of reason, in accordance with his primitive nature and special creation, desires to find out about these realities, remove curtains from these mysteries; provide correct answers for these inquiries and many more alike. The human faculty of reason possesses this distinction in it whereby it can distinguish between truth and falsehood and naturally is inclined to discover the realities and causes of things, and until it rests upon an absolute certainty, it does not feel comfortable.

These sorts of topics are called principles of religion (’usul-e-din). The principles of religion are topics which are relevant to the thought and soul of human beings, reason and intellect follow it, and deeds and movement of human beings spring forth from its fountainhead accordingly. In the principles of religion (’usul-e-din) imitation or following is not allowed and everyone is obliged to discover them through his reason and intellect. If a human being, for his beliefs, succeeds in creating a stable and firm groundwork, his intellect and soul feel at ease; he rescues it from internal anxiety, bewilderment, and wandering, and in that case he could continue his life with his conscience at ease and in comfort.

in a correct manner and if correct thoughts and beliefs could be presented to them with reason and logic, would make a dent upon their sensitive soul and thus would become a permanent temperament of their essence. Such individuals, no matter what environment they are encountered with and whomever they socialized with, would not become deviated and lost.

If they happened to be in an impious environment, they would not accept the color of that community; instead they would try to change it to their own color. Unfortunately, this large group has been deprived of correct religious nourishment, and has not yet been paid attention to the way they deserve. Normally they have acquired the religious beliefs from their parents without reason, logic, and program. It is due to this very reason that their faith and belief has not been laid down upon a solid foundation and they do not possess a stable groundwork.

Secondly: They have assumed some of the matters which are baseless and futile as definite religious realities, believed in them, and with the same illogical and initial beliefs and thoughts, enter in primary schools, higher secondary schools and from there into the university environment where they associate with the people of different belief and thoughts. Since the basis of their faith is not firm, or with a slight doubt and criticism, they become easily confused and perplexed, and from the point of knowledge and wisdom have not reached to the extent that they could distinguish truth from

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falsehood and could separate good from bad.

Therefore due to this reason they become cynical with respect to the real religion and remain in the state of bewilderment not knowing what their obligation is supposed to be. Then in that case either they turn their face completely away from religion or at least the basis of their moral ethics or deeds start trembling, causing them to act reckless with respect to their religion. The result of this negligence and incorrect nourishment could be seen explicitly by all and there is no one who could think of a solution in rescuing these innocent individuals from the valley of deviation.

books.

in summary. The context of the book could be classified into the following three categories:

First: The beliefs (Aqa’yid) i.e. matters and affairs which are related to the intellect and faculty of reason a human being, rational reasons rule over them and imitation is not allowed.

Second: Moral ethics (’Akhl’aq), i.e. the matters which are relevant to the human self and sentiments, controlling desires of the self, making one’s self moderate and placing one’s self upon the straight path of humanity.

Third: Branches of the Religion (Fru‘-e-din): i.e. mandatory obligations and practical instructions, which are relevant to the human body and what should be done.

In the end I request the readers and intellectuals that if they have opinions or find faults in the book, they should inform the writer so that it could be utilized in the next edition.

Ibrahim Amini

Qum, Islamic Seminary

www.Ibrahimamini.ir [11]

also said: “The most intelligent person is the one who could utilize from other’s knowledge and information and thus increase his own knowledge. The most worthy people are those whose deeds are more and the most unworthy person is the one who is more illiterate than others.” The Commander of the Faithful Imam Ali (a.s.)(1) said: “No treasure is more superior than knowledge.”(2)

Imam al-Sadiq (a.s.) said: “I do not like seeing your youths except in one of these two conditions: ‘Either they should be scholars or students. If it is not so they are negligent, if they are negligent their life would be wasted, whoever wastes his life is a sinner and would enter hell.’”(3)

Imam al- Baqir (a.s.) said: “Whoever is busy in acquiring knowledge is under the blessing of Allah.”(4) The Holy Prophet (S) said to Abudharr: “Sitting for one hour in a meeting of education and knowledge is superior in nearness to Allah than one thousand nights of prayer that in each night one thousand units of prayer is offered.”(5)

outside of the room, and upon returning found that the paper has writing on it, we are certain that during our absence someone came to the table and wrote on it. If a person says that the pen has moved by itself and has written those lines, we would laugh upon his words and consider his statement as illogical.

If we see a painting that contains beautiful illustrations, and attractive scenes that make the viewer fascinated with it, we would say to our own self that: “A skilled artist through his intelligence, art, and powerful hand has turned this worthless page into a precious and valuable work.” We are busy talking with a group of our friends in an automobile which was moving speedily towards its destination, suddenly its engine ceases working causing the vehicle to stop; the driver is certain that the engine has not stopped by itself and the stopping of the automobile is not without a reason.

None of the passengers inside the automobile have a slight contradiction about it. Because of this reason the driver steps down from automobile and looks at the engine to find out the cause of its stoppage and how to fix the problem, and never says: “Very well, let us wait for an hour or so, perhaps the engine would be fixed by itself and would start working.”

If your wristwatch stops working, you do not have any doubt that its being stopped is not without a reason, as the movement of its

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needles was not without a reason, therefore its not working is also not without a reason. Overall you know that no phenomenon is created without reason and a creator and the curiosity of finding its cause is a natural tendency of all human beings.

Now I ask you a question: do you believe in the possibility that this vast world does not have a God or Creator and could have been born by itself? No, such a thing is never possible. This vast world, this land, large oceans, these stars and great suns, all these wonderful animals, all these beautiful and colorful trees and mountains, and ultimately this large world of existence could not be without a Creator and God.

by the architect and engineer.

After the description of this example, we would like to draw your attention toward a portion of our own daily lives; in order to survive and for the continuation of life a human being requires food and water in order to quench his thirst and satisfy his hunger and to provide necessary requirements for his body cells. So that the mechanism of our body cells remain alive, thus to continue our lives; they must be provided different sorts of food to have plenty of ingredients at their disposal, and their shortage or loss of each one of them would cause problems to our soundness.

A human being is in need of air and through this means he absorbs useful portion of air and exhales poisonous gases from the body. Right now let us pay attention to how all these requirements and necessities of our bodies exist outside. If we want food it exists outside, if we want different sort of foods they exist outside, if for our life we need wheat, rice and vegetables, all of them exist outside.

If we want air and water they are present; we have feet in order to go to arrange food, have eyes in order to find out suitable foods, have hands in order to pick up food. Our hands have been created in a manner that it could easily be used to provide all our requirements; they are completely at our disposal, we could move them in every direction,

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wherever we want, they open and close at will and can go up and down.

The precise accuracy and delicacy of our fingers and surface of the hands are truly amazing. We pick up food from our hands and place it in our mouths, our mouth has been designed in a manner that it opens and closes in accordance to our intention. Lips have been created in a manner that they could close to prevent a morsel of food from falling back out.

The basic problem is that even though all of the bodily necessities and various kinds of food exist, it is not so that with their apparent shape they could be utilized by the body’s cells; instead changes, work, and precise physical reactions should be performed on the food in order to enable it to be used. The digestion system of the body digests food in four stages and here we would summarize them as follows:

First Stage: Through the means of teeth we chew morsels of food and make them smaller; the teeth which are given to us possess complete coordination with the type of food; the tongue moves inside the mouth and places morsels under the teeth in order to make them very soft. In addition to that like a proactive worker of Customs, it checks and controls of the food, distinguishes good from bad and fresh from the spoiled; salivation glands excrete special fluids so that morsel could become very soft and could be eaten easily; in

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addition to that, the saliva of the mouth helps to digest food and provides significant chemical effects.

Second Stage: When a morsel is chewed well it enters from the mouth inside the throat and from an unseen path enters inside the stomach; while the morsel goes down, the nasal path is closed and a special curtain closes the respiratory tract or windpipe so that the morsel does not enter inside the respiratory tract.

Third Stage: Food must stay inside the stomach for a time in order to be digested. There exist thousands of minor glands in the stomach wall that excrete special juices and through its means food is digested and turned into something like a flowing fluid.

Fourth Stage: Food enters into the small intestine; the gall bladder and a large gland called the pancreas excrete a special juice upon food which is necessary for its digestion. Thousands of glands exist inside the walls of the intestine and their juices are useful for the digestion of food. In the small intestine the food turns into a diluted form.

Then food material is absorbed through wall of the intestine and enters into the blood that carries it to the entire body. The heart through its steady beat pumps blood into the entire body and in this manner each live cell of the body receives suitable food for its proper functioning.

Right now think a little and see; because of the coordination and precise order that exists within bodily parts and other phenomenon of the

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outside world, is it possible that someone would say that the human being and other phenomenon of the world have been created accidently?

If we pay serious attention and pay profound analysis toward the structure of our existence, and look at minor details that have been utilized in the creation of our bodily parts, and order and discipline that exist between our bodily parts and other phenomenon of world, this matter would automatically become clear for us that human beings and other entities have not been created automatically by themselves.

Instead they have a Creator Whose precise knowledge and accurate actions has created human beings and has predicted all of his requirements in advance. What power other than the infinite power of a wise and intelligent Creator could create such an amazing order and discipline between phenomena of the world? Has senseless nature created human hands with such proportion and delicacy? Has nature created salivary glands that always keep the mouth moist? Have the guarding curtains over the windpipe, with that serious assignment which they are assigned, been created by themselves? Do not all glands of excretion in the wall of stomach have an intelligent and wise Creator?

What power orders the gallbladder and pancreas to discharge the required fluid upon food? Do these two crucial members know about the worthiness of their own existence? What powerful force orders the heart without any pause, day and night to keep it busy in performance of its duty and that it should continue

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to provide lively material to the vast country of the human body?! Yes, without a wise and Almighty Creator, no one else could maintain such a precise discipline in the phenomena of the world and to manage the magnificent institution of creation.

sun? Who has organized the movement of the moon and earth with such an accurate and precise order? Whose powerful intention has created this orderly rotation of day and night, spring and summer, and fall and winter? Who has created our eyes, ears, tongues, stomachs, hearts, kidneys, livers, intestines, lungs, hands, feet, brains, nerves and other bodily parts with such delicacy and precision?!

