ‘Ali (a.s.) had not remained protected from these foul and shabby offensives. In truth, Abu Talib had no crime to his name save that he was the father of ‘Ali ibne Abi Talib – the great leader of Islam!

Here, we enumerate, only briefly, some varied arguments that bear a clear testimony to the faith of Abu Talib, and leave the details for books that have been particularly devoted to this issue:

Even prior to the proclamation of the prophethood of the Noble Prophet (S), Abu Talib had been well cognizant of the fact that his nephew would attain the rank of prophethood. This is because the historians have written that on one of the journeys that Abu Talib had undertaken to Egypt in the caravan of the Quraish, he had taken his twelve-year old nephew Muhammad, along with him.

In the course of this journey various extraordinary acts were witnessed from him; in addition, as soon as the caravan came across a monk by the name of Bahira – who had been engaged in worship in the monastery for years, possessed knowledge of the Old and New Testaments and used to be visited by the trade caravans who passed that way – Muhammad (S), who was not more than twelve years old then, attracted his attention. Bahira, after gazing at him deeply and profoundly, asked: To which of you does this child belong? Those around pointed to Abu Talib, who informed him that he was his nephew.

Bahira said: “This child has a brilliant future before him. He is the very prophet, whose prophethood has been prophesized by the Divine books and whose attributes I have read in them.”1

Even before this encounter, there had been other indications which made Abu Talib aware of the prophethood and the spirituality of the Noble Prophet (S).

As has been stated by the Sunni scholar Shahristani (the author of al-Milal Wal Nihal) and others, one year skies of Mecca withheld their rains and the city was caught in the grip of a severe drought. Abu Talib ordered his nephew, Muhammad, who was just a suckling then, to be brought to him. When the child, suntil wrapped in swaddling-clothes, was handed to him, he stood before the Ka’bah, raised the child upwards three times and each time beseeched: O’ Lord! By the sake of this child, send down the blessed rains upon us.

It was not long before a cloud became visible above the horizon and soon covered the skies above Mecca; it then began to pour with such intensity that it was feared that the Ka’bah might suffer damage.

Shahristani then writes: This incident, which indicates Abu Talib’s knowledge of his nephew’s prophethood right from his infancy, proves that he believed in the Noble Prophet (S). Later, Abu Talib recited the following verses in connection with this incident:

وَ أَبْيَضُ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلألْأَرَامِلِ‏.
“He is a luminous-faced one and it is for him that the clouds pour down rain he is the shelter of the orphans and the protector of the widows.”

يَلُوْذُ بِهِ الْهُلاَّكُ مِنْ آلِ هَاشِمٍ. فَهُمْ عِنْدَهُ فِي نِعْمَةٍ وَ فَوَاضِلَلٍ.
“Those from the Bani Hashim who face destruction seek refuge in him and it is by means of him that they find themselves receiving bounties and favours.”

وَ مِيْزَانُ صِدْقٍ لاَ يَخِيْسُ شَعِيْرَةً وَ وَزَّانٌ صِدْقٌ وَزْنُهُ غَيْرُ هَائِلٍل.
“He is that balance of justice that never violates (even) one grain of barley and he is a correct measurer whose weight and measurement are not to be feared for error.”

In addition to Shahristani, numerous eminent historians too have reported the incident of the people resorting to Abu Talib during the famine, and his entreaty to Allah (s.w.t.) by employing the honour of the Noble Prophet (S). ‘Allamah Amini has mentioned this incident in his book, al-Ghadir, quoting it from the books Sharh Bukhari, al-Mawahib al-Ladunniyyah, al-Khasais al-Kubra, Sharh Bahjah al-Mahafil, Sirah Halabi, Sirah Nabawi and Talabah al-Talib.2

In addition, certain well-known Islamic books contain some poems from Abu Talib, all of which have been gathered and this collection referred to as Diwan Abi Talib. Some of these poems are presented below:

