The Faith of Shia Islam

40. Doctrine of Non-participation in Oppressive Government ==========================================================

Since our Imams have firmly warned us not to help oppressors, even to the extent of giving them half a date, and not to hope for their lives, the

situation of one who cooperates with them and joins their government is indeed a bad one. Similarly, for one who is in their employment, or is one of the founders of their state, or is devoted to preserving their government. Because:

being loyal to an oppressive completely undermines the truth, and rehabilitates and propagates falsehood, iniquity and corruption. This is related from Imam Ja'far Sadiq (A.S).

However, joining the oppressors or their government is permitted by our Imams if, by so doing, we can increase justice and perform the commands of Allah, if it is for the good of the believers, encourage what is right or forbids what is evil. Imam Musa (A.s.) said:

Verily, there are among the company of the oppressors those through whom Allah has made bright His path. He gives them the power to protect His friends and to resolve the difficulties of the Muslims. They are among those who truly believe. They are the guides of Allah and a light among His slaves.

Many traditions have been passed down concerning these things, which have clarified the duties of governors and government employees, who should act in accordance with them. For example, (the letter which) Imam Sadiq wrote to Abdullah al-Najashi, the governor-general of Ahwaz.

41. The Imams call people to Islamic Unity

It is well known that the Household of the prophet tried hard to preserve the rites of Islam, to call Muslims to restore its glory, to unify their beliefs, and that they also strived to maintain the brotherhood of Islam and to remove malice and enmity from the hearts of the Muslims.

We cannot ignore Imam' Ali's dealings with his predecessors to the Khalifah. He treated them with consideration although he believed that they had taken what was his right. He agreed with them and kept his peace with them, and refrained from expressing his opinion about his

own right in public until after he had attained to it. Then he called together the remaining followers of the Prophet (those who were still alive and who had been present on the day of Ghadir when the Prophet had appointed' Ali as his khalifah), so that they could bear witness to his appointment to the khalifah.

He never withheld his opinion about what was helpful or in the interest of Islam and the Muslims, and he often said: I was afraid lest I should not help Islam and the Muslims, and that they would fail.

He said and did nothing against the position, power and authority of the Khulafa', but kept himself to his house and remained silent, despite the fact that he saw what they were doing.

He acted thus for the sake of Islamic interests, up to the point where he was famous for his admirable qualities. The second khalifah' Umar ibn Khattab, said many times: "I would never encounter a difficulty without Abu 'I-Hasan being there to contribute to its solution, "And" if it were not for 'Ali, 'Umar (himself) would never perished."

History cannot forget the way Imam Hasan (A.S) dealt with Mu'awiyah. He made peace with him, because he realized that if he continued to fight, the light of the Qur'an and just government would be extinguished, and moreover the name of Islam would vanish for all time, the Divine shari'ah would be lost and the Imams that were to come would be obliterated. So he chose to protect the edifice of Islam and its name. For this reason, he made peace with Mu'awiyah, who was a resolute enemy of the religion and Muslims and who hated Imam Hasan and his followers. He knew that Mu'awiyah would deal unjustly with him and his companions, and, although he could have counted on his family and followers to fight for their sights and defend themselves, he believed that the highest interests of Islam were above all these things and more important than them.

It was for the same reason that the third Imam, Husayn, the Holy Martyr, rose up against the Banu Umayyah; for he realized that if they continued in their vicious ways without anyone taking arms against them and proclaiming their wicked intentions, they would eradicate Islam and its glory, so as to expose their evil plans against the Prophet's religion. Naturally, events turned our as had been predicated. If it had not been for his holy campaign, Islam would have been recorded as a religion of the past, and it would have been though a false religion.

In completing his holy campaign, following through and pursuing his sacred aim against iniquity and oppression, the Shi'ah revive and remember the tragedy at Karbala every year and it various ways, as the Imams have commanded.

