I wish to know what the seven paradises are. Can you explain them for me?

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seven paradises

Dar al-Salam (Abode of Peace), Dar al-Jalal (Abode of Glory), Jannatul Mava (Garden of Refuge), Jannatul Khuld (Garden of Eternity), Garden of Eden, Garden of Paradise and Garden of Bliss (or Delight) are names for the seven paradises which have been discussed in Tafsir (exegetic) and narrative texts.
What follows is a brief explanation of each of the foregoing names. The explanations are based on what has been deduced from the Quranic verses, narrations and opinions of prominent exegetes.
1. Dar al-Salam:
God, the Exalted, says in the Holy Quran: “And Allah invites to the abode of peace and guides whom He pleases into the right path.”[1]
Some exegetes are of the view that the word “salam” (peace) in the verse refers to God, the Exalted because it is God Who invites to His house, and God’s house is the paradise.[2]
Some others have said that Dar al-Salam is the place whose inhabitants are immune to all kinds of harms and afflictions. Jubaei has been quoted as having said that Paradise has been called Dar al-Salam (the Abode of Peace) because its inhabitants are safe and at peace. The angels salute them, so does their Lord. There is nothing except peace and well-being. As well, they do not see anything there except peace and well-being. This viewpoint is affirmed and endorsed by God’ saying in the Quran where He says: “And their greeting in it shall be: Peace”.[3], [4] Also, Ibn Abbas has been quoted as having said: “Dar al-Salam is the Paradise; its inhabitants are protected from all kinds of harms, afflictions, deficiencies, diseases and ailments. The inhabitants of Dar al-Salam are immune to agedness, death and physical deterioration. They are the ones who are revered and respected and are never insulted. They are always dear and they never suffer misery and wretchedness. The inhabitants of the Abode of Peace are always needless; they never become needy; they are the prosperous ones and they never become wicked… they dwell in the palaces made of pearl and coral whose doors are open to the Throne of the Compassionate. Therein the angels descend upon them from all sides and say to them: “Peace unto you for that ye persevered in patience! Now how excellent is the final home!”[5]
Allamah Tabatabai (ra) says in his Tafsir al-Mizan while elaborating on the meaning of the verse “لهم دار السلام” [For them is the abode of peace with their Lord.]: “The word ‘salam’ gives the same literal meaning in this verse as it can be deduced from the outward meaning of verses. In fact, it means being in peace and safe from all visible and hidden afflictions and harms. Dar al-Salam is the place where there is no death, agedness, disease, poverty, anxiety etc. That is the promised Paradise.[6]
It has also been said that Paradise is called the Abode of Peace because it is the house of God and it is where one is guaranteed well-being and peace.[7]
2. Dar al-Jalal:
The second paradise is called Dar al-Jalal (the House of Glory). It has been narrated from the Messenger of Allah, peace be upon him and his family, that he said: “Whoever recites “La ilaha illallah” with a loud voice, God shall ordain His satisfaction for him and whoever reaches the position of divine satisfaction, God will give him a place near (Prophet) Ibrahim and Muhammad (s) in the House of Glory.”
The Prophet was asked: “O Messenger of Allah, where is the House of Glory?”
He replied: “It is the paradise which Allah called it after His own name. Therein the inhabitants watch God, the Glorified, every dawn and dusk.”[8]
3. Jannatul Ma’va:
Jannatul Ma’va [Garden of Refuge] is the paradise to which the spirits of the martyrs retreat.[9] It is has been narrated from the Holy Prophet (s) that he said about the significance of the month of Ramadhan: “God bestows them [those who hold fast] a thousand palaces in Jannatul Ma’va, palaces that are made of gold.[10]
4. Jannatul Khuld (Garden of Eternity):
The Garden of Eternity or Immortality is the paradise about which the Messenger of Allah (s) said: “He who wishes to live as I have lived and to die as I will die, and enter the Garden of Eternal Bliss which Allah has promised me—let him take Ali as his leader (wali), because Ali will never lead you away from the Path of Truth, nor will he take you into error.”[11]
5. Janatul Adan (Garden of Eden):
Allamah Hilli says: The Garden of Eden is said to be Eden because it is the place of permanent residence.[12] It has been narrated from the Holy Prophet (s) that he said: “I am a tree, Fatimah is its branch, Ali is its flower, Hasan and Husain are its fruit and the lovers of the ‘people of the house’ are its green leaves. All of them will be in the Garden of Eden.”[13]
Kashiful Ghita says: “Garden of Eden is the middle paradise.”[14]
It is said in another tradition: “Garden of Eden is the paradise which God made with His own hands and which none has seen so far.”[15]
Also, in another tradition we read: “God, the Exalted, created Garden of Eden with His own hands; He Himself planted its trees, constructed its palaces and castles and made its rivers flow.” Then He said: ‘Successful indeed are the Believers…’”[16]
It has also been narrated that: “The walls of the Garden of Eden are made of red rubies and its keys are made of pearl.”[17]
6. Jannatul Firdous:
Jannatul Firdous (Garden of Paradise) is the paradise which God has made of gold and silver mixed with the fragrance of musk and amber. According to a narration, God has made paradise of musk and amber and therein He has planted the best fruit (trees) and basils.[18] Jannatul Firdous (Garden of Paradise) is the highest level of paradise.[19] This is the paradise which Fatima Zahra, peace be upon her, while describing it amid weeping on the separation of her father said: “O father, you answered the call of your Lord when He called you. O father, Jannatul Firdous is your abode.” Therefore, Firdous is the name of the paradise where the Prophet (s) is dwelling.[20]
The ceiling of this Paradise (Firdous) is the Throne of the Lord and therein two green and white palaces are made of pearl. The white palace consists of seventy thousand units (rooms) inhabited by Prophet (s) and his household. The green palace also consists of seventy thousand units whose residents are Ibrahim and his household (a.s).[21]
It has been narrated that the walls of Jannatul Firdous are made of light, and the light of its rooms and units is from the light of the Lord.[22]
7. Jannatul Naeem (Garden of Bliss):
It has been stated concerning the reward and significance of the month of Ramadhan: “When the month of Ramadhan reaches the seven day, God grants you the reward of forty thousand martyrs and forty thousand Siddiq (righteous ones).[23] This is the same paradise which Prophet Ibrahim (a.s) describes in his supplication as such: “(O my Lord), make me one of the inheritors of the Garden of Bliss.”[24]
Allamah Tababtabai says in his Tafsir al-Mizan: “Jannatul Naeem is the paradise of wilayah (love).”[25] He also says: “It has been said repeatedly that Naeem means wilayah and Jannatul Naeem is the paradise of wilayah.”[26]
It is necessary to mention that some of the commentators and exegetes of the Holy Quran maintain that all these names of paradise refer to one and the same paradise but they are names for different levels of paradise because the name Garden of Eden is used to refer to the same garden of Paradise which is the permanent abode for the inhabitants of Paradise and when the name Dar al-Salam is used, it means that those dwelling in Paradise are immune to all kinds of anxieties, fear and dangers.[27]
The conclusion is that there is not but one paradise but it has different levels and each level has its distinct and appropriate qualifying name.
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[1] – Yunus: 25
[2] – This viewpoint has been quoted from Hassan and Qatadah.
[3] – Yunus, 10.
[4] – “Ba’dh Ma Warada fid-Dunya wal – Akhirah, pg. 32, Dar Al-Mustafa Publications.
[5] – Behar al-Anwar, vol.8, pg. 194.
[6] – Tabtabai, Sayyid Muhammad Hussein, Tafsir Al-Mizan, vol.7, pg. 345.
[7] – Ibid, vol.10, pg. 39.
[8] – Baqiyatul Mabahith, pg. 196.
[9] – Tajul ‘Aroos, vol.10, pg. 26.
[10] – Shaykh Saduq, Fadhail al-Ashhor al-Thalathah, pg. 85.
[11] – al-Hakim, al-Mustadrak, Vol. 3, 128; al-Muttaqi al-Hindi, Kanz al-Ummal, Vol. 6, 155; Manaqib Amirul Momeneen, vol.1, pg. 544.
[12] – Muntaha Al-Matlab, vol.1, pg. 544.
[13] – Shaheed Awwal, Zikra, pg. 6.
[14] – Kashiful Ghita, Kashf Al-Ghita, vol. 2, pg. 302.
[15] – Wasail al-Shia
[16] – Mahasin Burqi, vol.1, pg. 155.
[17] – Man La Yahzuruhu al-Faqih, vol.1, gp. 296.
[18] – Ardabili, Zubdatul Bayan, pg. 55.
[19] – Kashif al-Ghita, pg. 19.
[20] – Shukani, Neil al-Awtar, vol.4, pg. 161.
[21] – Masail Ali bin Ja’far, pg. 345.
[22] – Man La Yahzuruhu al-Faqhi, vol.1, pg. 296.
[23] – Shaykh Saduq, Amali, pg. 104.
[24] – Shu’ara, 85
[25] – Tabatabai, Sayyid Muhammad Hussein, Al-Mizan, vol.11, pg. 369.
[26] – Ibid, vol.19, pg. 121.
[27] – E’anat al-Talebeen, vol.4, pg. 385.

