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Ayatollah Makarem Shirazi’s tafsir lectures:

They Will Ask You

A Collection of Quranic Questions Presented to the Messenger of Allah (s)

Collected by: Abu al-Qasim ‘Aliyannejadi

Translated by: Hamid Waqar

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Published by Muntazar Publications

www.muntazar.org

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Table of Contents

Introduction……….7

Chapter 1 – The birth of the moon……..13

Chapter 2 – Spending in the way of Allah……..23

Chapter 3 – War in the holy months………52

Chapter 4 – Alcohol and Gambling……….85

Chapter 5 – Confrontation with the orphans……..96

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Introduction

Continuing the custom performed in the blessed month of Ramadan, which is the month that the Quran was revealed, Allah gave me the opportunity to deliver lectures about the commentary of the Quran this year (2007) as well. The subjects of the lectures that will be delivered in the Islamic year 1428 are Quranic questions and answers. But, before entering this discussion and discussing the relevant verses it is necessary to present an introduction stating the necessity of the discussion at hand.

A. What Questions?

There are many questions raised and answers given in the Quran which are not the subject of this discussion. Rather, the questions that start with the phrase ‘they ask you’ are the subjects of this discussion. It is worthy of noting that 15 verses of the Quran start with this phrase. Allah narrated these questions from the people directed towards the Prophet (s) and then presented their answers. These 15 verses are in regards to 12 subjects:

1. The birth of the new moon; what is the purpose behind the creation of the moon and the stages it goes through? This subject is discussed in the 189th verse of Surah Baqarah.

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2. Charity; what should be given in charity? Who should charity be given to? This subject is discussed in the 215th and 219th verses of Surah Baqarah.

3. The sacred months; what is the ruling about fighting during the sacred months? This subject is discussed in the 217th verse of Surah Baqarah.

4. Alcohol and gambling is another subject that is discussed in the 219th verse of Surah Baqarah.

5. Orphans is another important subject that the people asked the Prophet (s) about. Allah presented a question and answer about orphans in the 220th verse of Surah Baqarah.

6. Menstruation is another subject which is discussed in the 222nd verse of Surah Baqarah.

7. Permissible food is another subject that the people during the lifetime of the Prophet (s) had questions about. This subject is discussed in the 4th verse of Surah Ma’idah.

8. The hereafter and the time of the hereafter are other subjects that were asked about. These subjects are discussed in the 187th verse of Surah A’raf and the 42nd verse of Surah Nazi’at.

9. Charity is the ninth subject that is discussed. This issue has appeared in the first verse of Surah charity.

10. The spirit is another subject that was asked about in that age and is asked about in all ages. This subject is discussed in the 58th verse of Surah Taha.

11. Mountains are another subject that is discussed in the 105th verse of Surah Taha.

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12. Dhul-Qarnayn is a historical subject that has been discussed. It is discussed in the 83rd verse of Surah Kahf.

B. The Expansiveness of these Questions

Quranic questions and answers, which revolve around the twelve topics mentioned above, are divided into nine other categories. Some of them are theological, some of them are jurisprudential, some of them are ethical – for instance charity, - some of them are historical, and some of them are philosophical.

The expansiveness of these verses and the multiple subjects that are discussed in relation to them shows that the Prophet of Islam was ordered to answer any question raised to him. This means that no question remains unanswered in Islam. Therefore, scholars allow youth to ask their questions in order to increase their knowledge. When man is born he does not know anything. As he grows his ignorance decreases through asking questions; he gains information in this method.

C. The Importance of Questions from the Quranic Standpoint

It is sufficient to mention the following verse in order to show the importance that the Quran gives to questions and answers:

فسئاوا اهل الذکر ان کنتم ال تعلمون

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“…ask the People of the Reminder if you do not know.”1 The People of the Reminder have been explained as the Ahl al-Bayt (a) in Islamic traditions,2 but there is no doubt that they are exclusively the Ahl al-Bayt (a). But, since they are the most perfect and knowledgeable beings they have been mentioned in the traditions. Meanwhile, one must not feel shy to ask questions. There is no shame in not knowing something. Rather, not asking about something that one does not know about is shameful. In its interesting that the mentioned verse is about the People of the Scripture. This means that even if a non-Muslim has enough knowledge about a certain issue one should ask him about it and benefit from his information.

D. Questions and Answers from the Standpoint of Traditions

There are many traditions which express the importance of questions and answers. Two of these traditions will be mentioned:

1. The Messenger (s) said: “Knowledge is a treasure. The key to this treasure is asking questions. Therefore, ask about what you do not know; Allah will have mercy on you. Four groups of people receive rewards regarding questions and answers: the person asking the question, the teacher who answers the question, the person present in that sitting who listened to both the question and the answer,

1 Quran, 16:43 and 21:7 2 Tafsir Burhan, v.3, p.423

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and the person who was not present, but who loves such an action.”3

2. Imam ‘Ali (a) said: “Ask me about whatever you want before you will lose me. I know the paths of the heavens more than I know the paths of the earth.”4

3. It has been narrated in the Nahj al-Balaghah that he (a) said: “If you do not know a thing never hesitate or feel ashamed to learn it.”5

It has been narrated in a tradition that shyness and feeling ashamed has been divided into two categories: rational shyness and idiotic shyness.6 Rational shyness is when a person feels ashamed of Allah when he is faced with sin. This causes him to refrain from committing the sin. Feeling ashamed of sin is rational shyness, is praised shyness. But, idiotic shyness is when one feels ashamed to ask a question about something that he does not know. One must be brave in asking questions, they must remove all forms of shyness in this regard. Not only does on ask about subjects that they want to ask about but they also encourage others to ask.

Imam ‘Ali (a) entered the battlefield and a person came to him. This person asked a complicated question about tawhid. He asked: “What does it mean that Allah is one?” Does it mean that he is one in comparison with two? Does the oneness of Allah have any other explanation?”

3 Mizan al-Hikmah, v.4, section 1702; h.8040 4 Ibid, section 1705, h.8058 5 Nahj al-Balaghah, short saying:82 6 Mizan al-Hikmah, v.2, section 992, h.4577

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Some of the companions complained about this person. They stated that right now is the time for war, not for questions and answers.

Imam ‘Ali responded: “We fight in order to make people aware; in order to wake them up. Then, what problem is there in answering this person’s question?” He then answered his question in detail.7

The conclusion is that Islam gives great importance to questions and answers. It gives everyone the permission to ask about various subjects. It is irrational to have an form of shyness in this regard.

7 Mizan al-Hikmah, v.6, section 2628, h. 12356

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Chapter 1

The Birth of the Moon

The first question is about the birth of the moon, which is the crescent. The moon starts very small and then gets bigger and bigger until the night of the fourteenth day in which it becomes a full moon. Then, starting from the night of the fifteenth it becomes smaller and smaller until it is just a sliver during the last nights of the month. What is the philosophy behind these changes in the moon?

The answer to this question is given in the 189th verse of Surah Baqarah:

يسئلونک عن االهلة قل هی مواقيت للناس و الحج و ليس البر بان تاتوا البيوت من ظهورها و لکن البر من اتقی و اتوا البيوت من

ابوابها و اتقوا اهللا لعلکم تفلحون

“They question you concerning the new moons. Say, ‘They are timekeeping signs for the people and [for the sake of] hajj.’ It is not piety that you come into houses from their

rear; rather piety is [personified by] one who is Godwary, and come into houses from their doors, and be wary of

Allah, so that you may be felicitous.8

88 Quran, 2:189

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What is being asked?

The commentators of the Quran have presented two possibilities regarding the principle question:

1. The question is not about religious law, rather it is about the changes that are seen in the moon and its various stages.

2. The question is about the creation of the moon.

Answer

It is known that the moon does not produce any light from itself, rather it receives light from the sun. Therefore, the part of the moon that is facing the sun is bright while the other side is dark.

The moon rotates around itself once every month (30 days). Therefore, at the beginning a small portion of the moon is illuminated and which grows gradually. This continues until the middle of the month where the entire moon is illuminated. Afterwards, the illumination decreases gradually. Therefore, the changes that are seen on the surface of the moon are the stages that the moon goes through each month.

Allah answers the question regarding the moon by stating that the moon is a natural calendar for mankind; a calendar that was placed in the heart of the sky so that everyone, wherever they are can use it as their own calendar. It does

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not matter how literate or intelligent the person is, everyone can use the moon.

The calendar derived from the sun can secure the same objective, but it is not universal. One cannot figure out what part of the month it is by merely looking into the sky. But, this is possible by looking at the illuminated and dark parts of the moon.

This natural calendar was created with two purposes:

1. Giving order to life because life without order will result in failure. Allah created the moon so that mankind would act in accordance to a program; so that mankind would have order in his life.

2. Religious worship is also in congruence with this calendar. The first of the lunar month starts with the birth of the moon. People fast from the first day of the month of Ramadan and end their fast with the birth of the moon in Shawal. This is ‘Id al-Fitr which is a day where fasting is prohibited. After nine days pass from the start of Dhi al-Hijjah the pilgrims travel to ‘Arafat. On the tenth day they head off for Mina and perform the rites of Mina. Then, when the twelfth day finishes they travel from Mina to Mecca in order to perform the rites of Mecca.

In short, the birth of the moon gives order to one’s life and the calendar stemming from it is used for one’s worship schedule.

Circumstances of the Revelation of the Verse

The prominent commentators of the Quran provide various circumstances of the revelation of this verse. Some believe

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that a group of Jews asked this question from the Messenger (s) because they wanted to clarify what the philosophy of the stages of the moon was.9

In the author’s opinion it does not matter who the person asking the question was. It also does not matter whether or not he was Muslim. What is important is the answer that Allah gave. The philosophy of the stages of the moon is having order rule over one’s life. The stages of the moon also affect issues of worship, such as hajj and fasting.

It is interesting that the end of the verse points to an issue which proves to be an example of how the people in the Age of Ignorance did not have order. It states that there was nothing left of the Abrahamic hajj during the Age of Ignorance. Rather, it was mixed with all kinds of superstitions. These superstitions are what the end of the verse is referring to when it states: “It is not piety that you come into houses from their rear; rather piety is [personified by] one who is Godwary, and come into houses from their doors.”10

The Quran rebukes this form of disorder; it is considered negative. The Quran does not consider this a sign of piety or righteousness. The people are ordered to enter from the door before ihram.

Perform all Actions as they should be Performed

9 Majma’ al-Bayan, v.2, p.27 10 Tafsir Safi, v.1, p.348

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It is understood from the end of the verse that all actions must be performed in their own special ways.

Every action regarding the world and the hereafter has a correct and rational way of being performed. The action must be performed in this way if one wants a positive result. Some traditions which state that the house is Islam and the doors to the house are the infallibles (a)11 alludes to this point. This means that entering the house of Islam depends on a correct understanding which is only possible through traveling on the correct path – the Ahl al-Bayt (a). Therefore, the claims of some people who state that one can reach salvation through them; who make the permissible forbidden and the forbidden permissible are in opposition to the verse and do not have credibility. If the jurisprudents and religious authorities call people towards taqlid they are doing so as the representatives of Imam Zaman (a).

Model of Organization

The Quran teaches us organization in these verses. The entire universe, including the moon and the sun, revolve around a certain order. The earth, sun, moon, and the rest of the planets in the solar system have been moving and rotating along their own path for millions of years. They have not deviated course for even one moment. If there was not order these movements would not have continued. Order is what keeps the universe together. Let us travel from the large world into the small world – the world within

11 Al-Burhan fi Tafsir al-Quran, v.1, p.408

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ourselves. When one studies about the body he will find that his body is organized.

The plant kingdom and the animal kingdom, even the particulars of an atom are all controlled by order. Therefore, the teleological argument12 is one of the most important arguments for the existence of Allah and for tawhid. Allah is not seen, but order points to power, knowledge, and wisdom which in turn prove His existence.

Order in the Quran

Order is mentioned in many verses throughout the Quran. For instance, one can refer to the 38th to 40th verses of Surah Yasin:

و الشمس تجری لمستقر لها ذلک تقدير العزيز العليم و القمر قدرناه منازل حتی عاد کالعرجون القديم ال الشمس ينبغی لها ان تدرک القمر و ال اليل سابق النهار و کل فی فلک يسبحون

“And the sun runs on to its place of rest: That is the ordaining of the All-mighty, the All-knowing. As for the

moon, We have ordained its phases, until it becomes like an old palm leaf. Neither it behooves the sun to overtake

the moon, nor may the night outrun the day, and each swims in an orbit.”13

12 This argument argues that the universe’s order and complexity are best explained by reference to a creator God. It starts with a rather more complicated claim about the world, i.e. that it exhibits order and design. [Wikipedia] 13 Quran, 36:38-40

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The phrase ‘orbit’ is one of the intellectual miracles of the Quran. The reason behind this is that the astronomical school of thought during the age of the revelation of the Quran was that of Batlamius. This theory stated that the sun, moon, and the planets of the solar system were held in a larger substance and did not move. The movement that is seen is due to this larger substance.

Modern science rejects this astronomical theory. But, the Quran dismissed this theory fourteen hundred years ago. It stated that the sun and the moon both have independent rotations.

The 46th verse of Surah Rum, which depicts the order of the universe, states:

و من ءاياته ان يرسل الرياح مبشرات و ليذيقکم من رحمته و لتجری الفلک بامره و لتبتغوا من فضله و لعلکم تشکرون

“And of His signs is that He sends the winds as bearers of good news and to let you taste of His mercy, and that the ships may sail by His command, and that you may seek of

His grace, and so that you may give [Him] thanks.”14

Wind

Wind has two important qualities which are only possible through order.

1. The first quality is that it collects clouds which are spread out. It centralizes oceans of water in the skies.

14 Quran, 30:46

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Then, by the decree of Allah, it allows these oceans of water to fall down on dry land; land which needs water. Then, the water from these clouds fall on the area, drop by drop, in such a way that only minor damage to the land occurs.

Is taking water from the oceans a small task? Is holding oceans of water in the skies, above the heads of mankind a small task? Is sending the clouds over dry land and allowing the water to fall in the form of rain a small task? Can these actions occur without order?

2. The second quality of rain, especially in ancient times before mankind was able to take energy from coal, is the ability to move ships in the sea. The captains of ships who had sufficient knowledge about wind would put their ships in the direction of the currents enabling them to take their passengers and cargo to their desired destination. It would not be possible to use such ships if there was not an order to wind.

Us and Order

Dear sisters and brothers, dear readers, we are a part of this expansive universe which is full of order. Is it possible to live in this universe full of order without observing any of its organization? If we do not live our lives with order won’t we be cast away? Won’t we be condemned to annihilation?

