It goes without saying that the first people to truly discover America were the ancestors of the Native Americans, who probably crossed into North America through Russia and Alaska about 12,000 years ago. Discussion of the “discovery” of the Americas by Europeans, Africans, or Asians is an insult to the history of it’s indigenous peoples. That said, the first daring souls to cross the Atlantic ocean by boat are important to know, and the theory of Columbus does no justice to their story.
While the common knowledge about Columbus is that he lived in a time where everyone assumed the world was flat, this is clearly not the case. Ancient Greek scholars such as Aristotle and Pythagoras suggested that the earth was in fact, round. It was during the Muslim Golden Ages (c. 750-1100s) that advanced scholarship into the shape and size of the earth began. Contrary to what most people may believe, in those years, it was common understanding that the earth was not flat. The debate, instead, was about exactly how large the earth was. In the early 800s, the Abbasid Caliph al-Ma’mun assembled the brightest minds of the day (including al-Khawarizmi) in Baghdad who calculated the earth’s circumference and were off by only 4% of it’s actual size.
Knowing that the earth was round, and knowing its size to a very good degree of accuracy (without the modern technology we have today), some intrepid Muslims must have attempted to go around the world, hundreds of years before Columbus. The proof of these voyages is in front of us, in black and white.
Muslim Spain
Al-Masudi’s world map of 956, showing the “unknown land” across the Atlantic across from Africa
The great Muslim historian and geographer, Abu al-Hasan al-Masudi wrote in 956 of a voyage in 889 from al-Andalus (Muslim Spain). The voyage sailed for months westward. They eventually found a large landmass across the ocean where they traded with the natives, and then returned to Europe. Al-Masudi records this land across the ocean in his famous map and refers to it as “the unknown land”.
Two more voyages from Muslim Spain to the Americas are recorded in history. One was in 999 and was led by Ibn Farrukh, from Granada. The other is recorded by the genius mind of the geographer al-Idrisi, who worked in the multi-cultural and religiously tolerant Sicily of King Roger II in the 1100s. He wrote of a group of Muslims who sailed west from Lisbon for 31 days and landed on an island in the Caribbean. They were taken prisoner by the Native Americans on that island for a few days. Eventually, they were freed when a translator who lived among the natives that spoke Arabic arranged for their release. They eventually sailed back to al-Andalus and told their tale. The important part of this account is the existence of an Arabic speaker among the natives, indicating that there must have been more unrecorded contact between the Arab world and the Americas.
West Africa
There is another part of the Muslim world that had contact with the Americas before Columbus. In West Africa in the 1300s, a powerful and incredibly wealthy empire called Mali existed. The most famous leader of this empire was Mansa (king) Musa. The most memorable event of his reign was his epic hajj journey in 1324. The caravan of over 60,000 people made an impression everywhere they went, including Egypt, where Mansa Musa told the story of how he came to power. His brother, Abu Bakr was the Mansa before he was. During his reign, Abu Bakr sent a fleet of 400 ships to explore the Atlantic Ocean. Only 1 ship returned, but reported that they found a land across the ocean. Mansa Abu Bakr then outfitted a fleet of 2000 ships, which he sailed with personally, that sailed west into the ocean. They were never heard from again.
While there is no record in Mali of the result of that voyage, there is evidence of their arrival in the Americas. There are numerous archaeological sites in North and South America that attest to that Malian presence. Early Spanish explorers and pirates recorded abandoned cities in Brazil that had inscriptions identical to the language of the Mandinka (the people of Mali). More inscriptions in the Mandinka language were found in the United States as well. Near the Mississippi River, many inscriptions exist that recorded their exploration of the Americas. In Arizona, an inscription was found that reads “The elephants are sick and angry. At present there are many sick elephants”. This inscription also includes a rough sketch of an elephant. Elephants are not native to the Americas. They were brought by the Mandinka to the Americas, and the inscriptions are proof of Mansa Abu Bakr’s successful journey over 100 years before Columbus.
The Ottoman Empire
In 1929, an amazing discovery was made in Istanbul, Turkey. A map drawn in the year 1513 by the Ottoman cartographer, Piri Reis was found. Reis wrote that his map was based on earlier sources, including ancient Greek and Arabic maps, including maps by Christopher Columbus, who had sailed only 21 years earlier. What is remarkable about this map is the level of detail of the map, which forced historians to re-evaluate the Columbus theory of exploration.
The Piri Reis map of 1513
The map clearly shows the eastern coast of South America, which is in the correct position with regards to Africa. The coast of Brazil is shown in incredible detail, with many rivers accurately placed on the map. Although Reis used Columbus’s maps as a source, Columbus never went to South America, so Reis must have gotten that from earlier Muslim maps that he used as sources. Furthermore, Reis’s map includes the Andes Mountains, which were not even explored by Europeans until the 1520s, a full decade after the drawing of Reis’s map!