Why did Islam expand and spread in Asia more than it did in Europe?

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islam in asia

The topic concerning the development of Islam requires a lengthy answer and detailed discussion. However, we shall suffice to giving a brief answer to the above question as below: Islam emerged in Asia (Mecca in the Arabian Peninsula) during the 7th century A.D. It commenced with the revelation sent down to the Prophet Muhammad. Since Islam emerged in Asia, it spread across Arabic countries and Asia. There are multiple factors behind the fact that Islam did not spread in Europe. Those factors include the internal discord and conflicts among Muslims themselves and their failure to introduce the true and beautiful image of Islam to people in Europe.
To further explain, following the demise of the Holy Prophet (s) the Muslim army moved out towards the east and west of the Arabian Peninsula. The contingent that moved eastward was headed by Sa’d Waqas and the one that moved towards Syria and Palestine was headed by a group of renowned figures like Umar bin Al’As, Yazid bin Abi Sufyan, Abu Ubaidah bin Al-Jarrah, Sharhbil bin Hasanah and Khalid bin Walid. The Muslim army reached Persia but the army that moved westward did not make headway because Muawiyah bin Abi Sufyan had signed a treaty with the Roman Empire that was meant to avoid launching any attack on either side. The Muslim could not advance westward because of the same treaty.[1]
In addition, the transition and conversion of the caliphate to monarchy by Muawiyah caused the West not to understand the true nature of Islam.

