The Awakening

Editors: Syed Yasir Abbas & Dr. Ameer Ali Badami Published in: Bangalore, Complimentary Copy

Hisham ibn al-Hakam who states that Imam Musa ibn Ja‘far (peace be upon them), addressed him thus: "O’ Hisham! Amīr al-mu'minīn ‘Ali (’as) used to say: ‘Of the signs of a man of reason, one is that he has got three characteristics:

• He replies only when he is questioned;

• Speaks when all others fail;

• And Advises what is suitable for the good of a person.

One who has none of these three said qualities is stupid.'" "Amīr al-mu’minīn, ‘Ali (’as) further added: ‘No one should preside over a meeting except when he possesses either all the three or at least one of the above qualities. If a person without having the three or (at least) any one of the three said qualities presides over a meeting then he is just stupid.’" Reference: Al-Kafi, the book of Reason & Ignorance, Page no. 47, Published by WOFIS.

Issue 1, Vol. 2, Number 2 - Friday, 13th February, 2015

Lessons from Battle of Uhud by Ayatullah

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Pearls of Wisdom

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Spiritual journeying in the Words of Imam Khomeini (ra)

Ayatullah: History behind the title

The 400 principle books of Hadith Collection

Uṣūl arbaʾa miʾa meaning: the 400 Principle Books) are 400 hadith collections which were collected by the transmitters of hadith directly from the Prophet (s) and Imams (a) in the early centuries of Islam. They were sources for later hadith references; and one criterion of authenticity for next generation of hadith scholars was the existence of at least one of these "Usul" in the reference of a hadith. The content of these collections was hadiths from the Infallible Imams (a) in different fields of rulings, traditions, sermons, supplications and commentaries of the Qur'an. Collecting them was being carried out by the companions from the time of Imam 'Ali (a) until Imam Hasan al-Askari (a) and the number of those companions has sometimes been reported to have been exactly four hundred, most of whom were companions of Imam Ja'far al-Sadiq (a). The Importance of these Uṣūl arbaʾa miʾa: Apparently, the trustworthiness of such Usul is that the companions of Imams (a) would instantly write down hadiths from them upon hearing them which lowered the possibility of forgetting them or modification of their wording. This claim is approved by Sayyid b. Tawus's report in Muhaj al-da'awat saying that, “a group of the companions of Imam al-Kazim (a) would attend his presence having pen and paper and recorded anything he said or any ruling he gave.” There were more than 400 Usul available at the time of Imams (a), however those which were verified and approved by Twelver Shi'as have been 400 ones. The authors to those 400 Usul have been all reliable and trustworthy, however they were not all Twelver Shi'a. In al-Fihrist, ''Shaykh al-Tusi'' says, “Although some of the Shi'a authors of the Usul have been following corrupted schools; however, their works (in trustworthiness & authenticity) are reliable.” Destiny of Uṣūl arbaʾa miʾa: Before writing the Four Books (al-Kafi, Man la yahduruh al-faqih, al-Tahdhib and al-Istibsar) Usul have been carefully preserved and kept safe. However, after the Four Books, there was less care about guarding the Usul; mostly due to lack of order in their topics which made the reader's access to them difficult. On the other hand, the Four Books had included and arranged all the content of those usul. Most usul have been available in their original form until the time of Ibn Idris al-Hilli (d. 664 AH). At the end of al-Sara'ir, he quoted some hadiths from them in a section called Mustatrafat al-sara'ir. What is now left from those usul is 16 usul which are completely brought at the ending part of Mustadrak al-Wasa'il. Some of these 16 usul have also been published individually too.