One of the disorders that some people have is not having an organized sleep schedule. Allah mentions in the Quran

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that days are for activity and effort while nights are for rest and comfort.15 Unfortunately, some people act in opposition to this law and remain awake for a portion of the night, sometimes they stay awake until it is almost time for the morning prayers. Then, they sleep all the way until the noon prayers. This disorganization in activity and rest creates many problems and sicknesses.

Another important form of disorganization is the world’s economy. Eighty percent of the wealth of the world is in the possession of twenty percent of the people. The remaining twenty percent of the world’s wealth is in the possession of eighty percent of the people. This unjust dissaportionment; this illogical distribution of wealth and financial sources is economical disorganization. When governments decide to place governmental property in the hands of private business the twenty percent of the population take ownership.

This is where man recognizes with all of his heart that everything must move in an organized fashion. The order that is found in our acts of worship state that if one prays one minute before the time of prayer has set in or one minute after the time of prayer has ended his prayer will not be accepted. As long as one does not accept this divine law within his soul problems will not be solved by courts, punishment, or prison.

We must believe that we will not reach anywhere without order; everything is achieved through order.

15 Quran, 10:67

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Order in the Lifestyle of the Noble Messenger (s)

The Noble Prophet (s) was present in the funeral of Sa’d bin Ma’adh. After he was bathed, shrouded, prayed over, and after the talqin, the stone was placed over the grave and dirt was poured over it. The Prophet saw that the grave was not neat and smooth. He knelt down and smoothed it with his own blessed hands and then said: “Allah loves a servant who performs a task in an organized and solid fashion.”16 The Prophet of Islam gave importance to the order of graves.

Backwardness of Muslims

Question: Taking these commands into account, commands which stem from the Quran, the lifestyle of the Noble Prophet of Islam (s), the words of Imam ‘Ali (a), and the words of other Infallibles (a), why have Muslims fell behind in many fields? Why are non-believers advancing on a daily basis?

Answer: The answer to this question is clear. The reason is that Muslims have not acted in accordance to the commands which would produce progression. Others have acted in accordance to them and have prospered. If Muslims sincerely act in accordance to them there is no doubt that they would be living in better conditions.

16 Wasa’il al-Shia, v.2, p.883, h.2

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Chapter 2

Spending in the Way of Allah

The second question that will be examined is about spending in the way of Allah. This discussion will be examined from various dimensions. The verses are:

يسئلونک ماذا ينفقون قل ما انفقتم من خير فللوالدين االقربين و اليتامی و المساکين و ابن السبيل و ما تفعلو من خير فان اهللا به عليم

“They ask you as to what they should spend. Say, ‘Whatever wealth you spend in goodness, let it be for

parents, relatives, orphans, the needy, and the traveller.’ And whatever good that you may do, Allah indeed knows

it.”17

And:

و يسئلونک ماذا ينفقون قل العفو کذلک يبين اهللا لکم االيات لعلکم تتفکرون

“…And they ask you as to what they should spend. Say, ‘All that is surplus.’ Thus does Allah clarify His signs for

you so that you may reflect.”18

17 Quran, 2:215 18 Quran, 2:219

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Brief Tafsir

“They ask you as to what they should spend.” A wealthy Muslim visited the Noble Messenger (s) and asked: “What should I spend? What is the limit of this spending? Who should I give the money to?”

“Say, ‘Whatever wealth you spend in goodness.” The answer to the first question was that one should spend in goodness. Therefore, there is no limit to spending. One can spend on anything good, such as writing books, preparing the tools necessary for freeing innocent prisoners, preparing the dowries for women who are ready to marry, paying back the loans of people who cannot, spreading knowledge, using one’s honor to solve disputes, using one’s time to prevent the disruption of a marriage, establishing or fixing mosques, hussayniyahs, seminaries, schools, and hospitals.

Good has a general meaning which includes everything that is positive. Spending is also not limited to money or material items.

Answering the question as to who should be spent on, five groups are mentioned:

1. “Parents.” One’s father and mother are the first people who should be spent on. If a person’s father or mother has a need and is unable to secure it, it becomes obligatory upon their children to secure their needs. The children, both male and female, must use their wealth to alleviate their parents’ needs. Just as taking care of one’s wives’ and children’s monetary needs is obligatory, it is obligatory to take care of one’s parents’ financial needs, if they are

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unable, as well. If one has sufficient wealth and has taken care of all of their own financial needs it is best to spend on one’s parents in order to make their lives more comfortable.

2. “Relatives.” The second group that Allah orders one to spend on is one’s family members. Keeping family relations does not mean merely seeing one another and asking about each other’s health. Rather, one of the instances of keeping family ties is taking care of one’s family member’s needs through spending money on them.

3. “Orphans.” One of the items that the Prophet of Islam (s) ordered in the Sha’baniyah Speech was taking care of orphans. Allah also encourages and emphasizes this in the verse. If aid is given to orphans in an organized manner, just as some orphanages are doing, this aid would definitely be more beneficial.

4. “Needy.” The Arabic term miskin is used for one who is living in the most dire of situations. This term stems from the infinitive sakun. The reason such a person is termed so is because they are so needy that it seems as if they have fallen to the ground; it seems as if they are immovable (sakin).

5. “Traveler.” Needy people who are on a trip is the fifth group that this verse encourages one to spend on. A traveler is one who has lost his money while on his trip, is one whose money was stolen from him and has now become impoverished. One should spend on him even if he is rich in his own hometown.

Then Allah states: “And whatever good that you may do, Allah indeed knows it.”

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The amount that should be spent

The previous verse generally mentioned who should be spent on. The next verse mentions the amount that one should spend on these people. It states:

“And they ask you as to what they should spend. Say, ‘All that is surplus.’” The commentators of the Quran have different opinions about the Arabic term afw. These opinions are:

1. Balanced spending; not wasting money and not being stingy.19 The Prophet of Islam (s) prepared himself to perform the noon prayers. He washed one piece of his clothing and hung it up to dry. He gave his other piece of clothing to a needy person who knocked on the door of his house asking for help. He did not have any other pieces of clothing to wear in order to go to the mosque.

The Muslims were waiting for the Prophet in order to perform congregational prayers. But, there was no news about the Prophet’s (s) arrival. Here, the 29th verse of Surah Isra’ was revealed which stated: “Do not keep your hand chained to your neck, nor open it altogether, or you will sit blameworthy, regretful.”20 21

The majority of people do not spend excessive amounts on other people, rather they become stingy in regards to spending on others. Their hands and their hearts shake when they give a small amount of money to another 19 Majma’ al-Bayan, v.2, p.82 20 Quran, 17:29 21 Tafsir Namunah, v.12, p.91

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person. According to this verse, stinginess and excessiveness are rejected. Rather, the middle course, balance, is encouraged.

2. Forgiveness: another possibility which was mentioned in Tafsir Namunah, while no other Shia or Sunni commentator of the Quran mentioned this, is the literal meaning of the term afw. This would mean that one of the cases and instances of spending would be overlooking the faults and mistakes of others. This is the highest form of spending; it would solve many disputes. Have you ever thought about why the percentages of divorce are so high? When cases of divorce are reviewed one finds that the fighting started with very small, insignificant, issues. If one would apologize for his mistakes, or if the other person would overlook them, forgive them, then the problem would have been solved in its embryonic stage. But, unfortunately, the stubbornness and pride of the person who made a mistake prevents him from apologizing and the spiteful, revengeful spirit of the spouse prevents her from forgiving. In conclusion, the problem will not be solved and in turn it will grow on a daily basis until it culminates in divorce and separation. Divorce has negative effects on the two spouses, their children, their family, and the entire society. Some of the negative effects are:

a. The first negative effect of divorce is the defeat of one’s soul which the two spouses are faced with until the end of their lives. This negative effect creates other negative effects.

b. Such men and women will face problems in their future marriages as well. When a divorced man courts another woman she, and her family, will ask: “What negative traits does this man have in which his previous wife was unable

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to cope with? Why were they forced to divorce? What assurances would I have that our marriage would not end up in divorce when he is faced with the same problems?” When a divorced woman is suggested for a man the same questions arise. In conclusion, both the man and woman will face problems in their future marriages.

c. If these spouses had children their future will be put in serious danger. Statistics show that children of divorce usually fall into crime because they were raised in poisonous conditions – an environment filled with hatred, revenge, and negativity.

d. Sometimes two families become enemies as a result of this divorce. Each side ignites the flames of hatred between the two families by incorrectly supporting one of the spouses. Dear readers, take from this divine verse. Solve the disputes that arise with apologies and forgiveness. Do not allow them to grow. This would be beneficial to your life in this world and the hereafter.

3. Extra Property.22 According to this explanation, Allah does not encourage one to save extra property. One should not spend his lifetime saving this property and then have it transferred to his inheritors after his death. In this case they will use the property and he will have to answer for it. Rather, whatever is over and above the needs of a person, his wife, and children, he should spend it in the way of Allah.

4. Choice items.23 Although there is no problem with giving away one’s used clothing, true charity is giving away that which you cherish. According to the Quran, man reaches

22 Majma’ al-Bayan, v.2, p.82 23 Ibid

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the stage of righteousness when he gives away his most loved item:

لن تنالوا حتی تنفقوا مما تحبون

“You will never attain piety until you spend out of what you hold dear…”24

If one choose his best piece of property to give in charity he will be illuminated with a special light; his heart will be full of an amazing sense of spirituality.

The divine saints always gave their best pieces of property in charity. Sayyidah Zahra (a) gave away her wedding dress on her wedding night to a poor person. She then went to her new house wearing a normal shirt.25

“Thus does Allah clarify His signs for you so that you may reflect.”

There are people who secure their hereafter by holding fast to these verses and by contemplating over them. A few days ago a person came to me and said: “I want to spend a third of my wealth, which is equal to about 2.2 million dollars, before my death in a positive way through your hands.”26 These are the lucky people; the people who were able to spend their money on positive items.

Is wealth good or bad?

24 Quran, 3:92 25 Sirah Chahardah Ma’sumin, p.181 26 This money was used to purchase the land for the Imam Kazim (a) Cultural Center in Qum.

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Money is both good and bad. If it is spent correctly and whatever surplus is spent on the needy and impoverished then it is very good. But, if it deceives a person to such an extent that he fights with his siblings regarding the inheritance of his father; if he cuts his family relations for years due to financial issues, it is very bad.

Wealth can create insanity. Some examples of this are:

a. A rich American man built a pool in his own private jet so that he could swim when he is in the air.

b. A rich western man who did not know how to divide his money after his death made a will stating that his entire estate should be given to his favorite dog and cat.

c. A rich person went on a trip and stayed at a hotel. A few days later the hotel manager asked him how long he wishes to stay in the hotel. The man became angry at this question and asked how much the hotel costs. He then bought the hotel.

These are insane rich people. There are people who are willing to destroy Afghanistan and Iraq in order to become wealthy. They are willing to set fire to the world and destroy whatever peace people enjoy in order to fill their pockets.

Therefore, Islam gives importance to charity. It has provided advice regarding how much should be spent, how it should be spent, and how it should be received. Due to the importance of charity and helping the needy, a more detailed discussion needs to be provided. Before this discussion is mentioned an introduction regarding the correlation between the laws of nature and the laws of Islam will be given.

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The correlation between the laws of nature and the laws of Islam

The laws of Islam are in congruence with the laws of nature. Allah has a system of creation which is called the laws of nature. He also has a religious system which is called the laws of Islam. These two set of laws are in congruence with each other. If Islam commands one to give charity one can find beings in the universe that are giving charity. Examples of these beings are:

a. The sun is in a constant state of giving charity to everything in the solar system. As a result of this charity it loses millions of tons of weight each day. This weight is transformed into light and heat so mankind, and other beings, can benefit from them. Also, it does not take anything in return for this charity.

b. The earth constantly gives charity to everything living on it, including mankind, animals, and other beings. Fruit and other food items stem from the earth. What is given to the earth in return? Not only are these gifts not answered, mankind destroys the earth in return.

c. Large bodies of water are also in a constant state of giving charity. The water turns into a vapor and then is formed into clouds which travel over the earth and fall on dry land.

d. Animals are not exempt from this law of nature. For instance, cows provide 40-60 liters of milk every day. Only

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a small amount of this milk is given to its young while the rest of it is given to mankind.

A honey bee is another example which supports this claim. Honey bees are the only animal that does not sleep. It is busy working day and night so that it can provide the sweetest and most beneficial food to mankind.

Allah says the following about these bees:

و اوحی ربک النحل ان اتخذی من الجبال بيوتا و من الشجر و مما يعرشون ثم کلی من کل الثمرات فاسلکی سبل ربک ذلال يخرج من بطونها شراب مختلف الوانه فيه شفاء للناس ان فی

ذلک الية لقوم يتفکرون

“And your Lord inspired the bee [saying]: ‘Make your home in the mountains, and on the trees and the trellises that they erect. Then eat from every [kind of] fruit and follow

meekly the ways of your Lord.’ There issues from its belly a juice of diverse hues in which there is a cure for the people. There is indeed a sign in that for a people who

reflect.”27

Therefore, the universe is in a state of giving charity. Islamic law is also in congruence with the laws of nature. Therefore, Allah orders mankind to put themselves in congruence with nature and give charity to the needy in their society.

e. The internal organs of the human body are also in a constant state of giving charity. The human heart lives with a small amount of blood. But, it works for years without

27 Quran, 16:68-69

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taking any breaks to provide blood to all other parts of the body.

The conclusion that can be made is that this large universe, the universe outside of the human body, and the small universe, the universe inside the human body, are always in a state of giving charity. Mankind must also give charity or else he would become an incongruent element of the universe.

Charity in the Quran

There are many verses in the Quran about charity and the different aspects of charity. Some examples will be provided. These verses are so important that if one is not able to memorize them, he should at least hold their meanings dear to his heart; he should live his life in accordance to them.

Meanwhile, a large portion of the verses about charity is found in Surah Baqarah which was revealed in Medina. It seems as if there were many Muslims who migrated from Mecca to Medina leaving all of their household belongs and property behind them. They entered Medina without anything. The companions of Saffa (those who lived on a porch next to the Prophet’s Mosque) are examples of these people. Allah continuously ordered people to give charity in these conditions. He encouraged Muslims to give charity and help the poor in various methods. Consider the following verses:

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1. The incredible growth of charity

Allah states in the 261st verse of Surah Baqarah:

مثل الذين ينفقون اموالهم فی سبيل اهللا کمثل حبة انبتت سبع سنابل فی کل سنبلة مائة حبة و اهللا يضاعف لمن يشاء و اهللا واسع عليم

“The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every

ear a hundred grains. Allah enhances severalfold whomever He wishes, and Allah is all-bounteous, all-

knowing.”28

The Quran gives so much importance to charity that it makes it grow at least seventy times. If the sincerity of the person giving charity is greater and if he chooses to provide for the most needy individuals then it is possible that it would grow 1400 times or even greater.