Thus, the people had no desire to welcome and embrace Islam there in Europe. One of the prominent German scholars says: “We should make a golden statue of Muawiyab bin Abi Sufyan and put it up in Berlin, the German capital because if it he did not inflict a mortal blow on Islam, Islam would have taken all over the world and we, the Germans, and people in other European countries would have been Arabs and Muslims.[2]

But during the government of Walid bin Abdul Malik, Muslims from Iraq, Iran, Syria, Egypt and Africa crossed the Mediterranean Sea, reached Tariq Mount (Jabal al-Tariq) and conquered Europe as far as the Atlantic shores. In the year 711 A.D. Muslim conquered Spain and the message of Islam reached there and spread out also to other European countries.
Also, Muslims were able to cross Seyhoun and Oxus and were continuously delivering Islam to the people of the cities and countries. Eventually, the great Islamic empire came into being with its capital in Damascus, Syria.[3]
Therefore, in the year 78 A.H. the entire Europe and Africa had been conquered by Muslims. Islam dominated Europe until 398 A.H. when Abdul Malik Mansoor died and his brother Abdu Rahman titled Al-Naser Le Deenillah came to power. He also, like his father and brother, ruled Europe without any belief in the caliph of his time, Hesham bin Hakam.[4] He decided to eliminate the remaining caliphate norms and customs. For this reason, he asked Hesham to appoint him as his crown prince.
Many people were unhappy with his becoming a crown prince. That was why family and internal disputes began among Muslims engaging them and keeping them unmindful of the borders. Feudalism came into being within the Islamic state causing Muslims to fight one another while their enemies were watching them. The disputes among Muslims and the wrong policies adopted by Muslim rulers gave Christians the opportunity to expel them from Europe in the wake of several wars.[5]
However, in recent years especially in the present time, the Islamic culture has spread all over the world including Europe. We should not neglect the role of European countries’ propaganda machine and their highly advanced facilities in presenting a distorted image of Islam and in preventing the voice of Islam to reach people. The fact that they are trying to prevent Islamic influence is an independent topic that needs to be discussed in its own appropriate time and occasion.
Another probability that is necessary to mention is that the Romans believed in Christianity in that time. Obviously, according to them in that time, Christianity was considered to be a divine religion. With such a belief and conviction among the Romans, it was very difficult for Muslims to go into a war with them.
If Muslims were to fight Christians, they had to fight them on two fronts: One, the scientific and cultural front which would require Muslims to explain the righteousness of Islam and expose the deviation of the Christian religion from the right path, second, the military front to defeat the enemy militarily. Obviously, the Amawid government had not trained such people to defend their religion in these areas.
In addition, the teachings of the school of the Ahlulbayt, pace be upon them, did not advance to those regions due to the fact that the Amawid government was strongly opposed to them. Unlike Europe, Islam rapidly progressed in Iran and other countries in Asia because people got acquainted with this advanced school. Thus, not only did people embrace it but they also defended and disseminated its teachings here and there. Perhaps, the Abbasids’ motto (Reza is from the family of the Prophet) is the best evidence proving out point.

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[1] – Kufi, Ahmad bin Ali bin A’tham, Al-Fotuh, pg. 182 – 305, translated by Mustawfi Herawi, Muhammad bin Ahmad, Scientific and Cultural Publications 1374 (1995).
[2] – Salehi Najaf Abadi, Shahid Jawid, pg. 313, 8th edition.
[3] – Shakib Arsalan, Tarikh Fotuhat Islami dar Uropa (History of Islamic Conquests in Europe), Dawani, Ali, pg. 37, Bani Hashem Bookstore.
[4] – Ibn Hesham was a person other than the famous Hesham bin al-Hakam, the Amawid ruler. In fact, he had been “al-Moayyid billah”, one of the rulers of Andalusia. Al-E’lam, vol.2, pg. 310.
[5] – Ibid, pg. 295.

What is the meaning of the word “Allah”?

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The word “Allah” which is translated into God is a particular and the most comprehensive of God’s names. This name is used only for God because each name of the Lord, the Almighty, reflects a single attribute of God. It is the only name that combines and includes all the attributes of divine perfection. In other words, “Allah” incorporates all the features of glory and beauty.[1]
“Allah is derived from the root “valah” which means perplexity, because the mind is perplexed when it tries to understand the divine essence.
The Commander of the Faithful, Ali (a.s.) has been reported as having said:
“Allah means the worshipped one, by Whom people are bewildered, and to Whom they are submissive. Allah is the One veiled from the grasp of sights, and the One hidden from imagination and contemplation.”[2]
Some have said that “Allah” is derived from “Alah (worship) and it is from the root word “al-Ilah” which means the only (righteously) worshipped (deity). God’s other names are often used to refer to one of the attributes of Allah. For example, “Ghafoor” and “Rahim” refer to God’s compassion and mercy:
“فَإِنَّ اللَّهَ غَفُورٌ رَحِیمٌ”.
“Allah is surely Forgiving, Merciful.”[3]
The attribute “Sami'” refers to God’s knowledge of what is heard and “Alim” refers to His knowledge of everything:
“فَإِنَّ اللَّهَ سَمِیعٌ عَلِیمٌ”
“Allah is surely Hearing, Knowing.”[4]
“Basir” signifies His knowledge of those things that are seen.
“وَ اللَّهُ بَصِیرٌ بِما تَعْمَلُونَ”
“And Allah is Seer of what ye do.”[5]
“Razzaq” (Bestower of Sustenance) refers to God’s sustaining of all the creatures. “Zulquwah” refers to His power and “Matin” to His being strong:
“إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِینُ”
“Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong.”[6]
Finally “Khaliq” (Creator) and “Bari'” (Evolver) refer to God’s creation and “Musawir” indicates His bestowing of “forms”:
“ُوَ اللَّهُ الْخالِقُ الْبارِئُ الْمُصَوِّرُ لَهُ الْأَسْماءُ الْحُسْنى”
“He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belongs the Most Beautiful Names.”[7]
In fact, it is only “Allah” which is God’s most comprehensive name. It is for the same reason that many attributes in a single verse qualifies the name “Allah”:
“ُوَ اللَّهُ الَّذِی لا إِلهَ إِلَّا هُوَ الْمَلِکُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَیْمِنُ الْعَزِیزُ الْجَبَّارُ الْمُتَکَبِّر” سُبْحَانَ اللَّهِ عَمَّا یُشْرِکُونَ.
“Allah is He, than Whom there is no other god;- the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they attribute to Him.”[8]
One of the clear proofs showing the comprehensiveness of this name is that expressing faith and belief is possible only through the sentence “La ilaha illallah” (There is no deity but Allah). Therefore, sentences like “There is no deity but the Knowledgeable”, “but the Creator” or “but the Sustainer” and the likes cannot incorporate and corporate monotheism and Islam. It is for the same reason that when other religions speak of the “worshipped deity” of Muslims, they use the name “Allah” because describing God by “Allah” is particular to Muslims.

