The Resurrection ad The Philosophy of Creation

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Philosophy of Creation

Many ask the question, “Why did God create us?”
And sometimes they go further than this and ask, “What is the philosophy of Creation of this great universe?”

A gardener plants a tree for its fruit and he plows the earth for seeds and spreads the seeds, why did the Great Gardner of Creation create us?

Was God lacking something that He created us?

If so, He will be in need of something and this does not suit the fact that He is in the station of the Creator and is Infinite in Existence.

There are many words which have been written in response to this question but it can be summarized in a few sentences.

It is a great mistake to compare God’s Qualities with our own. As we are limited creature, everything we do is in order to eliminate a need. We study in order to make up for the deficiency we have in learning.

We work in order to make up for the economic deficiency we have.

We seek after health centers and treatment in order to meet our health requirements.

In relation to God Who is Needless from all points of view, if we do something we must seek Him in other than His Existence. He does not create in order to benefit from His Creation, rather His goal is to Be for His creatures.

He is like a sun which is full of radiance and is Infinite without Him having any need, He illuminates so that all may gain advantage from it. This is what His Infinite Essence is and His special blessing where He has taken the hands of His creatures and moves them towards transformation and perfection.

Our creation from non-being was itself an outstanding step of transformation. The sending of the prophets and the descent of a heavenly Book and the formulation of laws and programs are each to be reckoned to be a basis for us.

“This universe is a great university and we are students in this university”.

“This world is a readied pasture and we are the farmers of this land”.

“This world is a beneficial, commercial center and we are merchants in this bazaar.” (Nahj al-Balaghah)

How can we, for the creation of humanity, be the purpose of a goal? When we look around ourselves and we look at each and every creature, each one has a goal.

In the wondrous system or factory of our body, there is nothing which is without a goal including our eyelashes and the arches in our feet.

How is it possible that the structure of our body, each particle of it, have a goal but the totality of our being lack one?

We leave aside our own bodies and we look at the great world; we see that every system has a separate goal, the goal of the shining of the sun, the goal of rain falling, the goal of the special characteristics of the air that breathe, but it is possible that the totality of this then, lack a goal?

The truth is that within the heart of this expansive universe, it is as if these where a painting showing the final goal which we cannot always see at the first moment but it says, “Education and transformation.”

Now that we have briefly become familiar with the goal of creation, words are about whether or not our life of a relative few days with all of its difficulties, problems and deficiencies can be the goal of creation?

Let us assume that I will live 60 years in this world and everyday from morning until night, I struggle to earn a living and at night, exhausted, I return home and the conclusion or result is that throughout my life, several tons of food and water are consumed and with difficulty, I purchase a house and then die and leave this world. Does this goal have the value to call me to live with all of these difficulties?

In truth, if an architect builds an enormous building in the wilderness and he spends many years completing it and he provides it with all of the necessary facilities and when he is asked, “What is your purpose?” He says, “My goal is that all of my life I build this building for passer-bys to spend an hour in it!

Will we not be surprised and will we not say, “Does one hour of rest of a passer-by need all of this effort?”

Because of this, those who do not believe in life after death, think that life in this world is absurd and this perspective is often repeated in the words of the materialists, to whom living in this world is purposeless. Often, among these individuals there are people who commit suicide because they are tired of this life.

That which gives purpose to life and makes it logical is because it is the preliminary for another life and the bearing of the difficulties of this life is preparatory for making use of the way towards an eternal life.

Here we had previously presented an interesting example, and that is that if a fetus which is in its mother’s womb had sufficient intelligence and if they were to say to it, “There is nothing after this life for you,” the fetus would most certainly object to this and would ask, “What purpose is there in my being imprisoned in this environment? To go through all this and then nothing?”

The Creator had a purpose in this creation!

But if we are assured that these several months are but a quickly passing phase and the preparatory stage for a relatively long life in this world, a world which in relation to the world of a fetus, is extensive and full of light and in relation to that it has several stages, the fetus will be assured that the period of gestation makes sense and that it has a goal and because of that, it is bearable.

The Holy Qur’an says:

“And you certainly know already the first form of creation. Why then do you not celebrate praises?” (56:62)

In summary, this world cries out with all of its being that there is another world after this world, otherwise it would be useless.
Listen to the words of the Holy Qur’an,

“Did you then think that We had created You in jest and that you would not be brought back to Ifs (for account)?” (23:115)

This refers to the fact that if there were no return to God, as mentioned in the Holy Qur’an, through the resurrection, the creation of human beings would be equivalent to being useless.

The conclusion is that the philosophy of creation says that after this world, another world must exist.

Think and Answer

1. Why can the Qualities of God not be compared to the qualities of a human being?
2. What was the purpose behind our creation?
3. Can life in this world be a goal for the creation of the human being?
4. A comparison of the life of a fetus with life in this world teaches us what?
5. What reasoning does the Holy Qur’an give for the creation of this world for the existence of the hereafter?

We Have Seen the Resurrection Many Times in this World

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Resurrection_Poster

The verses of the Holy Qur’an clearly show this truth that the idol-worshippers and also the other kufar, not only at the time of the Holy Prophet, but in other ages as well, were surprised or amazed by the issue of resurrection and life after death and they were frightened by it to the point that whoever mentioned it was considered to be insane and
they would say to each other:

“The kuffar say (in ridicule), ‘Shall we point out to you a man that will tell you when you are scattered to Pieces in disintegration that you shall (then be raised) in a flew creation?” (34:7)

Yes. In that age, because of a lack of knowledge and short-sightedness any mention of the belief in a life after death and a world after death was considered to be insanity or an insult to God and the belief that giving life to a dead body was considered to be insanity.

But it is interesting that opposed to this Way of thinking, the Holy Qur’an refers to various reasons of life which both a common average person can understand as well as scholars, each one to their own extent of ability Even though referring to all of the Qur’anic verses in this area requires a separate book, we have tried here to present some of them.

1. Sometimes the Qur’an says to them:

“It is God Who sends forth the winds so that they raise up the clouds and We drive them to a land that is dead and revive the earth therewith after its death; even so (will be) the Resurrection.” (35:9)

We look at the visage of nature in the winter time.

Every place smells of death. The trees all lack leaves, fruit and blossoms and the only thing remaining of it is dry branches. Neither do the flowers laugh nor blossoms blossom nor is any movement of life to be seen.

The spring season arrives. The weather grows warmer, life-giving drops of rain fall. Suddenly a movement is seen in all of nature: flowers bloom, trees grow leaves, blossoms and flowers appear, birds find their places upon the branches of trees and it is glorious to see.

If life after death had no meaning, we would not see this scene every year before our eyes. If life after death was something which was absolutely impossible, and words of the insane, we would not be able to sense it every year before our eyes.
What difference is there between the life of the earth after death and the life of human beings after death?

2. Sometimes, the Qur’an also grips their hands and takes them to the beginning of creation and recalls it to them and refers to that Arab Bedouin who picks up a rotten bone and goes to the Prophet of Islam and says, “O Muhammad, who will be able to enliven this rotten bone? Tell me who?”

