قَالَ رَسُول الله (صلّی الله علیه وَ آله):

اِنِّی تَارِکٌ فِیکُمُ الثَّقَلَیْنِ: کِتَابَ الله،ِ وَعِتْرَتِی اَهْلَ بَیْتِی، مَا اِنْ تَمَسَّکْتُمْ بِهِمَا لَنْ تَضِلُّوا اَبَدًا، وَانَّهُمَا لَنْ یَفْتَرِقَا حَتیّ یرِدَا عَلَیَّ الْحَوْضَ.

The Messenger of Allah (ṣ) says:

“Verily, I am leaving among you two precious things [thaqalayn]: The Book of Allah and my progeny [‘itrah], the members of my Household [Ahl al-Bayt]. If you hold fast to them, you shall never go astray. These two will never separate from each other until they meet me at the Pond [ḥawḍ] (of Kawthar).”

Some of its references:

Al­Ḥakim an­Nayshaburi, Al­Mustadrak ‘ala’ṣ-Ṣaḥiḥayn (Beirut), vol. 3, pp. 109-110, 148, 533 ; Muslim, Aṣ-Ṣaḥiḥ, (English translation), book 31, hadiths 5920-3; At­Tirmidhi, Aṣ-Ṣaḥiḥ, vol. 5, pp. 621-2, hadiths 3786, 3788; vol. 2, p. 219; An-Nasa’i, Khaṣa’iṣ ‘Ali ibn Abi Ṭalib, hadith 79; Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26; vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182, 189-190; Ibn al­‘Athir, Jami‘ al­Uṣul, vol. 1, p. 277; Ibn Kathir, Al­Bidayah wa’n­Nihayah, vol. 5, p. 209; Ibn Kathir, Tafsir al-Qur’in al-‘Aẓim , vol. 6, p. 199; Naṣir ad-Din al-Albani, Silsilat al-Aḥadith aṣ-Ṣaḥiḥah (Kuwait: Ad-Dar aṣ-Ṣalafiyyah), vol. 4, pp. 355-358

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THE TRUTH AS IT IS

By JA‘FAR AL-HADI

Translated by Badr Shahin

The Ahl Al-Bayt (‘a) World Assembly

p: 3

نام کتاب: الحقیقة کما هی

نویسنده: جعفر الهادی

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Truth As It Is

Author: Ja‘far al-Hadi

Translator: Badr Shahin

Prepared

by Translation Unit, Cultural Affairs

Department,

The Ahl al-Bayt (‘a) World

Assembly

Editor:

Abbas al-Husayni

Publisher:

the Ahl al-Bayt(‘a) World Assembly

First Edition 2006 / 1427

AH

Number of Pages: 53

Book Size: A5 (14.8 X 21

cm)

Copies

Printed: 5000

Printed by I'timad Press

ISBN: 964-592-092-9

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

Rights Reserved For The Ahl al-Bayt (‘a) World Assembly

p: 4

upon reason and clear evidence, evading personal desires and discommended fanaticism, and conversing with versed scholars and thinkers through a speech accepted by reason and approved by sound nature.

The Ahl al-Bayt (a.s) World Assembly has been attempting to provide for the seekers after truth a new stage of such abounding experiments, through a set of researches and writings compiled by contemporary authors belonging to the Ahl al-Bayt (a.s) School, and other authors upon whom Almighty Allah has bestowed the boon of joining this honorable school. Besides, the Assembly has published and revised a number of books of ancient brilliant Shi`ite scholars, in the hope that these books will be pleasant resources for truth-seeking souls and enable them to perceive the facts presented by the genuine school of the Ahl al-Bayt (a.s) to the entire world in an age when intellects are attaining perfection and souls and spirits are swiftly and inimitably interconnected.

The Ahl al-Bayt (a.s) World Assembly would like to express special gratitude to His Eminence Shaykh Ja`far al-Hadi, the author of this book, and thank all the people who have contributed to this project.