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[1] – Tafsir Namunah, vol.1, pg. 21 and 22
[2] – Behar al-Answar
[3] – Al-Baqarah: 226
[4] – Al-Baqarah: 227
[5] – Hujurat: 18
[6] – Al-Dhariyat: 58
[7] – Al-Hashr:24
[8] – Al-Hashr: 23

Did the Imams have knowledge of the unseen?

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knowledge of the unseen

knowledge of the unseen

The word “Gheib” literally means anything hidden from one’s senses and understanding, while the word “Shahadah” means anything that is apparent and evident. One thing can be a Gheib issue to one person and a Shahadah issue to another. This depends on one’s spiritual limitations and his knowledge about this world. (A sentence and a half highlighted in yellow). The Quran says in this regard: “Say,” [The knowledge of] the Unseen [and miracles] belongs only to Allah [and depends on his command].” [1]
Knowing that the knowledge of all beings is limited and that of Allah is complete, it is obvious that knowledge of Gheib is exclusively for Allah and no one other than Him possesses this knowledge; because it is only him that utterly encompasses the world and knows of Gheib and Shahadah. In other words, to Allah everything is considered Shahadah. As for other beings, depending on their intellectual and spiritual capacity some things are known and others are hidden from their eyes and their other senses, thus they either know nothing about them or know very little.
Therefore, allocating knowledge of the unseen to Allah (swt) doesn’t mean that others can’t learn of some of these secrets as a result of their worthiness and through Allah’s (swt) teaching. This is a blessing that Allah (swt) bestows upon certain chosen servants of His, such as the prophets and apostles. This is why we see the prophets speaking of revelation, which is considered of the unseen, or we see them foretelling future incidents that actually do take place at the time they have predicted. [2]
There are different opinions in regard to the infallible imams having unconditional knowledge of Gheib and other issues in such a way that they knew about all the events of the past and future including the time and place of their martyrdom.
Some have denied the imams’ unlimited knowledge, which would include their knowledge to the place and time of their martyrdom. However, the majority of Shi’a scholars argue relying on the Almighty’s words in the Quran: “Allah will not acquaint you with the Unseen (in order to tell the believers from the hypocrites, because this is against Allah’s custom), but Allah chooses from His apostles whomever He wishes (and informs them of some of the secrets that are needed for the position of leadership)” [3] and “Knower of the Unseen, He does not disclose His Unseen to anyone, except to an apostle He approves of. Then He dispatches a sentinel before and behind him” [4] , that the special servants of Allah can be informed of the Gheib on occasions which this knowledge is necessary. This meaning is also indicated in the ahadith of the imams. Imam Sadiq says in this regard: “When an imam wills to know something, Allah will teach him.” [5]
Therefore, according to these verses and ahadith and knowing that the prophets are responsible for guiding man in all spiritual and physical fields, they must possess a great amount of knowledge so that they can discharge their duty correctly, and the situation is similar to the imams that are the successors of the prophets. Therefore, they too have knowledge of the Gheib in a vast and unconditional form. [6]
In this regard it is narrated from Imam Sadiq that he stated: “When an Imam wills to know something, Allah will teach him.” [7]

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[1] Yunus:20.
[2] Man and Knowledge of the Unseen, Question 6051 (website: 6220).
[3] Āl-Imrān: 179 “ا کاَنَ اللَّهُ لِیَذَرَ الْمُؤْمِنِینَ عَلىَ‏ مَا أَنتُمْ عَلَیْهِ حَتىَ‏ یَمِیزَ الخْبِیثَ مِنَ الطَّیِّبِ وَ مَا کاَنَ اللَّهُ لِیُطْلِعَکُمْ عَلىَ الْغَیْبِ وَ لَاکِنَّ اللَّهَ یجَتَبىِ مِن رُّسُلِهِ مَن یَشَاءُ فََامِنُواْ بِاللَّهِ وَ رُسُلِهِ وَ إِن تُؤْمِنُواْ وَ تَتَّقُواْ فَلَکُمْ أَجْرٌ عَظِیمٌ”
[4] Jinn: 26 and 27 “ عَلِمُ الْغَیْبِ فَلَا یُظْهِرُ عَلىَ‏ غَیْبِهِ أَحَدًاإِلَّا مَنِ ارْتَضىَ‏ مِن رَّسُولٍ فَإِنَّهُ یَسْلُکُ مِن بَینْ‏ِ یَدَیْهِ وَ مِنْ خَلْفِهِ رَصَدًا ”
[5] Kuleini, Usul Kāfī, vol. 1, chapter on when the imams wish to know something, they know it, hadith 3. For further information, see: Man and Knowledge of the Unseen, Question 150 (website: 1056).
[6] However, not always knowing about Gheib is a virtue, and sometimes can be a deficiency. For example, on the night that Imam Ali slept in the Prophets bed, if he knew that he would not be harmed, then such a thing would not be a means of his spiritual growth; because, in that case, everyone would be willing to sleep in his place. In such a situation not knowing about the Gheib is considered a virtue.