And he thinks that he has found the final proof for disproving the Resurrection.
The Holy Qur’an says:

“Say, ‘He will give them life Who created them for the first time. For He is well-versed in every kind of creation!” (36:79)

What is the difference between initiating creation and a new creation?

And the answer is found in another verse.

“Even as We produced the first creation shall We Produce a new one.” (21:104)

3. Sometimes the great Creation of God of the heavens and the earth is mentioned:

“Is not He Who created the heavens and the earth able to create the like thereof? Yea, indeed! For He is the Creator Supreme of skill and knowledge. Verily, when He intends a thing, His Command is, ‘Be,’ and it is.,, (36:81-82)

Those who doubted this issue were individuals who had short-sightedness and never saw beyond their own environment. Otherwise, they would know that a new creation or a recreation is easier than initiating of creation and the new life given by .God with all of His strength is not a difficult issue, and new creation is not a difficult task.

4. Sometimes the Resurrection energies have been mentioned whereby it says:

“The same Who produces for you fire out of the green tree, when behold! you kindle therewith (your Own fires).” (36:80)

When we study this wondrous verse of the holy Qur’an with care and we seek aid from today’s science, science tells us that only green trees can store the energy of light of the sun and that when we burn a piece of wood and we make a fire, that is the same heat and energy which is similar to the heat of the sun which has been stored in it for years and we thought that that light and heat had died and had been destroyed but we see today that it has found new life.

For God Who has all of this power, who can store tens of years of the energy of light from the sun within a tree and in one moment bring all of it forward, and it receives new life, it is not a difficult task.

At any rate, we see with what logic and clarity the Holy Qur’an explains the issue of the resurrection to those who have doubts about it and they even thought that anyone who believed such a thing was insane. It clearly proves the existence of the resurrection, only a small part of which we have been able to mention here.

Think and Answer

1. Why are the multi-theists surprised by the issue of the Resurrection?
2. How is the Resurrection created each year for us in nature?
3. The Qur’an in a part of its verses shows that the life of a fetus is similar to the Resurrection Why?
4. What is the energy of the Resurrection?
5. Why has the Holy Qur’an emphasized the green tree?

 

Belief in Resurrection is Manifested in our Primordial Nature

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Primordial Nature

We most often see that coming to know about God is within the primordiality and nature of a human being.

If we search into the awakened and non-awakened consciences of the human being, his faith and desire in a source which is metaphysical, we come upon a metaphysical source which is gained through knowledge, program and goal which created this world.

But this issue is not limited to monotheism and coming to know about God. All of the principles and practices which are basic to religion must be seen within this very primordial nature. Otherwise, the harmony which is necessary to exist between creation and the Divine Law will not be found. (Pay special attention here).

If we take a look at our heart and we discover the depths of the spirit and our soul, we hear these whisperings from the world that life does not end with death, but rather death is a window upon the world of survival.

In order to understand this truth, we must turn to the points below.

1. Love of Survival

If the human being has been created for annihilation and non-being, that person should desire non-being, and receive pleasure from death at the end of life whereas we see that this is not the case. Instead we see that death is in no time or era a pleasure and that many people flee from it with all of their being.

Looking for ways to lengthen one’s life, looking for the Fountain of Youth, the Elixir of Life, the Water of Life are all signs of this truth.

This love for survival shows that the human being was created to survive and if we had been born for being and annihilation, this love would have no meaning.

All of the basic loves which are within our being are completed by it and the love for survival is a love which completes or perfects our being.

Note that we discuss the issue of the Resurrection after we have accepted the existence of God, the Wise, the Knower.

We believe that whatever He created in our bodies is based on a known measure and because of this, the love and desire of a human being for survival must also have an accounting and that can be nothing other than the existence of a world after this one.

2. Resurrection Among the Tribes of the Past

The history of humanity, as it bears witness, in a general sense, in the tribes of the past, from the earliest of times shows clear proof of the clear belief of the human being to life after death.

The traces which have remained from the human beings of the past, even those who existed before written records, in particular, the method of making graves for the dead and how they buried the dead, all bear witness to this truth that they believed in life after death.

This rooted belief which has always existed in humanity, cannot be believed to be a simple idea or only a habit.

Whenever a belief is found in the form of something which has roots, and throughout history, we see it in human society, we should know that it is part of primordial nature because it is only primordial nature which can persevere with the passage of time and social and intellectual changes and remain in its place. Otherwise, customs will be forgotten.

The wearing of a special type of clothes is either a question of habit or a form of custom, which, over time, either changes or is destroyed.

But the love of a mother for her child is instinctive. It is a part of nature and a symbol. Thus, with the passing of time, the flame of love does not decrease in various environments. Whatever efforts are made in this way are reasons why this is part of the primordial nature of a human being.

When scholars say that careful study has shown that the earliest of people had a kind of religious belief because they buried their dead in a special way and they placed their tools of work beside them, and in their own way and with their particular belief, they showed that they believe in the existence of another world.

We can then well see that they had accepted life after death, even if they were in error. They thought that life there was just like life in this world and that they would need those very same tools.

3. The Existence of the Inner Trial

The existence of the inner trial or court called the Conscience is another reason for the resurrection being primordial.

Just as we have previously said, we all well sense that there is a trial or a court within us which judges what we do. It gives rewards for good deeds. We feel satisfied and our spirit overflows with joy and happiness in such a way that the feeling is incapable of being described. In relation to evil deeds, and, in particular, great sins, they are felt in such a way that life becomes bitter.

It has often been seen that individuals, after committing a great crime, like murder and trying to escape from the scales of justice, voluntarily give themselves up. They surrender to the hangman’s noose and the reason is the torture which the conscience gives.

A human being, on bearing witness to this trial or court, asks himself or herself, “How can I, who am but a small creature, have such a conscience but the great universe and the world of creation not have a trial or court which it is worthy of?”

In this way, we can prove that the belief in the resurrection and life after death is primordial in three ways:

1. Through love of survival.

2. Because of the existence of this belief throughout history.

3. Through a small example of that in our own selves.

Think and Answer

1. How can one distinguish that which is primordial from that which is not primordial?
2. What is the reason why a human being has a love for survival and what reason can this be for the primordiality of the resurrection?
3. Did the early people believe in the resurrection? Why?
4. How does the condemnation by our conscience encourage or punish us? Give examples of that.
5. What relation is there between the trial by one’s conscience and the great Day of Judgment?

An Example of the Trial of the Day of Judgment is within You

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The-Day-Of-Judgment

Since the issue of the afterlife and the great court of the Resurrection would seem strange for someone who has lived inside the prison in this world, God has established a small court inside each one of us which is called the court of conscience.

To explain in more detail: A person will be tried in many courts for the crimes he has done the first court is the usual courts in this world with all its shortcomings.

Although the very presence of such courts would lessen the number of crimes, they are based on such feeble foundations that nobody expects them to act in complete accordance with justice.