The Awakening, Issue 1, Vol. 2, Number 2

Page 2: Muslim Ummah

On the night following that bitter event, the Holy Prophet (s) was informed that it had occurred to some of the polytheists that they could totally annihilate the Muslims before going home. This news spread to the people of Medina. A number of people who could not control their tongues started to spread the news. There are always some spiteful or ignorant people who spread bad news like a flash. As soon as such people hear something, they start to spread it, regardless of whether it is accurate or not. There were such people at that time, just as there are today. They started to spread the news in Medina. They started saying such things as, "We are done. These people are going to attack us. We should be scared." They began to dishearten the people of Medina. This was where the Holy Prophet (s) stepped in. It is necessary to utilize the spirit of prophethood in such circumstances. The Holy Prophet (s) told the people to gather in a mosque, & they did so. He said, "I have received reports that the enemies have gathered in a place. They are waiting for you to let down your guard so that they can attack. You should go and kill them all tonight." The people said they were ready. The Holy Prophet (s) said, "No, only those who took part in the Battle of Uhud today should go." He asked only the tired and wounded soldiers to go and fight the enemies, nobody else. Some people were surprised at first, but then they realized what a good order it was. Those who had fought in the Battle of Uhud - and had been exhausted and slightly wounded - gathered there immediately. Then the Holy Prophet (s) ordered them to go and eliminate the threat. Those who had been wounded in the battle and were willing to retaliate by attacking the enemies were the ones who were directly involved. They had not just heard second-hand accounts of the battle. The Holy Prophet (s) mobilized them & told them to go & fight the enemies. These people - who were limited in number - mounted their horses and left for the place where the enemies were lying in ambush. They took the enemy troops by surprise & crushed them. Then this holy ayah

When you take a look at the history of Islam, you realize that what Islam & the Holy Prophet (s) did in this regard was near-miraculous. I would like to refer to one instance of this. As you know, in the Battle of Uhud, Muslims gained a victory at first, but then they were defeated due to the greed of certain people in their camp. Some of the Muslims - such as Hamza and other people - were martyred & the rest fled to the mountains. At the end of the battle, the enemies left the battlefield happily, and Muslims were left with a sad memory. The Holy Prophet (s) told his companions to collect the bodies & take them to Medina, they left Uhud for Medina. There were wounded people & bereaved families among those who returned to Medina, and they were carrying the immaculate bodies of the martyrs. Medina was in chaos partly due to weeping & sad elegies for the martyrs, & partly due to the defeat in the battle. These things were all bitter to the Muslims. was revealed: "Those to whom the people said: Surely men

have gathered against you, therefore fear them, but this increased their faith, and they said: Allah is sufficient for us & most excellent is the Protector" [Quran, 3: 173]. They said God was sufficient for them, & they left everything to Him. Just see the greatness of this understanding: You are the one who is doing the work, it is your muscles that are working, it is your thought that is directly involved, it is your hand that is writing, but the work that is done is an act of God - everything is left to Him. Leaving something to God does not mean that we should stand by and say that God will take care of everything. No, this is not how God works. It is equally wrong to think that it was you who did something prominent or made an achievement and feel proud as a result. If Allah the Exalted does not bestow assistance, guidance & grace on you, you cannot do anything, and you will not achieve any results. When these two elements come together, your work becomes the right kind of work. That is to say, if on the one hand, you rely on God, seek assistance from Him, believe that He is watching you & accept that what you are doing is in fact being done by God, and on the other hand, you invest all your energy in the work you are doing, then you are moving in the right direction. "And they said: Allah is sufficient for us, and most excellent is the Protector" [Quran, 3: 173]. This Ayah is a description of such people, and the outcome of their work is mentioned in the next ayah. "So they returned with favor from Allah and (His) grace. No evil touched them, and they followed the pleasure of Allah." [Quran, 3: 174] They went and crushed the enemy without receiving a single wound or blow. They managed to annihilate the enemy and seize their possessions. Not only did they manage to foil the enemy's plot, but they also managed to create a source of wealth for Medina & the government of the Holy Prophet (s). We are supposed to keep these things in mind. These are not just some historical details. They are not memories. They are lessons. We are supposed to keep these realities in mind & make use of them in our daily lives.

Lessons from Battle of Uhud by Ayatullah Khamenei (dz)