Piri Reis based his map on earlier sources, which clearly had a very good understanding of the Americas and had explored the area well before the first Europeans. The map is perhaps the strongest physical evidence of Muslim exploration of the Americas before Columbus
What Did Columbus Say?
With all of this evidence of Muslim exploration before Columbus’s voyage in 1492, is it possible that Columbus himself knew he was not the first? It’s more than likely to be the case. Columbus sailed from Spain in the same year the last Muslim dynasty of Iberia was destroyed in the Reconquista. Many of the people of Iberia were still Muslims, and carried with them the knowledge of the Muslim Golden Ages. Numerous people on Columbus’s voyage were Moriscos, Muslims who were forced to convert to Catholicism or die. Columbus could have heard from Spain’s Muslims of the New World and was thus inspired to go exploring.
Once he got to the Americas, Columbus records numerous examples of Muslims already present. He commented on the gold that the natives had, which was made the same way, in the same alloy, as the Muslims of West Africa did. Furthermore, Columbus records that the native word in that area for gold isguanin, which is very similar to the Mandinka word for gold, ghanin, which probably comes from the Arabic word for wealth, ghina’.
In 1498, Columbus recorded seeing a ship loaded with goods, heading towards America, filled with Africans who were probably on their way to trade with Native Americans. Columbus also records in his journal that Native Americans told him of black Africans who came regularly to trade with them.
Even Columbus knew that he was not the first to cross the Atlantic Ocean.
Conclusions
Clearly, the theory that Columbus discovered America is nothing but an old tale that has not stood the test of time. There is no doubt that the Colombian Era was a pivotal time in world history that changed the way of life in the Americas and Europe forever. However, he was not the first to make the crossing to the Americas. Evidence exists from the Arabs, West Africans, and Ottomans of Muslim voyages to the Americas well before Columbus and Christian Europe. For whatever reason, the textbooks continue to extol the voyage of Columbus and the courage of his crew, the “first” to make it across the Atlantic. This idea clearly needs to be re-examined in light of evidence from earlier Muslim explorations, to bring their contributions to the general public.
Sources:
Dirks , J. (2006). Muslims in American History . Beltsville, MD: Amana Publications.
Morgan, M. (2007). Lost History. Washington D.C. : National Geographic Society.
Quick, A. H. (2007). Deeper Roots. (3rd ed.). Cape Town: DPB Printers and Booksellers.[1]
References:
Invention:
The ancient Greeks thought our eyes emitted rays, like a laser, which enabled us to see. The first person to realize that light enters the eye, rather than leaving it, was the 10th-century Muslim mathematician, astronomer and physicist Ibn al-Haitham. He invented the first pin-hole camera after noticing the way light came through a hole in window shutters. The smaller the hole, the better the picture, he worked out, and set up the first Camera Obscura (from the Arab word qamara for a dark or private room). He is also credited with being the first man to shift physics from a philosophical activity to an experimental one. [1]
The ancient Greeks thought our eyes emitted rays, like a laser, which enabled us to see. The first person to realize that light enters the eye, rather than leaving it, was the 10th-century Muslim mathematician, astronomer and physicist Ibn al-Haitham. He invented the first pin-hole camera after noticing the way light came through a hole in window shutters. The smaller the hole, the better the picture, he worked out, and set up the first Camera Obscura (from the Arab word qamara for a dark or private room). He is also credited with being the first man to shift physics from a philosophical activity to an experimental one. [1]
![The basic principle of a pinhole camera [2]](http://lostislamichistory.com/wp-content/uploads/2013/07/Pinhole-camera-300x204.png) |
| Pin-Hole Camera Illustration |
It’s hard to imagine a world without photography. Billion dollar companies like Instagram and Canon are based on the idea of capturing light from a scene, creating an image from it, and reproducing that image. But doing so is impossible without the trailblazing work of the 11th century Muslim scientist, Ibn al-Haytham, who developed the field of optics and described how the first cameras work.
Working in the imperial city of Cairo in the early 1000s, Ibn al-Haytham was one of the greatest scientists of all time. To regulate scientific advancements, he developed the scientific method, the basic process by which all scientific research is conducted. When he was put under house arrest by the Fatimid ruler al-Hakim, he had the time and ability to study how light works. His research partially focused on how the pinhole camera worked. Ibn al-Haytham was the first scientist to realize that when a tiny hole is put onto the side of a lightproof box, rays of light from the outside are projected through that pinhole into the box and onto the back wall of it. He realized that the smaller the pinhole (aperture), the sharper the image quality, giving him the ability to build cameras that were incredibly accurate and sharp when capturing an image.