Finally, we hope that we have fulfilled a part of our duty towards the Mission of our Great Lord Who “sent His Messenger with the guidance and the true religion that He may make it prevail over all the religions; and Allah is enough for a witness. (48/28)”

The Ahl al-Bayt (a.s) World Assembly

Cultural Affairs Department

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What happened is attributed to the unity and intimate relationship of this nation which discarded ethnic differences and differences in opinions, cultures, and customs or traditions. Reaching consensus on principles, fundaments, obligatory acts, and duties contributed to achieving the unity. Unquestionably, unity is power while separation is weakness.

The new situation prevailed for a period of time. Then, the unity and acquaintance turned into disunity so that people began to ignore one another, the understanding turned into enmity so that some groups began to accuse each other of atheism, and sects began to wage campaigns against some other sects. As a result, the nation lost its might, its strength petered out, and tyrants belittled this nation, which once enjoyed a pioneering and leading status. This condition paved the way for foxes and wolves to move freely across the lands of this nation; and the strangers who are accursed by Almighty Allah and rejected by humanity gained control over its various parts. So, the fortunes of this nation were plundered, its sanctity was violated, and its honor became at the mercy of the immoral ones. The consequence was incessant collapses and defeats and relapses that afflicted Andalusia, Bukhara, Samarkand, Tashkent, and Baghdad in the past, and Palestine and Afghanistan in the present time.

Consequently, the calls of the nation are no longer responded to, and its appeals for aid are no longer answered. The reason is because the malady is something else. So is the remedy. Almighty Allah has decreed that nothing can go into effect without natural causes; and “the last affair of this nation can be set aright by setting right its first affair.”

Now that the Muslim nation is facing the most hideous and vehement campaigns which target its entity, doctrines and unity as well as the devices intended to harm its

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sectarian and intellectual coexistence; is it not appropriate in this stage that Muslims in the world unite and strengthen their relations? The various Muslim sects share principles and consider the Holy Qur'an and the Holy Sunnah(1) as the source of law and believe that Almighty Allah is the One and Only Lord, Muhammad (s)(2) is their Prophet, and that the Hereafter is the final return. Besides, all Muslims perform the same religious duties; i.e. prayer, fasting, pilgrimage to the Holy House of God at Mecca, defraying the poor-rate, struggling against the enemies of Islam, and abiding by that which is deemed lawful and abandoning that which is deemed unlawful by Islam and they all love the Holy Prophet and his Household—peace be upon them all—and all acquit themselves from their enemies, though the intensity of their feelings may differ in this concern.

Thus, Muslim sects are just like fingers of one hand all of which come together, though they slightly vary in length, width and shape or perhaps they are like a body, which has many parts of different shapes and forms and these parts all cooperate to stimulate a person’s physical activity.

The comparison between the Islamic nation and the hand or the body can be an indication of the aforementioned fact.(3)

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In the past, the scholars of the various Muslim sects and trends used to live side by side without any dispute. On many occasions, they used to cooperate with each other; they would explain theological or jurisprudential books of each other; attend the lessons of each other; applaud each other; support each other; license each other to narrate their reports; ask permission from each other to quote narrations from their books; follow each other in prayers; lead each other in prayers; declare the piety of each other; and approve of each others’ sects. Moreover, the followers of the various sects used to live together amicably as if there were no disagreement and variance in opinions between them and when scholars from one sect criticized one from the other sect, they would often behave with utter decorum and observe the rules of scientific and objective discussion.

There are numerous irrefutable historical proofs of such profound cooperation through which the Muslim scholars were able to enrich Islamic culture, cite excellent example of sectarian freedom and attract the attention of the whole world and win their respect.

As a matter of fact, it is not impossible for the scholars of the Muslim nation to hold meetings and exchange views calmly with objectivity, sincerity, and good intention and discuss the disagreements between Muslim sects and have good acquaintance with the proofs and evidences of each sect in this respect.

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It is also good and reasonable that each sect or group will present its beliefs and ideas and thoughts freely and openly so that the spurious accusations and arguments aroused against any sect may be known to all and everyone realizes the areas of similarity and difference and then apprehend that they have a lot in common and that the points of disagreement cannot affect their unity or prevent them from getting closer and closer.

The current work is a step on this way. It is hoped that it will be a good manifestation of the truth in its real sense so that everybody may know the truth as it is.

Almighty Allah is the patron of all success.

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to Him, and all kinds of polytheism, overt and covert, are considered grave injustices and unforgivable sins.