It is interesting that the mentioned growth is for the person who provides charity.

Question: Has there been a grain of wheat which produced seventy seeds? Or do they only produce up to ten seeds rendering this verse to be a mere hypothesis?

Answer: A few years ago in a farm in Bushehr a seed of wheat produced a stalk which had over one thousand seeds on it. Therefore, the verse is not a mere hypothesis; examples of it can be seen in the world.

28 Quran, 2:261

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Question: Are the merits of charity mentioned in this verse exclusive to this world or does it include the hereafter as well?

Answer: The verse is absolute; the merits of charity are not limited to this world or the next. Therefore, charity causes blessings in this world and rewards in the hereafter.

There is a tradition from Imam ‘Ali (a) which states that when life becomes complicated and when one is faced with financial difficulties giving charity will solve his problems.29

This means that charity relieves one’s difficulties in this world. One can even give charity while being impoverished; he can give charity in accordance to his ability so that Allah will solve his problems through His grace.

2. Charity is the condition of faith and the sign of mercy

Allah paints a beautiful picture of the importance of charity in ten verses of Surah Balad (verses 8 to 18). He states:

الم نجعل له عينين

“Have We not made for him two eyes.”30 Have you thought about the important and foundational role that eyes play? Have you thought about how important they are? Would you accept giving your eyes for the entire world?

29 Wasa’il al-Shia, v.6, p.259, h.20 30 Quran, 90:8

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و لسانا و شفتين

“A tongue, and two lips.”31 The tongue is a huge blessing. Those who do not have a tongue live a very difficult life. Have you ever thought about your lips? If one did not have lips he would not be able to pronounce half of the letters of the alphabet. In addition to this, lips prevent molecules of food from falling out of the mouth.

و هديناه النجدين

“And shown him the two paths [of good and evil]?”32

This means that man was given the ability to decipher between good and evil through the blessing of the intellect. After mentioning these four blessings, as an introduction, the Quran states:

فال اقتحم العقبة

“Yet he has not embarked upon the uphill task.”33

و ما ادراک ما العقبة

“And what will show you what is the uphill task?”34

فک رقبة

“[It is] the freeing of a slave.”35

Question: Why does Islam confirm the system of slavery?

31 Quran, 90:9 32 Quran, 90:10 33 Quran, 90:11 34 Quran, 90:12 35 Quran, 90:13

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Answer: Islam was not the founder of the institution of slavery. Rather, during the advent of Islam, the system of slavery existed in the world. Islam presented a plan to gradually free slaves.36 This is seen through Imam ‘Ali (a), the immediate successor to the Prophet (s), where he freed 1000 slaves from the money he made through hard work.37

او اطعام فی يوم ذی مسغبة يتيما ذا مقربة او مسکينا ذا متربة

“or feeding [the needy] on a day of starvation, or an orphan among relatives, or a needy man in desolation.”38

Families must not forget about their orphans because the divine throne shakes when an orphan cries.39 In the same way, one should not forget about the impoverished and the needy who have become homeless due to the severity of their poverty.

ثم کان من الذين ءامنوا و توصوا باصبر و تواصوا بامرحمة

“While being one of those who have faith and who enjoin one another to patience, and enjoin one another to compassion.”40

This verse means that helping those in need will increase one’s faith. In other words, giving charity to the needy is a

36 For further information, refer to the tafsir of Surah Muhammad in Tafsir Namunah 37 This has been mentioned in many traditions. It has been repeated in the 41st volume of Bihar al-Anwar alone ten times. It is interesting that this number is considered to be the number of slaves he freed during the lifetime of the Messenger of Allah (s) in one of the traditions. 38 Quran, 90:14-16 39 For more information refer to Akhlaq dar Quran, v.1 40 Quran, 90:17

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precursor to faith and an encouragement to receiving patience and divine mercy.

Many young people ask about how one should gain proximity with Allah; about irfanic methods. Sometimes they follow pseudo-mystics and distance themselves from the truth. But, the Quran has provided an irfanic program in clear terms.41 One of the best programs of gaining proximity with Allah is giving charity for Allah. Acts of worship, remembering Allah, reciting the Quran, and seeking proximity with the divine saints are positive and necessary, but a spiritual wayfarer will not reach anywhere without helping the needy. Charity solves the financial problems of the needy and then he prays for the person who gave him charity. It also makes the world seem less important and prevents the person giving charity from attaching himself to the world. In addition to this, it increases one’s compassion.

3 The role that charity plays in preventing destruction Allah states in the 195th verse of Surah Baqarah:

و انفقوا فی سبيل اهللا و ال تلقوا بايديکم الی التهلکة و احسنوا ان اهللا يحب المحسنين

“Spend in the way of Allah, and do not cast yourselves with your own hands into destruction; and be virtuous. Indeed

Allah loves the virtuous.”

Some people believe that these two commandments (charity and not casting oneself into destruction) are two separate commandments which do not have anything to do with each other. But, the prominent commentators of

41 For further information refer to Akhlaq dar Quran, v.1

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the Quran have said that they there is a relationship between them: destruction is the result of not giving charity.

The explanation of this is that when the custom of giving charity to the needy becomes obsolete in a society the classes of that society will grow farther apart. Every day the rich will get richer and the poor will get poorer. The distance between these classes will reach such an extent that social uprising will take place resulting in the deaths of some wealthy people. Therefore, when a wealthy person does not give charity he might be causing his own destruction. Therefore, in order to save himself from this destruction he must give charity.

If the communists were able to take control of a portion of the world it is because they misused the distances between the classes. They took over part of the world by taking refuge in the uprisings of the working class, of the farmers, of the impoverished and weak against the rich. They deceived people with deceptive slogans.

Although Islam does not accept this incorrect method, it presents rational and logical methods of charity, for instance obligatory and recommended forms of charity. But, any incorrect action will bear distasteful results.

Imam ‘Ali (a) said the following in one of his beautiful speeches about this issue: “Insure your property through charity.”42

Why does Afghanistan make up for 80 percent of the world’s opium source? Why has the harvest of opium grown by 30 percent in Afghanistan since America illegally

42 Wasa’il al-Shia, v.6, p.7, h.16

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occupied it? One of the main factors behind this incredible economical deviation, which causes many forms of corruption, is the poverty found in Afghanistan. This is a country that has been oppressed by eastern and western superpowers for many years. This oppression and civil war has destroyed the country. The people living there are forced to produce drugs; drugs which have polluted America, Asia, and Europe rendering their youth weak without any willpower.

The result is that refraining from giving charity might cause man’s destruction.

4. Charity is a sign of piety Allah states in the first verses of Surah Baqarah:

الم دلک الکتاب ال ريب فيه هدی للمتقين

“Alif, Lam, Mim. This is the Book, there is no doubt in it, a guidance to the pious.”43

The eloquence and textual strength of the Quran is at a level that there is no doubt about it being divine. The Quran proves itself, as the saying goes: ‘The sun came and proved the sun.’

وة و مما رزفناهم ينفقونالذين يؤمنون بالغيب و يقيمون الصل

“Who believe in the Unseen, and maintain the prayer, and spend out of what We have provided for them.”44

According to this verse, there are three characteristics of piety (which is the scale to weigh human beings45, the item 43 Quran, 2:1-2 44 Quran, 2:3 45 Refer: Quran, 49:13

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needed in the hereafter46, and the key to heaven47). A person is pious if he has these three qualities:

1. Signs of belief which is the belief in the unseen: the belief in Allah and the Day of Judgment which cannot be witnessed by the physical eye.

2. Signs of worship which is the performance of acts of worship and having a relationship with Allah.

3. Signs of humanity which is giving charity in the name of Allah to the needy. This charity includes wealth, honor, credibility, knowledge, forgiveness; in short whatever Allah has given to the person giving charity

The importance of station of charity in Islam has become clear through the four verses that were mentioned and the summarized explanation of them. Now, the conditions of charity will be discussed.

The conditions of Charity Charity is conditioned. If the conditions are not followed it will not be accepted. According to what has been mentioned in the Quran there are at least four important conditions for charity:

1: Not accompanied with reproach

Allah states in the 264th verse of Surah Baqarah:

يايها الذين ءامنوا ال تبطلوا صدقاتکم بامن و االذی

“O you who have faith! Do not render your charities void by reproaches and affronts…”48

46 Refer: Quran, 2:197 47 Refer: Quran, 19:63

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The first condition of charity is that it is not performed with reproach. The Arabic term for reproach is minnat which stems from the root mann. Just as a kilogram weight or mann (weight of three kilograms) causes something to become heavy, reproach is heavy – meaning difficult – for a poor person. Unfortunately, sometimes a person helps another but does not forget about it for as long as he lives. For instance, he tells the person that he helped: “If it wasn’t for me you would not have a house.” Or, he says: “If it wasn’t for my help you would be misfortunate.”

According to what has been mentioned in the Quran reproach invalidates charity. Therefore, it is possible that a person gives a mountain of gold in charity and then invalidates it through saying one sentence of reproach.

Question: If reproach is negative, why does Allah reproach His servants in some verses of the Quran, for instance the 164th verse of Surah Al ‘Imran:

لقد من اهللا علی المؤمنين بعث فيهم رسوال من انفسهم

“Allah certainly favoured the faithful when He raised up among them an apostle from among…”49

Answer: Allah does not reproach with words; rather with giving sustenance. When it is said that Allah reproaches, it means that he gives. This is not negative. But, man’s reproach is repeatedly mentioning his service in words directly to the person that he served which causes that person to become upset. This is negative. In short, this is the first condition of charity – that it must not be accompanied with reproach.

48 Quran, 2:264 49 Quran, 3:164

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2. Should not be accompanied with harm As was mentioned in the 264th verse of Surah Baqarah, mentioned above, the second condition of charity is that it should not be accompanied with harm; the needy should not be harmed. Unfortunately, some people say the following things to the needy while giving them charity: “Take this and I do not want to see you again.” “Why do you bother me every day?” “How big is your stomach that you ask for so much?” These phrases hurt the needy person and invalidate the charity, therefore they must not be mentioned. The person giving charity does not have the right to destroy the honor of the needy person in return for his charity.

According to this the Quran, if a poor person asks something from you and you cannot give it to him you should say: “I am very sorry, today I cannot help you. Please forgive me.” This is better than giving him money and saying: “I do not want to see you ever again.”

The Quran considers seeking forgiveness to be better than giving charity accompanied with harm. The needs of the needy are not secured through apologizing, but their honor is protected. Protecting the honor of a Muslim is very important. The secret behind backbiting being so hated is that the honor of the person who was backbit is put in danger. Some people consider the protection of their honor to be more important than their own lives; they would die protecting their honor.

3. Given with sincere intentions Another condition is that charity should be given with the only intention of satisfying the Lord. It should not be given to showoff, to attract other people’s attention in elections, to become the praise of mankind, to attract customers, or

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the likes. Rather, it should only be given with the intention of pleasing Allah.

Two verses of the Quran will be quoted. In one of them charity is given with a divine intention and in the other charity is given in order to show off.

The 264th verse of Surah Baqarah describes charity given with the intention of showing off as:

يايها الذين ءامنوا ال تبطلوا صدقاتکم بالمن و االذی کالذی ينفق ماله رئاء الناس و ال يؤمن باهللا و اليوم االخر فمثله کمثل صفوان عليه تراب فاصابه وابل فترکه صلدا ال يقدرون علی شیء مما

کسبوا و اهللا ال يهدی القوم الکافرين

“O you who have faith! Do not render your charities void by reproaches and affronts, like those who spend their wealth to be

seen by people and have no faith in Allah and the Last Day. Their parable is that of a rock covered with soil: a downpour

strikes it, leaving it bare. They have no power over anything of what they have earned, and Allah does not guide the faithless

lot.”50

There are two points to mention about this verse:

First, it has been mentioned in a verse that when the term ‘O’ you who have faith’ was recited all Muslims, moreover, all of humanity said ‘Labayk.’ Everyone is being addressed by the verses of the Quran and must act in accordance to them.

Second, the actions of a person who performs actions to showoff do not have any foundation. This is why they are not stable. People quickly realize that he is showing off. 50 Quran, 2:264

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This results in them losing their honor with Allah and with the creation of Allah.

The above mentioned verse presents a descriptive account of charity performed without the intention of seeking proximity with Allah. But, the 265th verse of Surah Baqarah depicts sincere charity:

و مثل الذين ينفقون اموالهم ابتغاء مرضات اهللا و تثبيتا من انفسهم کمثل جنة بربوة اصابها وابل فئاتت اکلها ضعفين فان لم يصبها

وابل فطل و اهللا بما تعملون بصير

“The parable of those who spend their wealth seeking Allah’s pleasure and to confirm themselves, is that of a garden on a

hillside: the downpour strikes it, whereupon it brings forth its fruit twofold; and if it is not a downpour that strikes it, then a

shower, and Allah sees best what you do.”51

According to this verse, sincerity in charity instigates positive ethical traits to form in man and distances man from stinginess and the love of the world. Every action must be performed seeking the pleasure of Allah in order for it to bear fruit and raise positive ethical traits in man. People who perform actions seeking the pleasure of Allah are attractive. Such mosques are frequented, such books are widely read, such schools produce important personalities, all of these are signs of the sincerity of the founder or author. The more his sincerity is the more attractive his work will become.

Sincerity is the spirit of worship Just as man has a spirit and soul, worship also has a spirit and soul. The body of prayer is the takbir, ruku’,

51 Quran, 2:265

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prostration, praise, recitation, tashahud, and salam. But, the spirit of prayer is the presence of the heart – a heart torn away from everything except Allah. The prayer which is accepted by the Lord; which takes man into His proximity and saves him from heinous crimes and despicable actions; and which takes the believer to the heights of divine merits is such a prayer. Therefore, traditions state that the amount of prayer which is accepted is the amount of prayer that one performed with a present heart.52 In order to become familiar with the methods of having a present heart, refer to the 14th volume of Tafsir Namunah, p.204.