Why did Allah create Satan?

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satan

First: Satan’s role in deviating and misguiding man is confined to tempting him. Second: Progress and development can only take place when there are opposite and conflicting forces, and therefore the creation of such a being in the Nezame Ahsan (perfect world system) is not considered in vain, but rather a manifestation of Allah’s mercy and pure goodness.

Detailed Answer

First: Allah did not create Satan as Satan. Proof for such a claim would be that he accompanied the angels and the worshippers for many years (six thousand years)[1], but later on he took the path of disobedience by his own free will and was distanced from Allah’s mercy.

Second: The existence of Satan is not harmful for believers and those who are determined to take the path of truth, instead it can help them to progress, develop and reach perfection; because progress, improvement and development can only take place when there are opposite forces.[2]

The only role Satan plays in this world is the role of tempting people; meaning that he only calls people to take the wrong path. Allah has not granted him control over other beings or the authority to exert influence on souls without them choosing to obey him. The Almighty says in the Quran: “ان لیس له سلطان علی الذین آمنوا و علی ربهم یتوکلون” [3](Indeed he does not have any authority over those who have faith and put their trust in their Lord.) It is for this reason that when a group of people go to Satan on the Day of Judgment because of misleading them, Satan argues that: “…و ما کان لی علیکم من سلطان الاّ ان دعوتکم…”[4] (I had no authority over you, except that I called you and you responded to me.)

The teachings of the Quran show that Satan’s role in misleading man is confined to tempting him and he never forces one to go astray; because man is called by two calls, the call of Allah and the call of Satan and it is man that freely decides which one he will follow. However, Satan does have authority and control over people that, through their free will, follow his call, carry out his demands and think of him as their example, and he will destroy their souls.

“…انما سلطانه علی الذین یتولونه”[5] (His authority is only over those who befriend him and those who make him a partner [of Allah]…)

Why has God not protected Masjidul Haram and Ka’bah against floods and other disasters?

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Ka’bah and Masjidul Haram (Grand Mosque) are the most sacred, most revered and most valuable places on earth. The building of Ka’bah is made of earthly materials. All the laws governing the material world govern the House of God as well. Thus, it is vulnerable against floods, earthquakes, fires and explosions. God, the Almighty, did not alter the universal law in order to protect this House.
It should be noted that safeguarding the Ka’bah does not mean protecting its building against damages and erosions; rather it means preserving and maintaining its sanctity in people’s hearts and minds so that whenever the Ka’bah is destroyed, the same people should embark on rebuilding it with all their might. Indeed, there are some instances such as the attack of Ashaab al Fil (the Companions of the Elephant) upon the Ka’bah which was repelled by birds at God’s order. It is said that when Abraha prepared to enter the city, swarms of birds carrying small rocks came and bombarded the Ethiopian forces; each man that was hit was killed, and they fled in panic, as Abraha died a horrible death. This incident was to let everyone know that God’s power is above all powers. No matter, how strong the enemies of God may be, they cannot protect and defend themselves against the smallest and weakest of God’s creatures.
Detailed Answer
Ka’bah and Masjidul Haram are the most sacred, most revered and most valuable places on earth, because God, the Exalted, made Ka’bah on earth on a par with Baitul Ma’moor (the Inhabited House) which is in the heavens and which the angels circumambulate around [1] so that mankind should have the opportunity to rotate around the House of God and attain divine proximity.
However, the same highly sacred and valuable building is material and earthly with all the worldly and natural laws governing it and applying to it. That is to say, the structure of the Ka’bah has been built on the surface of the earth with the existing materials and stones which are the cheapest materials in that land. It has a ceiling to protect it against sun heat and rains. It has a door and a padlock so that everyone may not enter it. It becomes dirty because of pollution and dirty dust and that it needs to be washed. In all, it is subservient to natural laws.
One of the laws governing this sacred place is that it is vulnerable to floods, earthquakes, fires and explosions. If it is said that God protects this house, it does not mean that if its walls are made of stone and mud and it is overrun by floods, then it will remain intact and its muddy walls will not dissolver in water against all the rules governing the world. Definitely, the muddy wall will be eroded, and a wall with these materials will be destroyed wherever it is. And if there is anyone under its walls and they collapse, he will surely be harmed. However, if the same walls are made of cement or molten lead, they will not be vulnerable against flood and water but they will be vulnerable against explosions because the Quran says, “… Thou wilt not find for the law of Allah aught of power to change.” [2] It has been narrated that “all things are in God’s hand and they take place through their causes and in fixed quantity…” [3]
Therefore, in the same way that the bodies of the prophets and imams are subservient to universal laws and these noble servants of God suffered wounds and succumbed to martyrdom, the Ka’bah and Masjidul Haram are also subservient to divine laws despite their sanctity and reverence. Thus, God has never altered the universal law in this regard.
Indeed, there are some instances such as the attack of Ashaab al Fil (the Companions of the Elephant) upon the Ka’bah which was repelled by birds at God’s will. It is said that when Abraha prepared to enter the city, swarms of birds carrying small rocks came and bombarded the Ethiopian forces; each man that was hit was killed, and they fled in panic, as Abraha died a horrible death. This incident was to let everyone know that God’s power is above all powers. No matter, how strong the enemies of God may be, they cannot protect and defend themselves against the smallest and weakest of God’s creatures.
Surely, God protects His house and His religion but He protects them through the regular ways and ordinary means without altering the universal laws.
It should be noted that protecting the Ka’bah does not mean safeguarding its building against damages and erosions; rather it means preserving and maintaining its sanctity in people’s hearts and minds so that whenever the Ka’bah is destroyed, the same people should rebuild it with all their might.
Index: The Imams and the Ability to Protect Their Shrines, questions 1287 (site: 1271)
Index: Why didn’t God save Imam Hussein (a.s.) from getting killed? Question 6620 (site:8323) .