If wrong laws are enforced in a court, if judges are busy taking bribes and are subject to nepotism and partisan influences, then we could not expect justice to prevail in such a court.

Even if some courts might be presided over by pious judges, there are still those clever criminals who could escape punishment.

The second type of court, which functions better than the first one, is the court of the consequences of our own deeds. Our acts have consequences which affect us sooner or later.

We have seen many governments that were engaged in tyranny and engaged in all forms of injustice, but were soon caught up in the traps they had made for themselves. They collapsed as a result of their wrong actions, caught in the consequences of what they had done earlier.

Such a court has the shortcoming that it is neither public nor universal. Therefore, it could not make us feel that we do not need the court of the resurrection.

The third court, which is more elaborate than the preceding one is the court of the conscience. In the same way that the solar system, with its wonderful system can be observed in the tiny structure of an atom, we could claim that the court of our conscience is a tiny example of the court of the resurrection.

This is because there is a mysterious force inside our inner self which is called “practical wisdom” by the philosophers, “the reproaching soul” by the Holy Qur’an and “conscience” by others.

As soon as man does a good or bad act, this court starts to operate immediately and issues its verdicts in the form of mental punishments or mental rewards.

This court of conscience at times beats the wrongdoer inside with such a force that he or she would prefer death to this life. Such a person would write in his will “if I commit suicide it was because I wanted to get rid of the tortures of my conscience.”

This court of conscience at times encourages man for his good work to the extent that he becomes extremely delighted. He then feels at ease in his soul, and he could never find such a source of delight anywhere in the world.

Such a court has its own characteristics:

1. In this court, the judge, the witness, the officer to carry out the court’s verdict, and the audience are the same person. It is the force of conscience that acts as a witness, that judges and finally carries out the verdict.

2. Contrary to normal judicial procedures which would sometimes take years to complete, the trial here at this court is momentary; it does not take time. Occasionally some time is needed to remove the obscurities from the eyes of the beholder, however, as soon as the documents are in, the verdict will be issued.

3. The verdict of such a court does not require one to go to a court of appeal; it only has one stage.

4. This court will not only punish; it will also reward those who perform their duties. In such a court, both the good-doers and the wrongdoers are tried and receive rewards or punishment accordingly.

5. The punishment of such a court does not have anything in common with ordinary punishment in the sense that they do not require prisons, whips, or executions. However, at times they are so torturous for a person’s soul that no punishment could compare to it.

In sum, such a court does not resemble any worldly court; it rather resembles the court of the Resurrection. The greatness of the court of conscience is so tremendous that the Holy Qur’an swears by it, associating it with the court of the Resurrection:

Nay! I swear by the Day of Resurrection. Nay! I swear by the self-accusing self. Does man think that we shall not gather his bones? Yea! We are able to make complete his very fingertips. (Qur’an 75:1-4)

Naturally, such a court, due to its material nature, does not make us feel that we do not need the court of the Resurrection. This is because:

1. The sphere of human conscience is not all-inclusive; rather, it is based on one’s way of thinking.

2. At times, a treacherous man could deceive even his own conscience.

3. At times, the call of a wrongdoer’s conscience is so weak that he cannot hear it.

Here, the significance of the fourth court, i.e., the court of the Resurrection will become clear.

Think and Answer

1. In reality in how many courts is a person tried?
2. What are the particularities of the first court and what is it called?
3. What particularities does the third court have?
4. What are the particular characteristics of the second court?
5. Describe the merits and weaknesses of the court of the conscience.

Belief in The Resurrection Gives Meaning to Life

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Resurrection

If we take this world into consideration, without concerning ourselves with any other, it will be meaningless and empty.

It is similar to the time of life when a fetus is not in this world, but is in the womb.

A child who is within its mother’s womb and who is imprisoned for months in this darkness and narrowness, if it was to have wisdom and intellect, and was to think about its being a fetus, it would be very surprised.

Why am I imprisoned in this dark prison?

Why do I have to move in water and blood?

What result will the end of my life have?

When did I come, why have I come?

But if one is made aware of the fact that this is a Preliminary stage, that their organs are formed here, they gain strength and become prepared for movement in this great world.

After the passing of 9 months, it is freed, it moves into a world in which the sun shines, the moon reflects, green trees and streams of water flow and multiple benefits are attained; then it takes a deep breath and says, “Now I have understood the philosophy of my existence here.”

This is a preliminary stage; this is a place to fly from; this is a class to pass through in order to move towards a great university.

But if the life of a fetus is cut off from life in this world, everything will become dark and meaningless – a frightening prison with purposeless and harmful results.

This is exactly the point in the relation of life in this world with life after death.

What is the point in our living more or less 70 years in this world?

For a time, we are immature and inexperienced and by the time that we become mature, our life ends.

For a time, we must study and work and by the time that we study and learn, we have reached old age.

Why are we alive? To eat, wear clothes and sleep? And repeating this life day after day.
Is this extensive universe, this expansive world and the storing of all of this knowledge and experience, all of these teachers and instructors, all repeated for eating, drinking and putting on clothes?

It is here that the meaninglessness of this life will be clear to those who do not believe in the next world because they cannot reckon this small issue to be the goal of life and they do not believe in the next world either.

Thus, it can be seen that a group of them try to commit suicide and end this absurd life. But if we believe that this world is a pasture for the after life or that it is a field which must be planted and then be taken as eternal life, that the world is a university in which we must learn and prepare ourselves for life in an eternal world, and that the world is a bridge which we must cross over, in this case, the world will not appear to be absurd and futile Rather it will be the beginning for an eternal life and no matter what efforts we make towards it, are small.

Yes. Faith in the resurrection gives meaning to human life and frees a person from anxiety, worry and absurdity.

Faith in the Resurrection is an Important Factor in Training

In addition to this, belief in the existence of a Court of the Day of Judgment is most effective in our daily lives.

Assume that it were to be announced in a country that there will be no punishment for such and such a crime and no records will be kept, that people can, with a clear conscience, live the day as they so desire. They give the day off to the police, the army and security forces. They lock the doors of the courts and until the next day when life will begin as normal, no crimes will be punished.

How do you think that society will spend that day? Belief in the resurrection, faith in the Day of Judgment, is in no way comparable to this world.

The details of this Court are as follows:

1. It is a trial, in which explanations are ineffective, nor can relations rule over norms nor can false statements be presented to change the decision.

2. It is a court which does not need the facilities of this world and because of this, it is not extended to take more time; it is studied like lightening and a decision is given immediately.

3. It is a court in which the file or record of people is their own deeds, that is, their deeds will themselves be present and made known by their actions in such a way that there is no way to deny them.

4. The witnesses in that court are his or her hands and feet, eyes and ears, tongue and skin and even the earth and the walls of a house in which there was sin or good deeds were committed will be there, witnesses which are like the effects of nature and cannot be denied.

5. This court is one whose Judge is God Almighty, God Who is Aware of all things, is Needless of all and Who is more Knowing than all others.

6. Beyond this, the punishments there are not contractual; it is our acts themselves which take form and will be alongside us and they will punish us or draw us into blessings.