Is nature, without senses and intention, the cause of the creation of such amazing bodies and bodily parts of human beings and animals, while in the creation of every part like the eye, so much precision and minute complexities have been utilized that specialists, in spite of their extreme and plentiful research are still helpless to dominate all the boundaries and miniature details of that particular part? No, such an act is never possible; rather this is the Most Compassionate God who has created everything and manages this great world of existence.

He is the One Who had always been and exists and bestows existence upon others. God loves his servants and has created all bounties for them. We love the Most Compassionate God and are submissive with respect to Him and obey His commandments, and except Him we do not consider anyone else worthy of obedience and worship, and do not lower our heads in front of those other than Him.

that it has not been created by itself and its existence is not exactly like its essence. In its state of essence it was without existence and didn’t exist. Such an existence is called possible, e.g. if we consider water we would realize this matter conscientiously that water is a reality other than its existence and non-existence. Neither its existence is related with its expediency to exist or not to exist; instead with respect to each of them is un- expedient, i.e. either it may accept its existence or it may accept its non-existence.

All incidents of phenomena of the world like water in the state of essence are empty of existence and non-existence. Here your faculty of reason would say: The existences and phenomena of the world in the state of their essence do not exist, if they want to exist, another external element or factor should remove this defect of their personal essence and bestow upon them existence. The existence at the state of their essence is needy and destitute until and unless someone else should not remove their poverty through the bestowment of the dress of existence upon them, they would not be present.

All world phenomena which lacks essence and possess the potential of their existence, do not possess any independence and existence from themselves, terminates into a perfect, needless, and an independent existence, whose existence should exactly be like His essence and non-existence and annihilation should not exist for Him. Such perfect existence is known as

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a being or thing, Whose existence is necessary (W’ajibul Wujud) or God of the Worlds.

God’s essence is exactly His existence; non-existence and annihilation could not be imagined for Him. He is permanent with His essence and other creations are needy of and dependent upon Him and acquire existence through His existence.

God, in the perfection of their existence as well in their beauty they are needy of Him. Since the real existence has been bestowed upon them by God and they do not possess any independence by themselves, perfection of existence too is received by them through God. Thus, the Creator of existences and their characteristics of perfection is God.

Now if you take a brief pause, your faculty of reason would say: God who has bestowed all these perfections to His creations could not have His own essence without these perfections. If He does not have them, it was not possible to bestow those things upon others. Because, the fountainhead and origin of perfection cannot be assumed of not having them in it; a lamp until it is not illuminated cannot provide illumination to others. Oil if it does not contain fat cannot make others things fatty. If water itself is not wet, it cannot make other things wet.

Persian Poetry

“Zat na’ya’fteh az hasti bakhsh,

Kay tawa’nad ke shaved hasti baksh.”

Translation

“Essence not obtained by the One Who bestows existence,

How could it ever provide existence to others?”

with respect to it, does not have any boundary and limit and would not be empty of it.

If the essence of God does not have perfection it would be limited and needy and would not be a being or thing Whose existence is absolutely essential and inevitably would not be self-sustaining. Therefore, from this reason and the previous one it could be said that the Essence of the God of Worlds from every dimension is perfect and is infinite and possesses all perfections of existence and provable characteristics.

with intention and unlike subjects without intention, He is not defective.

5. Seeing: God is a Seer and has sight i.e. sees all visible incidents and phenomena of the world and none of them are absent from his sight.

6. Hearing: God is a Hearer and hears, i.e. He hears all hearable things and is not negligent with respect to any sound.

7-8. Ancient and Eternal: God is ancient, i.e. He always had been, and He was never without existence i.e. non-existence is not possible for Him. He is eternal and would always be, and annihilation and destruction for Him is not possible. God is absolute existence and His existence is exactly like His essence. Due to this reason, He does not need others for His existence; He always had been and would remain forever. No one has bestowed upon Him existence that could be taken away. God is superior to time and timely creations, and does not have a past and future.

9. Speech: God is a Speaker, i.e. He could explain realities for others and could make them to understand His determinations.

These sorts of characteristics are called provable characteristics which are valid for God’s essence.

see without eyes and nerves related to sight. Since God’s essence is at an infinite degree of perfection and the same is true to His characteristics, He sees without eyes, hears without ears, works without bodily parts, and understands without brain and nerves.

The path of seeing and hearing is not that it should only be materialized through the means of eyes and ears; in a manner that if seeing and hearing is done without paying attention to it, we say: it is not hearing and seeing. But the reality of seeing and hearing is not except that it should not remain hidden and covered from the seeing and hearing person even if they are materialized without means of his attention.

Our essence and academic credentials too, if were not limited and imperfect, we could have seen things without eyes, and without ears could have heard, certainly seeing and hearing would have been valid upon them. Like in the state of our sleeping we could see and hear without natural ears and eyes. Since the God of Worlds from the point of view of essence and characteristics exists at the infinite state of perfection, His deeds and acts too are different from the acts of human beings, and any sorts of need and defect do not have any entry into His works.

else are called characteristics of His essence; like knowledge, power and life; these characteristics always have been permanent and their proof does not depend upon anything else, and instead are exactly like His essence.

God was knowledgeable and still is, even before he had created any creatures. He was powerful before His creating anything that was possible for him to create. God always had life. His position of essence is not without knowledge and power otherwise it would be limited, defected, and needy and would not be a being or thing Whose existence is necessary (W’ajib al-Wajood).

been ancient but older than His essence, had been a listener but more hearing than His essence, had been a seer but could see more than His essence.’

Imam Al-Ridha’ (a.s.) replied: ‘Whoever considers God’s characteristics additional to His essence is a polytheist and would not be considered as my follower. God had always been knowledgeable, Almighty, alive, ancient, a listener, and a seer but these characteristics are exactly like his essence.’”(1)

earlier it has been proven that God is not compounded, therefore He would not have a body. In addition everybody needs a place and space in order to be created in it and would not have its existence without a place. While God is the creator of places and is not needy of them. An existence which has a body and requires a place could not be a being or thing whose existence is necessary.

feel ashamed in performance of an act because these sorts of attributes are the effects of the material and body and since earlier it was proven that God is not a body or matter, therefore it is not a place for occurrence of such incidents.

Ka’ba as the House of God, it is due to the reason that God is worshipped there and He himself has bestowed nobility to these places.

God, and taking care and helping the distressed, foundation of charitable trusts, in themselves are

great acts of worship that become a cause of one’s self perfection and achieving the rewards hereafter.

their defect and need, each one of them alone, without help from the other would be helpless and incompetent to create anything, then such defect and incompetency are not compatible with their being god.

And if it is said: each of them alone could create the world but at the same time they cooperate with each other and with the cooperation of each other create existences like some people in lifting a piece of heavy stone cooperate while each one them alone too could lift that heavy stone. This probability too is not correct; because two causes and subjects that could undertake the task alone, if they disregard their independence and seek help from the power of each other and with cooperation and help perform that task, it is not without reason.

Either they want to utilize less energy or want to remain immune from opposition and hindrance of the other. Either they are scared, panic with each other or in summary require help and cooperation of each other. While the need and destitution of any sort does not have an entry about God.

In addition to that since each one these two supposed gods possess knowledge and have power about creation of the world, and his knowledge and power is exactly like his essence, miserliness does not have any entry into His existence, He must be a single and independent cause in creation of the world and in accordance with his knowledge and power should manage it.

That would mean

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that both of these supposed gods alone and with independence could create the world while it has been proved earlier that the effect of two independent causes in a single consequence is impossible.

owner and worthy of worship and obedience; we do not fall upon the dirt in front of anyone else.

For other than God we do not express servant-hood; we do not give away our freedom and intention under the control of anyone. In front of another human being, we do not perform infinite respect and praise; we consider his appeasement and flattering as a defect.

With regards to Messengers, Imams, and religious leaders we respect them and obey their instructions due to the reason that God has made their obedience as mandatory. Their decrees and instructions always have been under the radius of divine commandments and never transgress from these limits.

We go for the pilgrimages of Messengers and Imams and pay respect toward their tombs, but not with the intention of worshipping a deity, rather with the intention of respect and honor for their spiritual status, infallibility and holiness.

We construct their holy tombs, inhabit them, go for their pilgrimages; in order to pay our tributes for their exalted distinguished position and their religious sacrifices, and in order to make others comprehend that whoever suffered in the path of God and endeavored for the admonishment and guidance of the people would not be forgotten even in this world. In the holy tomb of those pious and selected individuals of God which are a sacred place, offer silent prayers, ask our needs and forgiveness from God, Almighty through the means of placing the sacred souls of those pious individuals as our

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intercessors.

unawareness cannot be imagined for Him since He is knowledgeable about all interests, dimensions, good and evil of the act. He is absolutely needless and does not need anything and any act. Nonsense and vain acts are not done by Him; therefore injustice about Him cannot be imagined.

and circumstances is enabled to acquire blessings from God. He never forces anyone to perform an act beyond his capacity and power. Endeavors and hardships of individuals would never be wasted, and for every individual to the extent conditions and circumstances assist, the path of advancement and progress remains open.

upon him through assuring his freedom, comfort, and rights. While on the other side should provide him the path of human perfection, straight path, honesty, and return to God and should teach his perfections and distinctions of his self, make him aware of evil conducts and deviated factors; but the short and limited faculty of reason of a human being is unable to create such complete commandments and provide to a nation because

Firstly: knowledge and information of human beings is limited and incomplete, it does not have sufficient information regarding different sort of needs of human beings, dimensions of good and evil, and how to encounter with limitations and laws.

To prove the correctness of this statement that human being from birth until, now has endeavored to create complete laws for the management of the society, plenty of hardships have been done in this path and a significant amount of budget has been spent but until now has not been able to obtain desired laws. Every day he passes a law but it does not take very long that he discovers its defects, and therefore either decides overall to void it or through ratification of a note tries to reform it.

Secondly: The motivation of self-interest and egotism of human legislatures never permits them to close their eyes from their own interest as well as the interest of their associates and to look at all human beings with the same scale, or to consider the interests and benefits of a general

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people. And whenever they decide to disregard their self-interests and prejudice and do it for the sake of pretending, eventually this stubborn nature dominates upon them and whether intentionally or unintentionally forces them to follow the path of their own selfish interests.

Thirdly: human legislatures are ignorant of spiritual perfections and virtues and do not have any information regarding spiritual life; they do not consider the prosperity of human beings except through the dimensions of material means; while the worldly life of a human being is not separate from his spiritual life and a very profound relation exists between them.