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[1] – Behar al-Anwar, vol.96, pg.57, hadith 9:
“وَ رُوِیَ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ لِمَ سُمِّیَتِ الْکَعْبَةُ قَالَ لِأَنَّهَا مُرَبَّعَةٌ فَقِیلَ لَهُ وَ لِمَ صَارَتْ مُرَبَّعَةً قَالَ لِأَنَّهَا بِحِذَاءِ الْبَیْتِ الْمَعْمُورِ وَ هُوَ مُرَبَّعٌ فَقِیلَ لَهُ وَ لِمَ صَارَ بَیْتُ الْمَعْمُورِ مُرَبَّعاً قَالَ لِأَنَّهُ بِحِذَاءِ الْعَرْشِ وَ هُوَ مُرَبَّعٌ فَقِیلَ لَهُ وَ لِمَ صَارَ الْعَرْشُ مُرَبَّعاً قَالَ لِأَنَّ الْکَلِمَاتِ الَّتِی بُنِیَ عَلَیْهَا الْإِسْلَامُ أَرْبَعٌ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکْبَرُ”.
[2] – Fath (Victory): 23 “… وَ لَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدیلا” .
[3] – Al-Kafi, vol.5, pg.373,
، “ثُمَّ إِنَّ هَذِهِ الْأُمُورَ کُلَّهَا بِیَدِ اللَّهِ تَجْرِی إِلَى أَسْبَابِهَا وَ مَقَادِیرِهَا فَأَمْرُ اللَّهِ یَجْرِی إِلَى قَدَرِهِ وَ قَدَرُهُ یَجْرِی إِلَى أَجَلِه‏”.

Is religion compatible with politics?

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religion-politics

Imam ‘Ali b. Musa al-Rida (ع) has said the following in one of his statements regarding the necessity of an Islamic government: “We have not found any nation that has survived without a leader. This is because the regulation and management of their religious and worldly needs depends upon a responsible leader. It is far from the wisdom of Allah to leave His servants without a leader while He well knows that they need a ruler who would give the society structure and stability. A leader that would lead the people in war against the enemies, distribute the wealth amongst them, lead the Friday prayers, and protect the oppressed against the tyrants.”[1]
From another point of view the rules and regulations of Islam are such that they depend on a government and without which, Islam cannot remain alive. Because of this Imam ‘Ali b. Musa al-Rida (ع) has referred to the Friday and congregational prayers being conducted by the leader. In another statement he says: “If Allah had not placed a reliable and trustworthy leader amongst the people, the religion of Allah would surely have finished, the laws of Allah would have changed, innovations would have arisen in religion, irreligious people would have changed the faith of Allah and added and subtracted things from it, and doubts would have arisen about Islam amongst the Muslims.”
For this very reason it was well known amongst the Muslims, and even amongst the non-Muslims, that Islam has a specific system of government and that the government of the Noble Prophet (ص) in Medina was a clear example of such a system.
In the year 1343 AH, ‘Ali ‘Abd al-Razzaq, in his book Islam and the Principles of Government, denied the Prophetic government and claimed that the Prophet Muhammad (ص) was simply a prophet sent by Allah (awj) to the scholars of the world and that he in no way took steps towards the formation of a government. He did this at a time when Kamal Ataturk rejected the government of the Ottomans and laid the foundations of his secular government.
At the same time in Egypt, the followers of the caliphate chose Sultan Fuad as the leader of the Muslims and placed him in the seat of power. The fact that these events occurred concurrently shows that ‘Abd al-Razzaq was influenced by the secular thoughts of the West and wrote these matters by taking inspiration from the writings of secular philosophers and political scientists.
‘Abd al-Razzaq claimed two things:
1. What the Noble Prophet (ص) established in Medina was not a government.
2. What was set up in Medina was not religious.
In order to prove the first point he places emphasis on the fact that what the Noble Prophet (ص) created in Medina did not have any of the qualities of a government.
In order to prove the second point he says that the degree and stature of Prophethood spurns politics and government.
In order to answer the first point we must pay attention to the fact that the consequence of holding that a specific form of government should be the standard by which we judge if something is a government or not would be that none of the nations of the past have ever had any governments. Therefore a more general definition of government must be given so that it can be true for various forms of government. Such a definition can be put in the following way: Government is a collection of organized powers that has as its duty the management of the affairs of society. In this definition, government is comprised of various governmental structures like the legislative, judicial, and executive branches of government. According to this definition of government then, that which the Noble Prophet (ص) created in Medina was a government in the real sense of the word since he created an organized power structure that had as its responsibility the management of the affairs of society. From the time of the Prophet until now, many books have been written regarding the management system of his government.
Now when we pay attention to the following points, the religious nature of the Prophet’s government will become clear:
1. The rules and regulations of Islam are such that without a government, they cannot be implemented; for example rulings pertaining to the executive, judicial, or monetary systems of Islam.
2. We have proofs to show that the rule and running of the affairs of society are the prerogative of the Noble Prophet (ص).
3. If Prophethood were really at odds with government then why would the Noble Prophet (ص) take steps towards the creation of a government? Why would he waste his time and energy in this regard? If it were asked that does this “misappropriation” of effort not show irresponsibility, it would be answered that the Noble Prophet (ص) started this work for the propagation of religion and in order to fulfil his apostleship. This answer shows the interrelationship of religion and politics from one point of view. Of course it does not answer the question as to why he himself took the establishment of religion into his own hands, while he could easily have placed the responsibility in the hands of some other reliable friend like Imam ‘Ali b. Abi Talib (ع).
In any case, we can really only understand and criticize what ‘Abd al-Razzaq wrote over 70 years ago—something existing in its various forms in the Muslim world today—when we examine the context and culture in which this thought took shape, viz. the West. In order to understand the philosophy and culture of the West, we must have a look–though cursory–at the history of Christian thought that forms the cultural matrix of the Western world.