The Awakening, Issue 1, Vol. 2, Number 2

Page: Titles for Shia Scholars

Hujjat al-Islam

Ḥujjat al-Islām is a title for some Muslim scholars, mostly used for Shi'ite religious sholars in the last century. It first became popular during the rule of the Qajar King, Fath 'Ali Shah (Reign 1212-1250/1797-1834). Sometimes the title Hujjat al-Islam wa al-muslimin is used to show more respect. Etymology: The Arabic word hujjat literally means a clear proof which silences the opponents. The word has been used in the same sense in the Qur'an. In Shi'ite hadiths, the prophets & the Imams have been considered as examples of hujjat. The word hujjat has been used together with other words (like hujjat al-din, hujjat al-haqq, hujjat al-islam) to make titles of respect for scholars, judges, and religious authorities. Sunni Usage: Among the sunnis, hujjat al-islam is a proper title for Muhammad b. Muhammad al-Ghazzali (d. 505/1111). Of course, sunni biographers have sometimes used this title for other scholars, such as the hadith scholar Muslim b. Hajjaj al-Nishaburi (d. 261/874), etc. Shi'ite Usage: In previous centuries, the title hujjat al-islam was occasionally used for Shi'ite scholars, for example by al-Shaykh al-Baha'i in reference to al-Shaykh al-Saduq (d. 381/ 991), in a letter from the shi'a Twelver scholar Yusuf b. Hatim al-Shami (d. 676/1277) to his mentor Sayyid Ibn Tawus (d. 664/1265), etc. More Recent Usage: In later periods, the title hujjat al-islam became even more popular so that it was used for other clerics than the high-ranking Shi'ite scholars in Iran & Iraq. Other titles also came to be used, for example Thiqat al-islam, hujjat al-islam wa al-muslimin, Ayatullah, and Ayutallah al-'uzma. Although there is no offical rule for the use of the titles, social status, reputation, and scholarly rank were also significant in its use. According to custom, hujjat al-islam is no longer confined to high-ranking scholars, and it is used for the clerics who have completed a substantial part of their studies in fiqh & usul al-fiqh. Those who have reached the first level of ijtihad are called by the title hujjat al-islam wal-muslimin.

Ayatullah (The sign of Allah), is a title that has been used for top ranking Shi'a scholars since the early 14th/20th century. The title was first given to Hasan b. Yusuf b. 'Ali b. Mutahhar, widely known as: al-'Allama al-Hilli. After the establishment of the Seminary in Qum by Shaykh 'Abd al-Karim Ha'iri, other great Fuqaha (Jurists) also became referred to with this title. Titles such as, Thiqat al-Islam, Hujjat al-Islam, Muhaqqiq, 'Allama and Ayatullah were first used for specific individuals as expressions of respect:

• In the 4th/10th century, the title, "Thiqat al-Islam" was given to al-Kulayni.

• In the 5th/11th century, the title, "Hujjat al-Islam" was given to Muhammad al-Ghazali.

• In the 7th/13th century, the title, "Muhaqqiq" was given to Ja'far b. Hasan al-Hilli

• In the 8th/14th century, the titles, "'Allama" & "Ayatullah" were given to Hasan b. Yusuf al-Hilli

All of these titles remained exclusive for the above mentioned scholars for several centuries. As time went on, they gradually came into general usage for other scholars.

First Scholar to be given the title of "Ayatullah":

Hasan b. Yusuf b. Mutahhar al-Hilli was the first scholar to be given the title of "Ayatullah". He is well-known by his other title, al-'Allama al-Hilli. Ibn Hajar al-'Asqalani (d.852/1448) refers to 'Allama al-Hilli as Ayat fi al-Dhaka, (a sign of intelligence). Sharaf al-Din Shulistani, Shaykh Baha'i and 'Allama Majlisi, mention al-'Allama al-Hilli with the title: Ayatullah fi al-'Alamin (the sign of Allah in the worlds). Mulla Muhammad Baqir Majlisi uses the same title for Shams al-Din Muhammad b. Makki.