Faith in such a court takes a person to the point that Hadrat ‘Ali says, “I swear to God that if I were to spend from night to the morning upon thorns and if my hands and feet were to be chained in the day and I were to be pulled through the streets and the bazaars, I am more willing to have this happen than to present myself to God’s Court if I have committed an oppression against one of God’s creatures or if I have usurped the rights of another.” (Nahj al-Balaghah, Sermon 224)

Can a Person with such Faith be Deceived?

It is faith in this Judgment that makes a human being place his brother’s hand near the fire to burn when he has extended it into the public treasury. And when the brother screams in pain, he advises him, “You are screaming from the flame of a toy fire which is in the hands of human beings whereas you take your brother to a fire which is extremely frightening and which is lit by the anger of the Creator?” (Nahj al-Balaghah, Sermon 224)

Can a person with such faith be deceived?

Can one buy his conscience with bribery?

Can he, with encouragement of threats, be made to deviate from the way of truth to the way of oppression?

The Holy Qur’an says when the scroll of deeds is shown to sinners, they cry out:

“Ah! Woe to us! What a book is this! It leaves out nothing small or great but takes account thereof!” (18:49)

In this way, powerful waves of the sense of responsibility grows towards the spirit of the human being which controls the human being from deviating, going astray, committing oppression and aggression.

Think and Answer

1. If there was nothing after this limited life and the situation of this world, what would happen?
2. Why does a group of those who deny the Resurrection deviate?
3. What are the differences between the Court of the Day of Judgment and the courts of this world?
4. What effects does faith in the Resurrection have upon the deeds of a human being?
5. What did Amir al-Mu’minin, ‘Ali, peace be upon him, do to his brother Aqil? What did he want and what response did ‘Ali give him?

Faith in the Resurrection is an Important Factor in Training
Can a Person with such Faith be Deceived?
Think and Answer

One Crucial Question: Is Death considered as One’s End or Beginning?

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Fear Death

Why Do Most People Fear Death?

Most people fear death. Why?

Death has always been imagined to be a great, frightening monster and just thinking about it takes away the sweetness of life.

Not only do they fear the word ‘death’ but they also hate the word ‘cemetery’ and they try to forget about its basic nature by lighting and brightening the graves and tombs.

The effects of this fear is clearly visible in the various literatures of the world where it is expressed as ‘the monster of death’, ‘the jungle of death’, ‘the death knoll’, etc.

When they want to mention the name of a dead person, so that the person addressed not panic, they use sentences like ‘far from here’, ‘may I be struck dumb’, ‘there be seven mountains between’, and ‘may his dust give you life’ in an attempt to create a wall between the person who is listening and death.

But we have to analyze how this fear developed the human being.

Why is there a group, as opposed to the understanding of the majority of the people, who not only do not fear death but thinking about it makes them smile and welcome an honorable death?

We read in history that whereas one group were looking for the elixir of life, another group lovingly moved towards the fronts of jihad, laughed at the image of death and they were in anticipation of the day when they would join their Beloved and today, also, in the battlefronts of truth against falsehood, we see this very truth whereby they move with their life in their hands, towards martyrdom.

The Basic Reason for this Fear With research and study we reach this point that the basis for this fear is simply one of two things:

1. The Interpretation of Death as Annihilation

Human beings always flee from non-existence and from disease because it means the lack of good health; are afraid of darkness because it means a lack of light. They fear poverty because it means the destruction of wealth.

They even sometimes fear an empty home and an empty wilderness. Why? Because nobody is there!

They even fear a dead person. They are not prepared to spend the night in a room with a dead person whereas when that person was alive, they did not fear him.

Now let us see why human beings fear non-existence and non-being. The reason is clear. Existence is woven into existence. Being is familiar with being. Being is never familiar with non-being. Thus, our alienation with non-being is completely natural.

If we believe and know that death is the end of everything and assume that with death, everything ends, have a right to fear it and even be terribly frightened by the mention of the word. Why? Because death will take everything from us.

But if we believe death to be the beginning of a new and eternal life, we will not have that fear; rather, we congratulate those who, with dignity and nobility, move wards it.

2. Black Files

We all know of a group who do not interpret as being annihilation and non-being and they would deny life after death but in spite of this, they have great fear of death.

Why? Because the file of their deeds is so black they are afraid of the punishments after death; they have a right to fear death. They are like prisoners who fear the day they will be freed from prison because they know that when they are freed from prison, they will be executed.

He sticks to the prison bars, not that he is afraid freedom, he is afraid of the freedom whose result is punishment of execution. In this way, a person who does evil deeds, fears the freeing of his spirit from the ness of his body and knows this to be the beginning of his punishment and chastisement for his evil deeds and his oppression.

But those who neither see death to be annihilation nor do they have files of black deeds, why should they fear death?

They are also people who love being alive but to gain more benefits for their new life in a world after death for they welcome the death which comes upon the their goal which is well-pleasing to the Nourisher.

Two Different Points of View

We have said that people are of two kinds, one group of which forms the majority who fear and hate death.

But another group welcomes death if it is upon the way of their great goal like martyrdom upon the Way of God, or at least when they sense that their life is near the end, they never allow fear to enter their hearts. The reason is that they have two different points of view.

The first group: they either have absolutely no belief in life after death or if they believe in it, they have not really, as yet, accepted this belief, thus they believe the moment of death to be the moment to bid farewell to all things. Of course, to bid farewell to everything is most difficult; leaving the light and taking steps in the darkness of the absolute is most painful.

Also, being freed from a prison and going towards a trial for a criminal whose crimes are obvious is frightening and fearful.

But the second group believes death to be a new birth, moving beyond the limited and dark environment of this world, taking steps into an extensive world and one which is full of light.

Being freed from the narrow prison or cage of the body and flying in infinite space, leaving behind an environment in which the center of small mindedness, tensions, injustices evil opinions and wars and stepping into an environment which is cleansed of these corruptions. It is natural that they have no fear of such a death.

Just like Imam ‘Ali, peace be upon him, he said, “I swear that ‘Ali, the son of Abu Talib , looks forward to death with greater desire than a baby looks forward to its mother’s breast.”

It is not without reason that in the history of Islam, we encounter people like Imam Husayn and his faithful companions who, as the moment for their martyrdom comes, are overjoyed and they hurry towards their meeting with their Beloved.

And it is also for this reason that in the honorable life of Hadrat ‘Ali, peace be upon him, we read that when the sword struck his head, he cried out, “I swear by the God of the Ka’bah that I have been relieved.”

It is clear that the meaning of these words is not that a human being not appreciate the blessings of this world and overlook them, and not make use of them to attain great goals, but rather, what is meant is that in life, correct benefits be gained, but at the end, never allow room for fear, knowing that it is upon the way of great and sublime goals.

Think and Answer

1. Why do people fear death and what is the reason for it?
2. Why does one group smile at death and move unhesitatingly towards it with the love of martyrdom?
3. What can the moment of death be compared with? What feelings do those who are pure and good-doers have and what feelings do those have who are not?
4. Have you ever seen people who were not afraid of death? What memories of them do you have?
5. What was Hadrat ‘Ali’s logic about death?