Ibn al-Haytham’s discoveries regarding cameras and how to project and capture images led to the modern development of cameras around the same concepts. Without his research into how light travels through apertures and is projected by them, the modern mechanisms inside everyone’s cameras would not exist. [2]
References:
History:
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| Cheraman Juma Masjid |
Browsing through the annals of the royal family of the Samudris (Zamorins to western historians) – the traditional rulers of north Kerala from 7th century A.D to British days, – I was intrigued by one paragraph, which stated "There is the practice of receiving pan (betel leaf) from a Muslim woman when the King Samudri ascends throne for the first time and telling her 'I shall guard the sword (kingship) until my uncle returns from Makkah.' This custom continued until 1890s." "Why a Muslim women be given that assurance?" I mused, and checking with historians found, that in India, in the 1375-year-old (built in Hijra 629 or 7 A.D.) Cheraman Juma Masjid in Kodungaloor-Kerala, we have India's oldest Islamic shrine. More important is the fact that it is the world's second oldest Juma mosque, where the Juma (Friday) prayers have been held for the last 1375 years, since the days of Prophet Mohammed (570-634 A.D.). The first Juma mosque in the world is the Prophet's Mosque in Madinah, which is also his memorial tomb. Kodungaloor was the capital of the kings of Kerala, and in 622-628 A.D. (Hijra 1 to 7) the ruler was a great savant, by name Cheraman Perumal Bhaskara Ravi Varma. In those days, the seniormost of the rulers of Kerala was called as Cheraman Perumal. It was here that he was visited by certain Mohammadan pilgrims, who according to tradition, succeeded in inducing the Perumal to turn Mohammadan and undertake the Haj. On the eve of his renunciation of religion, empire and embarkation for Makkah, he is reputed to have distributed Kerala among the many Hindu princes whose scions ruled it until 1947. The founder of the Samudri dynasty, a nephew of the departing monarch, was one of the beneficiaries. Hence it became obligatory for all his descendants to assert to the Muslim woman as representative of the religion to which the Perumal had converted himself, that the new ruler was only the agent of the Perumal. Why did the Perumal convert himself into a follower of Prophet Mohammed? M. Hamiddullah writes in Mohammad Rasoolullah, quoting some old manuscripts from India Office Library (ref no. Arabic, 2607, 152-173) Vol.16 (06): "There is a very old tradition in Malabar, southwest Coast of India that Chakrawati Farmas (perhaps another name for denoting Cheraman Perumal) one of their kings, had observed splitting of the moon, the celebrated miracle of the Holy Prophet at Makkah, and learning on inquiry that this was a symbol of the coming of a Messenger of God from Arabia, he appointed his nephew regent and set out to meet him. The love for Holy Prophet grew in his heart and he became the earliest Muslim convert of present day India." This 'Moon Splitting' is also mentioned in the hadith. As per narrations of Abdullah bin Masud: "During the lifetime of the Prophet, the moon was split into two parts and on that the Prophet said, 'Bear witness (to thus).'" (Translation of Sahih Bukhari, Virtues and Merits of the Prophet and his Companions, Volume 4, Book 56, Number 830) To continue with the words of Hamidullah, Cheraman Perumal embraced Islam at the hand of Prophet. A tradition of the Holy Prophet has also been reported from one of the companions, Abu Saeed Al Khudri, regarding the arrival of Cheraman Perumal "a king from India presented the Messenger of God with a bottle of pickle that had ginger in it. The Holy Prophet distributed it among his companions. I also received a piece to eat." It is said that, after conversion, the Perumal took the name of Tajuddin, while other chroniclers say that he called himself as Abdullah Samudri, in remembrance of his past. He married the sister of the then king of Jeddah and settled down there. He handed over to the king of Jeddah several letters addressed to the ruler of Kodungaloor (then known as Muzuris), seeking his help to propagate the tenets of Islam. Later, unfortunately, when returning to Kerala, on directives of the Prophet, Tajuddin died at the port of Zafar, Yemen, where the tomb of the 'Indian king' was piously visited for many centuries. But he had asked his companions, among whom there were a number of senior disciples of Prophet Mohammad, to continue their journey to Kerala. One Islamic scholar has written that Perumal's followers built the mosque after reaching Kerala. "The Cheraman Juma Masjid was built by Malik bin Dinar, (one of the 13 followers of Prophet Mohammad), who reached the ancient port of Musuris on the spice route in Malabar in 629 A.D. Cheraman Perumal had given a letter to the Rajah of Kodungaloor, who helped