وَ اللهِ لَنْ يَصِلُوْا إِلَيْكَ بِجَمْعِهِمْ حَتَّى أُوَسَّدَ فِي التُّرَابِ دَفِيْنًا.
“O’ Nephew! The enemies shall never reach you until such time that Abu Talib has rested in the earth and taken the grave as his bed,”

فَاصْدَعْ بِأَامْرِكَ مَا عَلَيْكَ غَضَاضَةً وَ ابْشِرْ وَ قِرَّ بِذَاكَ مِنْهُ عُيُوْنًا.
“So accomplish your assignment and fear none give glad tidings and make the eyes joyous and cheerful.”

وَ دَعَوْتَنِيْ وَ زَعَمْتُ أَنَّكَ نَاصِحِيْ وَ لَقَدْ صَدَقْتَ وَ كُنْتَ قَبْلَ أَمِيْنًا.
“You invited me towards your faith and I know fully well that you are a sincere adviser to me and surely you invited and are trustworthy in your invitation.”

وَ لَقَدْ عَلِمْتُ أَانَّ دِيْنَ مُحَمَّدٍ مِنْ خَيْرِ أَدْيَانِ الْبَرِيَّةِ دِيْنًا.
“Indeed I have perceived that the religion of Muhammad is the most excellent of all religions.”3

أَ لَمْ تَعْلَمُوا أَنَّا وَجَدْنَا مُحَمَّداً نَبِيّاً كَمُوسَى خُطَّ فِي أَوَّلِ الْكُتُبِ.
“O’ Quraish, do you not know that we have found Muhammad to be a prophet just as Musa was and his mention has been recorded in the Divine books?”

وَ أَنَّ عَلَيْهِ فِي الْعِبَادِ مَحَبَّةً وَ لاَ سِنَّ فِيْمَنْ خَصَّهُ اللهُ فِي الْحُبِّ.
“The servants of Allah (s.w.t.) possess a special fondness with respect to him and this is not out of place for one whom Allah (s.w.t.) has singled out for His love.”4

Ibne Abil Hadid, after presenting a great number of Abu Talib’s poems (which Ibne Shahr Ashub, in his book Mutashabihat al-Qur’an, has claimed to be three thousand in number) says: After going through the entire collection of these poems, there does not remain a semblance of a doubt for us that Abu Talib had indeed believed in the religion of his nephew.

Traditions have been narrated from the Noble Prophet (S) which testify to the faith of his self-sacrificing uncle – Abu Talib. According to the author of the book Abu Talib: Mu’minu Quraysh, when Abu Talib passed away the Noble Prophet (S), after having escorted his funeral and as he mourned his death, said: O’ My Father! O’ Abu Talib!

How sad I am over your death? How can I ever forget the tragedy of your death? O’ you who fostered me when I was an infant and accepted by invitation when I was a grown up; in proximity to you, I was as an eye is to its socket, and as a soul is to the body.5

Also, he (S) used to repeatedly confess:

مَا نَالَتْ مِنِّيْ قُرَيْشُ شَيْئًا حَتَّى مَاتَ أَبُو طَالِبٍ‏.
“The Quraish were unable to inconvenience me in any way until after the death of Abu Talib.”6

It is an indisputable fact that, years before Abu Talib’s death, the Noble Prophet (S) had been ordered to refrain from establishing any kind of cordial relationship with the polytheists. In such a situation, exhibition of such fondness and affection towards Abu Talib on his (S) part indicates that he (S) had known that he was a monotheist. Or else, how could it be conceivable that while he prohibited others from befriending the polytheists he himself exhibited affection towards Abu Talib that reached the frontiers of love?