We should obtain a better and clearer understanding of how the Descendants of the Prophet tried hard to preserve the glory of Islam if we study the behaviour of Imam Zayn al-'Abidin towards the Umayyid kings, despite the fact that this family had been killed and that his reputation had been destroyed by them. He was continually despondent and heart-broken over the murder of his father and family by the Umayyids at Karbala, but, in spite of these things, he always prayed that the armies of the Muslims would be victorious, and secretly asked Allah to keep the Muslims in safety and to ensure the increase and glory of Islam. He propagated knowledge of Islam, and by means of prayer alone he taught his followers how they should ask Allah for victory for the Muslims. He said in his famous du'a for the guardians of the frontiers of Islam:

O Allah! Send down peace upon Muhammad and his Family, increase their numbers, sharpen their swords, protect their homes, preserve their country, cause friendship to spread among them, improve their conduct,provide them with sustenance and the means of livelihood,help them, bestow on them patience, teach them the ways of cleverness ...(and then after calling for the wrath of Allah on the unbelievers)O Allah! In this way strengthen the people of Islam,protect their lands, increase their property,let the soldiers of Islam be free from fighting that they might worship Thee privately.Let nothing be worshipped over the whole of the earth but Thee.Let no-one prostrate himself before anyone but Thee.

Thus he continued his du'a (it is one of his longest), telling of the duties of the Muslims armies, how they must behave and be of good character and have good equipment. It contains teachings on the Holy War (jihad), showing its purpose and its results, warning Muslims to attacks and defend themselves. It also contains instructions on their obligations, such as continual remembrance of Allah, avoidance of unlawful things and keeping the jihad pure for Allah.

Likewise, other Imams have dealt with the kings of their times, although they were being tortured and cruelly and severely maltreated by these kings with many kinds of suffering and pain. When they realized that an Islamic government was not going to be re-established, they tried best to teach the religion to the people, pointing out to them the excellence of Islamic Knowledge. No insurrection which happened either through some of their family or through others during these times was ordered by them; on the contrary, these were in opposition to their explicit orders, because they made the utmost effort to protect the government of Islam. No-one, not even the 'Abbasid khulafah harder than them to protect it.

It is enough just to look at the advice of Imam Musa ibn Ja'far (A.S) to his followers:

I charge you to obey your king and not to lose your strength through disobedience. If he his just, ask Allah his life; if he is an oppressor, ask Allah to reform him. For your interests are identical with his interest. Verily, a just king is really like a father -wish for him what you wish for yourselves, and do not wish for him what you do not wish for yourselves.

This is one of the best sayings on the subject of the protection of a king by his people: "wish for him you wish for yourselves, and do not wish for him what you do not wish for yourselves."

Compare with this the great offence some writers who are contemporary with us have committed. They have spoken of the Shi'as as a hidden destructive group,as a band of revolutionaries and avengers. Now, it is correct that every Muslim who obeys the teachings of the Household should, from the moral point of view, despite oppression and oppressors, keep clear of them and their evil deeds, feel repugnance and contempt for them and their fellows and helpers and dislike them all. The Shi'a have had these feelings engrained in their souls from generation to generation. However, they are not rebels. Nor do they like to stir up trouble or foment insurrection against a rebellious government which says that it is an Islamic government, neither secretly nor openly.

The teachings of the Imams do not allow them suddenly to take the like of someone who is a Muslim,or to betray him, although his beliefs may differ from theirs, But, according to their teachings, a Muslim who profess tawhid and the nubuwwah ofMuhammad (A.S) is to be respected; his blood, his property and his family is secure, "It is now right to take the property of a Muslim except by his leave. "All Muslim are

brothers to each other, and to each of them belong the rights of brotherhood, as we shall now explain.

42. Doctrine of the Rights of Brotherhood between Muslims

One of the highest and most excellent instructions of Islam to all Muslims is brotherhood without distinction of birth, rank or position. But, unfortunately, Muslims have always neglected this. One of the smallest duties of Islamic brotherhood is that a Muslim should wish for his brother what he wishes for himself, and that he should not wish for his brother what he does not wish for himself, as we shall point out in a tradition from Imam Sadiq.