Why Do Most People Fear Death?
1. The Interpretation of Death as Annihilation
2. Black Files
Two Different Points of View
Think and Answer

The Twelfth Imam, The Great Leader and Peace-Maker of the World

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The Twelfth Imam

1. The End of the Night of Darkness

When we look at our present situation, and we see the increase in crimes, massacres, wars, bloodshed, conflicts, international differences and the daily increase in corruption, we ask ourselves if the situation will continue in the same way and the extent of the crimes and corruption will so grow that all of society will be included in a continuous war and destroyed?

Or the ideological differences and ethical corruption will, like quicksand, take society along with it or is there still hope that one day humanity will be saved and reformed?

There are two answers to this important question.

The first answer: This is mentioned by the materialists and the pessimists and that is that the future of the world is dark and that every moment, a danger exists.

The second is of those who believe in the divinely revealed religions, in particular, the Muslims and, especially the Shi’ites, who give another answer to this question and they say: Behind this dark night lies the morning of hope.

These dark, stormy, death-like clouds and the flood of destruction will finally be eliminated and the clear heavens and the brilliant sun and a quiet environment will follow.

These hidden hurricanes will not always be before us and in the near future, we will be taken to the shore of salvation.

The world is in anticipation of a great Reviver who will, through a revolution, transform the world to the advantage of truth and justice.

Of course, we must note that each religion calls this leader by a different name. As an Arab poet says, “We call you by different names. But your beauty is not more than one thing and all of our words are directed towards that world of beauty!”

2. The Primordiality and Manifestation of this Great Reviver

Our inner inspirations whose waves come through the judgment of wisdom are more powerful, not only in the issue of ontology, which can guide us in all of our religious beliefs, but also guides us in this issue.
Its signs:

First, the general love for justice of the world because all of the people of the world, in spite of all of the differences which they have, without exception, show love for peace and justice. We all cry out and make endeavors upon this way and we seek peace and justice of the world with all of our being.

A more important reason than this for the primordiality of the manifestation of a great Reviver cannot be found because the generality of such a need is proof of its Primordiality (Note this with care).

Every love and primordiality speaks of the rule of existence of a beloved and is moving to attract it.

How is it possible that God place this thirst in the inner spirit of the human being and not provide a fountain which will quench this thirst?

It is here that we say that the primordiality and nature of the seeking of justice of human beings cries out.

One day justice and peace will take over the entire world. The organizations of oppression will be destroyed. Humanity will take on the form of one country and will live under One flag, with solidarity and Unity and Purity of life. Another sign is the commonality which exists in all religions of the world as to the existence of a great Reviver.

In more or less all of the religions, such a chapter exists and the idea of the belief in the manifestation of a savior of the people who will heal all of the wounds of humanity is not only present among Muslims but rather all of the documents show that this is a universal belief which is primordial and exists in all of the religious groups of the East and the West, even though Islam, which is a more complete religion, places greater emphasis upon it.

3. Intellectual Proof

A. The order of the creation is a lesson for us that the world of humanity must, in the end, be ruled by the law of justice and remains based on a system of justice and peace.

This means that the world of existence, to the point that we know, is a complex of orders, systems and laws which are proof of the unity of the world and the connection to this system.

The issue of order and law and programming and accounting is one of the most serious and basic issues of this world.

From the Milky Way to a minute atom, several million of which can be placed upon the head of a pin, all are of a special order.

The various organs of our body, from the amazing structure of a cell to the system of nerves and veins to the brain and the heart and the lungs, all have a particular order which is such that some scholars say that each one is like a clock which works within the body and the greatest computers are nothing in comparison to it.

In such a world, can a human being exist as a part of this universal as an non-conformed and disorderly part with wars and bloodshed and oppression?

Does injustice and the real corruption of a society, a type of disorder, always rule over humanity?
The result is that the witnessing of the world of existence makes us aware of the fact that the end of human society is justice and order and that it will return to the man line of creation.

B. The evolutionary or transformative line of society is another proof for the future which is clear of the world of humanity because we can never deny this truth that human society, from the day that it recognized itself, has never stopped at one stage and is continuously moving forward.

From the material point of view, from the view of clothes, housing, type of food and means of transportation humanity has lived through the most basic of situations and today it has reached the stage which surprises the sight and intellect and most certainly this ascent will continue.

From the point of view of knowledge and culture, also, the direction is always one of ascent or increase and every day new discoveries and new information is gained.

This law of transformation or evolution will include spiritual, ethical and social aspects as well as humanness and will move towards a just law, permanent peace, justice and moral and spiritual virtues and if we see that today, moral corruption is increasing, this is also an area to prepare for a transformative revolution.

We can never say that corruption should be encouraged but we say that when corruption reaches beyond a certain point, it will bring about the reaction of a moral revolution. When human beings find themselves before a dead end as a result of their undesirable sins, their heads hit a stone wall, and their lives are near ending, they will at least, be prepared to accept such a principle that comes on behalf of a divinely inspired leader.

4. The Qur’an and the Manifestation of the Mahdi

In the great heavenly book, there are multiple verses which give the glad tidings of a great manifestation. We will only select one verse from among all of them to show this truth.

“God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power) as He granted it to those before them; that He will establish in authority their religion — the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace. They will worship Me (alone) and not associate aught with Me. If they do reject faith after this, they are rebellious and wicked” (24:55)

This verse well shows that finally the rule on the earth will be free of tyranny and oppressors and the righteous believers will rule over the universe.

Imam ‘Ali ibn ‘Husayn, in commentating upon this verse, said, “This group, I swear by God, is those very followers of our school. God, by means of a man from our family will realize this promise and he is the Mahdi of this ummah.

5. Imam al-Mahdi in the Traditions

The Traditions about the world rule and its realization along with peace and justice, by means of an individual of the family of the Holy Prophet who is called the Mahdi, is so great in the Sunni and Shi’ite source books that they are beyond counting.

And Traditions in relation to the twelfth Imam and the successor to the Holy Prophet, and the ninth child of Imam Husayn and the immediate child of Imam Hasan Askari is also extensive in Shi’ite resources.

In the first part, that is, the extent of the Traditions about the appearance of the Mahdi from Sunni resources, it is sufficient that the Sunni scholars, in their books, directly recall it. In a publication from the Rabitah al-’Alim Islami, the greatest center of learning in the hijaz, it says, “He is the twelfth orthodox caliph which the Holy Prophet mentioned in the Traditions of sahabah and these Traditions of the Mahdi have been recorded by many of the Companions of the Holy Prophet of Islam.”

Then, after naming the 20 Companions of the Prophet who have recorded the traditions of the Mahdi, it continues, “Other than them, there is a large group who have recorded these Traditions… some of the Sunni scholars, have written books on the appearance of the Mahdi among Whom are Abu Na’im Isfahani, ibn Hujar Haitha, Shu Kani and Idris Maghrabi, Abu Abbas ibn Abdallah Mu’min.” Then it adds, “A large group of the past and today of the Sunnis directly have accepted the succession of the Traditions of the Mahdi.