In traditions that have been narrated from the Ahlul Bayt (a.s.) too, there are abundant evidences that meet the eye which attest to Abu Talib’s faith and sincerity. These traditions, mentioning all of which would only protract this discussion, contain rational and logical arguments, like the tradition of the fourth Imam (a.s.) in which it has been reported that the Imam (a.s.), in reply to a question, attests to the faith of Abu Talib and then says:

Honestly, I am amazed as to why some are given to imagine that Abu Talib was a disbeliever! Do they not realize that by harbouring such beliefs, they hurl taunts and sarcasms at Abu Talib and the Noble Prophet (S)? But has it not been prohibited in several verses of the Qur’an for a woman to continue to remain in the matrimony of her disbelieving spouse after she has accepted Islam? It is an incontrovertible fact that Fatimah Bint Asad, who had been of those who had taken a lead into Islam, had Abu Talib as her spouse all through her life.7

Apart from all these, if we were to be sceptical of all things, the one reality with respect to which none can harbour scepticism and doubt is that Abu Talib was of the most vociferous and intense supporters of Islam and the Noble Prophet (S), and his support was in such measure that it cannot be interpreted as stemming from consanguineous ties or tribal partianship.

The most manifest example of this being the incident of Shi’b Abi Talib which has been reported by all the historians; when the Quraish subjected the Noble Prophet (S) and the Muslims to an intense social, economic and political blockade and severed all connections with them, Abu Talib was the only supporter and defender of the Noble Prophet (S).

For three years he abandoned all his other work and, taking the Hashemites to a valley located between the mountains of Mecca and popularly known as Shi’b Abi Talib, settled down there. His self-sacrifice reached such an extent that in addition to constructing special towers for protection against the attacks of the Quraish, every night, he would move the Noble Prophet (S) to a different place to sleep and make his dear son ‘Ali (a.s.) sleep in his place instead.

When ‘Ali (a.s.) said: Dear father! Under these circumstances, I am bound to be killed, Abu Talib said: Dear son! Do not lose your forbearance. Every living thing advances towards death. I have sacrificed you for the son of ‘Abdullah.

Interestingly, ‘Ali (a.s.) responds to his father’s words by saying: Dear father! These words of mine were not out of my apprehension of being killed in the path of Muhammad (S) rather, it was spoken since I wanted you to know how obedient I am to you and that I am fully prepared to help Ahmad.8

We are of the opinion that every person, who casts aside his prejudice and studies the gold lines of history about Abu Talib impartially would concur with Ibne Abil Hadid and say:9

وَ لَوْ لاَ اأَبُو طَالِبٍ وَ ابْنُهُ لَمَا مَثَلَ الدِّيْنُ شَخِخْصاً فَقَامَا فَذَاكَ بِمَكَّةَ آوِى وَ حَامَىِي وَ هَذَا بِيَثْرِبَ جَسَّ الْحَمَاماً.
“If it was not for the presence of Abu Talib and his son, the religion (of Islam) would never have stayed in place and stood up aloft. Abu Talib rushed to the assistance of the Noble Prophet (S) in Mecca, while ‘Ali (a.s.), in supporting Islam, plummeted into a whirlpool of death in Yathrib (Medinah)!”10

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1. An abstract from Sirah Ibn Hisham (vol. 1, pg. 191), Sirah Halabi (vol. 1, pg. 131) and other books.
2. al-Ghadir, vol. 7, pg. 346
3. Khazanah al-‘Arab, Tarikh Ibn Kathir, Sharh of Nahjul Balagha Ibn Abil Hadid, Fath al-Bari, Bulugh al-‘Arab, Tarikh Abi al-Fida, Sirah al-Nabawi etc.., as reported in al-Ghadir, vol. 8
4. Ibid.
5. Sheikh al-Abatih, quoting from the book Abu Talib: The Believer of the Quraish.
6. Tabari, quoting from the book Abu Talib: The Believer from the Quraish.
7. Kitab al-Hujjah; al-Darajat al-Rafi’ah quoting from al-Ghadir, vol. 8.
8. al-Ghadir, vol. 8
9. al-Ghadir, vol. 8
10. Tafsir-e-Namuna, vol. 5, pg. 192

What is the incident of Fadak?