Malik bin Dinar to convert the Arathali temple into a Juma Masjid. As such this mosque was one, designed and constructed based on Hindu art and architecture. It has a unique speciality. Mosques all over the world face the direction of Makkah, but this particular one faces east, as it was built originally as a Hindu shrine, all of which face the east. This is the second Juma Mosque in the world, where Friday prayers have been offered since 1365 A.D./Hijra 7. It is situated in the Mrthala village of Kodungaloor, hardly 20km from the Irinjalakuda railway station in Kerala. Unlike any other mosques in India, the Cheraman mosque uses a traditional brass oil lamp, mostly found in Hindu temples. The pulpit from where the chief priest gives Friday sermons is made of rosewood with carvings similar to those in temples. There are two tombs, that of Bin Dinar and his sister inside the mosque, where preachers light incense sticks, yet another Hindu practice. Until 1984, for 1355 years, the Cherman Perumal Mosque retained its facade as a typical Kerala structure. In 1984, the local Muslim Jamaat, which repaired the building, decided, that the new structure should be more like a Islamic shrine with minarets. While retaining the inner configuration of the edifice, the exterior was changed completely. As one member of the Indian National Trust for Art " Cultural Heritage told me that in 1984 the trust was formed to protect the Indian heritage, from such radical alterations. But by 1984, the mosque had been given a new exterior. Otherwise the trust would have appealed and ensured that the 1355 old facade of the structure (although repaired many times) was kept in its old grandeur. photo: The original Cheraman Juma Masjid in Kodungaloor, Kerala, where Friday prayers have been held for the last 1375 years. Below: The mosque after local Muslims carried out renovations. [1]
Location:
The site where St. Thomas landed in 52 AD is just 5 kms from the mosque and the famous Bhagavathy temple is only two kms. The Mahadeva temple and the old palaces of the Chera kings are just 250 yards away. Kodungallur (10.3N-76E) is now the headquarters of the Kodungallur taluk of Thrissur District. People are friendly and helpful. There are long stretches of clean sandy beaches with vast areas of backwaters at Kodungallur. Hotel beds are comfortable and affordable.Most people can manage English. [2]
Address:
Edapally - Panvel Highway, Padakulam, Kodungallur, Kerala 680664
Phone:0480 280 3170
References:
[1] www.irfi.org
- Question 1 :
I have a question about matam (Azadari) and the manner our people are holding Muharram rituals.
- Answer :
It is not appropriate of the mourners to violate the commemoration method received by the righteous predecessors (Salaf-e Saleh) in mourning the martyrdom of the Lord of Martyrs, Imam Husain (a.s.).
- Question 2 :
Is mourning for Imam Hussain and other Infallibles (a.s.) recommended?
- Answer :
Yes, it is recommended and God will reward those who sincerely revive their memories and commemorate their matyrdom?
- Question 3 :
What is the philosophy of Azadari (mourning and lamentation) for Imam Husain?
- Answer :
There is no doubt that the tragedy of Kerbala, when ascribed to the killers, is a criminal and terrible act. However when ascribed to Husain (A) himself, it represents a conscious confrontation and a courageous resistance for a sacred cause. The whole nation had failed to stand up to Yazid. They had succumbed to his will, and deviation and regression towards the pre-Islamic ways were increasing.
Passiveness by Husain (A) in this situation would have meant the end of Islam as we know it. Thus Husain (A) took upon himself the responsibility of the whole nation. The greatest tragedy was that one who stood up for the noblest of causes, the defense of Islam, was cut down in so cruel a manner.
It is for this reason that the sacrifice of Husain (A) is commemorated annually throughout the Muslim world. Our sorrow never abates as we relive the tragedy.
The commemoration of Ashura on the 10th of Muharram every year serves to remind us of the sacrifices of the family of the Prophet (S). It also makes us aware of the people, then and now, who tried to destroy Islam and the family of the Prophet (pbuh) and all that they stood for - as well as those who watched, listened and did nothing.
The Prophet (s) said, "When I long for the fragrance of Paradise I smell the neck of Fatima."
Muntakhab Kenz Al-Omal, v. 5, p. 97; Nur Al-Absar, p. 51; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 360.
The Prophet (s) said, "Of all the women in the Universe, four would suffice: Mary, Asiya, Khadija, and Fatima."
Al-Sahihain, v. 3, the Chapter on the Virtues of Fatima, p. 171; Seir Alam Al-Nabala`, v. 2, p. 126; Al-Bidaya wa Al-Nihaya, v. 2, p. 59; The Virtues of Al-Imam Ali of Ibn Al-Maghazali, p. 363.
The Prophet (s) said, "Oh, Ali, Jibreel has informed me that God has married you to Fatima."