They draw these beliefs from judicious reasoning supported by the Holy Qur'an and authentic Sunnah, regardless of the source.

With respect to beliefs, the Shi`ah rest neither on Israelite traditions (i.e. those quoted from the Torah and the Gospel) nor on Magian traditions that anthropomorphize Almighty Allah, ascribe to Him unfairness, injustice, nonsense, and vainness—Exalted and Great be He—or indict the Divinely purified Prophets, who are completely protected against sinning, of dreadful sins and unbecoming evil deeds.

obedience is their means that takes them to Paradise and makes them win His mercy and pleasure.

The most eminent of these Prophets and Messengers are Adam, Noah, Abraham, Moses, and Jesus, as well as those to whom the Holy Qur'an and the Holy Sunnah have referred—peace be upon them all.

Gabriel the Honest and was recorded by a group of major Sahabah,(1) at the head of whom was `Ali ibn Abi-Talib, in the lifetime of the Holy Prophet (s) and under his supervision and instruction. The Sahabah learnt the Holy Qur'an by heart and had a good command of it, computed its chapters, verses, words and letters, and then transferred it to the later generations. The Holy Qur'an is currently recited by all Muslims of divergent sects, “at hours of the night and at the two ends of the day.” It has been preserved from adding, deleting, distorting, or alteration of any single character of it.

On this subject, Shi`ite scholars have written both voluminous and short books.(2)

to some narrations, more than one hundred thousand in a place called ‘Ghadir Khumm’ and declared `Ali to be his successor. Several Qur'anic verses were revealed concerning this important event.(1)

The Holy Prophet (s) also ordered people to swear allegiance to Imam `Ali (a.s) by shaking hands with him. The grand personalities from the Muhajirun (emigrants of Mecca), the Ansar (people of al-Madinah), and eminent Sahabah were the first to pay homage and congratulate Imam `Ali on this position.(2)

major social affairs. This means that he enjoys the qualifications that make the public have confidence in him just as they trusted the Prophet (s) so that he can lead the nation to redemption. Accordingly, the Imam has the same responsibilities of the Holy Prophet excluding the reception of Divine Revelation and prophethood, because prophethood was sealed by Muhammad ibn `Abdullah (s), the seal of the Prophets and Messengers whose religion is the seal of religions, whose law is the seal of the Divine laws, and whose Book is the seal of the Divine Books.(1)

are called the Twelve Imams.(1) On various occasions, prophetic traditions and predictions refer to the number and tribe (namely, Quraysh) of these Imams though their names and peculiarities are not mentioned in some traditions.

Some of these traditions are mentioned in different forms in such sources like Sahih al-Bukhari and Sahih Muslim, two reference books of Prophetic traditions which the Sunnites regard most authentic. These two reference books narrate that the Holy Prophet (s) has said,

“This religion will continue to exist (and on other occasions, in constancy, might, or invulnerability) as long as there are twelve princes (or vicegerents) all of whom belong to the tribe of Quraysh (or according to other books to the family of Hashim).”

In other reference books of merits, virtues, poetry, and literature, these Twelve Imams are mentioned by names.

Albeit the Prophetic traditions have not mentioned by name `Ali ibn Abi-Talib and the eleven Imams (a.s) from his offspring, these traditions are in accord with no school of thought except that of the (Twelver) Ja`fariyyah Shi`ah. Furthermore, there is no logical explanation for these traditions except that of the Shi`ah.(2)

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“Say: No reward do I ask of you for this except the love for my near relatives. (42/23)”

Also, He says:

“O you who believe! Be careful of your duty to Allah, and be with the true ones. (9/119)”(1)

Had the Holy Imams been allowed to play their political role that was assigned to them by the Holy Prophet (s) according to a Divine decree, the Muslim nation would have certainly attained inclusive happiness, dignity, and glory, and Muslims would have preserved their unity and integrity and there would have been no division, mutual dispute, clashes, massacres, annihilation, humility, or subservience…(1)

In addition to Sahih Muslim, this narration has been reported by tens of the scholars and narrators of traditions over the ages.(1)

This Prophetic decision of appointing people to be his vicegerents and successors was something common in the time of the former Prophets and Messengers—peace be upon them all.(2)

to the Holy Prophet (s) had served Islam because they sacrificed all that they had, including their lives, to spread and preserve their religion; therefore, all Muslims should respect these individuals, appreciate their service to Islam, and pray that Almighty Allah’s good pleasure will embrace them.