/in , /by

fadak

Fadak had been one of the villages around Medinah situated at a distance of 140 kilometres from Khaybar. In the year 7 ah when the forts of Khaybar fell one after another to the soldiers of Islam and the central power of the Jews was smashed, the inhabitants of Fadak approached the Noble Prophet (S) in submission and handed over one half of their land and gardens to him retaining the other half for themselves. In addition, they also agreed to shoulder the responsibility of cultivating his share of the land and used to receive some benefits for this effort of theirs.

In view of the verse of booty (Fai), this land was specific to the Noble Prophet (S) and he could utilize it for himself or use it in other instances as stated in verse 7 of Suratul Hashr and accordingly, he gifted it to his daughter Fatimah (s.a.). This is a fact, which has been emphasized and stated by numerous Sunnite and Shi’ite historians and commentators. In the commentary al-Durrul Manthur, it has been narrated from Ibne ‘Abbas that when the verse:

وَ آتِ ذَا الْقُربـى حَقَّهُ
“Then give to the near of kin his due”1

was revealed, the Noble Prophet (S) gifted Fadak to Fatimah (s.a.)2:

أَقطَعَ رَسُولُ اللٌّهِ فَااَطِمَةَ فَدَکٌَ.
In the chapter of silah rahim (establishing bonds of consanguinity) of the book Kanz al-‘Ummal, written as annotations for the book Musnad of Ahmad ibne Hanbal, it has been reported from Abu Sa’id Khudri that when the above verse was revealed, the Noble Prophet (S) sought Fatimah (s.a.) and said to her:

ياَ فاَطِمَةُ لَکِ فَدَکٌُ.
“O’ Fatimah! Fadak is for you.”3

Hakim Nishaburi has also reported this same meaning in his book, which deals with history.4

Ibne Abil Hadid too, in his commentary of Nahjul Balaghah, has mentioned the incident of Fadak in great detail5 and so too have numerous other books.

But after the Noble Prophet (S) those, who perceived this economic power in the hands of ‘Ali’s (a.s.) spouse as a danger to their political power and were determined to isolate his supporters in every respect, confiscated it on the basis of a fabricated tradition:

نَحْنُ مَعَاشِرَ الأَنْبِيَاءِ لاَ نُوَرِّثُ.
And despite the fact that Fatimah (s.a.) was in official possession of the land – and one in possession of something is not asked to present witnesses – she was asked to present her witnesses (that Fadak belonged to her). She presented them, who testified that the Noble Prophet (S) had personally gifted it to her, but they disregarded these witnesses.

In later periods, those Caliphs who desired to express their inclinations towards the Ahlul Bayt (a.s.), would return Fadak to them but soon after another would come up and confiscate it once again! This was repeated on numerous occasions during the time of the Umayyad and the ‘Abbasid caliphs.

The incident of Fadak and the events associated with it during the initial stages of Islam and in the later eras are of the most painful, sorrowful but at the same time, the most admonitory portions of the history of Islam which ought to be placed under meticulous study so that it illuminates various other incidents of Islam.

Significantly, the Sunni narrator – Muslim ibne Hajjaj Nishaburi – has reported the incident of Fatimah’s (s.a.) demand for Fadak in detail in his book Sahih Muslim and reports from ‘Aishah that after the first Caliph’s refusal to return Fadak to Fatimah (s.a.), she was enraged with him and did not speak a word to him for as long as she was alive.6 and 7

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1. Suratul Rum (30), Verse 38
2. al-Durr al-Manthur, vol. 4, pg. 177
3. Kanzul ‘Ummal, vol. 2, pg. 158
4. Refer the book Fadak, pg. 49
5. Sharh of Nahjul Balagha of Ibn Abil Hadid, vol. 16, pg. 209 onwards
6. Sahih Muslim, vol. 3, pg. 1380, no. 52 of ‘The Book of Jihad’
7. Tafsir-e-Namuna, vol. 23, pg. 510