Your Questions Answered (volume 2)

Question : How Far Is a Muslim Allowed To Entertain Himself ? Is He Allowed To Entertain Himself With Music ? (appendix 'a') Origin of Shi'ism

A Shia student from Mombasa is writing a thesis for H.S.C. examination and needs information about the origin of Shi'ism. The fact is the Shia sect is the follower of the original Islam; and, therefore, the origin of Shi'ism is the same as that of Islam. The main difference between Sunni and Shia sects is about the successorship of the Holy Prophet. The Sunnis believe that Hazrat Abu Bakr was the first caliph; the Shias believe that Hazrat Ali was the first Imam. When we see the declarations of the Holy Prophet, as recorded in the books of Tafseer, Traditions, Biographies and Histories, by the Sunni scholars themselves, it becomes clear that it was the Holy Prophet of Islam who was the originator of Shi'ism.

The first open declaration of the Prophethood was the very occasion when the first open declaration of the Khilafat of Hazrat Ali was made, Imam Ahmad Bin Hanbal, in his Musnad (one of the Sihah Sitta), and Imam Tha'labi, in his Tafseer Ma'alim-ut-tanzeel (Bombay, p. 663) have recorded the event a summary of which is given here :-

"When the ayat of the Qur'an 'Warn thy near relatives' was revealed, the Prophet gathered 30 people from his clan; they feasted; and then the prophet declared his Prophethood and asked: "Who among you will be responsible for my promises and debts and will be my caliph and will be with me in Paradise ?" Nobody came forward except Ali who said "I"; the Prophet said "Yes, You."

In the famous book of the traditions 'Kanzul-ummal' (Vol. VI, p. 397) the words of the Holy Prophet are recorded as follows :-

"The Prophet told his family "I have brought to you good of this world and that of life hereafter. And my Lord has commanded me to call you to it. Who among you will help me in this work of mine on the condition that he would be my brother, my successor and my caliph ?"

Ali said, "I, O Prophet of Allah, wil! be your helper in it". Then the Prophet caught his shoulder and said: "Verily, he is my brother, my successor and my caliph among you. Listen to him and obey him." The group stood up laughing and telling Abu Talib (Father of Ali) that Muhammad had ordered him to listen to his son and obey him."

The words "Wasi'i wa Khalifati" (My successor and my caliph) have been recorded also in "Tareekh" of Tabari (Laden, Germany, 1879, page 1,173) and in Sirat of Ibn- Is-haque. It is interesting to note that in the Cairo edition of Tareekh-e-Tabari (1939), which claims to be checked with the Laden edition, the important words (My successor and my caliph) have been changed to 'Kadha wa kadha' (so and so)! How sad it is to see the academic world sacrificing its honesty on the altar of political expediency!

This was in the beginning. In the last months of his life, the Prophet declared Ali to be his successor and Master of the Muslims, in Khum. The event is recorded in countless Sunni Books. At present I would like to refer to such Sunni authorities as Kanz-ul-ummal (Vol. VI, p .397, 399) and Al-Khasais (by Imam Nasai) p.48. They have conceeded that the Prophet conferred the Khilafat, in Khum, upon Ali. The following words of the Prophet are most important:

"I am leaving behind, among you, two most precious things....................1) the Book of Allah...........and 2) my descendants who are my family members. They will not be separated from each other until they come to me near Kauther (in Quiyamat). Verily, AlIah is my Master and I am the master of every believer. (Then he took the hands of Ali and said) Everyone whose Master am I, Ali is his Master."

These two traditions are referred to as the traditions of Two precious things' and of 'Vilayat' (Mastership). They are jointly and severally narrated by hundreds of traditionalist. Nawwab Siddique Hassan Khan of Bhopal, says : "Hakim Abu Said says that the traditions of Two precious things' and of 'Whose Master am I, Ali is his Master' are 'Mutawatir' (i.e. narrated by so many people that no doubt can be entertained about their authenticity), because a great number of the companions of the Prophet have narrated them. So much so that Muhammad bin Jarir has written these two traditions by 75 different chains". (Manhaj-u!-wusul, p. 13).