It is only the Creator of men and worlds Who encompasses all dimensions of good and bad for the human being and knows well the path of perfection and prohibition from dangers. He is able to provide commandments and laws which assure the prosperity of world as well as of the hereafter for a human being. It is because of this reason that we could say: A wise God never releases a human being in the valley of distress and ignorance; instead his infinite benevolence requires that through means of his appointed messengers from the race of human beings, to provide them required commandments and a program.

The messengers are distinguished appointed persons who are in a position to establish communications with the God of worlds and could receive realities; and could declare to the people accordingly, such type of communication is called a revelation that is unique and a special communication

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which is established between His messengers and God. A messenger through the means of esoteric eyes witnesses the realities of the world of existence, with his heart’s ears hears words from the unseen and announces them to the people accordingly.

more than one and among its components there exist very profound communications.

miracles.

remain unsaid: For intellectuals and researchers another path remains open, they could study commandments and laws and investigate them profoundly and then should compare these laws with laws and could appreciate their distinctions and benefits. In the conduct of words and deeds of a person claiming prophethood they should show serious and precise curiosity and through these means of witnessing and testifying should acquire the facts about his being truthful.

But perusing of such a path is not possible for every one and except for testifying the position of prophethood and strengthening the power of belief; it does not have any worth. In the Holy Qur’an regarding a group from prophets, miracles have been mentioned: Whoever considers the Holy Qur’an as a heavenly

book, inevitably must accept about the story of Prophet Moses’ (a.s.) staff turning into a serpent, and the dead coming back to life and the return of sight to a blind person since birth through the means of Jesus (a.s.); the story of speaking in the cradle by Jesus (a.s.) is certainly a part of the Holy Qur’an.

the responsibility of propagation; some of them possessed special religious laws and religion while others didn’t bring special religious laws instead propagated the religious laws of another prophet and very often many prophets were busy in undertaking their duties in various regions and cities.

Noah (a.s.), Abraham (a.s.), Moses (a.s.), Jesus (a.s.), and Muhammad (S) were distinguished prophets and brought special religious laws and were called as men of decision (ulul-azm) prophets. A group of prophets have the book, like Noah (a.s.), Abraham (a.s.), Moses (a.s.), Jesus (a.s.) and Muhammad (S). Some of them were appointed for the entire humanity while some of them were appointed for a particular group of people.(1)

they are sufficient for the prosperity of the present period as well as for more progressive forthcoming generations.

Everyone who would conduct research with accuracy and precision regarding Islamic commandments and learning and would compare them with other commandments; the distinction of Islamic commandments would become explicitly clear upon him. And it was because of this reason that he is the last prophet and after him no prophet would come. The matter of being the Seal of the Prophets for Muhammad (S) is a necessary requirement and whoever denies it would not be considered as a Muslim.

this path suffered plenty of financial and physical losses, but in spite of that were unable to confront with the Holy Qur’an of Muhammad (S) and could not produce a similar verse. While if such an act was possible, for them they certainly would have preferred it to difficult confrontations in order to rescue them from all those headaches and hardships.

The blessed Holy Qur’an was descended gradually during a period of twenty-three years upon prophet Muhammad (S). His companions wrote exact revelation called signs (a’ayat) that were collected later on and was then presented as it is in the current form.

The Holy Qur’an is the only heavenly unique book in which any sort of changes or deviations have not been made, and without more or less is available for mankind; the Holy Qur’an is a book of deeds. If the Muslims desire to be prosperous and could raise their heads in dignity, to acquire back their lost majesty and grandeur; they do not have any other option except to follow the steady and firm program of the Holy Qur’an, and its implementation should cure their untreatable pains and social problems.

period he invited people towards Islam openly and secretly, during this period a group of people believed in him but the pagans and idol-worshippers with their complete stubbornness interfered and prevented the advancement and progress of the Islam.

They made serious efforts and endeavors in torturing Muslims and the Holy Prophet (S) to the extent that his own life was threatened with danger, then he was forced to migrate to the Holy City of Medina; gradually little by little the Muslims too joined him there and eventually the Holy City of Medina was turned into the prime capital of the Islamic Government and its military garrison. The Holy Prophet (S) continued propagation of commandments, guidance of the people and administering social affairs for a period of ten years; the Islamic Army continuously remained at the alert position for defense and war.

The Holy Prophet (S) lived in this world for a period of sixty three years; he passed away on the twenty-eighth of the Month of Safar in the eleventh year of migration, and was buried in the Holy City of Medina. Since his childhood, he was well mannered, truthful and righteous and due to this reason he was called as Muhammad, the trusted one (amin); from the point of view of good moral ethics he was the most famous among the people of his period.

Treachery and lying were never noticed with respect to him, he never oppressed any one, never performed indecent acts, treated the people with respect, was

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well mannered and courteous, showed favor and compassion towards the destitute and distressed; whatever he said, he acted upon it accordingly and it was due to the means of his loveable manners that people were inclined towards Islam and became Muslims with their own determination.

Imam al-Sadiq (a.s.) said: “A beggar came near the Holy Prophet (S) and asked for help, he got a little amount of dates from a helper as a debt and gave it to him; a little time passed but the means of paying the debt were not available to him. One day the person to whom he was indebted came and demanded his dates, he replied: ‘Right now I do not have them, whenever I am in a position to do so I would return them to you.’ He came again and heard the same reply from him. At the third time when he arrived and heard the same reply, he said: ‘O Prophet of Allah! Until when will you keep saying, God-willing, I would pay?’ The Holy Prophet (S) while encountering his impolite reply smiled and said: ‘Is there anyone who would give me dates as a debt?’ A person replied: ‘O Prophet of Allah, I would give you.’ He said: ‘Pay this man such amount of dates, the creditor said: ‘I do not demand more than half of this quantity; the Holy Prophet (S) replied: ‘I have bestowed the remaining half quantity upon you.’”(1)

2.6. Islamic Laws

The Islamic laws are not only limited to worshipping,

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commandment and individual obligations, rather it consists of a comprehensive social order and has commands and a program in various arenas of human beings; it has laws and programs regarding social, political, legal, and civil affairs. The Holy Prophet (S) and the Commander of the Faithful Imam Ali ibn Abu Talib (a.s.) governed the Muslims through the execution of the same laws; Muslims in the beginning of Islam through means implementation of the same programs were able to achieve all those advancements and astonishing progress, and established a powerful and magnificent government. We believe that the laws of Islam are better and more perfect than all the laws; if they could be executed completely between mankind and if they could be utilized for administering society, mankind would attain prosperity and goodness, oppression and tyranny would be completely rooted out, piece and coexistence would replace wars and confrontation; and poverty and unemployment would be totally eliminated.

We believe that: The laws of Islam are not defective and do not require reformation and completion. We know that the sacred Islamic ideology understands real interests of the people and has provided them the very best laws. We believe that every law that is against the Holy Qur’an is not in the interests of the people and does not have any worth. We believe that we should follow the Islamic commandments and the Holy Qur’an in all areas of life in order to become prosperous.

We know that the horrible state of affairs of Islamic

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nations has not been created because of the effect of Islam; instead their entire affliction is because of their refusal of the implementation of Islamic laws. Since, we left the Islamic laws behind and required medicines of sickness for our social problems from others, and only sufficed ourselves in the name of Islam, we have fallen into such a dark day.

We believe that if Muslims want to regain their lost prestige, dignity and grandeur and join the lines of progressive and advanced nations, they have no options except to become the real Muslims, and should implement all commandments of the Holy Qur’an and should take inspiration from its social programs. But so far the laws and programs of Islam remain only written with ink upon paper, and have not been implemented in their totality; we should not wait for progress and grandeur.

guarding and preservation of those commandments; he should guard the religion and execute the divine commandments, which guarantee the prosperity of mankind. He should look after for the worldly and religious deeds of the people, so that the path of achieving the prosperity and perfection for the human beings remains open and the link between God and the people should not be disconnected; such a person is called an Imam or successor.

The Imam is a protector of the treasure of knowledge of the Prophet; the Imam is the most perfect manifestation of a human being as well as of religion. He is leader of the people; he himself takes a spiritual journey of perfection and prosperity as well as guides others.

he would become as an example for the people and through means of his character would invite them to oppose religious commandments. Thus, the Imam must be infallible i.e. he should act upon all religious commandments and should be decorated with the esoteric essence of the religious commandments.

unprejudiced intellect should review the abundance of miracles that have been attributed to the Infallible Imams (a.s.) and would attain the certainty that overall they had possessed miracles and outstanding works. Of course it is not our intent that all miracles that have been related to the Infallible Imams (a.s.) are true and correct; instead perhaps among them some false and unknown matters might have been existed.

religion and is a bringer of the religious commandments while an Imam is the guardian of commandments and is responsible for their execution.

after his demise the Muslim society requires an infallible ruler, who through means of execution of divine laws and commandments should administer them and should make efforts and endeavors towards the advancement of his cherished objective. The Holy Prophet (S) knew well that Islamic nation could not remain as a living, powerful, and Islamic nation without an infallible ruler.

Due to this reason it could be said with absolute certainty that: The Holy Prophet (S) with all that compassion that that he had for overall discipline and order of the Islamic community and survival of Islam; it was impossible that he would leave the world without appointing a successor or leader for ruling affairs of the young Islamic nation. Apart from that it was proven earlier that an Imam should be appointed through God and Prophet because except God and His Prophet, no one else could testify to his infallibility.

Therefore it is absolute duty of the Prophet to introduce an infallible Imam to the people and if he has acted negligently in this regards, he has left the matter of prophethood and propagation of religion as incomplete. It is because of this reason that we are certain that the Holy Prophet (S) has declared his successor and Imam of the Muslims.

The Holy Prophet (S) not only appointed the successor immediately after him, instead he also introduced the forthcoming Imams after him. In plenty of traditions that have reached to us through the Holy Prophet (S) the numbers of the

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Imams have been declared as twelve. The Holy Prophet (S) said: “There would come twelve caliphs after

me and all of them would belong to Qureshite. The first person of them would be Ali (a.s.) and last one would be the promised Mahdi (a.s.). And in some of narrations the names of all twelve persons have been mentioned.”(1)

should be his friend and whoever does enmity with him You too should do enmity with him.”