Then after mentioning the name of a group of them, it ends with these words, “A large number of commentators and memorizers have directly said that the Traditions of Mahdi are directly, clearly and decisively successive and the belief in the appearance of the Mahdi is obligatory.

This is among the clear beliefs of the Sunnis and none but the ignorant and heretics will deny it.

6. But as to Shi’ite Traditions

It is sufficient for us to know that hundreds of Traditions of the Prophet and the Imams have been recorded in this area so that it is beyond succession.

Among the Shi’ites, it is considered to be obligatory and no individual can be among the religious people and be unaware of it and not accept the appearance of the Mahdi, his particularities, his type of rule and his program. The great Shi’ite ‘u1ama, from the beginning until today, have written many books in this area and they have gathered Traditions in this area.

As an example, we will present two or three Traditions and those who are interested in further study should read Mahdi, Inqilabi Bozorg, Nuvid Imam and Imam and the translation of the book al-Mahdi written by Sayyid Sadr al-din Sadr.

The Holy Prophet of Islam said, “If only one day remains from the life of this world, God will lengthen it so that the Mahdi will be sent from God to fill the earth, which is filled with tyranny and oppression, with justice and equity.”

In a Tradition of Imam Sadiq, we read, “When the time of the arising of the rule of the Redeemer comes, he will establish it upon justice. Tyranny and oppression during his rule will be eliminated; roads and passage ways during his rule, will be safe and the earth will be blessed.

Every right will be given to its rightful owner and he, among the people, will judge like David and Muhammad. At this time, the earth will reveal its treasures and it will reveal its blessings. No needy person will be found because all believers will be without need.

Think and Answer

1. What is the difference between the thoughts of the believers and the materialists as to the future of the world?
2. Can one come to understand the manifestation of the Mahdi by means of primordiality? How?
3. Do we have intellectual proof for his appearance? Which proof?
4. What does the Qur’an say about this?
5. What does a study of the Traditions show?

The Twelve Imams

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The Twelve Imams

The Traditions on the Twelve Imams

After proving imamate and the caliphate of Imam ‘Ali, peace be upon him, we will mention the Traditions in relation to the other Imams.

1. There are repeated Traditions in the Sunni and Shi’ite books in our hands today which speak about caliphate of the twelve imams and caliphs after the Holy Prophet.

These can be found in many of the famous Traditions of the Sunnis, like Sahih Bukhari, Sahih Tarmadi, Muslim Sahih Abu Dawoud and Musnad Ahmad.

In the book Muntakhib al-A thar, there are 271 Traditions in this area which have been recorded and a large part of them are from Sunni scholars.

As an example, the Sahih Bukhari, the most famous book of the Sunnis says, “Jabir ibn Samarah says, ‘I heard the Prophet say, “There will be twelve leaders after me.”

Then he said, ‘I heard that my father said he heard Prophet say, “They will be from the Quraysh..” (Bukhari, part 9, Kitab al-Maqadam, p. 100).

In Sahih Muslim, this same Tradition has been recorded in this way that Jabir says, “I heard the Prophet Say ‘Islam will always be dear until twelve caliphs and successors.” Then he said something which I did not understand.

I asked my father and he said, ‘The Prophet said, “They are all from the Quraysh.” (Sahih Muslim, Kitab al-amanah, bab al-mal tih ‘1-quraysh).

In Musnad Ahmad it has been recorded from Abdallah ibn Mas’ud, a famous companion, that he asked the Prophet about his vicegerents. He said, “They are twelve people like the Israeli tribes who were twelve people.”(Musnad Ahmad , vol. 1, p. 398).

The Meaning of this Tradition

In some books of the Traditions, the power of Islam is referred to as being a pawn in the twelve caliphs and in others, the survival and life of religion are in the hands of a group of them until the Day of Resurrection and all are from the Quraysh.

In some, all of them are mentioned as being of the Bani Hashim. However it be, this Tradition does not conform to any sect except the Shi’ite because its explanation is very clear according to Shi’ism where the ulama of the Sunnis are at an impasse trying to explain it.

Does it refer to the first four caliphs and then the Umayyid and Abbasid caliphs?

Whereas we know that the number of the first caliphs were twelve, but they did not end with the Umayyids or the Abbasids and the number twelve does not conform to anything.
In addition, among the Umayyid there are people like Yazid and among the Abbasids, people like Mansur Dawaniq, Harun al-Rashid, the oppression, arrogance and crimes of whom no one can deny and it is not possible that they be considered to be the caliphs of the Prophet and among the honor of Islam. No matter how much we simplify the criteria, they clearly do not include them.

And beyond these, the number twelve only can apply to the Shi’ites.

It is better that we now turn to a famous scholar, Sulayman ibn Abraham Qaduzi Hanafi in Yanabi‘a al-Muwa-dat.

“Some of the scholars have said that, ‘The Tradition which mentions the rule of the caliphs after the Prophet are twelve people is famous and it has been recorded in many places.

That which we can surmise is that, after the passing of time, what the Prophet of God was referring to was twelve successors from the Ahlul Bayt and his family because it is not possible that this Tradition refer to the first caliphs because they are only four people and it does not conform to the Umayyids because they were more than twelve people and all of them, other than Amr ibn Abdal Aziz were oppressors and also, they were not from the Bani Hashim and the Holy Prophet said, “All twelve are from the Bani Hashim.”

When Abdal Malik ibn Umar records from Jabir ibn Sahrah and how the Prophet quietly said who they were from, he bore witness to what he said because some people were not happy about the caliphate of the Bani Hashim and the Tradition does not conform to the Bani Abbas, either, because they were more than twelve people and beyond this, they did not conform to the verse:

“No reward do I ask of you except the love of those near of kin… “(42:23)

Thus, the Tradition only can relate to the twelve Imams of the Ahlul Bayt and the family of the Prophet.

It refers to those whose knowledge is higher than that of any others, whose piety is unquestioned and from all points of view, are more knowledgeable and who gained their knowledge from the Prophet of Islam.

That which confirms this view is the Tradition of Thaqalayn and many other Traditions which have come from the Prophet. (Yanabi ’al -Muwadat, p. 446).

It is interesting to note another commentary upon this Tradition, “Perhaps by twelve caliphs and Amirs it is the first four, who existed at the beginning of Islam and the other eight have not appeared yet but will come in the future!”

In this way, it denies the relation and unity of the caliphs mentioned in the Tradition of the Prophet which is so clear.

But what we wish to say is that what is the necessity for commentary upon a Tradition which is so clear and conforms to the twelve Shi’ite imams and instead cause oneself to fall into these pits and crevices?

The Imams by Name

It should be noted that in some of the Traditions which have reached us from the Sunnis, the names of the twelve Imams have clearly appeared and their names specified!