However, this does not mean that all those who accompanied the Holy Prophet (s) were so decent and pure that their attitudes and deeds are above criticism. Of course, they are human beings who are not inerrant.

History confirms that some of the Sahabah strayed off the right path during the lifetime of the Holy Prophet (s). The Holy Qur'an stresses this fact in some chapters and verses, such as Chapters of al-Munafiqun (No. 63), al-Ahzab (No. 33), al-Hujurat (No. 49), al-Tahrim (No. 66), al-Fath (No. 48), Muhammad (No. 47), al-Tawbah (No. 9).

An impartial criticism of certain situations of the Sahabah is not considered disbelief. Of course, the criterion of belief and disbelief is known to everybody. This criterion is represented in accepting or rejecting such principles like Almighty Allah’s Oneness and Muhammad’s Prophethood and other matters like the necessity of performing prayers, observing fasting, going on hajj, and the unlawfulness of intoxicants, gambling, and the like.

It goes without saying that every Muslim has to abstain from obscene language, revilement and lowly writings, because such behavior is unbecoming to a true Muslim who follows the Holy Prophet as an excellent example.

It is true that the majority of Sahabah were righteous, virtuous and worthy of respect and honor, but the application of the rules of investigating the biographies of the narrators

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of hadith (al-jarh wal-ta`dil) to the Sahabah is only intended to distinguish the authentic Prophetic tradition (sunnah) from the fabricated one, because, as is known to everyone, fabrication against the Holy Prophet (s) unfortunately increased after his departure just as the Holy Prophet (s) had predicted. This fact has led scholars of both sects, such as al-Suyuti, Ibn al-Jawzi, and others, to write valuable books on the methods of discriminating the traditions that the Holy Prophet (s) had definitely said from fabricated traditions.

appointing him as Imam after him. However, after the age of five, Imam al-Mahdi was hidden from public view when he learned that his enemies intended to kill him. So, Almighty Allah has preserved him for the future to the day when he will be sent to establish the just global Islamic government at the end of the age and purify the earth from injustice and prejudice with which it will be filled.

Imam al-Mahdi’s existence for such a long age is neither strange nor odd, because the Holy Qur'an confirms that Prophet Jesus is still alive although he was born about 2006 years ago. Similarly, Prophet Noah lived for 950 years among his people calling them to worship Allah, and al-Khizr -who was contemporary with Prophet Moses- is still alive, too.

Essentially, Almighty Allah has power over all things; His will is accomplished and none can reject or repel it. With reference to Prophet Jonah—peace of Allah be upon him and upon our Prophet and his Household—the Holy Qur'an reads,

“But had it not been that he was of those who glorify Us, he would certainly have tarried in its belly (i.e. the big fish) to the day when they are raised. (37/144)”

A great number of prominent Sunnite scholars admit to the birth and existence of Imam al-Mahdi (a.s) and mention the names of his ancestors and refer to his characteristics. The following scholars are among them:

A. `Abd al-Mu’min al-Shabalnaji al-Shafi`iy; the author of ‘Nur al-Absar fi Manaqib ªl Bayt al-Nabiyy al-Mukhtar’.

B. Ibn Hajar al-Haytami al-Makki al-Shafi`i, the author of ‘al-Sawa`iq al-Muhriqah’, wrote the following

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about Imam al-Mahdi (a.s): “Abu’l-Qasim Muhammad al-Hujjah (i.e. the Argument of Allah over His creatures): When his father died, he was only five years old. Almighty Allah granted him wisdom. He is also named al-Qa'im (the Riser; i.e. the Imam who will rise to undertake the mission assigned to him) al-Munta¨ar (the Awaited).”

C. Al-Qanaduzi al-Hanafi al-Balkhi, the author of ‘Yanabi` al-Mawaddah’ published in Turkey - Istanbul, during the Ottoman dynasty.