Manaqib Al-Imam Ali from Al-Riyadh Al-Nudhra, p. 141.
The Prophet (s) said, "I am not pleased unless Fatima is pleased."
Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 342.
The Prophet (s) said, "Oh, Ali, God has commanded me to marry you to Fatima."
Al-Sawaiq Al-Muhariqa,. ch. 4, p. 142; Dakha`ir Al-Uqubi, p. 30 & 31; Tadhkirat Al-Khawas, p. 276; Manaqib Al-Imam Ali from Al-Riyadh Al-Nudhra, p. 141; Nur Al-Absar, p. 53.
The Prophet (s) said, "Verily, God married Ali to Fatima."
Al-Sawaiq Al-Muhariqa, p. 173.
The Prophet (s) said, "All the children of a mother are attributed to their fatherly relation except the sons of Fatima."
Al-Sawaiq Al-Muhariqa, p. 156 & 187; related in similar words in Mustadrak Al-Sahihain, v. 3, p. 179; Kenz All-Omal, v. 13, p. 101; Is^af Al-Raghibeen quoted in the appendix of Nur Al-Absar, p. 144.
The Prophet (s) said, "All the children of a woman are attributed to their father, but not the sons of Fatima."
Kenz Al-Omal, v. 13, p. 101; Al-Sawaiq Al-Muhariqa, p. 187 & 188; Is^af Al-Raghibeen quoted in the margin of Nur Al-Absar, p. 144.
The Prophet (s) said, "The most beloved of my family to me is Fatima."
Al-Jami^ al-Sagheer, v. 1, #203, p. 37; Al-Sawaiq Al-Muhariqa, p. 191; Yanabi^ Al-Mawadda, v. 2, ch. 59, p. 479; Kenz Al-Omal, v. 13, p. 93.
The Prophet (s) said, "The four greatest women in the Universe are Mary, Asiya, Khadija, and Fatima."
Al-Jami^ Al-Sagheer, v. 1, #4112, p. 469; Al-Isaba fi Tamayyuz Al-Sahaba, v. 4, p. 378; Al-Bidaya wa Al-Nihaya, v. 2, p. 60; Dakha`ir Al-Uqubi, p. 44.
The Prophet (s) said, "The head of the women of Paradise is Fatima."
Kenz Al-Omal, v. 13, p. 94; Sahih Al-Bukhari, Kitab Al-Fadha`il, Chapter on the Virtues of Fatima; Al-Bidaya wa Al-Nihaya, v. 2, p. 61.
The Prophet (s) said, "If I were separated from the fruits of Paradise I would kiss Fatima."
Nur Al-Absar, p. 51.
The Prophet (s) said, "Many men have reached completion, but no women have reached completion except four: Mary, Asiya, Khadija, and Fatima."
Nur Al-Absar, p. 51.
The Prophet (s) said, "The first people to enter Paradise will be Ali and Fatima."
Nur Al-Absar, p. 52; related by similar wording in Kenz Al-Omal, v. 13, p. 95.
The Prophet (s) said, "The verse of purification was revealed concerning five people: myself, Ali, Hassan, Hussein, and Fatima."
Is^af Al-Raghibeen, p. 116; Sahih Muslim, Kitab Fadha`il Al-Sahaba.
The Prophet (s) said, "The best women in Paradise will be Mary, Asiya, Khadija, and Fatima."
Seir Alam Al-Nubala`, v.2, p. 126; Dakha`ir Al-Uqubi, p. 44.
The Prophet (s) said, "The first one to enter Paradise will be Fatima."
Yanabi^ Al-Mawadda, v. 2, p. 322, ch. 56.
The Prophet (s) said, "The Mehdi is from my family, from the sons of Fatima."
Al-Sawaiq Al-Muhariqa, p. 237.
The Prophet (s) said, "Verily, God has weaned (fatama in Arabic) my daughter Fatima and her children and those who love them from the Hellfire, and that is why she is named Fatima."
Kenz Al-Omal, v. 6, p. 219.
The Prophet (s) said, "Fatima, you will be the first amongst my Ahlul-Bayt to follow after me."
Haliyat Al-Awliya, v. 2, p. 40; Sahih Al-Bukhari, Kitab Al-Fadha`il; Kenz Al-Omal, v. 13, p. 93; Muntakhab Kenz Al-Omal, v. 5, p. 97.
The Prophet (s) said, "Fatima is part of me. Whatever upsets her upsets me, and whatever harms her harms me."