Al-Amini, the Shia author, has classified the narrators of this tradition and has found that among them are 120 (one hundred twenty) Companions of the Prophet, 84 Tabein (their deciples). The number of famous traditionalists who have narrated it reaches up to 360. 26 special books have been compiled by Shia and Sunni scholars on this tradition only. When we see that between these two events, the Prophet repeatedly referred to the followers of Ali as Shia, we come to the conclusion that not only the faith of Shi'ism, but the name also was originated by the Prophet himself.

Allama Ibn Hajar Makki, in his book As Sawai-qul-Muhriqua, and Ibn Athir in his book Nihaya, say that Prophet said : "O Ali, verily thou wilt come before Allah, thou and thy Shias, happily and God will be happy with you."

As-Suyuti says in his Tafseer 'Ad-Dur-rul-manthur': "The Prophet said, pointing towards Ali: 'He and his Shias are those who will be successful in Quiyamat."

(Appendix 'B') SECTS OF ISLAM

There is no difference of opinion amongst Muslim sects that the 'religion' of God is Islam; that the only way to know Islam is through the Book of God and the Sunnah of the Prophet; that the Book of God is what is known as Qur'an, without any addition or substraction.

And what difference is there, is in the interpretation of some of the verses of Qur'an; and in believing or not believing some of the Sunnah as genuine; or in its interpretation. This difference of approach has led towards the difference in some beliefs and some laws of Sheriat.

As the basic principles of Islam are well-known, I do not think it necessary to enumerate all the beliefs. All the Muslims agree that Allah is one; Muhammad is His last Prophet and that one day Allah will resurrect all the human beings and all will be questioned about their beliefs and actions.

All of them agree that anyone not believing in any of the above 3 basic principles is not a Muslim. Also, they agree that anybody denying the famous tenets of Islam, like Prayers, Fasting, Hajj, Zakat etc., or believing that the well-known sins, like drinking wine, adultery, stealing, gambling, lie, murder etc., are not sins, is not a Muslim, though he might be believing in Allah and His Prophet Muhammad, because to deny such well-known Islamic tenets is tantamount to denying the Prophethood of Muhammad and his Sheriat. When we go further, we come across those subjects which are not agreed amongst the Muslims, and there the differences between different sects of Islam begin. PERSON OF GOD:

Sunnis say that Allah has body, not like the bodies we know. There is a vast material which can be quoted here describing that belief. But as all the Sunnis nowadays are Ashaira (followers of Abul-Hasan-al-Ashari), I would like to note down his belief on this subject. He says :

"We confess that God is firmly seated on His Throne;...........We confess that God has two hands without asking how,...........We confess that God has a face............ We confess that God has a knowledge........We affirm hearing and sight, and do not deny that, as do the Mutaziia, and Jahmiyya and Khawarij..............We affirm that God has power." (A. J. Arbery. Revelation and Reason in Islam pp. 22-23; from a quotation from al-lbana by Abul-Hasan al-Ash-ari).

We, the Shia Ithna-asheris believe that Allah has not got a body: "Verily, Allah is one, unique, nothing is like Him, He is Eternal; Hearing, Seeing, Omniscient, Living, Omnipotent, above every need, He cannot be described in terms of substance, nor body, nor form, nor accident, nor line, nor surface, nor heaviness, nor lightness, nor colour, nor movement, nor rest, nor time, nor space. He is above all the descriptions which can be applied to His creatures."

"He is away from both extremes: Neither He is just a non-entity (as atheists said and in a lesser degree Mutazilites implied), nor He is just like other things. He is Existent, not like other existing things. (Sheikh As-Saduque : Al-ltiqudiyah). Of course, there are some verses in the Qur'an which ascribe the words used for limbs to the person of God. But according to the interpretation of our Imams, they are used in metaphorical, not literal sense.

For example, the verse: 'Everything is mortal except His Face' means 'except His Person'. Surely, even the Sunnis cannot say that only the Face of God will remain, while all His so- called limbs will die. Similarly, Allah has used the word 'Hand' in several places in Qur'an. But it means His Power and His Mercy, as in the verse : 'But His Hands are outspread.' CAN ALLAH BE SEEN ?