D. Muhammad Siddiq Hasan al-Qanuji al-Bukhari; the author of ‘al-Idha`ah lima kana wama yakun bayna yaday al-Sa`ah’.

In his book entitled ‘Islamuna’, Dr. Mustafa al-Rafi`i, one of the recent scholars, has written about the question of Imam al-Mahdi’s birth in details and delivered a rebuttal of all the doubts raised in this respect.

in performing economic, social, and family activities—such as business, matrimony, inheritance, education, breast-feeding, observing Islamic veil (hijab), and so on. They get such laws by means of ijtihad(1) which their pious religious jurisprudents infer from the Holy Qur'an, the authenticated Sunnah, the confirmed narrations related from the Household of the Holy Prophet, reason and scholarly consensus.

hadu anna muhammadan rasulu allah (I bear witness that Muhammad is the Messenger of Allah)’. In this, they rely on many narrations reported from the Holy Prophet (s) and the Holy Imams stating that the phrase, “Muhammad is the Messenger of Allah” is not mentioned or written above the gate of Paradise apart from the phrase, “`Ali is the intimate servant of Allah”. However, this does not indicate that the Shi`ah claim that Imam `Ali is a prophet, or a god, etc… Allah forbid!

As a result, it is not a problem to mention this phrase along with the two phrases of shahadah (i.e. testifying to Almighty Allah as the One and Only God and to Prophet Muhammad as His messenger) if it is said in the hope that this will be commended by Almighty Allah.

According to most Shi`ite scholars, this phrase is neither obligatory nor part of adhan.

This additional phrase is not considered unfounded addition to religious rituals and, as a result, it is not regarded as heresy, because, as has been previously cited, it is not said as part of the adhan or as something obligatory.

the edge of his turban between his forehead and the ground in order to avoid the burning heat of the ground. The Holy Prophet (s) moved the turban away from Bilal’s forehead and said to him,

“O Bilal: Let your forehead touch the dust.”

Other narrations related from the Holy Prophet (s) say that the same thing happened to Suhayb and Rabah to whom the Holy Prophet (s) said:

“O Suhayb, let your face touch the dust.”

“O Rabah, let your face touch the dust.”(1)

As has been cited in Sahih al-Bukhari and other reference books of hadith, the Holy Prophet (s) has said:

“The earth has been made for me a prostration-place and pure thing.”

Naturally, prostration on the earth and putting the forehead on it is the most appropriate state of prostrating oneself before Almighty Allah, because it is the most appropriate way of showing humility and meekness to the object of worship. Besides, this way of prostration reminds man of his origin. In this regard, Almighty Allah has said (in the Holy Qur'an):

“From it (i.e. the earth), We created you, and into it We shall send you back, and from it will We raise you a second time. (20/55)”

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Prostration is the highest degree of submission, and this cannot be achieved by prostrating oneself on carpets, rugs, textile, or precious jewelry; but by putting the most honorable part of the body; i.e. the forehead, on the cheapest thing; i.e. the soil.(1)

Of course, the dust on which prostration is done has to be pure; therefore, the Shi`ah usually carry with them a piece of pure clay which can be at their disposal all the time.

Such pieces of clay may be taken from blessed lands, such as the land of Karbala' where Imam al-Husayn (a.s), the grandson of the Holy Prophet (s), was martyred. Similarly, the Sahabah used to carry with them some pebbles from the land of Mecca to use them in prostration when they went on journeys. They regarded these pebbles as something blessed, for they came from a blessed place.(2)

But, the Ja`fariyyah Shi`ah do not insist on this act or abide by it at all times. They prostrate themselves on any rock, provided that it be clean and pure, including the tiled floor of the Holy Prophet’s Mosque and that of the Holy Mosque of Mecca.

In addition, the Shi`ah do not put their right hands on their left hands during prayers, because the Holy Prophet (s) did not do so. Besides, there is no evidence about the validity of such a thing; therefore, the Malikiyyah (a sect of Sunni Muslims) do not do so either.(3)

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wet hands. In this connection, `Abdullah ibn `Abbas is reported to have said:

“Ritual ablution includes two washings and two rubbings,” and, “Two parts are washed and two others are rubbed (with water).”(1)

called ‘wage (ajr)’, as stated by

the Holy Qur'an in the previously mentioned verse.