The body of fasting is refraining from eating, drinking, and everything else which breaks a fast. But, the spirit of fasting is reaching piety.53 If fasting enlivens the spirit of piety in the person fasting than the body would be performed along with the spirit. But, just as Imam ‘Ali (a) said: “There are many people who fast but do not receive anything other than thirst and hunger. There are many people who spend the nights performing soulless acts of worship. They do not receive anything other than being tired.54

What is important is that one must pay attention to the spirit of worship as well as the body of worship. Those who only pay attention to the body of worship, disregarding the spirit, are making a mistake and are in danger. The same goes for those who do not give importance to the body of worship thinking that they only care about the spirit of

52 Mizan al-Hikmah, v.5, p.2165, section, 2290, traditions, 10636-10639 53 Refer to: Quran, 2:183 54 Mizan al-Hikmah, v.5, p.2230, section, 2356, traditions 10939 and 10941

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worship. They are also making a mistake and are in danger. They body of hajj is ihram, staying in ‘Arafat and Mash’ar, the rituals of Mina, circumbulation, sa’i, shaving the head, and slaughtering the animal, etc. Its spirit is the transformation of a person when he returns from Mecca, not that he brings a lot of money with him and purchases undesired items made in China, America, and Israel. The spirit of hajj is change produced in man’s spirit; that he witnesses the effects of the Messenger of Allah (s). He should read the history of how Islam was brought to life in Mecca and Medina and should spiritually travel into the heart of the history of Islam witnessing the time of the Prophet. He should see how the Prophet (s) faced the polytheists and the enemies of Islam with only Khadijah and ‘Ali (a) at his side. How they performed their prayers in front of Allah and did not think about anything other than securing the satisfaction of their Lord. It is a shame that the dry and fanatic Wahabis have destroyed many of the historical artifacts in Mecca and Medina. They are also thinking about destroying other artifacts as well.

One of the main problems of the Islamic world, which the Islamic scholars must think about, is that the Islamic artifacts in Mecca and Medina are in the hands of a deviant group of people who make all kinds of mistakes; people who have harmed the entire Islamic world many times.

Charity also has a body and a spirit. The body of charity is financial and non-financial aid that able human beings give to the needy. But, the spirit of charity is sincerity and seeking proximity with Allah.

Question: What do the intentions of people matter? So and so person built a school, mosque, hussayniyah, or hospital.

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What difference does it make that his intention was to show off or to seek nearness with Allah?

Answer: There is a huge difference between someone who built a hospital with the intention of satisfying Allah and serving the deprived and someone who does so with the intention of showing of. One of them does this in order to seek proximity with Allah and the other in order to misuse people. The difference between the person who builds such a place in order to satisfy Allah or who travels to a deprived area in order to satisfy Allah with someone who does so in order to gain the praise of people is not hidden from anyone.

The person who builds something in order to show off only thinks about himself and the money that he spends in order to gain popularity. It would not matter if the building falls and endures financial or physical damage afterwards. But, the person who builds for the satisfaction of Allah also thinks about the future of his endeavor. These two forms of thought showed themselves in the earthquake that Bam suffered. Many government buildings which were built only with money in mind were destroyed. But, the mosque of the city, which was built with sincerity, was not destroyed. Therefore, sincerity or insincerity effects the action.

An extensive amount of littleness Actions which are performed because of Allah; sincere actions seeking proximity with Allah yield enormous amounts of reward. There are many examples of this throughout the history of Islam and other religions as well – a small sincere action yields an enormous amount of benefit.

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After Moses (a) was faced with certain events; after he was chased by Pharaoh and was forced to leave Egypt in order to save his life he traveled to Midian. He escaped the hands of the rebel’s police in such a way that he did not have any provisions for his travel. Also, he did not know anybody in Midian. But, when he reached Midian, he performed a small task for Allah which yielded a huge change in his life. He was extremely tired and was sitting under a tree watching sheep drink water. He was in a state of supplication. He then realized that there were two young girls amongst the young men who did not give them a turn to allow their sheep to drink from the well. He went to the well and asked the shepherds: “Why don’t you observe these girl’s turn?” They went aside and Moses singlehandedly took a large amount of water from the well, an amount that a number of people would have had to work together to take out. He performed this task because he was helped by Allah. Then, he quenched the thirst of the girls’ sheep and returned to his place under the tree. He addressed his Lord and said:

فقال رب انی لما انزلت الی من خير فقير

“…My Lord! I am indeed in need of any good You may send down to me!”55

The daughter’s of Shu’ayb56 told their father what happened when they returned to their home earlier than other days. Shu’ayb sent one of his daughters to go to Moses and invite him to their house. In the end, Moses was awarded a life, wife, and riches. He was also raised in matters of prophethood by one of the great prophets of

55 Quran, 28:24 56 Presumably Hobab in the Bible.

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Allah. Seeking the satisfaction of Allah by quenching the thirst of some sheep gave him these blessings.

Another example is the story of Taw’ah. Muslim bin ‘Aqil, Imam Hussayn’s (a) representative, was alone searching for a place of refuge in the streets of Kufah after the Kufans broke their pledge. Taw’ah had a disobedient son who would come home very late. She would repeatedly enter her yard to see if there was any news of her son. When she opened the door leading to the street she saw a stranger leaning on her wall. After asking him some questions she realized that it was Muslim bin ‘Aqil, the representative of Imam Hussayn bin ‘Ali (a). She invited him in and took care of him for one night. There were many wealthy people in Kufah who have been forgotten in history. But, the name of this woman has become eternal next to the name of Imam Hussayn (a) and the story of Karbala. The reason for this is that she took care of the representative of Imam Hussayn (a) for one night with pure intentions. A small action performed with sincerity yields enormous results.

Organized Charity Individual actions are not sufficient in the modern world. Therefore, they must be performed in groups. Hence, give charity for Allah, help the needy of your area, and put money in the charity boxes. But, at the same time, connect yourself to groups which perform righteous deeds.

An example of such group work:

1. A group supports prisoners who have been incarcerated due to bankruptcy, large dowries, or

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unintentional accidents whose wives and children are thrown into the society without being financially taken care of.

2. A group supports orphans and children who have lost their guardians.

3. A group supports people inflicted with terminal diseases; people who cannot bear the price of their medicine or treatment.

4. A group has taken on the responsibility of building and taking care of mosques, schools, public showers, and religious centers in deprived areas.

5. A group helps people in debt protect their honor.

It is necessary that the groups form to take care of the following needs:

a. A group must be formed to provide the necessary expenses for highly intelligent people from poor families to study; students who are forced to leave their studies in order to work and provide money for their family.

b. A group must be formed to solve the housing crisis. c. A group must be formed to help young men marry;

men who reached the age of marriage but cannot marry due to low incomes.

Other groups must be formed to take care of the other needs of the society.

I am hopeful that we can benefit from the illumination of giving charity in the path of Allah; both on individual and social levels. I am hopeful that the tribulations which befall countries and people will be eradicated through this.

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Chapter Three

War in the Holy Months

The third question, in order of what was mentioned in the Quran, is the question about fighting in the holy months. This question is asked in the 217th verse of Surah Baqarah:

يسئلونک عن الشهر الحرام قتال فيه قل قتال فيه کبير وصد عن سبيل اهللا و کفر به و المسجد الحرام و اخراج اهله منه اکبر عند

من القتل و ال يزالون يقاتلونکم حتی يرودوکم اهللا و الفتنة اکبر عن دينکم ان اسطاعوا و من يرتدد منکم عن دينه فيمت و هو

کافر فاولئک حبطت اعمالهم فی الدنيا و االخرة و اولئک اصحاب النار هم فيها خالدون

“They ask you concerning warfare in the holy month. Say, ‘It is an outrageous thing to fight in it, but to keep [people] from Allah’s way, and to be unfaithful to Him, and [to keep

people from] the Holy Mosque, and to expel its people from it are more outrageous with Allah. And faithlessness is

graver than killing. And they will not cease fighting you until they turn you away from your religion, if they can. And whoever of you turns away from his religion and dies

faithless—they are the ones whose works have failed in

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this world and the Hereafter. They shall be the inmates of the Fire, and they shall remain in it [forever].”57

What are the Holy Months? The holy moths are three months that come right after each other. They are Dhi al-Qa’dah, Dhi al-Hijjah, and Muharram, with the addition of Rajab. Muslims were commanded to stop their wars, even if they were in the right, during these months.

The History of the Holy Months The prohibition of fighting during the holy months was not exclusive to Islam. Rather, during the times of previous prophets and during the Age of Ignorance fighting was prohibited as well. But, the ignorant Arabs played with the holy months and the rules pertaining to them. If they were fighting with another tribe or country and the holy moths came, they would tell themselves: “This year we will fight during the holy months and next year we will make it up.” The Quran termed this as nasi’, refer to the 37th verse of Surah Tawbah:

انما النسی زيادة فی الکفر يضل به الذين کفروا يحلونه عاما و يحرمونه عاما ليواطئوا عدة ما حرم اهللا فيحلوا ما حرم اهللا زين

لهم سوء اعمالهم و اهللا ال يهدی القوم الکافرين

“Indeed nasi is an increase in unfaith, whereby the faithless are led [further] astray. They allow it in one year and forbid it another year, so as to fit in with the number

which Allah has made inviolable, thus permitting what Allah

57 Quran, 2:217

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has forbidden. Their evil deeds appear to them as decorous, and Allah does not guide the faithless lot.”58

Unfortunately, people who follow their carnal desires disobey the law when they are faced with legal obstacles. They reach their desires.

The Philosophy behind the Prohibition of War in the Holy Months Islam is a religion of peace and compassion; it is opposed to war and bloodshed. Therefore, it has considered preventive factors even in regards to unwanted and forced war. One of these preventive factors is the prohibition of war in the holy months. If Saddam, the criminal, held the sanctity of the holy months and refrained from fighting for three months; and announced a cease-fire; if his soldiers would perform the hajj at that time placing themselves in a spiritual atmosphere, the war might have stopped. But, unfortunately, this unprecedented criminal was not religious.

The Afghan soldiers, who claim to be Islamic, might have had a flourishing country if they would have held the sanctity of these holy months. If this divine law was observed in the first and second world wars the numbers of killed and injured would have been very different; the amount of financial destruction caused by the wars would have been very different.

58 Quran, 9:37

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The Meaning of Fitna Fitna has two meanings when used in the verses of the Quran.

1. In some verses it means torture. The polytheists of Mecca tortured Muslims such as ‘Ammar Yasir. ‘Ammar’s mother and father were tortured so much that they became martyred. According to this, it would not be correct for Muslims to stop fighting in the holy months while the polytheists are torturing them.

2. Insecurity is another meaning for fitna in the verses of the Quran. Insecurity is worse than a full-fledged war. War is accountable, but insecurity is not. Terrorists fill a car full of explosives and detonate it in a Muslim marketplace. As a result, Men and women, adults and children, Sunnis and Shias; all are killed.

The Continuous War between the Arrogant and the Muslims The arrogant of the world will continue to bother the Muslims. They move forward whenever the Muslims retreat. They will only be satisfied with us when we leave Islam. The Quran has mentioned this feeling of theirs, in regards to the Jews and Christians:

و لن ترضی عنک اليهود و ال النصاری حتی تتبع ملتهم

“Never will the Jews be pleased with you, nor the Christians, unless you followed their creed…”59

59 Quran, 2:120

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Therefore, we should not seek their satisfaction. Rather, we should perform our duties.

The Necessity of Discussing War and Peace in Islam While discussing the prohibition of fighting in the holy months, it is necessary to know what Islam’s opinion about war and peace is. In order to do this briefly, we will look over some verses of the Quran. This discussion is necessary for two reasons:

1. Westerners, especially the church and Christian leaders keep people away from Islam; they always lie about Islam. They state; “Islam is a religion of war; is violent,” or “Islam spread by the sword.” But, the verses of the Quran state the opposite. Huge Islamic countries such as Indonesia and Malaysia became Muslim without one Islamic soldier setting foot in them. They accepted Islam because of its teachings. In short, in order to quell the effect of this negative propagation against Islam, war and peace must be studied from the original religious sources.

2. The incorrect thoughts and actions of some Muslims; or better stated some pseudo-Muslims, lead us to this discussion. The negative actions of the fanatic Wahabis introduce Islam as a religion of violence. Their actions necessitate this discussion. The harm that they caused Islam is unprecedented throughout the entire history of Islam. Islam states that one should not fight in the holy months even if they are fighting disbelievers. Do the terrorist activities of the Wahabis in Iraq ever stop? Do they

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respect the sanctity of the holy months and stop shedding Muslim blood in them?

In accordance with the first point, the negative propagation against Islam necessitates the discussion about war and peace in Islam. The second point states that the actions of a small group of pseudo-Muslims necessitate this discussion.

The Muslims’ Three Problems Muslims have a very strong culture and benefit from strong teachings. But, they have three main problems which must be eradicated.

First, Muslims are not united. They have not acted in accordance to the verses of the Quran and traditions about unity. Sometimes all of the leaders of Islamic countries gather at a conference. They speak with each other. But, after the conference, they stab each other in the back.

Second, Muslims have not recognized who their friends are and who their enemies are. In the Iran-Iraq war, all Islamic countries came together and helped Iraq. They wanted to destroy Iran. Was Iran an enemy to Islamic countries? Did Iran occupy one centimeter of their land? Did Iran unjustly kill one Muslim? Or, was America and Israel their enemies? America and Israel occupied large portions of Lebanon, Syria, Jordan, and Palestine. They have killed more than one million people in Iraq alone.

If Muslims recognized who their friends were and who their enemies were the conditions would not be so unfortunate.

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Third, communications between Muslims is very weak. The Jews hold the majority of the world’s communication technology. They publish and analyze the news in whatever method they deem fit. Muslims make up one-fourth of the world’s population. If they had a stronghold on the media and were able to present the realities of Islam, for instance the verses that are being discussed, to the world, there is no doubt that the negative propaganda of the enemies would be rendered void.

Disunity, not being able to recognize friends and enemies, and not having a stronghold on the media are the three main problems of the Muslim ummah.

The Purposes of War in Islam Islamic war is in tune with man’s divine disposition. In order to clarify this, verses of the Quran will be mentioned because the Quran is the most important source of Islamic teachings. Four purposes for war can be derived from the verses of the Quran:

1. Defending Islam and Muslims One of the purposes of war in Islam is defending one’s life, property, or loved ones. If an enemy attacks us and targets our lives, property, or loved ones should we remain silent? Should we bear the attacks of the enemy? Should we allow ourselves to be killed? Or, does the person being attacked have the rational and legal right to defend himself? There is no doubt that you would answer in the affirmative to this. It is interesting to note that the majority of wars in Islam were defensive wars. The Muslims of Mecca during the first few years of Islam were put under severe pressure by the polytheists and disbelievers. The

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enemies would attack the Muslims in various ways. The Muslims came to the Prophet (s) and asked him to issue the permission for war; the permission to fight against the enemies and the polytheists. But, the Prophet (s) told them to be patient. The Muslims were then forced to migrate. Then, in Medina, Allah gave permission to the oppressed Muslims to defend themselves. Many verses about defense were revealed in Medina. Some examples are:

1. The 39th verse of Surah Hajj: a number of the early commentators of the Quran believe that this verse was revealed about jihad:60

اذن للذين يقاتلون بانهم ظاموا و ان اهللا علی نصرهم لقدير

“Those who are fought against are permitted because they have been wronged, and Allah is indeed able to help

them.”61

This verse clearly permits the oppressed to defend themselves against the oppression of the oppressors. What answer do those who say that Islam was spread by the sword have about these verses?