As a direct result of the above-mentioned difference, the Sunnis say that Allah can be seen. Some of them, like Imam Ahmad bin Hanbal, say that He can be seen in this world, as well as in the life hereafter. Others say that He can be seen in the life hereafter only. On the other hand, we, the Ithna-asheris, say that He cannot be seen anywhere, because He has no body, and because Allah says in Qur'an : 'Sight cannot reach Him'. The Sunnis quote the following verse as their proof: "Some faces on that day (Akherat) will be fresh, looking towards their Lord."

But in Arabic language the word 'nadhar' does not imply 'seeing'. Often it is said 'Nadhartu ilal-hilale fa lam arah' (I looked towards the new moon but I did not see it). Therefore, the verse cannot imply that they will see God. According to our interpretation, it means that they will be looking forward for the blessings of Allah.

ATTRIBUTES OF ALLAH:

According to Shia Ithna-asheris, Attributes of Allah can be put in two distinct groups : First, those Attributes which denote His Person; second, those Attributes which denote His actions.

Sheikh As-Saduque says : "For example, we say that Allah was forever Hearing, Seeing, Omniscient Wise, Omnipotent, Having power, Living, Self-Existent, One, and Eternal. And these are His personal Attributes. "And we do not say that He was from ever Creating, Doing, Intending, Pleased, Displeased, Giving sustenance, Speaking because these Virtues describe His actions; and they are not eternal; it is not allowed to say that Allah was doing all these actions from Eternity." The reason for this distinction is obvious. Actions need an object. If, for example, we say that Allah was giving sustenance from ever, we will have to admit the existence of sustained things from ever. In other words, we will have to admit that the world was from ever. But it is against our belief and nothing except God is Eternal.

It appears that the Sunnis have no clear view of this distinction. And they say that all His attributes are Eternal. And that was the actual cause of their belief that Qur'an, being the Kalam (speech) of God, is Eternal, not created. Because they said that He was Mutakallim (Speaking) from ever. "The Hambalites so far as said that 'Not only were the words and sounds of Qur'an eternal, so that even its recital was uncreated, but its parchment and binding shared the same qualities..........In the so-called Testament of Abu Hanifa..........a more moderate view is expressed: 'We confess that the Qur'an is the speech of Allah, uncreated, His inspiration, and revelation, not He, yet not other than He, but His real quality, written in the copies, recited by the tongues............The ink, the paper, the writing are created, for they are the work of men." (A. J. Arbery: Revelation and reason in Islam, pp. 26-27).

But, as we, the Shia and His actions, we say: Ithna-asheries, distinguish between

His personal Virtues

Our belief about the Qur'an is that it is the Speech of God, and His Revelation Sent by Him, and His Word and His Book ..........And that Allah is its Creator and its Sender and Its Guardian (Al-ltiquadiyah). The bitter quarrels between two groups of Sunnis (Mutazilites and Asharites) on this subject are well known, and there is no need to narrate them.

PLACE OF REASON IN RELIGION

This is one of the most important distinctions between Sunnis on one side, and the Ithna- asheris on other. To be more exact, I should have used the word Asharites, in place of Sunnis. But all Sunnis nowadays are Asharites. Mutazilite have become extinct long ago, though some of the great scholars of recent times like Justice Amir Ali were Mutazilites. Anyhow, Shias say that irrespective of religious commandments, there is real merit or demerit in different courses of actions, and it is because a certain thing is good that God orders is, and because the other is bad that He forbids it.

Sunnis deny this conception. They say that nothing is good or evil in itself. Only what God has commanded us is good and what He has forbidden us is evil. If a thing is forbidden by God it is bad; then if God cancels the first order, and allows it, it will become good, after being bad.

In other words, Shias say that God has forbidden us to tell lie because it is bad; Sunnis say that lie has become bad because God has forbidden it. Shias recognise the relation of cause with effect. Sunnis deny it. They say that there is no cause except Allah. And it is just a habit of Allah that whenever, for example, we drink water He quenches our thirst.