One must study this duty well, it is accounted a very small one in the opinion of the Descendants of Muhammad. One sees that Muslims find it difficult to fulfill this small duty, for their morals and behaviour are not in accordance with the Islamic spirit. Concentrate carefully on this small responsibility; if people were to repeat it, neither oppression, nor enmity nor theft, nor falsehood, nor back-biting, nor informing would be found anywhere among them. If they realized the result of this and be found anywhere among them. If they realized the result of this and were careful in carrying out this duty, oppression and enmity would disappear; they would live as brothers with each other and attain the highest of happiness among themselves. Madinah al-Fadilah 10 of the ancient philosophers would become a reality, no government would be needed, no court of law, not police, prison or criminal law; they would be free from colonizers and tyrants; oppressors could not force their iniquity on them; ad the earth would become paradise.

Furthermore, if Islamic brotherhood reigned among people, as Islam has said it should, then the word justice would disappear from our dictionaries, justice and its laws would not be needed, and brotherhood alone would suffice to ensure goodness, peace, happiness and pleasure among us. For humanity, in such a situation, would have no need for justice and its laws; these are only needed when there is a lack of love between people. A mother is kind and good towards her children

because of her love and compassion, not because of the commandments of justice. We can understand why a man loves only himself and that which is agreeable to him; it is impossible for him to love something for someone unless it belongs to him. And when he does love something or someone, it is impossible for him to give them to someone else whom he dislikes, unless three exists a principle which is stronger than his desires, like a belief in justice and kindness, and in this case, he may devote his interests to someone else whom he does not like.

Such an ideal,when it dwells in the human mind, keeps it ina position above all material things, so that it is able to realize the superiority of justice and goodness, and to show kindness to others. It will be seen that man needs such superior ideals when there is no kindness and brotherhood between him and his fellow men. That is to say that as long as he lacks the feeling of brotherhood -and the fact that he does is because of his egotism and desires -as long as this feeling is missing, he must believe in the goodness of justice and kindness, following the guidance of Islam. And if he fails to believe in this as well, then he does not deserve to be thought of as a Muslim; such a man, even in name, is not a friend of Allah; he has done nothing for the sake of Allah, as well see in the tradition of the Imam which follows. Usually human desires overcome man, and ti is difficult for him to prepare himself even to believe in justice, and so it is much more difficult for him to attain that perfect belief through which he cam vanquish his desire.

We can see that the brotherhood of man is very difficult to obtain as long as its desirability is not sensed. For this reason, Imam Sadiq did not wish to explain to al-Mu'alla ibn Khunays more than he could understand, because Ha'far was afraid to teach him what he could not put into practice. Mu'alla asked:

What does one Muslim owe another?There are seven duties incumbent upon him, Should he neglect but done nothing for the sake of Allah.

'What may these things be?'I feel compassion for you. I am afraid lest you learn them, but you neglect to put them into practice, or you cannot. There no power but in Allah.

Mu'alla then relates that the Imam told him the seven: 'First, the smallest duty is that you should wish for your brother

what you wish for yourself, and that you should wish what you do not desire for yourself should not befall your brother.' So, this is a small duty! Do we find this easy? That is to say, we present-day Muslim? May those who call themselves Muslims but do not act in accordance with this small but strict duty find themselves disgraced.

It is amazing that the backward state of the Muslims should be ascribed to Islam. while the only reason for it is the behaviour of the Muslims, that is those who call themselves Muslims but do not carry out this humble duty.

Having reminded ourselves and mentioned our present circumstances, we shall now list the seven duties as related by Mu' alla from Imam Ja'afar (AS).

(a) Wish for your bother what you wish for yourself, and wish that what you do not desire for yourself should not befall your brother.

(b)Do not make your brother angry, but seek to please him and obey his wishes. (c)Help him with your soul. your tongue. your hands and your feet. (d) Be his eye to see by, his guide to lead him and his mirror. (e)Do not eat your fill when he is hungry, nor drink and clothe yourself when he is thirsty and naked. (f)If he has no servant, but you do, it is incumbent on you to send your servant to him to him to wash his clothes, cook his food and spread out his mattress. (g)Accept his promise and his invitation; visit him when he is sick, attend his funeral, and see to his needs before he asks, hurrying to do them if you can.