Omar was the first person who made allegiance with Ali and said: “O Ali! Congratulations you have become my master and guardian as well as of other believers.” After Omar, other Muslims too made allegiance with Imam Ali (a.s.). It was in this manner that under extreme heat and burning sun of Hejaz, that important task was materialized, and Imam Ali (a.s.) was officially appointed to caliphate and Imamate.(1) This important incident was held on the nineteenth of Dhu al-Hijjah in the tenth year of migration, and in order to remember this historical day, we Shi’a celebrate that day as a feast called: Eid-e-Ghadir.

Imam Ali (a.s.) was born on thirteenth of the Holy Month of Raj’ab, in Mecca twenty three years before the migration; his father’s name was Abu Talib and his mother’s name was Fatimah. Since his childhood, he was placed under the direct care of the Holy Prophet (S) and was the prime individual who believed in him. The Holy Prophet (S) married his daughter Fatimah al-Zahra (SA) and thus he became his son in law. His distinctions and services are so vast that it is impossible to describe them.

He was matchless and unique in bravery and manhood; participated in wars and was always in the forefront and never feared any one waged war in support of Islam, and motivation of God’s worship; while encountering severe hardships and dangerous incidents,

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never spared himself from showing self-sacrifice and risking his life.

He was unique in worshipping and piety; was matchless in wisdom and knowledge and was the treasure of the Holy Prophet’s (S) knowledge. So far it was possible, he confronted with oppression and injustices and defended the oppressed, showed compassion and kindness towards destitute and helpless ones. Imam Ali (a.s.) loved agriculture and engaged himself in tree plantation, habitation of uncultivated lands, and construction of aqueducts.

When the Holy Prophet (S) left this world a group of hypocrites decided to dismiss Imam Ali (a.s.) from the caliphate. They disregarded and ignored his personal perfections and distinctions and remained naïve with all those recommendations of the Holy Prophet (S) and removed Imam Ali (a.s.) from the caliphate and succession.

Taking the excuse that Imam Ali (a.s.) was young and not suitable for the caliphate; had killed plenty of groups in the wars and due to this reason people had grudges against him, and therefore would not tolerate his caliphate. During the caliphate of Abu Bakr, Omar, and Othman, which went on for twenty-five years, Imam Ali (a.s.) was forced to sit alone in a corner where he trained and nourished worthy individuals.

After the killing of Othman, people took allegiance with him and for approximately four years and nine months he ruled the Muslims. He lived in the world for sixty three years and on the night of nineteenth of Holy Month of Ramadan in the fortieth year of migration, was struck a

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blow upon his head by Ibn Muljim’s hands in the Mosque of Kufa and martyred on the night of twenty first of the same month and was buried in the Holy City of Najaf in Iraq.

skin upon her shoulders to her home. He said: “Give the water skin to me so that I could bring it to your home, in between the path to her house he asked that woman how she had been; she replied: ‘Ali ibn Abu Talib dispatched my husband to one of the frontiers of the country where he was killed. A few orphan children have remained from him, and do not have the food and clothing, I am forced to work as a maid to earn a living for them; Imam Ali (a.s.) carried that water skin to her house and then returned, and spent the night in anxiety and sorrow.

In the morning he carried a bag full of food to her home and said to that woman: ‘Open the door, I have brought food for the children.’ She replied: ‘May God be pleased with you and judge between me and Ali.’ Imam Ali (a.s.) entered inside home and said to the mother of the children: ‘Do you want to cook the bread and let me take care of the children or vice versa?’ The women replied that I am more familiar with cooking of the bread and you take care of the children.

Imam Ali (a.s.) kept the children amused and as well-cooked the meat; when the bread was cooked Imam Ali (a.s.) with his own blessed hands put the bread and dates into the mouths of the orphaned children and said: ‘O the light of my eyes

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eat and be contended with Ali.’ A woman from the neighborhood identified that honorable one and said to the widowed woman that: ‘This man is the Commander of the Faithful.’ That woman came near Ali (a.s.) and said: ‘O Commander of the Faithful! I am ashamed from you.’ Imam Ali (a.s.) replied: ‘I am ashamed from you because until now I was negligent about yours affairs.’”(1)

significant, they were divided and disorganized. Among them there were plenty of individuals who were hypocrites and were supporters of Mu’awiyah; they had even promised to arrest Imam al-Hasan (a.s.) and hand him over to Mu’awiyah. Imam al-Hasan (a.s.) realized that if he wage a war with a disorganized and hypocrite army, defeat was absolutely certain; apart from that through the means of severe internal warfare, bloodshed and continuous confrontations, plenty of groups who were supporters were getting killed and the Muslim manpower was weakening.

Secondly: Mu’awiyah with his shrewdness tricked the people and through means of pretending and cheating, presented himself as supporters of the religion and defenders of the oppressed and said: “I do not have any other objective except advancement of Islam and implementation of commandments of the Holy Qur’an.” But Imam al-Hasan (a.s.) knew that: “Mu’awiyah is lying and does not have any other aim except continuation of his rule, but was it possible to make people comprehend this matter easily?!”

It was due to this point and other considerations that Imam al-Hasan (a.s.) decided for peace in order to expose the filthy personality of Mu’awiyah and his dangerous plots to the people so that the nation could understand very well about Mu’awiyah and the institution of Bani Umayyah so that ultimately the grounds for a revolution could be made readied.

Imam al-Hasan (a.s.), for the protection of the fundamentals of Islam made peace with Mu’awiyah and in the peace treaty mentioned these conditions, but Mu’awiyah did not

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respect any one of them. Imam al-Hasan (a.s.) lived in this world for a period of forty-seven years. Eventually with the encouragement of Mu’awiyah with the hand of his wife Ju'adeh binte Ash‘ath, he was poisoned and martyred on twenty-eight day of the Month of Safar, and was buried in the Jannatul Baqi‘ Cemetery in Medina.

house and as long as he lived in Medina, was the guest of that noble one.”(1)

third of the Holy Month of Sh’aban.

The story of Yazid and Imam al-Husain (a.s.) and his movement was circulated among the cities. The people of Iraq who were opposed to the Government of Mu’awiyah and Yazid, especially the people of Kufa, wrote a significant number of letters to Imam al-Husain (a.s.) and invited him to Iraq.

On the other hand Imam al-Husain (a.s.) realized that Mu’awiyah and Yazid had trampled all commandments of the Islam. In order to secure their rule and position they had not hesitated to commit all sorts of illegitimate acts, tyranny and oppression. They ruled in the name of Islam and considered themselves as successors of the Holy Prophet (S); there was a fear that they would completely turn fundamentals of Islam as upside down. Now they wanted of him that he should testify the authenticity of their government officially; on the other hand Yazid has secretly assigned a group to murder the Imam al-Husain (a.s.) in Mecca, or they should arrest him alive.

It was under these circumstances that Imam al-Husain (a.s.) decided that in order to secure the basic essence of Islam, confront the injustice of Bani Umayyah, and guard the sanctity of the House of God, he should leave Mecca and should rise up against Yazid’s tyrannical institution. Thus, he moved towards Kufa which was the center of the Shi’a, they had promised their support and cooperation, and perhaps to achieve his lost rights to confront Bani Umayyah. Yazid’s Army besieged and didn’t allow

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him to reach Kufa.

Then the order arrived from Yazid that if Imam al-Husain (a.s.) surrenders take allegiance with him, dispatch him towards me so that I could decide about him, and in case if he did not surrender, fight with him. Imam al-Husain (a.s.) did not give himself to wretchedness, he did not make compromise with the tyrant Government of Yazid; instead he fought, and with his small army stood up against the huge army of Yazid. He fought with perfect valiancy and bravery and killed a group of his enemies. Ultimately, he himself, his brothers, and sons drank from the chalice of martyrdom; they were killed on the tenth of Muharram in the year 61 AH, and were buried in Karbala, Iraq. Imam al-Husain (a.s.) lived in this world for a period of fifty-seven years.

We Shi’a consider the Day of ’Ashura as day of sorrow and lamination and for the remembrance of epic and valiant martyrdom, organize large congregational assemblies so that the spirit of self- sacrificing and confrontation against injustice and oppression should remain alive among the nations. The objective of Imam al-Husain (a.s.) was defense of religion and confrontation with oppression, we too never forget about this sacred objective. Imam al-Husain didn’t surrender his body to degradation and wretchedness and taught Muslims to offer self-sacrificing and extreme devotion.

Imam al-Husain (a.s.) was killed but was not defeated. He made the supreme and distinguished virtues of human beings alive forever; practically taught the people self-sacrificing, extreme devotion,

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righteousness, and confrontation with injustice and tyranny. He was able to expose and degrade Yazid and Bani Umayyah who were ruling in the name of Caliph of the Holy Prophet (S), and proved their shameful deeds as false. He made the pillars of Umayyad Governments tremble and destroyed their dangerous plot against the Islam.

Organization of assemblies of crying and lamination only in itself does not insure the exalted objective of Imam al-Husain (a.s.), instead his sacred objective must be identified and efforts and endeavors should be made for its pursuit accordingly.

commandments of religion among the people, he was forced to sit in isolation. He kept himself busied in worshipping God and utilized opportunities to nourish and train the individuals. In order for the publication of religious learning he pursued another path; i.e. he presented religious learning in the form of prayers.

Excellent prayers have remained from him; one of this most precious works consists of the book of: Sahifeh Sajjadiyeh; Imam al-Sajjad (a.s.) lived in this world for 57 years and on twenty-fifth of the Month of Moharram in the year 95 AH, he was martyred in Medina and was buried in the Baq’i Cemetery. Imam al-Sajjad (a.s.) liked that orphaned children, blind, crippled, and the destitute should appear at his table-spread and many times he gave them food by his own blessed hands; he provided food and dress for many poor people of Medina. During the night when the people were sleeping he carried the food upon his back and covered his face so that no one could identify him.

He went to the doors of poor and destitute and distributed food among them; it happened very often that the deserving ones were standing upon doors of their house waiting for the arrival of Imam al- Sajjad (a.s.). When they saw him, they gave the glad tidings of his arrival to each other but no one identified him and knew who the source of their food was. When Imam a-Sajjad (a.s.) died the poor of Medina understood that unidentified man

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was Imam Zain al-A’abedin (a.s.) and it was only then that the sound of their loud cries were raised.(1)

in the vicinity of Medina, I saw that he had gone out for agricultural affairs and sweat was dripping from his body.