Based upon the above difference of attitude about the position of reason in religion are the following differences :-

Shias say that God never acts without purpose or aim. All His actions are based on wisdom and intelligent purpose. Proof: Because it is not commendable, rationally, to act without purpose. Sunnis on the other hand, because of their denouncement of rational merit or demerit, say that it is quite possible for God to act aimlessly.

It follows that, according to Shias, God does nothing which has inherent demerit in it. Sunnis deny it Shias say that all actions of Allah are intended for the benefit of His creatures. Because He Himself has no need; and if His actions become devoid of benefits for His creation also, they will become aimless, which is rationally not commendable. Sunnis deny it, because of their stand about rational merit or demerit. LUTF: GRACE: Based upon the above differences, is the difference about their attitude towards Grace of Allah.

Shias say that Grace is morally incumbent upon Allah. "By Grace is understood that action on the part of God which would help to bring His creatures nearer to His devotion and obedience and facilitate their moral correction, (which is) morally incumbent on Him. .......... Allah Has commanded us to be just, while He Himself treats us with something better, namely Grace, Tafadhdhul." Sunnis, on the other hand, say: God leadeth astray whom He wills and guideth aright whom He wills, and it is not incumbent upon God Most High to do that which may be best for the creature, (creed of al-Nasafi.)

GOD'S PROMISES:

Based upon our stand on Justice and Grace is our view that: Whatever God has promised as reward for a good work, He will fulfil it; but whatever He has threatened as punishment for a bad work, it is upon His descretion : If He meted out the punishment it will be by His Justice; if He forgives it, it will be by His Grace. (Sheikh As-Saduq : Al-ltiquadiyah). We are confronted both by Kharijites and Mutazilites on one side and Ash-arites on other side. Mutazilites and Kharijites say that it is incumbent upon God to fulfil His threats also. He has no power to forgive. Asharites, on the other hand say that it is not incumbent upon Him even to fulfil His promises of rewards. They go so far as to say : Even if Allah were to send the prophets in Hell, and Satan in Paradise, it would not be against virtue, because there was no inherent demerit in any action.

WHY BELIEVE IN GOD :

Shias say: Man is obliged by his reason to know God, and to obey His commands. In other words, necessity of religion is proved, first of all, by reason Sunnis say: Reason has nothing to do with anything. Of course, it is necessary to believe in Allah, but not on account of reason. It is necessary because Allah has ordered us to know Him. According to Shiite view, this type of proof creates a vicious circle. Believe in God. Why ? Because God has ordered it. But we do not know who is God. Why should we obey Him ?

LIMIT OF LAW?

Shias say: God cannot give us a command beyond our strength, because it is wrong rationally. Sunnis do not agree with this reasoning.

OUR ACTIONS: TAQDEER :

Are our actions really ours? Or are we just a tool in the hands of Allah ? Shias say : Taqdeer means that 'Allah possesses foreknowledge of human actions. But He does not compel any man to act in any particular way." (Al-ltiquadiyah).

To make it clear, it should be explained here, that Man's conditions or actions are of two kinds: (1) Those actions about which he can be advised, ordered, praised or blamed. Such actions are within his power and are dependent upon his will. (2) Such conditions about which he cannot be praised or blamed, like life, death, etc. Such conditions are outside his sphere of will or power. For example, we can advise a patient to consult this or that doctor and remain under his treatment; but we cannot advise him to become cured. Why this difference? Because getting treatment is under his power, but getting cured it not in his power. It is something which comes from Allah.

But even our freedom of action is a gift of Allah. He has given that power, that freedom, the strength, the limbs, the wisdom and everything with which we do any work. Therefore, we are not independent of Allah, because our freedom is not only given but even sustained by Him. But our actions are not compelled by God, because He, after showing us the right and wrong ways, and after enjoining us to do right has left us to our own free will. If we go right, it is by our own good sense. If we go wrong, it is our own choice. As Sheikh As- Saduq says : "Our belief in this respect is what has been taught by Imam Jafar Sadique: "There is no compulsion (by God) and no relinquishing the authority (of God); but a condition between these two conditions." Then Imam was asked : How is it ? He said: "Suppose you saw a man Intending to commit a sin; and you forbade him; but he did not listen to you; and you left him; and he did commit that sin. Now when he did not listen to you and you left him, it cannot be said that you ordered him or allowed him to sin." (Al- ltiquadiyah).