When he had finished, Imam Ja'far:

If you fulfil these duties you can call yourself his friend, and he will be your friend also.

There are many traditions told from our Imams, and most of them are collected in' Kitab al-Wasa'il'11 in the relevant sections.Some people have imagined that the Imams meant brotherhood only among the Shi'a., but if they were to read the traditions they would understand that their imagination is deceiving them, although the Imams did not follow their guidance, Let is us mention here the conversation of Imam Sadiq with Mu'awiyah ibn Wahab.

'How should we treat those who do not follow our ways?'

'Look to your Imams whom you obey, and obey them and imitate them. They visit them (i.e those who are mot Shi'a) when they are sick, go to their funerals, give evidence for or against them, and repay their trust.'

No, the brotherhood that the Imams envisaged among their followers is higher than ordinary Islamic brotherhood, sand it has been mentioned briefly in the introduction. It will suffice to read the following conversation between Imam Sadiq and Aban ibn Taghlab.

Aban relates: While I was circumambulating the Ka'bah with Imam Sadiq, one for our friends signalled to me that I should immediately go with him to help him. The Imam noticed and said to me O Aban, does he mean you'?'

I replied: Yes.'

'Does he believe in what you believe in?'

Yes.'

Then go with him and break your circumambulation.

I asked if it was incumbent on em to do so, and he said that it was, Then I went with the man to help him, and after doing so I returned to the Imam and asked him about the rights of the believers.

Do not ask me concerning them, he said.But I insisted.Give your brother half of what you own, he told me, and looked at me. He understood my surprise and said:' O Aban! Do you know that Allah admires those believers who prefer others to themselves? I replied; Yes.

'When you give your brother half of what you own you do not prefer him above yourself, but only when you give him the other half do you really prefer him above yourself.

If we feel shame at this, then really we should not call ourselves believers. We are quite remote from the teachings of the Imams. Everyone who reads this tradition becomes astonished as did Aban, but then he pays no further attention to it and forgets it, as if he were not the person addressed, and as if he were not responsible.

PART FIVE: ESCHATOLOGY

43. Doctrine of the Resurrection

We believe that Allah. the Exalted. will revive all people after their death on a certain day which he has promised them. and that He will then reward the obedient and punish the wrong-doers. In this simple form, this is what all the Divine religions and philosophies have accepted, but Muslims must believe in it because it is contained in the Qur'an which our Prophet brought, and one who believe in Allah and Muhammad, His Messenger must also believe in what is related in the Qur'an: resurrection on the Day of Judgement, reward and punishment, paradise (al-jannah) and its blessings (as-na'im), the Fire (an-nar) and Hell (al-jahim).

About one thousand verses in the Qur'an have mentioned the Day of Resurrection. There is no reason to doubt it, unless one doubts Allah, His Power and His Messenger. In fact this amounts doubting all religions.

44. Doctrine of Bodily Resurrection

This one of the fundamentals of Islam, as is said in the Qur'an:

What! Does man reckon We shall not gather his bones, Yes, indeed, We are able to shape again his fingers. (75;4)

If thou wouldst wonder, surely wonderful is their saying: what, when we are dust shall we indeed then be raised up again in a new creation (13;5)

To state it succinctly. bodily resurrection means man's terrestrial body will be revived after having been destroyed, and it will return to its first form after if has-rotted in the earth. It is not necessary to believe in resurrection in its details, and more than has been revealed in the Qur'an. But we must believe in those particulars which are mentioned in the Book, such as al-hisab (the reckoning), as-sirat12 (the bridge), al-mizan (the balance), al-jannah (Paradise) and an-nar (Hell), ath-thawab (reward) and al-iqab (punishment).