Did religion come to imprison us or to set us free?

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truth

Freedom, from the point of view of religion, can be studied under two headings: spiritual freedom and socio-political freedom. From the spiritual perspective, man’s essence or immaterial self is free from corporeality, materiality, and material characteristics. It is nostalgic of its place of origin, the realm of the Dominion and the spiritual world. But due to the attachment of his soul to the body, it is entangled with worldly and material affairs. Man has no choice but to pursue his perfection through the means that this world affords, for this world is the cultivation field for the hereafter. However, most people tend to view the world in an independent way and are ignorant of its true value which is found in its relation to the hereafter. Hence they get caught up in frivolities and trivial pleasures and this bars them from ascending to the heights of perfection. Instead of concentrating on the essence and reality of things they are distracted and consider the sensible phenomena as ultimate reality—being utterly oblivious of the malakut (the celestial realm) and spiritual reality of things. It is in this vein that the seekers of the material world perceive freedom as paramount to enjoying the pleasures of the world without any restraints, whereas true freedom lies in extricating oneself from the snares of lust, and it is this freedom which religion encourages. From the religious point of view, even the mighty king who is constantly expanding his empire might be a slave, a slave to his self, while it is very probable that someone living in utter poverty might have absolute sovereignty.

In conclusion: what the seekers of the material world pursue is the illusion of imaginary freedom, but that which religion encourages is real freedom.

 Regarding social and political freedom, Islam neither advocates radical freedom and anarchy, nor does it compel the believer to surrender to all external circumstances and unjust powers, something that would undermine his dignity.

It can be said that individual and social freedoms do exist in Islam but with a qualification that fundamentally distinguishes them from those that are espoused by the Western worldview. For Islam is Allah-centred, and as such, ordains that man, in his intellectual discernment and application of will, refer only to Allah (awj). In the domain of moral upliftment and cultural progress, Islam exhorts the human community to establish justice and forbids its members from infringing on the rights of each other, while at the same time encouraging them to expand their knowledge and intellectual endeavours with a view to the proper application of knowledge.

Which verse in the Holy Quran is a confirmation of tawassul?

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The Issue of Tawassul in Du’a

The practice of tawassul from other than Allah (swt), and in other words, seeking aid and help from other than Allah (swt), such as the prophets and His apostles, which has been common amongst Muslims in all ages, in no way means that one believes they are partners with Allah (swt) in His actions. What is truly meant is that Allah (swt) grants our needs through and by virtue of them. In reality what the person practicing tawassul is doing is that he is actually calling Allah (swt) and asking Him, while asking those near Him (who are to be the intercessors) to ask Allah (swt) that their requests be granted.
To answer this question we must first shed some light on the literal and technical meaning of tawassul. Literally tawassul means anything to which a person resorts to attain his objective on his own accord and desire.[1] And some have said that tawassul means “interceding” on the Day of Judgment.[2]
Tawassul in its technical sense means turning to prophets, imams and the pious servants of God for help.
Belief in tawassul originates in the Holy Quran and prophetic tradition. The Holy Quran says, “O you who believe! Fear Allah and seek means of nearness to Him and strive hard in His way that you may be successful”.[3]
There are different examples of implorations and invocations some of which are mentioned as under:
1. Josef’s brothers requested their father (Jacob) to seek divine forgiveness for them and their father fulfilled their request: They said: O our father! ask forgiveness of our faults for us, surely we were sinners. He said: I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful.[4]
As you see, Jacob did not turn down his request nor did he tell them as to why they did not pray to God directly; rather he approved their invocation and promised to ask God to forgive them.
2. Tawassul to the Prophet (pbuh): And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.[5]
This verse denotes that in order for a person to be forgiven, he should find an honored mediator so that God may forgive him for his sake.
3. Uthman bin Hanif says: A blind person came over to the Prophet (pbuh) and said, “Pray to God to cure my illness.”
The Holy Prophet said, “If you wait, it would be better. And if you want me to ask God to cure you, then I will do so.”
“Ask God to cure me,” said the man.
The Holy Prophet (pbuh) ordered him to make wudhu and pray to God to recite the following dua (supplication):
«اللهم إنی أسألک و أتوجّه الیک بنبیّک محمّد، نبّی الرحمة، یا محمّد انّنی توجّهت بک

إلی ربّی فی حاجتی لیقضیها لی، اللهم شفعه»
“O’ Allah, I ask you for the sake of Your Messenger, the Messenger of mercy and forgiveness, oh Mohammad I am turning to you in the presence of God to fulfill my wish and O’ God, make Mohammad my intercessor.”[6]
The above hadith implies the permissibility of seeking tawassul because the Messenger of Allah (pbuh) not only did not forbid him from seeking tawassul but he also showed him the right way of doing so. In fact, he taught him how to seek the Prophet’s mediation between himself and God. This is the meaning of seeking tawassul to God’s pious servants.