He said to himself that: ‘For an honorable and exalted person like Imam al-Baqir (a.s.) who is an offspring of the Holy Prophet (S), it is not decent to come out of his home in this heat, I better admonish him. I went near him and offered salutations upon him, while taking deep breaths and while his sweat was dripping he answered my salutations. I said: ‘O Son of the Holy Prophet (S)! Is it not insulting that at such a time you are busy in seeking the world? If your death arrives right now what would you do?

That honorable one rested his back against some support and said: ‘If my death arrives right at this time, I would die in the state of worshipping; because I am working so that I do not stretch my hand from begging near you or other people. If I am in a state of sinning against God, then in that case I must be scared from death.’ I said: ‘O the Son of the Holy Prophet (S), I wanted to admonish you but I become admonished from your words.’”(1)

al-Baqir (a.s.) with the command of God appointed Imam Ja’far al-Sadiq (a.s.) for the position of Caliphate and Imamate.(1)

During Imam al- Sadiq’s (a.s.) period the confrontation between Banu Umayyah and the Abbasids had intensified significantly and as a result the power of the current government was rather weak. Banu Abbas too, in their opposition with Banu Umayyah, supported Ahl al-Bayt (a.s.). Imam al-Sadiq (a.s.), utilized this opportunity and endeavored in education of religious learning and publication of commandments and laws; through organizing educational assemblies, he nourished distinguished pupils and intellectuals; and succeeded in introducing education of issues relevant to legitimate (halal) and illegitimate (har’am) among the people.

Approximately four thousands(2) pupils were trained in the School of Imam al-Sadiq (a.s.); books consisting of precious treasurers were written from traditions.

Due to this reason the Shi’a School of Thought is called as the Ja’fari School of Thought. Imam al-Sadiq (a.s.) lived in this world for a period of 65 years and was martyred in the Holy City of Medina in middle of the Month of Raj’ab or twenty-fifth of the Month of Shawwal in the year 148 AH and was buried in the Baq’i Cemetery.

Caliphate and Imamate. His worshipping and piety was to the extent that he was called Righteous Servant (Abd Saleh); he was very mature and compassionate and never lost his temper while encountering severe hardships, and due to this reason he was called repressor of anger (al-Kazim).

In spite of the fact that the Imam (a.s.) lived in a very difficult period, there was no opportunity for the publication of narration, even then, plenty of people acquired knowledge from his presence and plenty of narrations have been left from him.

He lived in this world for 55 years; in the year 179 AH, Caliph Harun ordered that he should be taken from Medina to Iraq. He was imprisoned for years in Baghdad and Basra and ultimately was poisoned and martyred on twenty-fifth of the Month of Rajab in the year 183 AH. He was martyred in prison of Sindi ibn Sh’ahak in Bagdad and was buried in the Holy City of Kazmain.

A man in Medina continuously bothered Imam al-Kazim (a.s.) and cursed Imam Ali ibn Abu Talib (a.s.); some of companions of the Imam (a.s.) said: “Please permit us to kill this wicked person, he refused them to do that and instead asked them where that person was?’ They replied: ‘He is busy in agriculture in the vicinity of Medina.’ Imam (a.s.) started moving in the direction of his agriculture farm; he reached near him, sat near him, with a smiling and pleasant face asked him: ‘How much have you spent

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on this farming?’ He replied one hundred dinars.’ He asked: ‘How do you expect your return?’

He replied: ‘Two hundred dinars.’ He asked how much do you want to earn from it.’ He replied: ‘Two hundred dinars.’ Then Imam (a.s.) gave him a sack containing three hundred dinars and said to him: ‘The product of this farming also belongs to you.’ That man who saw such sort of benevolence against his annoying of Imam (a.s.), stood from his place and kissed Imam’s (a.s.) forehead and asked pardon from his previous insults; Imam (a.s.) pardoned him and returned towards Medina. The next day they saw that man in the mosque, and his eyes fell upon Musa ibn Ja’far (a.s.) he said: ‘God knows better where to place His Prophethood and Imamate. The people were amazed and wanted to find out the reason of change in his behavior, that man started talking about the virtues and distinctions of Imam Musa ibn Ja’far. Then Imam Musa ibn Ja’far (a.s.) said to his companions: ‘Was this act better than your decision? Through the means of an insignificant amount of money I have removed his evil and have changed him into a friend of Ahl al-Bayt (a.s.).”(1)

son Ali to Caliphate and Imamate.(1)

The knowledge and learning of Imam Al-Ridha’ (a.s.) was superior with respect to all of the people of that period. Students for acquiring knowledge came to his threshold and utilized from his presence; a large number of narrations about Islamic learning and religious laws and commandments have remained as his legacy. He had very interesting debates and arguments with the scholars of other religions. He participated in the debate assemblies and answered criticisms of all, and was not helpless in answering about each issue whatsoever.

His vast learning and knowledge made the people present amazed and causing them to offer him praise and compliments; he was regarded among the people extremely honorable, and was called as Scholar of Holy Progeny of the Holy Prophet (S). Caliph Mamun al-Rashid in the year of 200 AH called Imam Al-Ridha’ (a.s.) from Medina to Marv, located in the Khorasan Province of Iran.

When Imam Al-Ridha’ (a.s.) entered into Marv, Mamun suggested that Imam (a.s.) should accept the Caliphate, but he didn’t accept; with a great deal of insistence he suggested that he should accept becoming the successor! He, with this act, had two intentions:

1. He wanted, by appointing Imam Al-Ridha’ (a.s.) as successor, to acquire a religious and spiritual pretense in order to attract the attention of Shi’a and Alawite S’adat towards him and through this means, make him at ease from their opposition and rebellion.

2. He wanted Imam Al-Ridha’ (a.s.) to accept becoming his successor to become close

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to the Institution of Caliphate and become involved in the affairs of the country and through this means sacrifice his prestige and dignity to lessen Shi’a inclination, attachment toward him.

Imam Al-Ridha’ (a.s.) was well-informed with respect to Mamun’s intentions and knew that: Someone, in order to secure his caliphate, does not even hesitate to kill his own brother; it is not possible that with pure intentions, he would offer caliphate or the position of successor to someone else; however due to these illegitimate reasons he refused to accept becoming his successor, but with the intense pressure of Mamun, he had no other option except to accept it. However, he did so with the condition that he would not interfere in affairs of the country and in appointments and terminations of the rulers. Later on Mamun realized that Imam Al-Ridha’ (a.s.) had not given up his honor and dignity, instead, the inclination and attachment of the people with respect to the Imam was increasing day by day. It was due to this reason that he decided to kill him.

Imam Al-Ridha’ (a.s.) lived in this world for 55 years then he was poisoned through Mamun and in the last Month of Safar in year 303 AH, was martyred in Tus and was buried in the same place which is now called the Holy City of Mashhad.

195 AH in Medina. His name was Imam Muhammad al-Taqi (a.s.), his father was Imam Al-Ridha’ (a.s.) and his mother was Sabikah. Imam Al-Ridha’ (a.s.) with God’s Command appointed Imam Muhammad Taqi (a.s.) for Caliphate and Imamate. Imam Muhammad al- Taqi (a.s.) attended the Imamate after his father.

Although at that time he was in his childhood and had not attained the age of the puberty, God’s given knowledge was so much that that he was able to answer all the religious problems of the people. The difficult religious questions that were asked for his testing were replied to very well; in a manner that his knowledge and distinctions became explicit for the ordinary people and they were all amazed with his power of knowledge.

His piety and piousness was to the extent that he was called as the most virtuous (al-Taqi). Imam al- Jawad (a.s.) lived in this world only for twenty-five years; the Abbasid Caliph Motasam called him from Medina to Baghdad, in the 220 AH, where he was martyred on the last day of the Month of Dhu al-Q’ad’a in the same year in Bagdad and was buried near the grave of his grandfather Musa ibn Ja’far (a.s.).

with God’s command appointed his Imam Ali al-Naqi (a.s.) to Caliphate and Imamate.(1)

He was only eight years old when his father left the world; and at the same young age acquired Imamate, but was completely aware of divine knowledge. He was unique and matchless in knowledge and wisdom. His decent conduct, vast knowledge, and piousness of that noble one absorbed and attracted the people towards him.

The Abbasid Caliph Muttawakil was afraid that people would be inclined towards him and would gather around him thus causing a threat to his government; due to this reason he called the Imam (a.s.) from Medina to Samara in the year 243 AH and kept him under his severe vigilance. Imam Ali Naqi (a.s.) lived in this world for a period of only forty two years and was continuously under the pressure of Abbasid Caliphs and was martyred on the twenty-seventh day of Jum’ada al-Thani or third of the Month of Raj’ab in the year 254 AH, in Samara and was buried there.

a period of his blessed life. People were not able to see him freely in order to benefit from his knowledge and wisdom. But in spite of that narrations have remained from him as his legacy; his pleasant conduct, virtues and knowledge are not hidden from anyone. Imam Hasan al-Askari (a.s.) lived in this world for only twenty eight years and was martyred on the eighth day of the Month of Rabi al-Awwal in the year 260 AH and was buried there.

expanding justice and equality; he would rule over the entire earth, would make Monotheism and God’s worshipping as general and would officially declare the sacred religion of Islam for all of mankind.

In accordance with the forecast of the Holy Prophet (S) and information and narrations from the Infallible Imams (a.s.), God gave a son to Imam Hasan al-Askari (a.s.) named, Muhammad (a.j.); a group of very close companions and a number of people in his inner circle who were trusted by Imam Hasan al-Askari (a.s.) have seen that child and testified about his presence. The Imam of the Age (a.j.) at the time of the demise of his father was only five years old and acquired Imamate after him.

Since the Abbasid Caliphs had heard about the indications of Imam al-Mahdi (a.s.) and were learned about the Holy Prophet’s (S) traditions that the son of Imam Hasan al-Askari (a.s.) is the promised savior who would confront oppression and injustice and would make the government of tyrants upside down; they had a serious determination that if there is a child from Imam Hasan al- Askari (a.s.) they would kill him in order to remove the great danger from their path.