"Knowledge of these subjects in detail is not incumbent upon us: whether these earthly bodies will return or identical ones; whether souls will be lost like bodies or whether they will wait to join their bodies on the Day of Resurrection ; whether resurrection is only for humans or if it is for all animals as well; whether resurrection will happen suddenly or gradually. As long as we believe in Paradise and Hell, it is not necessary for us to know if they have already been created or whether they will be created or whether the will be created in the future ; if they are in the sky, or on the earth or in various different places. Similarly, when we believe in al-mizan, it is unnecessary to know if it is a spiritual entity or a physical one with two pans, nor is it necessary to know if as-sirat is a thin material object or a spiritual straightness".

So Islam has stated these things about the resurrection in outline. If someone wants to question about them further then their mention in the Qur'an, in order to satisfy himself and removed doubts which have been raised by those who seek a rational explanation or to understand these things through the senses, such a person does wrong, and will fall into difficulties and disputes that have no end. There is nothing in the theologians have filled their books. Nor is there any religious, social or political necessity which causes them to fill their books with such writings and discussions. There is no use in these enquiries, unless it is to consume energy by thinking. It is enough to say that the details of resurrection raise doubts which are unable to dispel and problems which are beyond our understanding.

That the resurrection will come is beyond doubt, because Allah, Who is Omniscient and Omnipotent, has announced it. Human knowledge, experiments or other methods of verification are incapable of discovering

anything which is beyond human experience, and man can neither observe nor see the resurrection until after his death and his removal from the terrestrial world to the everlasting world, so how can he prove or deny it independently by thought or experiment? And he is even less capable of understanding its details and peculiarities, because he depends for this on prediction, intuition, and mere fascination with amazing and surprising things. This is what human nature is accustomed to do with anything with which it is unfamiliar through its sense or through the sciences.

It is the same with the man shows his ignorance concerning the strangeness of resurrection. So Allah has mentioned his amazement in the Qur'an:

Who shall quicken the bones when they are decayed. (36;78)

The only reason for his amazement is that man has never seen any decayed or rotten corpse that has been brought back to life, but he forgets how he was when he was created in the first place, when he was nothing, and the components of his body were scattered here and there. Then they were collected from the earth, from this place and that, so that he became a perfect, intelligent man possessing speech. The Qur'an says:

Has not man regarded how We created him of a sperm-drop ? Then lo, he is a manifest adversary. And he has struck for us a similitude and has forgotten his creation. (36;77-78)

It should be said to such a man:

Say, He shall quicken them (the bones) Who originated them the first time; He knows all creation. (36;79)

While he profess faith in the Creator of all beings, His Power, His Messenger and what he brought, how can he deny the resurrection? His science is so limited that he does not know he was created and how he changed from a sperm -drop which has no sense, will or wisdom, into higher states, climbing gradually ; how he was built up from different particles so that he became a perfect man possessing wisdom, foresight, sense and feeling. So, after nothing these facts, how can he still find it so strange that he will be resurrected after having rotted away? Is it so very surprising that, with his limited knowledge and experience, he cannot understand what he can see? There is no away, except he must believe,

submit and profess this truth which has been taught by the Disposer of all beings, Who is omniscient and Omnipotent and has created man from nothing.

Every discussion about seeking knowledge which is impossible to find, and which present knowledge is unable to discover, is as useless as a man who is lost in the desert, or who wants to distinguish between two colors in pitch darkness, Man who has discovered radar, electricity and split the atom still hasn't discovered the true nature of either electricity or the atom. If someone had mentioned these discoveries in previous centuries, man would have thought them impossible and ridiculed them at once. So how can he hope to investigate Creation?or discover the facts about resurrection?

He must, after accepting Islam, avoid following his desires, and start doing that which has value for his hereafter and this world, and that which will raise his rank in the presence of Allah,the Exalted. He should think about that which can help him when he dies, and those difficulties which he will encounter in his grave and at his resurrection, when he will find himself in the presence of the Omniscient King. So he should:

beware of a day when no soul for another shall give satisfaction, and no intercession shall be accepted from it, nor any compensation be taken from it, neither shall they be helped. (2;48)