Shaykh Sulayman Qanduzi, a famous Sunni scholar, in the book, Yanabi’ al-Muwarjdah says, “A Jewish man named Na’thal, went to the Prophet and among the questions he asked who would succeed him. The Prophet said, specifying them, “After me, ‘Ali ibn Abi Tahib and then my two Sons, Hasan and Husayn and after Husayn, nine Imams will follow from his children.”

The Jewish man said, ‘Name them.’

The Prophet said, ‘When Husayn leaves this world, his son, ‘Ali, and after him, his child Muhammad and after Muhammad his son Ja’far and after Ja’far, his son Musa and after Musa, his son ‘Ali and after ‘Ali, Muhammad. After Muhammad, his child, ‘Ali and after ‘Ali, Hasan and after Hasan, his child Muhammad al-Mahdi. These are the twelve Imams.” (Yanabi ‘al-Muwadat, p. 431).

In that same book another Tradition is quoted from Kitab Manaqib with their titles and it indicates that Imam Mahdi is in occultation and then he will arise and replace the oppression and tyranny which exists upon the earth with justice.” (Yanabi al-Muwadat, p.442).

Of course, there are many Traditions relating to this in Sunni sources. (Note this with care).

Whoever dies and does not know his Imam of Time.”

It is interesting to note that in the Sunni books, it is recorded from the Prophet, “A person who dies not knowing the Imam of his Time is as a man who lived in the Age of Ignorance.” (al-Majim al-Mufrist, vol. 6, p. 302).

This same Tradition in Shi’ite sources says, “A person who dies and does not recognize the Imam of his, dies in a time of ignorance.” (Sajad al-Aswar, vol. 6, p. 16).

These Traditions clearly show that a pure Imam lives in every age who must be recognized and whosoever does not do so, it is as if he had lived in an age of kufr and ignorance.

Is the Imam referred to in this Tradition that same person who rules the people? Ghengis’, Haruns and dependent leaders?

Doubtlessly, the answer is negative because many the leaders are corrupt and oppressors sometimes act according to the East or the West and depend on the orders of foreign governments and they will clearly be sent to hell.

Thus it becomes clear that in every age and period there is an infallible Imam who must be found and recognized.

Of course, proof of the imamate of each Imam and the Traditions of each Imam who would follow, all exists.

Think and Answer

1 What books have recorded the twelve Imams?
2. What do these Traditions say?
3. What unacceptable explanations have been given about these Traditions?
4. Have the names of the twelve Imams appeared in Sunni sources?
5. What other way exists to prove the twelve Imams?

The Tradition of Thaqalayn and Noah’s Ark

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Noah’s Ark

The Documentation of the Tradition of Thaqalayn

One of the famous Traditions among the ‘ulama of the Sunnis and Shi’ites is the Tradition of Thaqalayn.

A large group of the Companions, without any break, recorded this Tradition from the Prophet and some of the great ‘ulama say that 30 of the Companions have mentioned it (Sirah Halabi, vol. 33, p. 308)

A large group of the recorders have mentioned this in their books and there can be no doubt as to this Tradition.

The great scholar, Sayyid Hashim Bahrani, in his book, Ghayat al-Maram, mentions this Tradition with 39 documentations from the Sunni scholars and 80 documentations from the Shi’ite ‘ulama. Mir Hamad Husayn Hindi, another great scholar who studied this issue further, mentioned 200 Sunnis who have recorded this Tradition and he has compiled them in 6 volumes.

Among the individuals of the famous Companions who have recorded this are Abu Sa’id Khudari, Abu Dharr Ghifari, Zayd ibn Arqam, Zayd ibn Thabit, Abu Rafa’, Jabir ibn Matam, Huzaifah, Damarah Islami, Jabir ibn Abdallah Ansari and Umm Salimah.

The basic Tradition, according to Abu Dharr Ghifari, is that once when he was in the Ka’bah, he turned to the people and said that I heard that the Holy Prophet had said “I leave two things of value among you: the Qur’an and my family. These two will never separate from each other until they enter unto me in the Fountain of Abundance (kawthar) in Paradise. Thus, take care to follow what I have recommended” (Recorded from Jama’ Tarmjghi as from Niyabi’al-mawadah, p. 37)

This Tradition is found in the most reliable of the Sunni sources such as Sahih Tarmidhi Nisai Musnad Ahmad Kanz al-Amal and mustadrak Hakirn, etc.

In many of the books, this Tradition has been called Thaqalayn (two valuable things) and in some it is called khalifitin or two successors which do not differ in meaning.

It is interesting to note that in the various Traditions of Islam, this verse has been used by the prophet for the people on different occasions.

In the Tradition of Jabir ibn Abdallah Ansari, we read that he said this on the hajj on the day of Arafah.

It is recorded in a Tradition of Abdallah ibn Khattab that in Juhfah (an area between Mecca and Medina where some of the pilgrims enter the state of ihram).

It is recorded in a Tradition of Umm Salimah where this is said at Ghadir Khum.

It is recorded in a part of the Tradition during the last days of his blessed life, while he was on his death bed.

It is recorded in a Tradition he said this upon the pulpit in Medina (al-Marajat, p. 42)

Even famous Sunni scholars mentioned it ibn Hajar in his book, Sawaiq al-Mahraqah says from the Holy Prophet, “The Holy Prophet of Islam, after saying this Tradition, took ‘Ali’s hand and pulled him up and said, ‘It is ‘Ali and the Qur’an and the Qur’an and ‘Ali. They will not separate from each other until they enter unto me in the Fountain of Abundance” (al-Sawa’jn al-Mahraqah, p.75)

In this way, it becomes clear that the Prophet has expressed this as a principle many times and emphasized this and that he made use of many opportunities to express it so that it would never be forgotten.

The Content of the Tradition of Thaqalayn

Here, several points should be noted:

1. The introduction to the Qur’an and his family as ‘two caliphs’ or ‘two valuable things’ is clear proof that Muslims must never turn away from these two, especially with the condition in many Traditions where it states that, “If these two are released or freed from each other, you will be lost.”

2. Placing Qur’an beside his family and his family beside Qur’an is proof that as the Holy Qur’an will never be altered and that it will be preserved, the family of the Holy Prophet had the position of infallibility.

3. In some of these Traditions, it has been stated that the Prophet said, “On the Day of Resurrection, I will question you about how you behaved towards these two great souvenirs, to see how you have acted towards them.

4. No matter how we interpret the Ahlul Bayt, ‘Ali is the best confirmation. According to the repeated Traditions, he will never be separated from the Holy Qur’an nor Qur’an from him.

In addition to this, in the repeated Traditions, we read that when the verse was revealed about mubahilah, the Holy Prophet called ‘Ali, Fatimah, Hasan and Husayn, peace be upon them, and said, ‘This is my Ahlul Bayt.’ (Mash kat al -Masbaih, p. 568, printed in Delhi and Riyadh al-Nafarah, Vol. 2, p. 248, recorded from Muslim and Tarmidhi).