It was due to this reason as well as other considerations, the Imam of the Age (a.s.) was forced to remain hidden from sights and should live secretly, but his link with the people was not completely severed, rather it was possible that through the means of specially appointed people who were called

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as his deputies (wakil or nayab), people could have communicated with the Imam of the Age (a.j.) and could have obtained the answer to their requests. His famous deputies are four people as follows:

1. Othman ibn S’aeed

2. Muhammad ibn Othman

3. Husain ibn Rooh

4. Ali ibn Muhammad Samari

These four people were appointed as his deputies one after another, then his smaller occultation (gheebat-e-sughra) was completed and official communication with Imam (a.j.) was terminated and greater occultation had begun. Currently Imam (a.j.) lives in greater occultation (ghaybat-e-kubra); he moves among the people, participates in congregations but does not introduce himself. This condition will continue until the general circumstances of the world become suitable, and the ground for the establishment of a single Islamic Government of the world becomes readied.

And a majority of the people would be inclined from the profundities of their heart and soul for the ruling of a system based upon monotheism, and would consider a solution of their problems only through obedience of God’s Commandments after becoming completely disappointed from everywhere, and with severe intensity of their infliction with tyranny and injustice would be put out of patience by harassment.

At that time the Lord of the Age, Imam al-Zaman (a.j.), will appear and through mighty power that he would have at his disposal; he would turn the institution of oppression and injustice upside down and through the execution of the divine commandments would fill the world with justice and equality. We Shi’a during the period of his occultation

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have the obligation of waiting for his arrival: We abstract the most subtle programs of social commandments of the Holy Qur’an and introduce them to the attention of mankind; prove distinctions and advantages of divine laws to mankind.

We bring attention of mankind towards the divine programs and laws; confront with false ideologies and fallacies; endeavor to provide the required preparations and preliminaries for establishment of Islamic Government for the entire world. Meanwhile through abstracting design and plans of solutions of the world’s problems from the Holy Qur’an and narrations, provide them to reformers of mankind; through making the thoughts of human beings enlightened, accordingly prepare ourselves for the Imam’s (a.j.) appearance and the formation of the government of justice and equity.

immediate son of Imam Hasan al- Askari (a.s.); he is still alive and his appearance is awaited.

but does not do God’s commandments? If someone says that: I am lover of the Holy Prophet (S) but does not follow his words and deeds, the friendship of the Holy Prophet (S) should not become the means of his prosperity while the Holy Prophet (S) was superior to Imam Ali (a.s.). O Shi’ah! Be afraid of God, and obey His commandments. God does not have family ties or relationship with anyone; the most honorable person near God is the person who is the most pious and foremost in performance of deeds. O Jabir! By God, there is no means of God’s nearness except obedience to His Commandments. Freedom from hell is not in our hands, whoever is obedient to God is our friend, and whoever rebels against God’s Commandments is our enemy. Our vicegerency (vilayat) is not obtained except through the means of righteous deeds and piousness.’”(1)

Imam al-Sadiq (a.s.) said: “Be pious and righteous; make endeavors in self-purification and cleansing and the performance of virtuous deeds; be truthful, trustworthy, and of pleasant conduct; treat yours neighbors kindly; through the means of your conduct and deeds, invite people towards the true religion. Be a source of our prestige and to keep our head high. With wicked deeds do not provide the means of our shame and degradation. Make your prostrations and genuflections prolonged; because when a slave prolongs his prostrations and genuflections, Satan becomes upset and cries: ‘O woe! They have done obedience and I have sinned, they prostrate but

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I refused to do prostration.’”(1)

Imam al-Sadiq (a.s.) said: “Disciples and helpers of Jesus (a.s.) were his Shi’a; but his helpers were not better than our Shi’a; because they gave him the promise to help but didn’t deliver their promise and did not fight in the path of God. But our Shi’a, since the demise of the Holy Prophet (S) until now never refuse from our helping and offered sacrifices for us; were burned in fire, were tortured and severely punished, and were exiled from their homes but did not hold their hands from our help and support.”(2)

help, and never refused from taking any step in the interest of Islam.

We believe that the Islamic world would only remain as a living and powerful nation, could retake its grandeur and majesty, rescue itself from the superimpositions of the aliens, only through taking distance from differences, concentrating its energy toward one objective and all of them should take giant steps in the path of advancement, grandeur and progress of the Islamic world.

work, and in order to accomplish it he makes efforts and endeavors.

2. Although each task is not without an aim and objective, the aims and objectives are not similar; instead they vary with respect to individuals and their tasks. The more a subject is knowledgeable, powerful, and possesses a rational program; he pursues superior and valuable objectives. A young child who peruses a goal in a childish play would never be equivalent to the goals of an engineer, intellectual and director.

3. The human beings whatever tasks they pursue, desire that through the means of the objective and result of that task, to remove a defect from them in order to achieve more perfection. For example when we eat food it is because of the reason that we feel in ourselves a feeling of hunger, we eat food in order to remove the defect caused by hunger. But for divine acts this context is not valid, because God is not imperfect so that through the means of a result or objective, a task should remove His defect and achieve more perfection.

Therefore, it could be said that the result of a task is not applicable to Him but it reaches to his creatures. The objective is not to achieve perfection or to be benefitted rather it is to enrich and to bestow perfection upon His creatures.

Persian Verse:

“Man na kardam khalq ta sudi kunam,

Balkeh ta bar bandgan judi kunam.”

English Translation:

I did not create creation to be benefited

Instead it was to bestow mercy

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upon my servants.”

4. God has created human beings with a most superior existence and in the structure of his existence and has utilized thousands of delicacies and sophistications that the intellectuals, no matter how hard they try to comprehend it, they encounter extremely amazing mysteries in a manner that it could be said:

God, the Wise, has made the small-world (jah’an-e-asghar) the human being’s skeleton as a sample of the greater world’s (jah’an-e-akbar) existence and has placed a vast universe in his limited body structure. He has created water, earth, air, plants, animals, stars and other existences to meet his requirements; has accumulated thousands of amazing mysteries in the heart of the material world so that the human being could utilize it.

Also he has equipped the human existence with amazing intellectual thoughts in order to explore the hidden mysteries of the world of existence, and to utilize the precious treasures of the material world as well as to conquer it. Because of the above mentioned matters, now let us think; could it be said that: The God, the Wise, created amazing and mysterious human existence, and for his utilization commissioned a most outstanding organization of the material world, only for an insignificant period to live in this world and should simply change the vast divine bounties into a different form, then should die and be annihilated? If such is the case then is not the entire creation of God nonsense, null and void?

Your faculty of reason would never believe

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about such an issue and the sacred existence of God is too glorified for such a nonsensical task. Non- existence and annihilation could not be the ultimate goal of creation and ultimate result of the human being’s lives, because the accomplishment of a cherished goal requires that the existence should be made more perfect and precious instead of terminating his existence and destroying the book of his age.

Our faculty of reason states that: Since God does not have any need of creation of existences, He does not create them with the intention of earning a profit, and a nonsensical and null and void act is not issued by Him. Therefore, inevitably He has created human beings for the objective of a higher, superior, and precious objective and their lives are not limited to only a transient few days of life of this world and through the arrival of his death, their lives are not ended and the book of their deeds are not closed.

Our faculty of reason states that: After this world there should be another world or hereafter; the period of his transient living in this world with so many hardships should only be a preliminary for an eternal life in the hereafter and achieving the prosperity and infinite ease and comfort in the next world. God’s intentions were that a human being in this world should make progress and should acquire for him perfections and excellent habits in order to live a prosperous life full joy and

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heavenly bounties forever in the eternal world.(1)

should obtain excellent rewards for their good deeds and the wicked ones should be punished for their evil deeds? If the age of the people would end in this very world and their book of deeds becomes completely closed and annihilated then in that case would not the creation of human beings be a nonsensical act opposite to the justice and wisdom of God-Almighty?

Would your faculty of reason like it, that the righteous and pious individuals would be treated similarly like the wicked and lewd people and their deeds should not be scrutinized? Can such an indecent and inappropriate thing be related to God?(1)

If there is no Hereafter and the Day of Judgment of deeds, dispatching of the divine messengers for implementation of divine Command of encouraging good and forbiddance of evil would be irrational and without any profit; if there exists no accounting of deeds and reward and retribution then why should people obey the commands of God and heavenly messengers?

a similar manner; individuals who are sinners, their inclination is more towards the world are not linked with the hereafter are hopeless, and give up their soul with hardship and difficulty. But the individuals whose deeds are decent and do not have much attachment with this world, instead they have more inclination and attachments towards God and hereafter give their soul comfortably and with ease.(1)

occurrence of resurrection and to receive eternal heavenly bounties.

If a person happens to be with bad belief and deeds he is assigned to the path of hell and a door from the door of hell opens for him. He would remain in punishment and torture until the occurrence of the resurrection and would suffer a bitter and unpleasant life and have fear of the arrival of the Day of Judgment and severe punishment of hell; he would remain in anxiety and horror.(1)

were under punishment in the barzakh and have already tasted the result of their evil deeds; through means intercession of the prophets and infallible Imams would be pardoned, eventually the illumination of monotheism would remove the darkness of their sins and they would enter into paradise.

For believers and righteous persons the accounting of deeds would be done easily and they would be sent to the paradise sooner; but with respect to the unbelievers and a majority of sinners, it would be very hard. Even the smallest of their deeds and actions would be severely scrutinized; they would remain stopped in resurrection for a prolonged period and with a great deal of hardship and after passing through various stages, would end up in their accounting.”(1)

implemented therein. The individuals who would go to hell would be under punishment with intense hardships and discomfort; the punishments of hell are so severe that it is impossible to describe them. The fire of hell not only burns the body but also the burns souls and hearts of individuals, and it oozes from the fountainhead of its essence and sets the entire existence ablaze.(1)

The dwellers of hell consist of two groups: The first group consists of unbelievers, who are completely deprived of the illumination of faith, and God’s worshipping; this group would always remain in hell under the intense punishment and torture. The second group consists of God worshippers and faithful who indulged in sinning due to the weakness of their belief and due to this reason deserved the punishment in hell.