2. The second verse which supports our claim was also believed to have been revealed about jihad by the early commentators of the Quran.62 It states:

و قاتلوا فی سبيل اهللا الذين يقاتلونکم و ال تعتدوا ان اهللا ال يحب المعتدين

60 Tafsir Namunah, v.14, p.113 61 Quran, 22:39 62 Tafsir Namunah

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“Fight in the way of Allah those who fight you, but do not transgress. Indeed Allah does not like transgressors.”63

This verse clearly states that if one is attacked he could fight back and defend himself. But, at the same time he should not become fanatical in defensive wars.

In an Islamic war, the enemy’s women, children, elder men, animals, trees, and drinking water are safe. It is forbidden to use weapons of mass destruction.

The fact that we are not after an atomic bomb; the fact that we consider it forbidden has religious roots. Atomic bombs kill innocent and guilty people, kill women and men, kill the sick and the healthy, kill adults and children, kill everyone. How can the Islam that forbids one from preventing the enemy from drinking water permit the use of atomic bombs?

War has been legitimized in the contemporary world. The west considers war and the destruction of human societies to be civilization. They consider Islam to be of the past. Is the way that Islam considers war better or the inhumane actions of the west? The west dropped atomic bombs of Hiroshima and Nagasaki which killed thousands of people. They completely destroyed two cities. Many were injured and still bear the difficulties of their injuries.

3. Another verse that clearly mentions defensive war is:

اال تقاتلون قوما نکثوا ايمانهم و هموا باخراج الرسول و هم بدءوکم اول مرة اتخشونهم فاهللا احق ان تخشوه ان کنتم مؤمنين

63 Quran, 2:190

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“Will you not make war on a people who broke their pledges and resolved to expel the Apostle, and opened [hostilities] against you initially? Do you fear them? But Allah is worthier of being feared by you, should you be

faithful.”64

According to this verse, the Muslims were ordered to fight against those who started wars, who forced the Prophet of Islam (s) and the believers out of their cities, and those who disobey their pledges and contracts. Can such a war be considered illegitimate in any religion or ideology?

It is true that there are people who exist who are opposed to war and jihad in all cases, even in defense. These are the misguided followers of the Baha’i religion. This religion has two main principles in which all members believe.

First they believe that they should not get involved with politics. Second they believe that war should be avoided. The philosophy behind the existence of this misguiding element is this. The occupying forces cannot cope with a political Islam which accepts war. They consider such an Islam to be a danger to their interests. Therefore, they created a religion which does not get involved in politics and does not fight. Recently, America pressured some countries of the Middle East to erase three categories of verses of the Quran from textbooks taught at schools. These categories were: verses about jihad, verses about martyrdom, and verses rebuking the Jews. They tell Muslims: “The more you teach your children about such verses the more they will be influenced by them.”

Islam prohibits Muslims from remaining silent when faced with oppression. Muslims must stand up to oppression. If 64 Quran, 9:13

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their numbers are small they should not be afraid because Allah will help them.

The brave Iranian nation was able to defeat Iraq’s army which was supported by the entire world. They were able to become victorious because they relied upon Allah and sought help from Him.

4. Another verse which confirms defensive war is:

اال الذين يصلون الی قوم بينکم و بينهم ميثاق او جاءوکم حصرت صدورهم ان يقاتلوکم او يقاتلوا قومهم و لو شاء اهللا لسلطهم عليکم فلقاتلوکم فان اعتزلوکم فلم يقاتلوکم و القوا اليکم السلم فما جعل اهللا

لکم عليهم سبيال

“Excepting those who join a people between whom and you there is a treaty, or such as come to you with hearts

reluctant to fight you or to fight their own people. Had Allah wished, He would have imposed them upon you, and then they would have surely fought you. So if they keep out of your way and do not fight you, and offer you peace, then Allah does not allow you any course [of action] against

them.”65

This verse permits war as long as the enemy fights. Therefore, once the enemy surrenders his weapons, Muslims must cease-fire. Such a ruling would not have existed if Islam spread by the sword.

5. These verses also clearly indicate defensive war:

ال ينهاکم اهللا عن الذين لم يقاتلوکم فی الدين و لم يخرجوکم من ديارکم ان تبروهم و تقسطوا اليهم ان اهللا يحب المقسطين انما

65 Quran, 4:90

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جوکم من ديارکم و ينهاکم اهللا عن الذين قاتلوکم فی الدين و اخرظاهروا علی اخراجکم ان تولوهم و من يتولهم فالئک هم

الظالمون

“Allah does not forbid you in regard to those who did not make war against you on account of religion and did not expel you from your homes, that you deal with them with kindness and justice. Indeed Allah loves the just. Allah

forbids you only in regard to those who made war against you on account of religion and expelled you from your

homes and supported [others] in your expulsion, that you make friends with them, and whoever makes friends with

them—it is they who are the wrongdoers.”66

This verse is argued in jurisprudence to prove that all categories of disbelievers are respected, not only the dhimmi disbelievers. The only exception to this is disbelievers who are fighting against Islam.

According to this verse, Muslims do not have the right to fight against countries or governments who are not fighting them. Furthermore, they are ordered to hold positive relations with them. The only time that ties of friendship should be broken with other governments is when they are fighting against Muslims.

6. Allah states:

و اعدوالهم ما استطعتم من قوة و من رباط الخيل ترهبون به عدو اهللا و عدوکم و ءاخرين من دونهم ال تعلمونهم اهللا يعلمهم و ما تنفقوا من شیء فی سبيل اهللا يوف اليکم و انتم ال تظلمون

66 Quran, 60:8-9

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“Prepare against them whatever you can of [military] power and war-horses, awing thereby the enemy of Allah, and your enemy, and others besides them, whom you do not know, but Allah knows them. And whatever you spend in the way of Allah will be repaid to you in full, and you will

not be wronged.”67

There are three important points which must be mentioned about this verse:

a. Prepared with all of one’s ability and strength

Muslims are ordered to use all of their might to defend against Islam and Muslims. The term power used in this verse has an expansive meaning. Some believe that power here only means military weapons (of course, other than weapons of mass destruction which are forbidden in Islam). But, the concept of power is more expansive; it is not limited to military weapons.

This claim is supported by a tradition from Imam Sadiq (a). The Imam explained this verse by stating: “And one of them [the powers] is coloring the hair.”68 This means that if an officer’s hair has become white he should color it. One should try to look young in order to frighten the enemies. According to this tradition, power includes the color of one’s hair. This proves that the concept of power is expansive.

Therefore, using methods of marketing and mass communication and benefiting from politics, the economy, and culture are all instances of this verse.

b. Strong military 67 Quran, 8:60 68 Man la Yahdaruh al-Faqih, v.1, p.70, h.282

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Allah encourages Muslims to be prepared in all fields, especially militarily, and especially with horses. The first point was a general rule and the second point was emphasis given to an instance of the general rule. During the period of the Prophet of Islam horses trained for the battlefield existed. In the contemporary era this would include tanks, missiles, and airplanes.

c. Scaring the enemy

The third point, which is the conclusion of the previous points, is scaring the enemy. Muslims must be so prepared to defend themselves that the enemy would become frightened of them; that they wouldn’t even think about attacking them.

Did the enemies of Islam read this sentence and claim that Muslims are warmongers? In Islam, being militarily prepared is not for war and bloodshed; rather, it is to prevent war. Do rational people consider this negative? Islam tries to prevent war, which has negative spiritual and financial outcomes, by encouraging Muslims to be so strong that the enemy would not even think about attacking them.

Therefore, one of the Quranic purposes of war is defending Islam and Muslims.

2. Supporting the Oppressed Islam orders Muslims to fight against the oppressors in order to save the oppressed, even if he is not a Muslim.

The following verse supports this claim:

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و ما لکم ال تقاتلون فی سبيل اهللا و المستضعفين من الرجال و النساء و الولدان الذين يقولون ربنا اخرجنا من هذه القرية الظالم اهلها و اجعل لنا من لدنک وليا و اجعل لنا من لدنک نصيرا

“Why should you not fight in the way of Allah and the abased men, women, and children, who say, ‘Our Lord, bring us out of this town whose people are wrongdoers,

and appoint for us a guardian from You, and appoint for us a helper from You’?”69

Therefore, in accordance to this verse, it is not strange that Iran supports oppressed nations such as Palestine, Lebanon, Afghanistan, Iraq, and Bosnia. Iran is acting in accordance to this verse. One must aid the oppressed wherever they are in the world; if they are in America or Africa, if they are in Europe or Asia. One must use all of the facilities at his disposal to help them. It is amazing how some Islamic countries act in direct opposition to this verse. They do not support the Palestinians and they do not help free them from the grips of Zionism. But, rather, they establish relationships with their enemies. They cooperate with the Zionists in order to destroy the democratic government of Palestine.

In short, this verse states that one must support the oppressed and save them from the hands of the oppressors.

Supporting the Oppressed in Traditions There are many traditions which present similar concepts as this verse does. These are some examples:

69 Quran, 4:75

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1. The Noble Prophet (s) said: “The one who obtains the oppressed person’s rights from the oppressor will be with me in heaven.”70

Many people will be in heaven, but not many people in heaven will be next to the Prophet of Islam (s). Helping the oppressed obtain their rights from oppressors is so important that it will allow one to sit with the Prophet (s).

2. In another tradition the Prophet of Islam (s) says: “Whoever does not answer the call of someone who cries: ‘O’ Muslims’ is not a Muslim.”71

This tradition is also general and includes non-Muslims. Therefore, in accordance to this tradition, one is not a Muslim who hears the oppression of an oppressed person and is able to help him but does not. Compare this Islamic principle to with those who worship and love the world in the modern era. They clearly say: “We will invest in order to profit. It is not important to us if hundreds of thousands of people are killed in Bosnia and Herzegovina. We do not have any interests in that region.”

Looking at these principles, is Islam a warmongering religion? Or are those who are willing to burn down villages in order to make a profit the warmongering people?

3. Imam ‘Ali (a) addressed his children Imam Hassan and Imam Hussayn (a) and said: “Be an enemy to the oppressor and an aid to the oppressed.”72

70 Bihar al-Anwar, v.75, p.359, h.75 71 Bihar al-Anwar, v.74, p.339, h.120 72 Mizan al-Hikmah, v.6, p.2350, section 2467, h.11483

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This verse also does not mention Muslims. Therefore, defending the oppressed is a duty for all Muslims; even if the oppressed are not Muslims.

3. Ending wars amongst Islamic countries The third purpose of war in Islam is ending fighting between two Muslim tribes or countries.

This is what is known as peace keepers in the modern world. The following verses mention this type of jihad:

و ان طائفتان من المؤمنين اقتتلوا فاصلحوا بينهما فان بغت احداهما علی االخری فقاتلوا التی تبغی حتی تفیء الی امر اهللا فان فاءت فاصلحوا بينهما بالعدل و اقسطوا ان اهللا يحب المقسطين انما المؤمنون اخوة فاصلحوا بين احويکم و اتقوا اهللا لعلکم ترحمون

“If two groups of the faithful fight one another, make peace between them. But if one party of them aggresses against the other, fight the one which aggresses until it returns to

Allah’s ordinance. Then, if it returns, make peace between them fairly, and do justice. Indeed Allah loves the just. The

faithful are indeed brothers. Therefore make peace between your brothers and be wary of Allah, so that you

may receive [His] mercy.”73

The important points of these two verses are:

1. Muslims should not be indifferent to fighting between two Muslims or two Muslim groups (which is unfortunately the case many times). Rather, they must try to end the fighting and bring peace to both sides.

73 Quran, 49:9-10

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2. If a Muslim takes the responsibility to end the fighting but one side is not ready, then it become necessary for all of the Muslims to fight against the rebel. In this case he would be forced to stop fighting.

3. When both parties surrender they should not be left alone. Rather, it is necessary to examine and find out who started the war. Then, one should destroy the roots of division in order to prevent future fights.

4. Peace is in accordance to justice. It is not a personal desire.

Circumstances of revelation The two tribes Aws and Khazraj were parts of the Ansar living in Medina. They fought against each other during the Age of Ignorance. The extended war that they had came to an end because of the blessings of Islam. But, lingering feelings remained. Therefore, one day, these two tribes argued with each other. Some believed that two people from the various tribes got into a heated argument and started to fight. Each tribe supported their tribal member and the flames of war were ignited. The verse was revealed about this event.

In short, it was about infighting between the Muslims. Have those who accuse Islam of being a violent and warmongering religion read these verses? Do they know that peace and friendship are mentioned three times in these two verses?

Do Muslims act in accordance to these verses? War has been occurring in Afghanistan for many years. Various Muslim tribes are killing each other. What have Islamic countries done to try and stop this fighting? Iran is trying,

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but it is unfortunate that other countries are not cooperating.

The United Nations and the Security Council have peace keeping forces. A number of soldiers from all countries of the world are present in this center. They have performed positive actions. But, Islam expressed the need of having peace keeping forces over 1400 years ago. If Muslims have not acted in accordance to the Quran they have shirked their duties.

What is happening in Iraq right now? Various groups are fighting each other. Some are merely witnessing what is happening and some are even acting in opposition to Quranic encouragement and are igniting the flames of war.

The Believer’s Responsibility towards one another The situation between believers and Muslims is mentioned in the Islamic traditions. The responsibility that they have with one another is described. Take the following traditions as examples:

1. The Messenger of Allah (s) said: “Believers are brothers; they are like a single body. If one part feels pain the other parts will also feel it.”74

According to this tradition, Muslims around the world are one body. If a Muslim is in pain or hurt in one part of the world, other Muslims should be affected by it; they should try to solve his problems. If an earthquake hits Bam killing thousands and making thousands of others homeless, if a tsunami kills many in Eastern Asia and makes many others homeless, if war has taken peace and comfort away from the people in Afghanistan, Iraq, Palestine, and Lebanon –

74 Bihar al-Anwar, v.61, p.148, h.25

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Muslims must show a reaction. They must strive to help them with all of their ability. Whenever a part of the human body is infected the entire body becomes sick.