5. Even though it is not clear to us who are enclosed in this world what will be questioned of us, but on the Day of Judgment, we know from the Traditions, that the meaning of the Fountain of Abundance which is a special stream in Paradise with many special privileges is for the real believers, the prophets and the Ahlul Bayt and the followers of that school.

From what has been said, it becomes clear that the leadership of the ummah of Muslims after the Prophet is through ‘Ali and after him, also, through the Imams from this family.

The Tradition of Noah’s Ark

An interesting statement is recorded from the Holy Prophet, in both Sunni and Shi’ite books on Traditions, which is the famous Tradition of Noah’s ark.

In this Tradition, Abu Dharr says, “The Prophet said, ‘My family is like Noah’s ark. Whoever uses it will be saved and whoever separates from it will drown.” (Mustadrak Halcam, vol.3, p. 151).

This Tradition, which is also among the famous Traditions and mentions the necessity for the people to follow ‘Ali and the family of the Prophet after his death, has been emphasized.

Noting that the ark of Noah is a place of refuge and a means of salvation for when the great storm comes, this truth becomes clear that the Islamic ummah will be saved in the storm which came after the death of the Prophet through the Ahlul Bayt.

Think and Answer

1. What does the Tradition of Thaqalayn say and what benefits does it prove for the Ahlul Bayt?
2. Who recorded the Tradition of Thaqalayn?
3. What does Thaqalayn mean? And can other interpretations be given about its meaning?
4 In what situation did the Prophet say it?
5. Describe the Tradition of Noah’s Ark from the point of view of its content and documentation.

The Tradition of Manzalah and the Tradition of Yawm Ad-Dar

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Many of the great Shi’ite and Sunni commentators upon the Holy Qur’an say in commenting upon 7:142 that it refers to Moses, peace be upon him, leaving for 40 days to go to the place of the covenant and the selection of Aaron to succeed him, which have been recorded in the famous Tradition of manzalah.

The Tradition states when the Prophet was moving towards the battlefield of Tabuk (Tabuk was a place in the north of the Arabian peninsula which shared a border with the Eastern Roman Empire), he left ‘Ali in his place in Medina.

They informed the Holy Prophet that the Emperor of the Eastern Roman Empire had sent a great army to attack the Hijaz and Medina and Mecca so that they could kill the bud of the Islamic Revolution before its special human program and ideals of longing for the truth could be exported to its area.

‘Ali said, “Do you leave me among the women and children, not allowing me to go to the battle of jihad and seek honor there?”

The Holy Prophet said, “Are you not satisfied to be to me as Aaron was to Moses except that there will be no Prophet after me?”

These words can be found in the most famous books on the Traditions as recorded by the Sunnis, that is, namely, Sahih Bukhari and Sahih Muslim with the difference that in the former, all of the Tradition has been recorded and in the latter, all of the Tradition appears once and then in another place only the sentence, “Are you not satisfied to be with me as Aaron was to Moses except that there will be no Prophet after me?” appears by itself.

This has been recorded in many of the books of the sunnis, including the Sunan ibn Majah, Sunan Thirmidi, Musnad Ahmad and many others. The Companions who have recorded it are more than 20 people, among whom are Jabir ibn Abdallah Ansari, Abu Sa’d Khadani, Abdallah ibn Mas’ud and Mu’awiyah.

Abu Bakr Baghdad in the History of Baghdad records from ‘Umar ibn Khattab, the following, “He saw a man who was speaking in an unworthy manner to ‘Ali.

‘Umar said, ‘I think you are a hypocrite because I have heard that the Prophet said, “‘Ali is in relation to me as Aaron was to Moses, other than that after me there will be no Prophet.”

It is notable that from the respected source of the Traditions, it can be seen that the Prophet of Islam did not only use this sentence on the occasion of the Battle of Tabuk but that he repeated it seven times on various occasions which shows its generality of meaning:

On the day when the covenant of brotherhood (al-mawakhat awwal Mecca) was made among the brothers in Mecca, the Prophet chose ‘Ali as his brother and repeated this same sentence.

On the second day of al-Mawakhat, when the day of brotherhood between the Emigrants and the Helpers was repeated, this was repeated and the Prophet once again repeated the Tradition of Manzalah.

On that day when the Holy Prophet ordered that the doors which opened from the homes onto the mosque should be closed and he only allowed ‘Ali’s door to remain open, he repeated this same sentence.

Thus it was stated on the occasion of the battle of Tabuk and three other times, the documentation of which is found in the books of Sunnis scholars. There is, then, no room for doubt neither from the point of view of documentation nor from the point of view of the generality of the meaning.

The Content of the Tradition of Manzalah

If we study the above Tradition, and we put aside any pre-judgments, we can make use of this Tradition to show that all of the positions which Aaron had among the Bani Israel in respect to Moses, ‘Ali had except as to the Prophet because no other conditions exist in the Tradition.

Thus, we can conclude that:

1. ‘Ali was the choice of the ummah after the Prophet (as Aaron had such a position).

2. ‘Ali was the minister and consultant or special assistant to the Prophet and a partner in his leadership because the Qur’an has proven this for Aaron (see 20:2932).

3. ‘Ali was the successor to the Prophet and as long as he was present, no one else could take this position, as Aaron had this in relation to Moses.

The Tradition of Yawm Ad-Dar

According to that which has appeared in Islamic history, the Prophet in 3 AH was assigned to make open his invitation which he had kept secret until then. As the Holy Qur’an says:

“And admonish your nearest kinsmen.” (26:214)

The Holy Prophet called his close family to the home of his uncle, Abu Talib. After they had eaten, he said, “O sons of Abdul Muttalib, I swear that I know no one among the Arabs who has brought anything better than what I have brought. I have brought the goodness of this world and the next and God has ordered me to invite you to these precepts and I will befriend one of you to be my brother and my successor.”

No one showed any interest in his proposal, other than ‘Ali, peace be upon him, who was the youngest among them. He arose and said, O Prophet of God, I am your helper upon this way.” The Prophet put his arm around his neck and said, “This brother is my inheritor and my successor among you. Listen to his words and obey his orders.”

But the lost tribe did not accept and turned to magic.

The above famous Tradition is called Yawm ad-Dar (the day of the invitation in the home). It is clear proof that many of the Sunnis scholars like ibn Abi Jarir, ibn Abi Hatam ibn Mardawiyah, Abu Na’im, Biliaqi, Thalibi,Tabari, ibn Athir, Abu al-Fada and others have recorded it (for further information see al-Marajiat, p. 130 and Kitab al-Haqaqah al-Haqq, vol. 4, p. 62).

Whenever we study this Tradition, without any prejudgments, the truth of ‘Ali’s caliphate and wilayat becomes clearer to us because it refers directly to caliphate and leadership.

Think and Answer

1. What is the Tradition of Manzalah? How many People have confirmed it?
2. What was the content of the Tradition of Manzalah and what position did it prove for ‘Ali?
3. Aaron had what position in relation to Moses, according to the Holy Qur’an?
4. Which scholars have recorded the Tradition of Manzalah?
5. What does the Tradition of Yawm ad-Dar and its content and documentation show?