This group would remain under hell’s punishment temporarily, but eventually the illumination of Monotheism would be dominated over the darkness of their sins and either through the direct pardon of God or through intercession of the chosen prophets would be rescued from hell and would enter paradise. Hell consists of different ranks of various sorts of punishment; everyone would be assigned a place in accordance(2) to the degree of his sins and would be punished with special sorts of punishment accordingly.

be denied; in general it could be concluded from narrations that the Holy Prophet (S) and Infallible Imams (a.s.) would act as an intercessor with respect to some of the sinners and say: “O God! Although this person is a sinner and deserves punishment but because of the means of that particular outstanding virtue and goodness that he has or through Your Own forgiveness and benevolence or through the dignity that we have near You, we request to consider his sins as unseen and delete the crime of his deeds with Your compassion.”

Their request of his intercession would be accepted and the relevant person would be blessed with Compassionate God’s forgiveness and benevolence. Because of the verses of the Holy Qur’an and narrations, the reality of basic intercession cannot be denied, however some of the points should not be neglected as follows:

1. The intercessors would not offer intercession without permission and command of the God of the Worlds.

2. The place of intercession is at resurrection and after the accounting of deeds. It is here that since the file of deeds is scrutinized its obligation should be explicitly declared, and due to this reason the intercessor requests for his intercession and sends him to paradise, who was otherwise destined to go to hell because of his sins.

But in the barzakh, any intercession is not available and the sinning person inevitably must see torture and punishment in accordance with his deeds; although it is possible that there too due to

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intercession of the Holy Prophet (S) and Infallible Imams (a.s.) he might be given some sort of reduction in his punishment, but this does not constitute as an intercession.

3. The intercessors themselves have said: “You should try your best to appear in resurrection in the form of a human being so that we could do intercession for you. Therefore, if the beastly sins reach to a point that would metamorphose human essence entirely, thus making his appearance in the form of a wild beast, there is no room for his intercession. Anyhow for intercession merit and worthiness are essential.”

4. Regarding some of the sins the intercessors, like renunciation of prayers, have said: “Our intercession would not include this group.”

5. Therefore on the basis of the above mentioned matters a human being should not feel proud because of the promise of intercession and do sins; because someone who indulges in sinning with the hope of intercession is like an individual who is poisoned and exposes himself to the danger of hoping that the doctor and medicine would be able to save him.

lest we think that whoever simply recites the phrase of: “O God forgive me (Astaghfirullah)” and through the pressure of nerves sheds a tear from his eyes, repents and would be blessed with forgiveness; instead, real repentance requires conditions that Imam Ali (a.s.) has pointed out. Imam Ali (a.s.) said: “There are six things necessary for repentance:

1. He must be really ashamed from the past sins.

2. He must seriously be determined that he would not commit sins in the future.

3. If people owe something upon you; you must pay them all of their dues.

4. The mandatory obligations not offered must be offered as make up (Qad’a).

5. The flesh that has been grown upon the body through utilization of illegitimate (har’am) food should be melted down completely through means of sorrow and grief about the committed sins.

6. As you have tasted the sweetness of sinning, should also tolerate the bitterness and hardship of worshipping, then you must recite the phrase of forgiveness: O God forgive me (Astaghfirullah).(1)

to the people, controlling of selfish whims, and love of God. It is incumbent upon each Muslim to identify good virtues and moral conduct, and should make serious efforts and endeavors in acquiring them.

The wicked and evil characteristics are the characteristics that cause the loss and decadence of the self like: arrogance, egoism, self-praise, oppression, not trusting in God, impatience, cynicism, malevolence, incorrectness, not being content with God, jealousy, thanklessness, tale- bearing, grudge-holding, wrath, immorality, greed, avarice, miserliness, hypocrisy, duality, treachery, extravagance, cowardice with respect to religion and female members of the family, injustice, cutting of family ties, annoyance of parents, annoyance of neighbors, misconduct with the people, love of position, faultfinding, backbiting, flattering, and prolonged desires. It is incumbent upon each Muslim to identify evil conduct and should make efforts and endeavors to remove it from his self.

In order to be prosperous it is necessary to completely control our selfish whims, we must utilize and practice the Islamic moral ethics commandments; one should cleanse and purify one ’s self from evil and wicked deeds, and should decorate one’s self with righteous conduct and superior virtues.

Islamic moral ethics commandments are one of the most important chapters in Islam; it has paid special attention towards moral ethics.

The Holy Prophet (S) has considered self-struggle as a greater struggle (jihad-e-akbar)(1); he said: “I have appointed in order to complete the righteous conduct among the people.(2) Since all human deeds stem from the characteristics of his self, therefore the first priority should

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be to endeavor to reform one’s self.

and four units at night.

God (Ashhadu ’an l’a ’ilaha ’illallah). Two times.

3. I bear witness that Muhammad is the Prophet of God (Ashhadu anna Muhammadan rasul Allah). Two times.

4. Come for prayer (Hayya ‘alassal’ah) Two times.

5. Come for salvation (Hayya ‘alal fal’ah) Two times.

6. Come for the best deed (Hayya ‘al’a khayril ‘amal) Two times.

7. God is greater than can be described (Allahu Akbar) Two times.

8. There is no god but God (L'a ’il’aha illall’ah) Two times.

ears and say “God is Great” (Allahu Akbar), then one should bring the hands down.

described (Allahu Akbar) at the time of starting the prayer i.e. saying Takbiratul ’ihr’a m is only recommended and is not mandatory (Wajib).

for offering the second unit (raka’t), and it is recommended that while standing up one should recite:

With the Power of God I stand up and sit (Bihaw lillahi-wa-quwwati-hi- Aqumu wa ’Aq‘udu); then stand up completely and recite Surah praise and another Surah like the first unit (Rak‘at).

and upon pious and righteous slaves; salutations upon you and blessing and bounties of God be upon you, (’Assalamu ‘Alayka ayyu han nabiyyu wa rahmatul l’ahi wa baRak‘atuhu; ’Assalamu ‘alayn’a wa ‘al’a ‘ib’adill’ahi ’Ass'alihin; ’Assal’amu ‘Alaykum wa rahmatull’ahi wa barak‘atuhu). After salutation it’s recommended to recite God is Greater than can be described (Allahu Akbar) three times while raising hands until the softness of the ears.

Reminder: In the Evening Prayer, after offering the first testimonies (Tashahhud) after second unit (Rak‘at), one should not offer salutation, but instead should arise. Recite the third unit then sit down and (after the second prostration) recite the testimonies and salutations. Also, in the Noon, Afternoon, and Night Prayers, after recital of the first testimonies in the second unit, one should not offer salutation, instead one should rise, offer the third and fourth units, then sit down after the second prostration and recite the testimonies and salutation.

his dress too should be clean and lawful and should not have been prepared with an animal of forbidden meat (har’am) or dead.

and returning four Farsakh.

2. He should not be among those who travel very often like a driver or a boat runner whose profession is travelling.

3. He should not be a merchant who does business while travelling.

4. The journey should not be illegitimate like the journey undertaken for theft and murder, travelling of a wife without her husband’s permission or of a son without the permission of his parents.

5. He must not have the intention before travelling eight Farsakh, to pass through his homeland, or stay ten days at a place.

the intention to recite two units of Prayer of Sign for the pleasure of God.

2. Having made the intention he must raise both hands until the softness of his ears and must say: God is Great (Allahu Akbar).

3. We should recite the Surah of Praise and another Surah and then should go into bowing (Ruku‘) (bowing down on one’s knees during Salat (prayer) and must offer the remembrance (Dhikr-e- Ruku‘).

4. We should raise our heads from the bowing (Ruku‘) and should stand, recite the Surah of Praise and another Surah, should bow (Ruku‘) and repeat this procedure in the same manner until recital of five Surahs of Praise, five other Surahs, and five bows (Ruku‘s).

5. After the fifth bow (Ruku‘) one should go into prostration and should offer prostration like the fortnightly normal prayers.

6. Arise to offer the second unit of Prayer of Signs and perform it like the first unit and after offering the fifth bow (Ruku‘), one must offer two prostrations.

7. After offering the second prostration one must recite the witnessing and salutations.

rewards: From the point of view of hygiene is the cause of providing rest to the digestive system of the body and thus helps in soundness of a human being; from the point of view of moral ethics is a sort of practice for piousness and steadfastness with respect to hardships; it reminds the wealthy about hungry and indigents.

Imam al-Sadiq (a.s.) has said: “Fasting was mandatory so that the wealthy should feel taste of hunger and should think about the hungry, should be kind, and benevolent towards them.”(1) It’s incumbent on each Muslim to observe fasting during the Holy Month of Ramadan; i.e. from the breaking of the white dawn until evening and they should prevent them from indulging in acts that would make their fast void. The following acts makes fasting void:

1. Eating and drinking.

2. Entering of dirt and thick smoke inside the throat.

3. Throwing up (vomiting).

4. Performance of sexual intercourse.

5. Taking an injection or enema.

6. Submerging the head under the water.

7. Telling a lie about the God and Prophet.

8. Masturbation.

9. Remaining in the state of impurity (janabat) due to a wet-dream or sexual intercourse, menstruation or monthly period (hayd) and bleeding relevant to childbirth (nif’as) for females.

Reminder: The above mentioned acts if done intentionally would make the fast void, but if it is done due to negligence and unintentionally, it would not make the fast void; except remaining in the state of impurity in the state any sort of impurity, even it happens due the forgetfulness, would

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make the fast void.

Those who could break their Fasting

1. The sick person for whom the fasting might be harmful.

2. The traveler with the same conditions that have been described earlier for prayer.

3. A female who sees the blood from monthly period or bleeding relevant to delivery.

Reminder: These three categories must break their fasts and after the removal of the cause they should observe the makeup fast.

4. The pregnant women whose delivery is near and fasting might be harmful either for herself or for the child.

5. The mother who is giving milk to child whose observance of fasting might be harmful for child.

Reminder: For above mentioned two categories after removal of cause, the person should observe makeup fasting and for each fast that they have broken should pay ten seer(1) of wheat to the poor.

6. Old men and women for whom observing fasting is difficult.

First Reminder: This group, if they could observe fasting after the Holy Month of Ramadan, they must observe makeup fasts, but if fasting for them is difficult, for them makeup fasting is not required, but for each fast they have missed, they must pay ten seer wheat to the poor.