Sahih Muslim, v. 5, p. 54; Khasa`is Al-Imam Ali of Nisa`i, p. 121-122; Masabih Al-Sunnah, v. 4, p. 185; Al-Isabah, v. 4, p. 378; Seir Alam Al-Nubala`, v. 2, p. 119; Kenz Al-Omal, v. 13, p. 97; similar wording is related in Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 241; Haliyat Al-Awliya`, v.2, p. 40; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 58; Dhakha`ir Al-Uqubi, p. 38; Tadhkirat Al-Khawass, p. 279; Yanabi^ Al-Mawadda, v.2, ch. 59, p. 478.
The Prophet (s) said, "Fatima is part of me, and whoever pleases her, pleases me."
Al-Sawaiq Al-Muhariqa, p. 180 & 132; Mustadrak Al-Hakim; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 73; Yanabi^ Al-Mawadda, v. 2, ch. 59, p. 468.
The Prophet (s) said, "Fatima is the head of the women of Paradise."
Sahih Al-Bukhari, v. 3, Kitab Al-Fadha`il, Chapter on the Virtues of Fatima, p. 1374; Mustadrak Al-Sahihain, v. 3, Chapter on the Virtues of Fatima, p. 164; Sunan Al-Tirmidhi, v. 3, p. 266; Kenz Al-Omal, v. 13, p. 193; Muntakhab Kenz Al-Omal, v. 5, p. 97; Al-Jami^ Al-Sagheer, v. 2, no. 564, p. 5760; Seir Alam Al-Nubala`, v. 2, p. 123; Al-Sawaiq Al-Muhariqa, p. 187 & 191; Khasai`s Al-Imam Ali of Nisa`i, p. 118; Yanabi^ Al-Mawadda, v. 2, p. 79; Al-Jawhera Fi Nasab Ali Wa Aalihi, p. 17; Al-Bidaya wa Al-Nihaya, v. 2, p. 60.
The Prophet (s) said, "Fatima is part of me, so whoever makes her angry makes me angry."
Sahih Al-Bukhari, v. 3, Kitab Al-Fadha`il, Chapter on the Virtues of Fatima, p. 1374; Khasa`is Al-Imam Ali of Al-Nisa`i, p. 122; Al-Jami^ Al-Sagheer, v. 2, p. 653, n. 5858; Kenz Al-Omal, v. 3, pp. 93-97; Muntakhab in the margin of Al-Musnad, v. 5, p. 96; Masabih Al-Sunnah, v. 4, p. 185; Is^af Al-Raghibeen, p. 188; Dakha`ir Al-Uqubi, p. 37; Yanabi^ Al-Mawadda, v. 2, pp. 52-79.
The Prophet (s) said, "Fatima is a maiden of Paradise created in human form."
Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 296.
The Prophet (s) said, "Fatima is a maiden of Paradise in human form, she does not receive any kind of menses."
Al-Sawaiq Al-Muhariqa, p. 160; Is^af Al-Raghibeen, p. 188; Kenz Al-Omal, v. 13, p. 94; Muntakhab Kenz Al-Omal, v. 5, p. 97.
The Prophet (s) said, "Fatima is part of me, whatever harms her harms me, and whatever is against her is against me."
Mustadrak Al-Sahihain, v. 3, p. 173; Sunan Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 240; Kenz Al-Omal, v. 13, p. 94; Muntakhab Kenz Al-Omal, in the margin of Al-Musnad, v. 5, p. 96; Al-Sawaiq Al-Muhariqa, ch. 3, p. 190.
The Prophet (s) said, "Fatima is part of me - whatever makes her angry makes me angry, and whatever pleases her pleases me."
Al-Sawaiq Al-Muhariqa, p. 188; similar wording is narrated in Mustadrak Al-Sahihain, v. 3, p. 172; Al-Jami^ Al-Sagheer, v. 2, p. 653, n. 5859.
The Prophet (s) said, "Fatima is more beloved to me than you, oh Ali, and you are dearer to me than her."
Majma^ Al-Zawa`id, v. 9, p. 202; Al-Jami^ Al-Sagheer, v. 2, p. 654, n. 5761; Muntakhab Kenz Al-Omal, v. 5, 97; Asad Al-Ghaba, v. 5, p. 522; Yanabi^ Al-Mawadda, v. 2, ch. 56, p. 79; Al-Sawaiq Al-Muhariqa, ch. 3, p. 191.
The Prophet (s) said, "Fatima is part of me and she is my heart and the soul which is between my two sides."
Nur Al-Absar, p. 52.
The Prophet (s) said, "Fatima is the head of the women of my nation."
Seir Alam Al-Nubala`, v. 2, p. 127; Sahih Muslim, Kitab Fadha`il Al-Sahaba, Chapter on the Virtues of Fatima; Majma^ Al-Zawa`id, v. 2, p. 201; Is^af Al-Raghibeen, p. 187.