When the temporary marriage contract terminates

and the two spouses separate, the woman has to observe the period of

waiting (`iddah).

In temporary marriage when a child is

born, it belongs to the father.

As in permanent marriage, polyandry is

forbidden in temporary marriage.

In temporary marriage, children inherit

their fathers and mothers, and otherwise.

However, temporary marriage differs from permanent marriage in the following:

The period of marriage has to be

identified in temporary marriage.

Temporary husbands are not required to

pay alimony to their wives (after the termination of their marriage contract).

Temporary spouses do not inherit each

other.

When a temporary marriage contract

terminates or the husband relinquishes the remaining period of marriage

contract, separation takes effect automatically and then there will be no

need for getting divorced.

Temporary marriage has been prescribed by the Shari`ah to enable men and women to satisfy their lawful and conditioned carnal desires when there is lack of marriage necessities, when one needs a spouse for some reasons or

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when one wants to meet one's carnal desires with dignity and honor.

Consequently, temporary marriage is primarily a solution for a serious social problem. It also contributes to preventing the Muslim community from falling into the filth of corruption and sexual explicitness.

It can also be resorted for ensuring legal mutual acquaintance between the spouses before marriage. It thus prevents one from unlawful meetings, fornication, sexual suppression, using other unlawful sexual behavior, such as masturbation, in the case of those who cannot stand having one wife only or those who cannot afford to marry and do not want to involve themselves in unlawful matters.

In any case, temporary marriage is confirmed by the Holy Qur'an, the Holy Sunnah, and the Sahabah’s conduct for a considerable period. If this kind of marriage was considered adultery, then this would mean that adultery was permitted by the Holy Qur'an, the Holy Prophet (s), and the Sahabah, and those who used to have this kind of marriage had, Allah forbid, committed adultery, for a considerable period.

In addition, there is no clear, solid evidence in the Holy Qur'an or the Holy Sunnah that temporary marriage was abrogated.(1)

It is worth mentioning that although temporary marriage, which has been confirmed by the Holy Qur'an and the Holy Sunnah, is deemed legal by the Shi`ah, they prefer the permanent marriage and the formation of family to temporary marriage, because family represents the sound and

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firm cornerstones of a society. They have no inclination to temporary marriage, which is called ‘mut`ah’ by Islamic law, although it is lawful and permissible.

It is noteworthy that the Imamite Shi`ah who follow the instructions of the Holy Qur'an and Sunnah and the recommendations of the Holy Imams of the Ahl al-Bayt (a.s), hold women in high esteem and great respect. The Shi`ite jurisprudential school and the reported instructions of the Holy Imams (a.s) include interesting rulings and regulations with regard to the status, affairs and rights of women, especially concerning others’ behavior towards her rights of possession, marriage, divorce, nurture, breast-feeding, and private acts of worship and transactions.

houses, mosques, and public places, in certain times and on some occasions with the desire for learning. For this reason, they take a great interest in the supplications (ad`iyah, sing. du`a'), reported from the Holy Prophet (s) and Imams (a.s), and comprising outstanding value and rich contents, such as Du`a' Kumayl, Du`a' Abu-Hamzah al-Thamali, Du`a' al-Simat, Du`a' al-Jawshan al-Kabir,(1) Du`a' Makarim al-Akhlaq, and Du`a' al-Iftitah, which is recited at Ramazan nights.(2)

They say these supplications with utter submission and spirituality together with weeping and earnest entreaty in order to achieve self-refinement and approach to Almighty Allah.

Imam al-Husayn, as well as the holy tombs of his brothers, sons, cousins, and companions who were martyred with him on the tenth of Muharram, AH 61 (i.e. Day of `ªshura') are; al-Ka¨imiyyah, Baghdad, Iraq, where the holy mausoleum of Imam Musa al-Ka¨im and Imam Muhammad al-Jawad is; the city of Samarra' Northern Baghdad, Iraq where the holy mausoleum of Imam `Ali al-Hadi and Imam al-Hasan al-`Askari is; and the holy city of Mashhad, Iran, where the holy mausoleum of Imam al-Riza is; and the cities of Qum and Shiraz, in Iran, where the tombs of the Holy Imams’ sons, daughters, and descendants are; and Damascus, Syria, where the holy shrine of Lady Zaynab (a.s), the heroine of Karbala' and daughter of Imam `Ali (a.s) is; and Cairo, Egypt, where the holy shrine of Lady Nafisah, one of the honorable ladies of Ahl al-Bayt (a.s) is.