Second Reminder: Whoever does fast breaking without any religious excuse, should observe the makeup for that fast and for every such fast which was not observed, he should observe sixty days of fasting or should feed sixty poor people.

neither a believer nor a Muslim.”(1) Imam Muhammad al-Baqir (a.s.) has said: “God has placed charity equivalent with prayer in the Holy Qur’an, hence whoever offers prayer but does not pay charity his prayer too would not be acceptable.”(2)

Imam Al-Ridha’ (a.s.) has said: “Had people paid their charity of their wealth, no one would have been needy.”(3) The payment of charity is mandatory upon: Wheat, Barely, Dates, Raisins, Cows, Sheep, Camels, Gold and Silver. Islam has determined an amount for each of these items that if it reaches to that amount, charity is mandatory otherwise it is not.

is the owner of Sheep for eleven months should pay charity in the twelfth month; Charity upon Sheep is only mandatory with the condition that it should graze throughout the year or some period outside in the plains. If it feeds upon fodder cultivated with farming or clipped fodder, charity is not required.

if it reaches to four Mithqal charity should be paid for the total quantity; if less than four Mithqal is added charity should be paid in accordance with first criteria but the added quantity does not required charity.

for production.

home, marriage, invitation of guests, and travel does not require khums. However after his total annul expenditure, if some amount is still left its mandatory upon him to pay its one-fifth as khums.

2. Utilization from a Mine: Like gold, silver, oil, iron, copper, lead, salt, copper, sulfur, and alike.

3. Finding a Treasure

4. Spoils of War

5. Pearls: Those are obtained through the means of taking a dive into the ocean.

6. If a Jew or Christian purchase: A land from a Muslim should pay one-fifth of it or its price as khums.

7. Wealth mixed with illegitimate wealth (har’am): The wealth that is mixed with illegitimate wealth, if quantity of illegitimate wealth is not known and does not know its owner, one should pay one-fifth of entire wealth as khums so that the remaining becomes legitimate (hal’al).

needs such as: Hospitals, schools, mosque, baths, roads and bridges etc.

profession like before.

others to do good deeds; he should prevent himself from the performance of evil and illegitimate acts as well and should prevent others in indulging in divine forbidden acts. The relevant program is one of the grandeur of Islam and is accounted as one of special programs of the Holy Qur’an. It considers undertaking this heavy responsibility as a code of superiority of the Muslims. God said in the Holy Qur’an:

“Ye enjoin right conduct and forbid indecency; and ye believe in Allah.” (The Holy Qur’an, 3:110)

Again He said:

“And let there be from you a nation who invite to goodness, and enjoin right conduct and forbid indecency.” (The Holy Qur’an, 3:104)

Imam Al-Ridha’ (a.s.) said: “Engage in encouraging of good and forbidding of evil. If you do not practice this obligation then wicked people would dominate you, then whenever your righteous pray and cry due to oppression and tyranny their prayers shall not be accepted.”(1)

The Holy Prophet (S) said: “So far as my community continues to encourage good and forbid evil and cooperate in this task, the status of their congregation would remain good and respectable, but when they would give up this obligation, blessings would be taken away from them, some of them would be dominated upon others and they would not find a redresser of their grievances upon the earth and heaven.”(2)

Imam Ali ibn abu Talib (a.s.) said to his companions: “If you are encountered with danger and hardship, let your wealth be sacrificed for yourselves, and if danger threatens

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your religion then sacrifice yourselves in support of your religion; know that the unfortunate is the one who let his religion go away from his hands, and the robbed one is a person who has allowed his religion to be stolen.(1)

The encouraging of good and forbidding of evil (amr bil ma‘ruf wa nahy ‘an al-Munkar) is done in the following stages:

things.

2. Buying and selling usurped wealth.

3. Buying and selling resources and particular equipment for illegitimate deeds, like: Gambling equipment, and resources of music and debauchery.

4. Transactions containing interest.

5. Buying and selling alcoholic beverages, liquor, wine, beer, and other items that make a person drunk.

6. Buying and selling things that from the point of Islam are not considered as wealth like: Wild beasts.

7. Selling imitated items; i.e. it essence would have been mixed with other things, like Sheep oil that might have been mixed with cotton or vegetable oils and the buyer is ignorant of it.

8. Selling grapes, raisins, dates, and the like to someone who uses them to make liquor.

walking, the actual filth should be removed.

3. The sun cleans earth, buildings, walls, doors, windows, trees, and similar things with the condition that the actual filth should be removed and its moisture should be dried through means of the sun’s rays upon it.

4. Removal of actual filth, when actual filth is removed from an animal’s body, it becomes clean and washing with water is not required.

5. Transformation (’istih'alah), if an unclean item transforms completely and should turn in the form of a pure thing, like if unclean wood burns and transforms into ashes or the dog into salt marsh or a mine transform into salt.

(junub) person, a few things are forbidden (har’am):

1. Any part of his body should not touch the writing of the Holy Qur’an, or the Name of God, and the name of Prophets and Imams.

2. Stoppage in mosques and tombs of the Imams.

3. Placing anything in mosque.

4. Reciting Surahs of Prostration.

5. Entrance into the Great Holy Mosque of Mecca (Masjid al-Har’am).

the forehead, once more the hands should be put upon the dirt and should wipe over the hands.(1)

The Holy Prophet (S) too has announced them to people and especially has left them as a trust near the infallible Imams (a.s.). The successors of the Holy Prophet (S) also to the extent it was possible for them made their best efforts and endeavors in the explanation and extension of commandments and have announced for people which have been preserved in the form of narrations and traditions in the books of narrations.

In this period since it is not possible to access Imam al-Mahdi (a.s.) so that commandments and obligation could be taken from him directly, inevitably we are helpless but to resort to the narrations of the Holy Prophet (S) and Ahl al-Bayt (a.s.) and should take our obligations and duties from them. But understanding narrations and verses of the Holy Qur’an and to diagnose true narrations from a false narration and summation between narrations is a very tedious and a difficult job that everyone is not competent enough to assume such a heavy responsibility.

However there are individuals who have expertise in this task, as a result of their suffering hardships in this path for prolonged years, and have learned lessons in different disciplines, which are required for the determination of commandments. They seriously engaged them day and night to such an extent in learning sciences; reviewed existing information and narrations with precise accuracy to achieve the specialty of determining divine commandments and laws. Such individuals are called as jurisprudents and scholars.

We should resort to the jurisprudent

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in order to determine our own obligations since they are experts and have expertise in this field and in general, intellectuals and wise people always consult relevant specialists in every task and besides, the infallible Imams (a.s.) themselves have recommended for us to resort to jurisprudents.

Of course in order to follow a religious leader (taqlid) we should select a jurisprudent that should be more superior, qualified, just, and pious with respect to others and then should act in accordance with his instructions. Jurisprudents in majority of issues have similar beliefs and do not have any differences; but in some secondary issues they have differences of opinion and issues, religious decrees which differ with others.

Here it would be necessary to warn about this matter that God with respect to each issue does not have more than one single command and the real command of God with differences of decrees does not change. The jurisprudent too does not say that God’s opinion follows their individual opinions and with differences of their decrees God’s opinion also changes accordingly.

Here it should be asked why differences in religious decrees started and why do jurisprudents have differences of opinions in some of issues? The answer to this question is: The reason for the differences in religious decrees (fatwas) could be from one of the following dimensions.

First: Occasionally one of the jurisprudents in his researching and understanding of God’s real command has doubts and was unable to issue a definite decision; due to this reason

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he has taken the side of precaution in order to preserve God’s command and the real matter should not be lost.

Second: Occasionally differences occur from this reason that in the understanding of a narration, which is basis of issuance of religious decree, there are differences of opinions. One says that: Imam (a.s.) in this narration says like this, while the other says: The aim of Imam (a.s.) is something else; due to this reason each one issues a decree in accordance of his own understanding.

Third: In some of the issues there exist several narrations in a book of traditions that have contradiction between them, of course a jurisprudent must prefer one of them over the other and should issue his decree accordingly.

Here it is possible that the point of view of jurisprudents may be different. One says: Because of this and that reason he prefers this tradition over the other while other says: Because of this and that reason this tradition has preference over that tradition and each one issues decree in accordance with his own understanding. Of course these secondary differences do not do any damage and among all experts and specialists in different fields these thing exists and are not unusual; you would not find two engineers who do not have any differences of opinion with respect to a certain technical problem.

Therefore with the above mentioned discussion it could be concluded:

1. To imitate (taqlid) is not a strange and new thing, instead everyone who is helpless, that

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is to say in affairs that he himself is not specialized, should consult the experts of that field, like in construction affairs we consult an engineer and in case of sickness consult a physician, and about price of commodities we seek consultation of those who are experts in that area. Regarding obtaining God’s commandments one must resort to the religious-authority (mar’aji‘-e-taqlid), who are specialist of this field.

2. The religious authorities do not issue decrees in accordance with the desires of their hearts and selfish whims instead their criteria in all such issues are the verses of the Holy Qur’an and the narration that has been left by the Holy Prophet (S) and the Ahl al-Bayt (a.s.).

3. The jurisprudents regarding overall Islamic commandments are unanimous and in the majority of cases, even in secondary issues, are unanimous and do not have any differences of opinion.

4. In some of the minor secondary issues that differences opinion among them are seen, they are not in the sense that they like to create differences, instead all of them endeavor to find out God’s real commandments which are not more than one and should present it to their followers; but from the point of view of in its determination and their understanding of the issue, regarding real commandment, they have differences of opinion.

And in that case they are powerless except to write whatever they have understood regarding that issue. Nevertheless the real commandment is not more than one and followers also do not have

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any other option except to follow the opinion of their religious authority (‘’alim) and therefore possess an excuse before God.

5. Since among all scholars and specialists of different disciplines difference of opinion exists, still people do not pay so much attention towards it and consider it as a normal thing and it has not caused any harm in their social affairs. The difference of opinion among jurisprudents in some of the minor and secondary issues is similar to the other fields and it should not be considered something unusual.

6. Therefore, one should follow a jurisprudent who is more qualified than all other jurisprudents, who is an expert in determining God’s commandments; the religious authority must be just, pious, he should act upon his obligations, and should endeavor in the preservation and guarding of religious laws.

Salutations be upon her.

4. (r.a.): Rizw’anull’ahi ‘Alayhi. May Allah be pleased with him.

5. (a.j.): ‘Ajjala Allahu Farajahu. May Allay quicken his appearance.

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