2. Mufadal bin ‘Umar said: “Imam Sadiq (a) allotted me with money in order to solve the financial disputes of his Shia whenever they fell into them. I saw two Shias who had a dispute. After I researched the matter, it became clear that their dispute was over four hundred Dirham. I gave them four hundred Dirham and their dispute was solved. Then I told them: ‘This money was taken from the allowance given to be by Imam Sadiq (a) for these matters.’”75

The duty of Muslims is not to remain indifferent to the problems of other Muslims. He should use all means in order to solve their problems.

3. The late Shaykh ‘Abbas Qumi narrates a tradition from the Messenger of Allah (s) in his valuable book Safinah al-Bihar, under the term migration: “Whenever two Muslims quell with each other for more than three days without making peace and then die – they will not die as Muslims.” The tradition continues to state: “Whichever one of them tries to make peace first will enter paradise on the Day of Judgment before the other one.”76

I know brothers who have not spoken with one another for over 12 years due to differences of opinions regarding their father’s inheritance. This is not acceptable for a Muslim, especially if the reason that they are upset is a financial issue. Making peace amongst fighting brothers is one of the biggest forms of worship.

75 Al-Burhan fi Tafsir al-Quran, v.2, p.678, h.4205 76 Safinah al-Bihar, v.8, p.629

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Council to Solve Disputes Allah has predicted the need for a council to take care of family disputes. The members of this council have been determined in the Quran. If one acts in accordance to it many of family disputes would be solved.

Allah states:

و ان خفتم شقاق بينهما فابعثوا حکما من اهله و حکما من اهلها ان يريدا اصالحا يوفق اهللا بينهما ان اهللا کان عليما خبيرا

“And if you fear a split between the two of them, then appoint an arbiter from his relatives and an arbiter from her relatives. If they desire reconcilement, Allah shall reconcile

them. Indeed Allah is all-knowing, all-aware.”77

Divorce is the last resort. Before divorce is finalized one must try to amend the situation.

It is interesting that the members of the council for solving disputes must be chosen from among the family. The reason for this is that with them there is a bigger chance of success. Two people from each family who are accepted by all will try and solve the dispute. All of the disputes of the family will be brought to them and they will try to solve them through the knowledge that they have of both sides.

4. Fighting in order to Quell Corruption Another one of the four reasons of war in Islam is fighting in order to quell corruption. This is referred to in the following verse:

77 Quran, 4:35

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و قاتلوهم حتی ال تکون فتنة و يکون الدين کله هللا فان انتهوا فان اهللا بما يعملون بصير

“Fight them until faithlessness is no more, and religion becomes exclusively for Allah. But if they relinquish, Allah

indeed sees best what they do.”78

What is corruption (fitna)? The term fitna has been used thirty times in the Quran. These verses show that this term has taken on five meanings.

a. torture: Historical sources show that in the past kings would torture believers. They would fill barrels with fire and bring the believers close to the fire making them renounce Allah and their beliefs. Those who insisted upon their beliefs and did not surrender to the kings were thrown into the fire. This king and his followers were called the Companions of al-Akhdud. Allah mentions them in this verse:

ان الذين فتنوا المؤمنين و المؤمنات ثم لم يتوبوا فلهم عذاب جهنم و لهم عذاب الحريق

“Indeed those who persecute the faithful men and women, and then do not repent, for them there is the punishment of

hell, and for them there is the punishment of burning.”79

Therefore, torture is one of the meanings.

b. Examination: This is understood from the following verse:

78 Quran, 8:39 79 Quran, 85:10

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انما اموالکم و اوالدکم فتنة و اهللا عنده اجر عظيم

“Rather your possessions and children are a trial, and Allah—with Him is a great reward!”80

Two questions will be asked on the Day of Judgment about one’s wealth. The first is where did you get your wealth from? The second is how did you spend your wealth?

Children are also a means of examination. Did we correctly raise our children? Or, did you leave them to themselves? Did we shirk our responsibilities? Blessed is the one who passes this examination.

c. Divine punishment: Another meaning of fitna is divine punishment. This is seen in the following verse:

و اتقوا فنتة ال تصيبن الذين ظلموا منکم خاصة و اعلموا ان اهللا شديد العقاب

“And beware of a punishment which shall not visit the wrongdoers among you exclusively, and know that Allah is

severe in retribution.”81

According to this verse, divine punishment is not exclusive to the oppressors. Those who witness the oppression of the oppressors and do not forbid the wrong will also fall into divine punishment. This does not include those who acted in accordance to their religious obligations. It is also incorrect to state that the fire will burn both the dry and the wet because it is in opposition to divine wisdom.

In short, the term fitna was used to mean divine punishment in this verse. 80 Quran, 64:15 81 Quran, 8:25

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d. Misfortune. Another meaning of fitna is misfortune. This meaning is found in the following verse:

و من الناس من يعبد اهللا علی حرف فان اصابه خير اطمان به و ان اصابته فتنة انقلب علی وجهه خسر الدنيا و االخرة ذلک هو

الخسران المبين

“And among the people are those who worship Allah on the [very] fringe: if good fortune befalls him, he is content with it; but if an ordeal visits him he makes a turnabout, to become a loser in the world and the Hereafter. That is the

manifest loss.”82

In funerals, the term which is used: “May this be your last misfortune,” is baseless. It means that you should die before all of your friends and family so that you do not have any more misfortune. Therefore, man is faced with many difficulties and misfortunes in life. He must live with them; some of them are divine tests. He must stand strong and not surrender to his problems. He will be rewarded by Allah. In short, this is one of the meanings of fitna.

e. Corruption. This is found in the following verse:

و الذين کفروا بعضهم اولياء بعض اال تفعلوه تکن فتنة فی االرض و فساد کبير

“As for the faithless, they are allies of one another. Unless you do the same, there will be turmoil on the earth and

great corruption.”83

According to this verse, Muslims must stand up and face fitna. At first, they must use their speech and forbid the 82 Quran, 22:11 83 Quran, 8:73

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bad. Then they must strive culturally. If they are not successful in eradicating corruption through peaceful means, then they must use force and fight against the enemies.

Fitna in this verse means a terrible form of corruption. This form of corruption is considered worse than murder, as is said in the Quran: “… for fitna is graver than killing.”84 Also, refer to the verse: “…fitna is graver than killing.”85 The fitna that the enemies spread in Iraq and Afghanistan; the fitna which destroyed these nations’ security is more dangerous than murder.

Fighting against People who Destroy Social Peace Two groups produce extensive amounts of harm to the society. They perform this type of fitna. They are the people who spread rumors and hoodlums who disrupt social peace. The Quran states the following about them:

لئن لم ينته المنافقون و الذين فی قلوبهم مرض و المرجفون فی المدينة لنغرينک بهم ثم ال يحاورونک فيها اال قليال ملعونين اينما

ثقفوا اخذوا و قتلوا تقتيال

“If the hypocrites do not relinquish and [also] those in whose hearts is a sickness, and the rumourmongers in the

city [do not give up], We will surely urge you [to take action] against them, then they will not be your neighbours in it except for a little [while]. Accursed, they will be seized

wherever they are confronted and slain violently.”86

84 Quran, 2:191 85 Quran, 2:217 86 Quran, 33:60-61

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Two groups of people created fitna in Medina:

1. A group of hypocrites who would spread false rumors. They would say: “The Prophet died.” Or: “The enemy attacked Medina and captured the Prophet.”87

2. Some hoodlums were in the minority but ruined the peace and comfort of the society. They would bother Muslim women who would go to the mosque and perform sunset and night prayers. They would hide in the night and bother Muslim girls and women.88 It seems as if history repeats itself because today these two groups are the main enemies to the peace and comfort of the society.

The Quran severely warns these two groups. It states that if the people who spread false rumors and the hoodlums do not stop their fitna the Muslims should announce war. Then, they should exile them from the society and kill them wherever they find them.

The Quran confronted fitna in the society very harshly. The reason is because life in such a society would be very difficult. Therefore, everything must be spent in order to obtain peace and security. This is why Islam permits war against those who destroy the peace and comfort of a society.

Peace in Islam In Islam, the principle is peace. War is in opposition to this principle; it is an exception. War incurs irreparable damage; damage which can take up to a century to overcome. This is especially the case in the modern world where the damage incurred from war is even more severe.

87 Tafsir Namunah, v.17, p.426 88 Tafsir Namunah, v.17, p.426

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History has recorded that during all of the Islamic wars that occurred during the lifetime of the Prophet of Islam (s), the number of people killed did not reach 1000 people. But, in the First World War over 10 million people were killed and over 10 million people were severely injured. In the Second World War over 30 million people were killed and over 30 million people were injured. If, God-forbid, a Third World War is started the causalities will be over 100 million.

Those who constantly threaten nations with war are ignorant. Look at the war-stricken country of Iraq. They do not have peace and security. They do not have enough drinking water. They do not have sufficient electricity. The numbers of killed and injured increase every day. This is why Islam is so opposed to war; this is why it supports peace. Muslims believe in peace until they are forced to go to war. But, if they are attacked they will not shirk their duties; they will fight bravely.

Peace in the Quran There are many verses of the Quran which speak about peace. Allah paints a beautiful picture of peace in these verses. Some of these verses are:

1. Allah states:

و ان جنحوا للسلم فاجنح لها و توکل علی اهللا انه هو السميع العليم

“And if they incline toward peace, then you [too] incline toward it, and put your trust in Allah. Indeed He is the All-

hearing, the All-knowing.”89

The Arabic word for peace is salim and salam. Therefore, in the Quran, except in one case, this term is used to imply 89 Quran, 8:61

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peace. Meanwhile, the phrase ‘and put your trust in Allah’ might mean that you should be wise and not give the enemy an opportunity to attack. Therefore, at the same time that you accept the peace treaty of the enemy you should be careful of him as well.

2. Allah states:

فال تهنوا و تدعوا الی السلم و انتم االعلون و اهللا معکم و لن يترکم اعمالکم

“So do not slacken and [do not] call for peace when you have the upper hand and Allah is with you, and He will not

stint [the reward of] your works.”90

There are two explanations of the term ‘call for peace.’ The first explanation is that when you are about to become victorious do not accept the peace treaty of the enemy. This is exactly what Imam ‘Ali (a)’s ignorant army did in the battle of Siffin. When the commander of the army of faith, Malik al-Ashtar, was close to the tent of the commander of the army of disbelief; when Mu’awiyah was about to fall, the hypocrites put the Quran on their spears and asked for peace. A group of Imam ‘Ali (a)’s soldiers gathered around him and demanded that he stop the war and to make peace with Mu’awiyah, who used the Quran as a shield. He said that this type of peace is performed from a state of weakness. He said that this was not the time for peace. But, they insisted and the Imam’s life was put in danger. He was forced to send word to Malik. He told Malik that if you want to see your master alive again stop fighting and return. In short, in accordance to this verse, when one is

90 Quran, 47:35

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about to be victorious he should not accept a peace agreement from the enemy.

The second explanation is that one should not be weak while fighting the enemy. But, he should accept the peace treaty of the enemy if it is requested during normal stages of the war (not right before a victory).

3. Allah states:

عمدا فجزاؤه جهنم خالدا فيها و غضب اهللا و من يقتل مؤمنا مت عليه و لعنه و اعد له عذابا عظيما

“Should anyone kill a believer intentionally, his requital shall be hell, to remain in it [forever]; Allah shall be wrathful at him and curse him and He shall prepare for him a great

punishment.”91

The commentators of the Quran stated that this verse was revealed when the Prophet (s) sent a group of Muslims to war. The Islamic army moved under orders from the Prophet. On their way to the battlefield they saw a herder and his sheep who were moving in their direction. When he reached the Islamic army he greeted them and declared the shahadatayn. A Muslim who had worldly desires unsheathed is sword and killed the new Muslim. He then took his sheep as war booty.92 The verse under discussion was revealed and he was asked: “Why don’t you answer a person who seeks peace in a positive way? Why do you kill him in order to take his property? Muslims are ordered to accept the call of peace from any human.

91 Quran, 4:93 92 Tafsir Ithna ‘Ashari, v.2, p.542

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4. Another verse of the Quran which speaks about peace is:

و اهللا يدعوا الی دار السالم و يهدی من يشاء الی صراط مستقيم

"Allah invites to the abode of peace, and He guides whomever He wishes to a straight path.”93

The late Tabarasi explained the ‘abode of peace’ in Majma’ al-Bayan in two different ways.

a. The abode of peace means heaven. The reason for this is that peace and love will be the only thing that exists in heaven. Envy does not exist there. Competition does not exist there. Deception does not exist there. Enmity does not exist there. Therefore, it is called the abode of peace.

b. The abode of peace is in the world. Allah invites mankind to a destination in this world which is full of peace.

Islam is termed Islam because it is a form of surrendering to peace. The greetings of peace that Muslims give one another are statements of peace and friendship.94

When Imam Hassan Mujtaba (a) realizes that war, in those specific conditions, will not result in anything other than bloodshed; when he realized that some of his generals were bought, he wrote a letter to Mu’awiyah. In this letter he said that there is no other option than peace. The same people who were disloyal to Imam ‘Ali (a) turned their backs on Imam Hassan (a) and killed Imam Hussayn (a).

The late ‘Allamah Majlisi narrates the reason behind the peace treaty from Imam Hassan (a): “The only reason

93 Quran, 10:25 94 Majma’ al-Bayan, v.5, p.177

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behind peace with Mu’awiyah was to save the lives of the Muslims.”95

After the peace treaty was accepted they ridiculed the Imam and criticized him for the very reasons that he was forced to accept the peace treaty. Imam Hassan (a) lived for many years with this pain. But, his peace treaty affected the people and laid the foundations for the Ashura movement and the movements after Ashura. It laid the foundations for the destruction of the Ummayid dynasty.

Mercy on the Battlefield Imam Sadiq (a) said: “When the Noble Messenger (s) decided to send the soldiers of Islam to war he called them over and mentioned a few points to them. If a soldier disobeyed these points he would punish them:

“Go to the battlefield, but not because of carnal desires. Remember Allah and seek His satisfaction. Act Islamically with pure intentions; without any non-divine motivations.

“Do not be treacherous in war.”

There are three possibilities regarding the meaning of this sentence:

1. Do not be treacherous in the distribution of war booty. Some verses of the Quran mention this point. The booty that is in relation to the government or leadership is separated and the booty that is in relation to the soldiers is distributed amongst them.96 Everyone will be given their right; they should not be treacherous.

95 Bihar al-Anwar, v.44, p.30 96 Quran, 8:41

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2. Islamic soldiers of the past should not be treacherous with each other about anything else.

3. Furthermore, the Islamic soldiers must not be treacherous with the enemy as well. He must fight them honorably. The soldiers are prohibited from attacking and maiming the dead bodies of their enemies.