The Shi`ah go on pilgrimage to the mentioned places to show their respect for the Holy Prophet (s), because to respect the Holy Prophet’s family is to respect the Prophet, and to honor his offspring is to honor him. Besides, the Holy Qur'an has praised and commended the families of `Imran, Yasin, Abraham, and Jacob, though some of them were not prophets:

“They were descendants one of another. (3/34)”

Likewise, the Holy Qur'an has not objected to those who decided to build a mosque on the tombs of the Sleepers of Ephesus (ashab al-kahf) where Almighty Allah can be served. Referring to this fact, the Holy Qur'an has narrated:

“Those who prevailed in their affair said, ‘We will certainly raise a place of worship over them.’ (18/21)”

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Hence, the Holy Qur'an has not described their deed as sort of polytheism. Verily, a true Muslim genuflects and prostrates himself before none save Almighty Allah and serves none but Him alone. Such acts of servitude are done at the side of the tombs of such immaculate, pure saints, because these places are blessed on account of the existence of these godly figures there.

This is just like Almighty Allah’s honoring Prophet Abraham (a.s) and his standing-place in Mecca and the Holy Qur'an thus reads:

“Appoint for yourselves a place of prayer on the standing-place of Abraham. (2/125)”

When a person offers a prayer behind that standing-place (of Prophet Abraham), it does not mean that this person has worshipped that place! And when a person serves Almighty Allah through the rituals between Mount al-Safa and Mount al-Marwah, it does not mean that this person has served these two mounts! Rather, when one does so, one has in reality chosen for performing acts of worship a place that is connected to Almighty Allah. There are certain occasions and places—such as the Day of `Arafah (the ninth of Dhu’l-Hijjah), the land of Mina, and Mount `Arafat—which enjoy special sacredness. This is because they are connected with Almighty Allah.

from them, renewing their pledge with them, and expressing their commitment to values for which these great people strove for the preservation of which they sacrificed their lives.

In their visits of these shrines, they recall the virtues of the people buried in these places, their striving for the cause of the faith, their devotion to offering prayers constantly, giving alms, and acting steadfastly against all the harm and torment that they had to suffer. In addition, through these visits, people express their sympathy for the wronged descendants of the Holy Prophet (s).

Didn’t the Holy Prophet (s) exclaim after the event of the martyrdom of his uncle Hamzah, saying:

“How is it that nobody weeps over Hamzah?”(1)

Didn’t he weep over the death of his dear son, Ibrahim?

Didn’t he regularly visit the graves at al-Baqi` Cemetery?

Didn’t he urge people to regularly visit the graves and say that they remind you of the Hereafter?(2)

Attending the shrines of the Imams (a.s), who are among the Household of the Holy Prophet, and recalling their life styles and heroic combative stances remind the subsequent generations of the gross sacrifices that these great personalities made for Islam and Muslims, and implant in them the spirits of courage, bravery, altruism, and the martyrdom in the cause of Almighty Allah.

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Indeed, visiting the graves of the Holy Imams is one of man’s civilized and sensible acts. Nations usually commemorate their great personalities and founders of civilizations in various ways, because this kind of commemoration fills them with pride before others and makes other nations embrace their values and establish close relations with them. For this very reason, the Holy Qur'an praises the stances of the prophets (a.s) and pure people and relates what happened to them.

to intercede with Him for them, or deprives the Messenger of this right!

The Holy Qur'an recounts that Prophet Jacob’s sons asked their father to intercede with Almighty Allah for them, saying,

“O our father! Ask forgiveness of our faults for us. Surely, we were sinners. (12/97)”

This infallible prophet did not reject their request, but he responded:

“I will ask for you forgiveness from my Lord. Surely, He is the Forgiving, the Merciful. (12/98)”

Again, none can claim that the Holy Prophet (s) and the Holy Imams are dead and that returning to them for mediation is of no avail!