4. Anas bin Malik says: A man went to the Messenger of Allah and said, “O’ Messenger of Allah, our cattle are dying on account of drought. Pray to God to send down rain.” The Holy Prophet (pbuh) prayed and it rained for a whole week until a man came over to the Prophet (pbuh) and said, “O Messenger of Allah, the houses have been destroyed and the ways have been cut off and …” The Prophet said, “O Lord, send down Your blessing (rain) on mountains, hills, into the valleys, rivers and places where trees grow.” Thereafter, it stopped raining in the city of Medina but it continued to rain in the outskirts.[7]
5. It has been narrated that when Adam committed an error, he appealed to Almighty God by saying: “O’ Lord, forgive me for Mohammad’s sake.”
God said, “O Adam, how did you know Muhammad while I have not created him as of now?”
Adam said, “When you created me, I looked at Arsh (empyrean) on which it was written, “La ilaha illallah Muhammadun rasulullah.” When I saw his name close to Your name, I came to know that he is the most beloved of all the creatures to You.”
God said, “Since you sought Muhammad as a mediator, I forgive you.”[8]
6. It has been mentioned in another tradition which Suyuti has narrated from the Holy Prophet (pbuh) through Ibn Abbas: Ibn Abbas says: “I asked the Messenger of God about the words which Adam (a.s.) received from his Lord and which caused Adam to be forgiven. The Prophet (pbuh) said: Adam asked the Lord to accept his repentance for the sake of Muhammad, Ali, Fatima, Hasan and Hussein, and God accepted his repentance.”[9]
7. Abu Hurairah narrates from the Holy Prophet (pbuh) as such: “…O’ Adam, these (the Ahlulbayt) are My chosen people… whenever you have a wish, turn to them and seek them as means. The Holy Prophet said: “We (the Ahlulbayt) are the ark of salvation. Whoever goes on board the ark, he is saved and whoever stays out will drown and perish. Therefore, whoever has a wish should seek our mediation.[10]

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[1] – Raghib Isfahani, Mufradat Raghib, pg. 560; Tafsir Kabir, Fakhr Razi, 4/349, Al-Nehayah fi Gharib Al-Hadith, Ibn Athir, 5/185.
[2] – Al-Nehayah fi Gharib Al-Hadith, Ibn Athir, 5/185.
[3] – Al-Maidah: 35
[4] – Yusuf, 97 and 98
قَالُواْ یَأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا کُنَّا خَاطِِینَ(97)قَالَ سَوْفَ أَسْتَغْفِرُ لَکُمْ رَبىّ‏ِ إِنَّهُ هُوَ الْغَفُورُ الرَّحِیمُ.
[5] – al-Nisa: 64
وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُکَ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحیماً.
[6] – Al-Jame’ al-Sahih, Tirmizi, 5/35783569
[7] – Sahih Bukhari, Muhammad bin Ismail bin Bukhari, vol.1, pg.344-346. The original text of the hadith is as under:
جاء رجل إلی رسول الله فقال: یا رسول الله، هلکت المواشی و تقطّعت السبل، فادع الله، فدعا الله، فمطرنا من الجمعة إلی الجمعة، فجاأ رجل إلی النبی فقال: یا رسول الله، تهدّمت البیوت، و تقطّعت السبل و هلکت المواشی. فقال رسول الله: «اللهم علی ظهور الجبال و الاکام و بطون الأودیة و منابت الشجر». فانجابت عن المدینة انجیاب الثوب.
[8] – Hakim Al-Mustadrak ‘Alaa al-Sahihayn 3/517, hadith No.4286; Bayhaqi, Dalael Al-Nobuwah, 5/489; Vafa-ul Vafa, vol.4, 1371; Suyuti, Durr al-Manthur, 1/59. The Arabic version of the narration is as below:
و نقل أنّ آدم لما اقترف الخطئیة قال: یا ربّی، أسألک بحق محمد لما غفرت لی، فقال، یا آدم، کیف عرفته؟ قال: لأنک لما خلقتنی نظرت إلی العرش فوجدت مکتوباً فیه: لا اله الا الله، محمد رسول الله؛ فرأیت اسمه مقروناً مع اسمک، فعرفته أحب الخلق الیک».
[9] – Suyuti, Durr al-Manthur, vo.1, p.60 and 61, Darul Kutu al-Araqiyah Publications, 1377 A.H. The Arabic text of the Hadith is as under:
عن ابن عباس قال سألت رسول الله عن الکلمات التی تلقاها آدم من ربّه فتاب علیه قال: سئل بحق محمد و علی و فاطمة و الحسن و الحسین إلا تبت علیّ فتاب علیه
[10] -Ibrahim bin Juwaini, Fara’ed al-Samtayn, vol.1, p.36 and 37, Beirut, Mahmudi Institute, 1st edition, 1398 A.H; Khawrazami, Manaqib, pg.318, Qom Islamic Publications. The Arabic text of the narration is as under:
یا آدم هؤلاء صفوتی … فإذا کان لک الی حاجة فبهؤلاء توسل، فقال النبی: نحن سفینة النجاة من تعلق بها نجا و من حاد عنها هلک، فمن کان له إلی الله حاجة فلیسألنا أهل البیت.

What is the Jews’ belief concerning the return (raj’ah) of Imam Mahdi (a.s.)?

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Jews

Similar to other faiths and people, the Jews definitely believe in the coming of a savior at the end of time. In the current Torah, there are many glad tidings of the coming of a universal reformer. In the Psalms of David titled “Mazamir”, among the books of the Old Testament, various promises are mentioned in this regard. What is interesting is that the Quran quotes the Psalms of David when speaking of the coming of Imam Mahdi (aj)[i], and the exact same excerpt can be found in the current Torah today without any distortion. As shall be mentioned later on, Imam Mahdi’s name has not been explicitly mentioned but there are some signs which could be applied to him.

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[i] – Anbiya: 105.