It has been narrated from the Noble Prophet (s) that one should not even maim a wild dog who is killed while trying to attack him.97

The Muslims are then prohibited from being deceptive. If one makes peace with the enemy and agrees to a cease-fire he must respect the treaty. A Muslim is one who is even loyal to the agreements that he makes with his enemies.

Then the Muslims are prohibited from killing the weak; those who do not fight on the battlefield. They are prohibited from fighting the elderly, the children, and the women. Muslims are also prohibited from chopping down the trees of the enemy, unless they are forced to do so.

One will realize that Islam is not a religion of violence when they study these advanced laws. These laws even include the trees that are owned by the enemy. Therefore, the Prophet, who is titled the mercy of the worlds, ordered his soldiers not to destroy any plantlife during war. The soldiers are ordered to respect nature. These trees are not obstacles to the Muslim victory; but, there is no problem in cutting down trees out of necessity – to the limit that is necessary.

97 Bihar al-Anwar, v.42, pgs.246 and 257

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The next command of the Messenger of Allah (s) shows the deep level of mercy that he had on the battlefield. It states: Whenever a Muslim, of any rank, gives refuge to an enemy then he is protected. He must be taken to the back of the battlefield. Then, with patience, Islam must be explained to him. If he accepted Islam he would enter the fold of the Muslims and would enjoy all of the rights of a Muslim. If he did not accept Islam or wanted some time to think about it, he must be returned to his country without being harmed at all. Nobody has the right to bother him.

Of course, it is not easy to perform such a task. One must have a strong level of faith to do so. Because of this, at the end of his speech, the Prophet (s) orders his soldiers to ask Allah to help them obey these commandments.

Does the world that claims to support human rights observe these laws on the battlefield?

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Chapter Four

Alcohol and Gambling The 219th verse of Surah Baqarah contains four Quranic questions and answers. It states:

لناس و يسئلونک عن الخمر و الميسر قل فيهما اثم کبير و منافع ل اثمهما اکبر من نفعهما

“They ask you concerning wine and gambling. Say, ‘There is a great sin in both of them, and some profits for the people, but their sinfulness outweighs their profit.’”98

The Gradual Presentation of Islamic Law The Arab society in the Age of Ignorance was heavily polluted with alcohol and gambling. Alcohol was the same as water to them. Therefore, it would have been impossible to take it out of the society in one instance. Hence, the Quran presents a gradual process and the prohibition of alcohol is presented in four stages. One must use this Quranic method in matters of spiritual training as well.

If we want to stop a person, who has been addicted to drugs or cigarettes for over ten years, from smoking it would be impossible to do it in once instance. It would be harmful for him as well. Rather, the person must slowly

98 Quran, 2:219

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wean off of his addiction. The four stages of the alcohol prohibition were:

1. In the first step, after mentioning the blessings of the Lord, the Quran states:

من ثمرات النخيل و االعناب تتخذون منه سکرا و رزقا حسنا و ان فی ذلک الية لقوم يعقلون

“And of the fruits of date palms and vines, from which you draw wine and goodly provision. There are indeed signs in

that for a people who apply reason.”99

Here, goodly provision is placed in opposition to intoxicants. This is the first implication that there is something wrong with alcohol. Here, man realizes that alcohol is not positive, that there is something wrong with consuming it.

2. The second step in the gradual prohibition of alcohol was:

يايها الذين ءامنوا ال تقربوا الصلوة و انتم سکاری حتی تعلموا ما تقولون

“O you who have faith! Do not approach prayer when you are intoxicated, [not] until you know what you are

saying…”100

This verse shows that alcohol is in direct opposition with prayer. It did not permit the Muslims at the advent of Islam to pray while intoxicated. The verse also shows that drinking alcohol and becoming intoxicated is not in

99 Quran, 16:67 100 Quran, 4:43

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congruence with the intellect. The third point that this verse mentions is that prayer is not the mere recitation of words; rather the spirit of prayer is the presence of one’s heart. Since an intoxicated person cannot have presence of the heart; cannot understand what he is saying, Allah prohibits him from praying while intoxicated.

3. The third stage is the verse under discussion. This verse states that the consumption of alcohol is a greater sin, even if there is profit in it for those who sell it. But, when the benefits and the harms of it are compared the harms outweigh the benefits. This verse confronts alcohol more seriously and considers it a greater sin.

4. The final stage of expressing the prohibition of alcohol is stated in clear terms. Refer to the following verses:

يايها الذين ءامنوا انما الخمر و الميسر و النصاب و الزالم رجس من عمل الشيطان فاجتنبوه لعلکم تفلحون انما يريد الشيطان ان يوقع بينکم الداوة و البغضاء فی الخمر و الميسر و يصدکم عن

ذکر اهللا و عن الصلوة فهل انتم منتهون

“O you who have faith! Indeed wine, gambling, idols and the divining arrows are abominations of Satan’s doing, so avoid them, so that you may be felicitous. Indeed Satan

seeks to cast enmity and hatred among you through wine and gambling, and to hinder you from the remembrance of

Allah and from prayer. Will you, then, relinquish?”101

There are ten forms of emphasis of the prohibition of alcohol seen in this verse:

101 Quran, 5:90-91

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First: The verse addresses the believers. This means that faith and drinking alcohol are incongruent. A person who drinks alcohol is not a believer and a believer does not drink alcohol.

Second: Alcohol is mentioned next to clear instances of prohibitions, such as gambling, idol-worship, and stinginess. This is another emphasis about the prohibition of alcohol.

A tradition states: “A person who drinks alcohol is similar to an idol-worshiper.”102

Third: the term abomination is used to describe alcohol. This emphasizes its prohibition.

Fourth: Drinking alcohol is introduced as a satanic activity. This shows the negativity of this action.

Fifth: The phrase ‘so avoid them’ is clearly staying to refrain from drinking alcohol. This is another emphasis on the prohibition of this negative action.

Sixth: the phrase ‘so that you may be felicitous’ shows that one will be successful if he refrains from drinking alcohol. This is the sixth emphasis about the prohibition of alcohol that exists in this verse.

Seventh: Satan wants to create enmity amongst mankind through alcohol. Are the tools that Satan uses to create enmity amongst mankind not prohibited? This is another important emphasis of the prohibition of drinking alcohol.

Eight: The phrase ‘to hinder you from the remembrance of Allah’ is another emphasis of our claim. Whatever causes

102 Bihar al-Anwar, v.47, p.217 and v.77, p.47

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one to forget about Allah cannot be considered permissible.

Nine: In addition to the mentioned negativities, alcohol keeps man from praying. This is the ninth emphasis found in this verse.

Ten: The last emphasis is the phrase ‘Will you, then, relinquish?’ Will all of the negativities surrounding alcohol make you refrain from drinking it?

The mentioned verse clearly prohibits the consumption of alcohol and mentions the physical and spiritual philosophies behind it. The conclusion is that Islam gradually expressed its ruling about alcohol. It passed through four stages in prohibiting alcohol. In the last stage it presented the prohibition in clear terms.

Traditions about the Consumption of Alcohol There are many traditions rebuking the consumption of alcohol. One example is narrated from Shaykh Saduq in his valuable Amali. He states that the Prophet (s) said: “Allah cursed ten groups for consuming alcohol.”

1. Wine; the first thing that is cursed is alcohol itself.

2. The people who squeeze the grapes in order to make wine is the second group.

3. The people who raise grape vines or palm trees with the intention of preparing alcohol.

4. The people who drink the alcohol.

5. The person who pours the alcohol into a cup and hands it over to the person to drink.

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6. The person who sells alcohol.

7. The person who purchases alcohol.

8. The person who uses the profit made from the sale of alcohol.

9. The person who transports alcohol to various places.

10. The person who holds the alcohol until its owner picks it up.

There are only a few forbidden actions which are this severe.

Question: The preliminaries to a prohibited action are always prohibited and the preliminaries to an obligation are always obligatory. Since the cases mentioned above are all preliminaries to a prohibition, then it is not something new. Is this correct?

Answer. Yes. But, listing each one of the preliminary actions and announcing that each one of these people are cursed by Allah shows the importance of this issue.

The Philosophy behind the Prohibition of Alcohol Question: Why do the verses of the Quran and the traditions of the Infallibles (a) speak so strongly about alcohol? What is the philosophy behind it?

Answer: There are many reasons for this. For instance:

Alcohol steals man’s intellect, which is the beauty of his existence. Some believe that alcohol only takes away one’s intellect when he is intoxicated. But, statistics show that alcoholics gradually become clinically insane.

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Alcohol is one of the main reasons for people losing their minds; it puts mankind in the ranks of animals. One’s misfortunes start when he loses his mind. It is possible that he would commit numerous sins after this, for instance murder, theft, rape, and much more.

Look into the role that alcohol plays in crime, disease, sending people to prison, and causing people to end up in mental hospitals. You will be amazed. Islam prohibited alcohol in order to save mankind from these dangers.

A Few Questions Question: Is it prohibited to consume very small amounts of alcohol; so small that the possibility of intoxication does not exist?

Answer: Many traditions state that the consumption of a minute amount of an intoxicant is forbidden.

Therefore the quantity of the alcohol does not affect the prohibition. The reason for this is that if the green light is given to people of weak faith, they would break the sanctity of this divine ruling. One person would say that it takes a few drops to become intoxicated. Another would say that it takes a small cup of alcohol to make one intoxicated. A third would say that it takes a mug to make one intoxicated. Another person would claim that they would not become intoxicated even if they drank an entire pitcher of alcohol. Therefore, all quantities are forbidden so that people can be controlled.

Question: Is it permissible to drink non-alcoholic beer which either has no alcohol at all, or has a very small amount?

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Answer: It is not forbidden if it is not an intoxicant and it does not have any alcohol in it.

Question: Industrial and medical alcohol which cannot be consumed are not spiritually impure (najis) and not prohibited. What if one mixes it so that it can be consumed?

Answer: In this case it would become both spiritually impure and forbidden. Unfortunately, some criminals sell this to the youth. Some youth have died as a result of this and many others have become blind.

The Miraculous Law This is of the signs of the greatness of Islamic law. It can be interpreted as a miracle. This religion ordained laws over 1400 years ago. These laws are valuable laws in the contemporary world as well. For instance, the Messenger of Allah (s) said regarding the superiority of mankind:

“There is no difference between Arab and non-Arab; between black, white, or red. The only difference is in piety.”103

This is what the contemporary world is after – a world full of equality. They have been unable to implement this. The African-Americans are still being mistreated in America. The white Americans are still unwilling to give the African Americans all of their due rights. Islam solved this issue 1400 years ago. It stated:

يايها الناس انا خلقناکم من ذکر و انثی و جعلناکم شعوبا و قبائل لتعارفوا ان اکرمکم عند اهللا اتقاکم ان اهللا عليم خبير

103 Mizan al-Hikmah, v.11, p.4817, section 4163, h.22398

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“O mankind! Indeed We created you from a male and a female, and made you nations and tribes that you may

identify yourselves with one another. Indeed the noblest of you in the sight of Allah is the most Godwary among you.

Indeed Allah is all-knowing, all-aware.”104

Other laws are the same. For instance, regarding alcohol and gambling, which are the subjects of this chapter, it states: “These two cause huge tribulations to the human society.”

During the lifetime of the Noble Messenger (s), this sentence was not understood. Alcohol became a norm of the society. In the age of ignorance some people’s dowries were alcohol.

But, it has been established that alcohol causes physical ailments, hurts the society, and destroys one’s spiritual state.

The Prohibition of Gambling Allah mentions alcohol, gambling, and idol worship together in the 90th verse of Surah Nisa’. Whenever items are mentioned together in the Quran or in the traditions of the infallibles (a) they are related to each other. Therefore, these three items have a common element in them. The common element is that they are irrational. Has a person who has bought something which takes away his intellect performed a rational action? Gambling is also a form of insanity. Wealthy people have lost everything overnight while gambling. They have become the poorest people on earth all due to gambling. Is this not insane?

104 Quran, 49:13

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Idol worship is another form of insanity. A human, who is supposed to be Allah’s vicegerent on earth, makes an idol with his own hands and then prostrates to it. Sometimes he even sacrifices his own child in front of this idol. When he is in need he eats the idol that he previously made out of dates. Is this not irrational? Therefore, alcohol, gambling, and idol worship all share in this insanity. Therefore, just as alcohol and idol worship is prohibited, gambling is also prohibited.

The Reason Gambling is Prohibited Islam states that one must receive his livelihood from a positive action. There are three types of positive actions. These three types are: production, distribution, and service. For instance, farming and industrial labor fall under the category of production.

Business, which is purchasing the items from the producers and selling them to the public or to retail stores constitutes the second category of positive actions. Not everyone is able to go to the factory or the farm and purchase goods directly from there. Therefore, businessmen and stores are necessary.

Doctors, nurses, drivers, and janitors are some professions which constitute the third category. These three categories are all beneficial.

But, a person who gambles and wins enormous amounts of money while throwing his opponent into the poor house does not perform anything useful for the society. Not only has he not performed anything worthwhile, he has performed a negative and satanic action. He is included in this verse:

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الباطل اال ان تکون يايها الذين ءامنوا ال تاکلوا اموالکم بينکم ب تجارة عن تراض

“O you who have faith! Do not eat up your wealth among yourselves unrightfully, but it should be trade by mutual

consent.”105

The conclusion is that gambling is not beneficial. Rather, it is consuming property in an invalid manner. Hence, it is forbidden.

The Harms of Gambling Professional gamblers eventually become insane or become inflicted with nervous disorders. They are always in a state of excitement and the pressure that they are under is always huge. If they win they are put under one type of pressure and if they lose they are put under another type of pressure. This is why they are inflicted with numerous types of disorders. Some of them even commit suicide. A person who enters a casino rich and leaves without a dime cannot think of anything else to do.

Some gamblers gamble away all of the wealth of their loved ones, in addition to their own wealth. Imam Sadiq (a) said in a tradition: “In the Age of Ignorance, some people would gamble away their property and their families.”106

Islam issued the prohibition of gambling in such a corrupt environment. Is this religious ruling not a miracle?

105 Quran, 4:29 106 Bihar al-Anwar, v.79, p.234, traditions 11 and 12

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Chapter Five

Confrontation with Orphans

The 220th verse of Surah Baqarah provides the fifth Quranic question and answer that will be discussed. It states:

و يسئلونک عن اليتامی قل اصالح لهم خير

“… And they ask you concerning the orphans. Say, ‘It is better to set right their affairs…”107

The Quran is comprehensive. Therefore, it uses the term ‘better’ while answering the question how orphans should be treated. This term includes the physical, spiritual, and financial aspects of the orphan. This term shows that one must set right the affairs of all aspects of their lives.