Ayatullah

Thiqat al-Islam Thiqat al-Islām is a general respectful title for some Imami scholars. Also, it is uniquely used for Muhammad b. Ya'qub al-Kulayni. In recent decades, the title signifies certain level of Shi'a seminary studies. Lexicology and terminology: Lexically, Thiqat means: a reliable and trustworthy person. In 'ilm al-Rijal, it is used to explicitly confirms the trustworthiness (Withaqa) and Justice ('idalat) of a narrator. It seems that in the combination of Thiqat with Islam, both lexical and terminological merits were properly taken into account. First Application: Thiqat al-Islam was first used as a title for Muhammad b. Yaqub al-Kulayni (329/940) the compiler of al-Kafi. It is even regarded as a unique title solely for him; which in general use refers to al-Kulayni. According to Kazim Mudirshanechi, al-Kulayni was known as Thiqat al-Islam in his time. Seemingly, the first who used this title for al-Kulayni in his works is al-Shaykh al-Baha'i; after him numerous Shi'a scholars used this title for al-Kulayni. The Reason of calling al-Kulayni as Thiqat al-Islam: Shaykh 'Abbas Qummi believes al-Kulayni became reputable as Thiqat al-Islam because he was known by his accountable & reliable position by both Shi'a & Sunni sects, and both sects used to refer to his Fatwas on different matters. This reason seems to be applicable for all who were known by this title rather than just al-Kulayni. For example Mazandarani in his commentary on Usul al-Kafi & al-'Allama al-Majlisi in Bihar al-Anwar both use the title Thiqat al-Islam for al-Shaykh al-Tusi & al-Tabrisi which seems to be based on the above mentioned reason.

The Awakening, Issue 1, Vol. 2, Number 2

Page 4: Spirituality

Spiritual journeying in the Words of Imam Khomeini (ra) by Sayyidah Iram Zahra Zaidi

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What is considerably noticeable in the mystical thoughts of Imam Khomeini is his placing importance on young age as a starting point for self-development and self-purification. According to him, the older a person becomes, the firmer and more deep-rooted false beliefs and evil deeds become, and the more difficult it is to rectify them. In addition, unlike young age, man’s willpower, like other mental powers, weakens with old age, making the spiritual struggle harder. Addressing those who neglect to remember God, he wrote: "Lo’ the negligent! Wake up and prepare for the journey to the hereafter because the call is made, ‘It is the time of the journey!’ Until you have not lost your youth, try to do good deeds, purify your hearts, unlock the locks of the heart, and remove the veils [that prevent light enter the heart] because young people are closer to God and Heaven, and they can succeed in self purification while the aged cannot. If worldly chains and Satanic traps are neglected during young age, they will become more deep rooted and stronger. The deceits of Satan and one’s Commanding Soul (al-nafs al-ammarah , the soul which is not purified and commands to do bad things) are so dangerous that one cannot guarantee he can be reformed during old age; he cannot postpone self-purification and repentance until the old age when corruption within the self becomes massive and the willpower to purge one’s soul becomes weak or even non-existent."(Reference: Hawzah Magazine , issue 49.) intentions carefully, to determine the departure point

& of his spiritual journey, to prepare spiritual food for his soul, and not to disregard Satanic deceptions and traps…[For this purpose,] first, he should pay careful attention to himself, like a kind physician and a compassionate nurse, and should inspect the defects of his spiritual journey; second, he should not disregard seeking refuge in God in private through supplication and invocation." (Reference: The Mystic Soul of Ruhullah , pp.128-129.)

Moreover, as for basic duties of the wayfarer to God, he also regarded mystical self-monitoring (al-muraqabah ) and self-examination (al-muhasabah) as necessary for purifying one’s self and being immune from the Commanding Soul and Satan: "It is obligatory for the one who treads the path of the hereafter to make every possible effort to protect his knowledge and practice from the Commanding Soul and Satan, to inspect and ponder on his actions and -

As for the great humility of Ayatullah Khu’i, Ayatullah Ja’far Subhani said: "Our master used to highly revere the religious scholars. I remember when Ayatullah Muhsin Hakim taught a course in a mosque after Ayatullah Khu’i’s class there. Once after class, Ayatullah Khu’i was still in the instructor’s place due to students’ discussion and questions when Ayatullah Hakim suddenly entered the mosque. Seeing him, Ayatullah Khu’i nervously picked up his shoes and books, stood up and apologized." On different incidents, our master used to mention the names of his brilliant students in class, praising them. Also, whenever a religious scholar gave him a valuable writing as a gift, he would write something in praise of it. In both his youth & old age when he was the religious authority of the Shi’a world, he humbly lived the simple life of a religious student. Whenever he entered a gathering, he said “Salam” loud and clear to all those present. He was never heard saying anything negative. Among the other virtues of this impeccable man are his assistance to the destitute, peaceful treatment of his opponents, kindness to children, forgiveness, and broadmindedness.

Humility of Ayatullah Khu’i (ra) by Maryam Banu