In other words, we believe that God have given us power and will and then has left us free to do what we like. At the same time, He has taught us, through the Prophets, what is right and what is wrong. Now, as He is Omniscient, He knows what will be our actions at various times of our life. But this knowledge does not make Him responsible for our actions more than a meteorologist can be responsible for cyclones and storms, if his forecasts come true. True forecasts are the result, not the cause, of the impending event. Sunnis on the other hand say that Allah is the creator of all our acts. "No act of any individual, even though it be done purely for his benefit is independent of the will of Allah for its existence; and there does not occur in either in physical or extra-terrestrial world the wink of an eye, the hint of a thought, or the most sudden glance, except by the decree of Allah .... of His power, desire and will. This includes evil and good, benefit and hurt, success and failure, sin and righteousness, obedience and disobedience, polytheism and belief. (Al-Ghazali: as quoted in Shia of India p. 43).

PROPHETHOOD :

Based upon their belief of Lutf (Grace), Shias believe that it is incumbent upon Allah to send Prophets or their successors in this world to guide people to right path. Sunnis say that it is not incumbent upon Allah, because they do not accept necessity of Lutf.

SINLESSNESS :

What is our conception of Ismah? It is Lutf (Grace) of Allah which helps a person to refrain from sins, without effecting in any way his will and power. A Masum (sinless) person has power to commit sins; but he does not even think about sins because his spiritual standard is so high that such inferior things do not enter his mind.

Sunnis do not speak with one voice upon this subject: They first differ about the point when Ismah begins. Some say it is after the declaration of Prophethood; others that it is since childhood.

Second Difference : Scope of Ismah before declaration of prophethood : Some say that it covers all sins; majority says that they are protected from Kufr (infedility) only. Third Difference: Scope of Ismah after declaration of Prophethood : it is agreed that the Prophets could not tell a lie after prophethood. But what about other sins ? Some say that they could commit other sins either intentionally or unintentionally; but the majority says that they could commit it unintentionally, but not intentionally. Fourth Difference : About minor sins : They say it was possible for the prophets to commit minor sins, even intentionally; but they were protected from such minor sins which might have degraded them in the esteem of people.

Shia Ithna-asheris' stand about Ismah is that all the prophets were sinless and infalliable; they could not commit any sin, whether capital or minor, and whether intentionally or unintentionally; and that they were Masum from the beginning of their life till their last breath.

THE PROPHETS:

Sheikh As-Saduq says about prophets that :-

"their word is the word of God, their order is the order of God, their forbidding is the forbidding by God........And that the Chiefs of the prophet are five - and they are (called) Ulul-azm - and they are Nuh, Ibrahim, Musa, Isa and Muhammad, Be Blessings of Allah upon them all: and that Muhammad is their Chief and best of all. (Al-ltiquadiyah). IMAMS :

Shias say that Imam must be appointed by God; that appointment may be known through the declaration of the Prophet or the preceding Imam. Sunnis say that Imam (or Caliph, as they prefer to say) can be either elected, or nominated by the preceding Caliph, or selected by a committee, or may acquire power through military strength. If he is elected, it is enough that one man should do bai-at (declare allegiance) to him.

Shias say: that Imam must be Masum (sinless). Sunnis say (including Mutazilites) that Ismah is not a condition for Khilafat. Hanbalites, Shafiites and Malikites do not allow people to rise against a Caliph even if he is tyrant and sunk in sins. They say that they should suffer patiently. Shias say that Imam must be above all persons in such qualities as bravery, justice, wisdom, piety, love of God etc. Sunnis say it is not necessary. A person inferior in these qualities may be elected in preference to a person having all these qualities in superior degree.

Shias say that Ali was appointed by Allah to be the successor of the Prophet, and that the Prophet declared it on several occasions. Sunnis say that the Prophet did not appoint anybody to be his successor.