Then the verse states:

و ان تخالطوهم فاخوانکم

“…and if you intermingle with them, they are of course your brothers…”

107 Quran, 2:220

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Allah permits intermingling in the affairs of the orphans through this verse. He commands the believers to treat them as their own brothers; to treat them as brothers who will be their partners in life, work, and earnings. Each person should use the portion that he deserves. Sometimes this partnership is so sweet that it will be continued by their children.

The verse continues:

و اهللا يعلم المفسد من المصلح

“…Allah knows the one who causes corruption from the one who brings about reform…”

If mankind paid attention to this point he would never intend to cause corruption.

The verse continues:

و لو شاء اهللا العنتکم

“…and had Allah wished He would have put you to hardship…”

The order would have been given to completely separate the orphan’s property from their caretaker’s property, but Allah did not issue such an order so that the caretaker’s life could be easier. He gave the permission to intermingle conditioned that it is accounted for.

Finally, the verse states:

ان اهللا عزيز حکيم

“…Indeed Allah is all-mighty, all-wise.”

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Orphans in the Quran

The Quran gives a great amount of importance to orphans. Issues pertaining to orphans have been mentioned in over twenty verses. A few examples of these verses are:

1. Precaution in the property of orphans The 152nd verse of Surah An’am encourages precaution when dealing with the property of orphans. The reason behind this is that their property can be easily damaged because nobody is there to protect it. The verse states:

ال تقربوا مال اليتيم اال بالتی هی احسن حتی يبلغ اشدهو

“Do not approach the orphan’s property, except in the best [possible] manner, until he comes of age.”

The phrase ‘except in the best [possible] manner’ points to the fact that one must chose the best manner to protect the property of orphans if there are two good instances to chose from. In accordance to this verse, one must use the utmost amount of precision and precaution when dealing with the property of orphans.

2. Eating fire The 10th verse of Surah Nisa’ presents the reality of eating the property of orphans in the form of a terrifying picture:

ان الذين ياکلون اموال اليتامی ظلما انما ياکلون فی بطونهم نارا و سيصلون سعيرا

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“Indeed those who consume the property of orphans wrongfully, only ingest fire into their bellies, and soon they

will enter the Blaze.”

If the purgatory eye of one who oppressively eats the property of orphans was open; if the reality of his actions was made clear to him, he would see that eating their property is equal to eating fire. Would a rational person put fire into his mouth and eat it?

3. Respecting orphans Allah discusses how orphans should be treated compassionately and spiritually in the 18th and 19th verses of Surah Fajr:

کال بل ال تکرمون اليتيم و ال تحاضون علی طعام المسکين

“No indeed! Rather you do not honour the orphan, and do not urge the feeding of the needy.”

An orphan who has lost his father, who has been deprived of his love, who shares his grief with his mother is in need of love. Therefore, Allah orders Muslims to respect orphans and to make up for the lack of compassion that they feel.

4. Never be angry with orphans The sixth to ninth verses of Surah Duha also discuss the issue of compassion towards orphans; it discusses how orphans should be treated. Allah first mentions how the Prophet (s) was an orphan and then the grace that He showed towards the Messenger (s). Then, Muslims are prohibited from ridiculing orphans. The verses state:

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الم يجدک يتيما فئاوی و وجدک ضاال فهدی و وجدک عائال فاغنی فاما اليتيم فال تقهر

“Did He not find you an orphan, and shelter you? Did He not find you astray, and guide you? Did He not find you needy, and enrich you? So, as for the orphan, do not

oppress him.”

5. Mistreating orphans is on the same level as disbelief In the first two verses of Surah Ma’un, the Quran presents earthshaking verses regarding the mistreatment of orphans. The Quran states:

ارءيت الذی يکذب الدين فذلک الذی يدع اليتيم

“Did you see him who denies the Retribution? That is the one who drives away the orphan.”

6. Portion of khums for orphans In the previous verses the anger and mistreatment of orphans has been prohibited. Muslims have been commanded to respect orphans. They are encouraged to practice precaution and be precise when it comes to the property of orphans. In the 41st verse of Surah Anfal, the economical source of funds for orphans is introduced. Orphans who do not have a source of income; who are impoverished are able to receive a portion of khums in order to manage their lives. The verse states:

و اعلموا انما غنمتم من شیء فان هللا خمسه و للرسول ولذی القربی و اليتامی و المساکين و ابن السبيل ان کنتم ءامنتم باهللا و ما انزلنا علی عبدنا يوم الفرقان يوم التقی الجمعان و اهللا علی کل

ديرشیء ق

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“Know that whatever thing you may come by, a fifth of it is for Allah and the Apostle, for the relatives and the orphans,

for the needy and the traveller, if you have faith in Allah and what We sent down to Our servant on the Day of

Separation, the day when the two hosts met; and Allah has power over all things.”

A portion of khums is for the needy orphans. This portion is given to them under the supervision of the marja’ taqlid. In short, Allah has mentioned various issues pertaining to the orphans in over twenty verses of the Quran. He has made Muslims aware of their situation through these verses.

The Philosophy Behind Respecting Orphans No country, religion, or sect in the contemporary world has insisted this much upon the rights of orphans. Therefore, the laws of Islam are miraculous.

The verses of the Quran were revealed in a place where instances of ignorance prevailed. Bloodshed, murder, theft, and stealing the property of orphans were normal; were, in some cases, considered positive. Therefore, the valuable commandments of Islam being delivered to such a society were miraculous. In any case, the philosophy behind these commands and this repetition is:

a. Humane issues: orphans exist in every society. They are in need of the help of others. Their deprivation (losing their fathers) is awaiting other children as well. Nobody knows what the future will behold. It is possible that your children will become orphans tomorrow. Therefore, just as one would want his children who have become orphans to be treated well after his death, he must treat other people’s

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orphans the same. Islam is a collection of love and compassion. Rather, Islam is founded upon love. Therefore, Imam Sadiq (a) said, in accordance to a famous tradition: “Is there anything in religion other than love?.”108

In accordance to this, Islam orders Muslims to care for the orphans. It states that Allah will write good deeds in the amount of the strands of hair of an orphan whose head is caressed by a Muslim.109

b. Social problems: If orphans are not taken care of the society will face problems. If an orphan is left alone in the society; if he is deprived of love and affection; if he is deprived of financial support, he will be transformed into a dangerous human being. There is a good chance that he would become a criminal; he would sell drugs, murder, steal, and cause problems for the opposite gender. Since such people have not seen love and affection they will decide to take revenge against the society. A large percentage of murderers, sellers of drugs, and thieves are orphans who were not taken care of by the society.

Human compassion, Islamic love, and social security dictate that each and every one of us should think about orphans. We should help them individually and collectively.

The Ahl al-Bayt (a) and helping orphans One of the important merits of the Ahl al-Bayt (a) has been mentioned in the verses of Surah Insan. 18 of the 31 verses of this Surah are about this merit. Some of these 18 verses are about the instance itself and the others and 14 others are about the rewards that this family will receive for having such a merit. 108 Mizan al-Hikmah, v.2, p.215, bab.658, h.3097 109 Safinah al-Bihar, v.8, p.741, term yatim

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Circumstances of Revelation Imam Hassan and Imam Hussayn (a) became ill in childhood. The Prophet (s) came to ‘Ali and Fatimah’s (a) house in order to visit his sick grandchildren. When the Messenger (s) saw them he turned to ‘Ali (a) and said: “Make an oath so that Allah will heal your sick.” ‘Ali (a) immediately responded: “Allah, if my children become healed I will fast for three days.” Fatimah (a) made a similar oath. Imam Hassan and Imam Hussayn (a), despite being young in age, made a similar oath as well. Fiddah, their servant, who was present probably made a similar oath as well.

It did not take long for the Prophet’s (s) grandchildren to get better. The Ahl al-Bayt (a) decided to act in accordance to their oaths. They fasted the first day. ‘Ali (a) bought a portion of barley to prepare the iftar for these three days of fasting. He grinded it into flour and divided it into three portions. The portion that was designated for the first day was made into dough and bread was cooked in the number of those who were fasting. At the time of iftar there was a noise which was heard behind the door.

When they opened the door they saw someone who said: “Peace be unto you Ahl al-Bayt!,” he continued: “I am needy; I am in dire need. Help me.”

Imam ‘Ali (a) gave his portion of bread to the poor person. Sayyidah Fatimah (a) did the same. The rest of the family also gave their portions of bread to the needy person. That night they drank water for their iftar.110

110 Today tables are filled with colorful food which, unfortunately, is taken for granted sometimes. Sometimes if there is only one or two types of food prepared the people will be upset. This is

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The next day they fasted as well. They prepared bread from the second portion of the barley. They were about to eat iftar when they heard the sound of another needy person at their door.

This person said: “Peace be unto you Ahl al-Bayt!” They opened the door and asked: “Who are you and what need to you have?”

The person replied: “I am an orphan from this city. I am hungry, satiate my hunger.” ‘Ali (a) once again gave his portion of bread to the orphan. The rest of the family did the same with complete sincerity and in order to secure the satisfaction of their Lord. They drank water for iftar this night, just as they did on the first night.

The third day, in accordance to their oath, they fasted as well. They prepared bread out of the remaining flour. This time at the time of iftar a slave came to them asking for help. Imam ‘Ali (a) and all of the members of his household gave their iftar to this slave. They drank water for iftar on the third night as well. This is how they carried out their oath.

The Noble Prophet (s) saw Imam Hasan and Imam Husayn on the next day. They were severely weak and were even shaking from weakness. He became upset at seeing this. Then he saw Sayyidah Fatimah’s eyes retracted. This added to the Prophet’s sorrow.

He asked ‘Ali (a): “Ali! Why are the children so weak? Why has my daughter Fatimah lost all of her color?”

dangerous. The conditions of Muslims during those times was not good; the majority of Muslims would fill their stomachs with bread and water.

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Imam ‘Ali (a) told the Prophet (s) of what transpired. Gabriel was sent down at this moment and the following verses of Surah Insan were revealed:

ان االبرار يشربون من کاس کان مزاحها کافورا عينا يشرب بها عباد اهللا يفحرونها تفجيرا يوفون بانذر و يخافون يوما کان شره

مستطيرا و يطعمون الطعام علی حبه مسکينا و يتيما و اسيرا انما نطعمکم لوحه اهللا ال نريد منکم جزاء و ال شکورا انا نخاف من

راربنا يوما عبوسا قمطري

“Indeed the pious will drink from a cup seasoned with Kafur, a spring where the servants of Allah drink, which they make to gush forth as they please. They fulfil their vows and fear a day whose ill will be widespread. They

give food, for the love of Him, to the needy, the orphan and the prisoner, [saying,] ‘We feed you only for the sake of

Allah. We do not want any reward from you nor any thanks. Indeed we fear from our Lord a day, frowning and

fateful.’”111

Many books narrated the circumstances of revelation of these verses. The late ‘Allamah Amini narrated the circumstances of revelations from 34 Sunni books.112 The late Qadi Nurullah Shushtari narrated them from 36 Sunni books.113 Therefore, these circumstances of revelation

111 Quran, 76:5-10 112 Al-Ghadir, v.3, p.107; ten of the cases that were narrated in this book are: Nawadir al-Usul, p.64; Al-‘Aqd al-Farid, p.42; Al-Kashf wa al-Bayan, pgs.307-427; Manaqib by Kharazmi, p.180; Matalib al-Su’ul, p.31; Nur al-Absar, pgs.12-14; Fath al-Qadir, v.5, p.338; Ruh al-Bayan, v.10, p.268; Al-Isabah, v.4, p.387; Al-Durr al-Manthur, v.6, p.299 113 Ihqaq al-Haqq, v.3, p.157; ten of the cases that were narrated in this book are: Kashaf, v.4, p.169; Asbab al-Nuzul, p.331; Mu’alim al-Tanzil, v.7, p.159; Al-Tafsir al-Kabir, v.3, p.243;

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have reached the level of being a multiply-transmitted tradition.

Some Sunni scholars insist that this Surah was revealed in Mecca and that Imams Hassan and Hussayn (a) were not born at that time. But, Shia scholars and commentators of the Quran, as well as many Sunni scholars accept the circumstances of revelation that has been mentioned.

Some other scholars criticized these circumstances. They asked how it would be possible for someone to live on water for three days. The answer to this criticism is clear. There are many people in the modern world that are found who have survived on drinking only water for 40 days.

Such a story cannot be rejected. But, ignorance and fanaticism proved a reason for rejection. There are some Muslims who deny all merits narrated in favor of Imam ‘Ali (a). These people do not have problems with historical events; they have problems with Imam ‘Ali (a).

Point: Practicality is the goal of all religious discussions. First, one must find the orphans in his family. If there were none, then he should look for orphans in the families of his friends, neighbors, and coworkers. If there still were no orphans he should look to help in centers which take care of orphans. This would help him in the hereafter.

The Ahl al-Bayt’s (a) Advice regarding Orphans There are many traditions advising about orphans. Some of these traditions will be narrated below:

Tadhkirah by Ibn al-Jawzi, p.322; Kafayah al-Talib, p.201; Tafsir Qurtabi, v.19, p.129; Dhakha’ir al-‘Uqubi, p.102, Sharh Nahj al-Balaghah by Ibn Abi al-Hadid, v.1, p.7; Tafsir ‘Allamah Nayshaburi, v.29, p.5112

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1. The Noble Prophet (s) said: “I will be in heaven with one who takes care of an orphan and one who takes care of the financial needs of an orphan.”114

Many people will enter heaven due to the righteous deeds that they perform in the world. But, each person in heaven will not be with the Messenger of Allah (s). The caretakers of orphans are given such respect that they will be in close proximity to the Messenger of Allah (s) in heaven. What blessing is bigger than this?

2. After Imam ‘Ali (a) was struck in the head with the sword dipped in poison; when he was on his deathbed, he issued a will to his sons Imam Hassan (a) and Imam Hussayn (a), as well as his other children. The first advice given in this will is about the orphans. Then, he advises about one’s neighbors, the Quran, prayer, the Ka’bah, and fighting on Allah’s path. His advice regarding the orphans is: “Be extremely aware of the orphans. Do not allow them to be full sometimes and hungry at others. Do not allow them to be die out of disregard while in your presence.”115

3. In another tradition the Messenger of Allah said: “There is a castle in heaven called the castle of happiness. The only people who will be allowed entrance are those who pleased the believing orphans.”116

114 Safinah al-Bihar, v.8, p.740 115 Nahj al-Balaghah, letter 47 116 Mizan al-Hikmah, v.11, bab.4237, h.22883

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