The Prophet (s) said, "Fatima is a branch of me, what pleases her pleases me, and what saddens her, saddens me."
Mustadrak Al-Sahihain, v. 3, Chapter on the Virtues of Fatima, p. 168; Kenz Al-Omal, v. 13, p. 96; Muntakhab Kenz Al-Omal, v. 5, p. 97; Seir Alaam Al-Nubala`, v. 2, p. 132.
The Prophet (s) said, "Fatima is part of me - whatever causes her pain causes me pain, and whatever makes her happy makes me happy."
Manaqib Al-Khawarizmi, p. 353.
The Prophet (s) said, "Fatima is part of me, whoever harms her has harmed me."
Al-Sunan Al-Kubra, v. 10, chapter regarding the one who denies the testimony of the father for his child, p. 201; Kenz Al-Omal, v. 13, p. 96; Nur Al-Absar, p. 52; Yanabi^ Al-Mawadda, v. 2, p. 322.
The Prophet (s) said, "Fatima is the joy of my heart, and her sons are the fruit of my soul."
Yanabi^ Al-Mawadda, v. 1, ch. 15, p. 243.
The Prophet (s) said, "Fatima is not like the women of the children of Adam."
Majma^ Al-Zawa`id, v. 9, p. 202.
The Prophet (s) said, "Fatima is part of me - what saddens her saddens me, and what pleases her pleases me."
Al-Sunan Al-Kubra, v. 7, p. 64, the chapter on what will transpire on the Day of Judgement; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96.
The Prophet (s) said, "Oh Fatima, verily God is angry when you are angry."
Al-Sawaiq Al-Muhariqa, p. 175; Mustadrak Al-Hakim, Chapter on the Virtues of Fatima; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 351.
The Prophet (s) said, "Fatima, God will not torture you or any of your children."
Kenz Al-Omal, v. 13, p. 96; Muntakhab Kenz Al-Omal, in the margin of Musnad Ahmad, v. 5, p. 97; Is^af Al-Raghibeen, in the margin of Nur Al-Absar, p. 118.
Author: Rabab Jaffery
If there is a religion that addresses every minute need within man, it can be none other than Islam! One of the most significant yet misunderstood Islamic concepts is the role of entertainment towards reaching the desired spiritual harmony and perfection.
Islam not only permits entertainment, it in fact recommends it! Imam Ali (peace be upon him) says in Nahjul Balagha: "The believer's time has three periods: the period when he is in communion with Allah, the period when he manages for his livelihood, and the period when he is free to enjoy what is lawful and pleasant. And the last part is a tonic and refreshing for the other parts."
Every day of a believer's life must have some sort of lawful entertainment. Why has Islam given so much weight to entertainment? A man once came to Imam Ali and said that he has molded his nature in such a way that he does not feel the need for lawful pleasures in life. The Imam replied to him: "For now you do not know. Satan flows in man like bloodstream; you won't even realize when he attacks you." Even the best of pious or religious people lose interest in religion and become astray if they don't reserve a break for entertainment.
Involvement in legal pleasures is an outlet for man\'s natural instincts, and serves as a balance between the soul and body. Our Nafs (carnal self) can be compared to a pressure cooker which will explode if its steam is not allowed to escape. Every person needs a break from his/her daily regular routine, and if this break is not taken in form of entertainment, then our Nafs revolts. The need for entertainment is more significant in young children. Islam advises parents to explain entertainment guidelines for their children based on the present time. Parents cannot expect their children to have fun in the same manner in which they themselves had in their childhood. Imam Ali has advised parents, "Do not force your children to behave like you, for surely they have been created for a time which is different to your time." Restrictions should be made based on Islamic laws and not on cultural habits.
In selecting the appropriate source of entertainment, we should always keep in mind that it is something that will help our mind and body relax, not something that might be physically, spiritually, or emotionally destructive for us.
So, is it next to impossible to find good lawful entertainment? Not quite. Playing sports can be fun! In fact, it is highly recommended in Islam that a father should teach his son swimming, archery, and horse-riding. It is well-known that gambling, music, and wine are forbidden in Islam, but there are many other diversions or alternatives to these. Except chess and cards, most games are permitted in Islam. Music that is suitable for corrupt gatherings is forbidden, but who doesn't love a sweet melodious voice? Prophet Dawood had a melodious voice, and it is said that people in Paradise will hear him only. So the alternatives are Islamic poetry, like Nasheeds, Qasidas, etc. However, one has to make sure that the type of poetry they choose is not Ghina, and does not contain Haram music. (Please consult your respective Religious Authority for jurisprudential clarification in this matter.) Fine arts can be fun, like, painting, drawing, poetry, but not sculpturing!