As a matter of fact, the Prophets in general and the Holy Prophet Muhammad (s) in particular are alive. Almighty Allah says about the Muslims and Prophet Muhammad:

“And thus We have made you a medium (just) nation that you may be the bearers of witness over the people and that the Messenger may be a bearer of witness over you. (2/143)”

“And say (to them): Work; so Allah will see your work and so will His Messenger and the believers. (9/105)”

Evidently, like the perpetuity of the sun and the moon and the continuity of day and night, this holy verse goes into effect incessantly until the Resurrection Day.

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Similarly, the Holy Prophet (s) and the Holy Imams (a.s) are martyrs and as Almighty Allah says in various places of His Book, martyrs are ever-living.

Albeit that these books comprise authentic narrations, neither their compilers nor the Ja`fariyyah Shi`ah call them sahih (pl. sihah), that is fully authentic; therefore, the Shi`ah do not consider all narrations mentioned in these books authentic; rather they accept authenticated narrations and reject the ones which are inauthentic, unsound, or do not accord with the science of investigating reported traditions (`ilm al-dirayah), biography of reporters (`ilm al-rijal) or the rules of the science of hadith.

This idea is affirmed by the Shi`ite writings, both old and recent, that comprise narrations reported by the Holy Prophet’s companions and his wives as well as eminent Sahabah and reporters, such as Abu-Hurayrah and Anas ibn Malik, when these traditions are not inconsistent with the Holy Qur'an, the authentically proven practices of the Holy Prophet (s), judicious reason, or scholarly consensus.

In this respect, scholars of the Ja`fariyyah Shi`ah have constantly cited opinions from non-Shi`ite jurisprudents in such areas like Muslim jurisprudence, exegesis of the Holy Qur'an, and theology, as in Shaykh al-Tusi’s book of ‘al-Khilaf’ on jurisprudence and Shaykh al-Tabrisi’s book of

‘Majma` al-Bayan’ on exegesis of the Holy Qur'an. This book has been praised by the most eminent scholars of al-Azhar

University. Another example is Nasir al-Din al-Tusiy’s book of ‘Tajrid al-I`tiqad’ on doctrines. A commentary on this book was written by `Ala’ al-Din al-Qawshaji, a non-Shi`ite scholar.

The Shi`ah neither feel hostility to Muslim sects nor allow any to conspire against them. Furthermore, they respect the ideas adopted by the Muslim sects and jurisprudential schools concerning religious laws. They therefore consider that the past deeds of the person who converts from any other Muslim sects to Shi`ism are acceptable, adequate, and permissible. Hence, one who converts to Shi`ism, one’s prayers, fasting, hajj, zakat, and matrimonial, divorce and sale contracts, as well as other transactions, which one did according to the rulings of his previous jurisprudential school, are ruled acceptable.

The Ja`fariyyah Shi`ah and their brethren of other Muslim sects live together amicably.

The Ja`fariyyah Shi`ah do not agree with the Imperialistic factions, such as Baha’ism, Babism, Qadiyanism, and the like. They oppose and fight such factions.

Under certain circumstances, they practice taqiyyah; i.e. hiding one’s beliefs from the others. It has been confirmed by the Holy Qur'an and is practiced by other Muslim sects at times of extremist sectarian clashes. However, the Shi`ah practice taqiyyah for two matters:

First: to avoid bloodshed for nothing,

Second: to maintain the unity of the Muslims and safeguard it against harm and danger.

scientific levels by establishing scientific faculties—universities and institutions—and utilizing modern scientific achievements in order to solve the economic, constructive, and industrial problems and to strengthen the self-confidence of the Muslims to help them turn towards work and activity in order to attain self-sufficiency and put an end to the state of dependence and subordination to the foreigners.

Accordingly, whenever the Ja`fariyyah Shi`ah resided, they established scientific and educational centers. They also joined the universities and institutions of the country where they live and many of them are graduates in science and technology and hold various high positions.

his or her profits some of which can be found in Sunnite reference books of hadith.(1)

brethren from the various Muslim sects. They are deeply concerned about maintaining the entity and dignity of the Muslims and are ready to sacrifice everything for it.

All praise be to Allah, Lord of the Worlds!

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