You can watch movies or read books that do not have indecent words or images and do not have a misleading message. It should be emphasized here that a drama, movie, or story that is permissible for one person might be forbidden for the other, depending on the mental maturity of the person.
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| Nasir Makarem Shirazi |
THE HOLY QURÙŽÙŽAN _ S98: 7
Suyuti, the famous commentator has narrated in his Dorrol Mansoor that Jabir Ibn Abdullah Al- Ansari said,
"We were in presence of the prophet, when Imam Ali arrived there. As soon as the prophet saw him he said,
`UPON HIM, TO WHOSE HANDS LAYS MY LIFE, ALI AND HIS SHIITE (SECTARIANS) WILL HAVE SALVATION IN DOOMSDAY`
Then the prophet; `added the narrator, `recited the above mentioned verse. After that, whenever Imam Ali came to a gathering of prophet, we used to say: `The best of God`s creatures is come
The above tradition with a little difference is also narrated by: IBN _ ABBASS. ABUBARZEH. IBNE _ MARDOOYED and also ATTIYEH _ OOFI. Therefore the name SHIITE was given to the lovers and followers of Imam Ali by the prophet himself and not by the SAFAVIES DYNASTY as some with very low knowledge have said`
We respect and esteem all the other Islamic sects, and stay in one line of prayer with them, and perform the rites of pilgrimage as they do, and cooperate with them in all common Islamic goals and fields. Yet as a SHIITE we do have some particularities which were noted by our prophet; and this is why we have chosen this school.
Some of our enemies insist to connect SHIITE, some how to ABDULLAH IBN SABA, as the founder of the sect.
IBN _ SABA is said to have been a Jew convert in the life of Imam Ali. This claim or suggestion seems very strange to us! If you study all the SHIITE`S BOOKS you find in them no least interest to have been shown to the said man; and rather in contrast, all have declared him a misled heretic, and in some traditions we read that Imam Ali himself has condemned the man to death! After all IBN SABA`S very existence is under question, and some of the scholars doubt if such a man did ever exist! Even if we don`t take him as a fictitious and imaginary man, he is of sure misled and astray in religion and far out of the path of truth.
THE SHIITE`S GEOGRAPHY
Important to say that IRAN has not always been a central group of the SHIITE SECT. In the first century of Islam. they had different centers in KUFEH, YEMAN and even in Medina.
Contrary to the poisonous propagandas of the Ommayids and BANI ABBASS dynasties; SHIITE had several centers in Syria too, though not as extensive as that which was in IRAQ.
In Egypt too, there has always been a big group of SHIITE, and for a relatively long period, the FATEME SHIITE ruled the country. At present big groups of SHIITE live throughout the Islamic world. A great many of them live in eastern area of Saudi Arabia with nice harmony and good relations with the other Islamic groups.
Islam`s enemies have always agitated and tried to stir the good relations the groups have had, in order to turn their friendship and brotherhood into enmity and ill will, thus weakening both parties.
Now that MAN is wearied of; and eludes the material civilization, and finds Islam to have come on the carpet as a great international moral and spiritual power, our enemies do their best to destroy our unity and brotherhood, they create controversies and diversities of opinions in order to make the Muslims busy with each other.
Such a danger should have a sobering effect upon us all so as to make us cautious enough to frustrate our enemy`s intentions and endeavors.
If is remarkable to note that the SHIITE like the SONNIES are divided in different groups; but the main and majority consists of the sect of SHIITE who believe in 12 Imams.
Although not exact, the number of Shiite through out the world counts from two to three HUNDRED millions, making a quarter of the whole lot of Muslims.
THE LEGACY OF THE PROPHET`S HOUSEHOLD
The followers of this school (SHIITE) have so many traditions from the prophet which are conveyed through Imam Ali or other Imams. These have all been collected and classified, and make the main source of SHIITE`S religious jurisprudence. The most important books among the collections are four, and are known as KOTOBE ARBA_EH (THE FOUR BOOKS). These are as follows:
1 _ KAFI.
2 _ MAN LA YAHZARAOL FAGHIH,
3 _ TAHZIB.
4 _ ESTEBSAR.
Not that, all the traditions found in these four books, or elsewhere are indisputably correct or acceptable.
Each tradition as we said it, has a series of do*****ents and narrators that are to be checked out and confirmed. If all the do*****ents and narrators prove to be right and trustworthy, then the tradition may be considered true and accepted. Such investigations about the traditions are the task of religious experts and scholars. Therefore the SHIITE`S collected works in the field of tradition differs with that of the Sonnies. The way Bukhari and other Sunni scholars such as Muslim took in their collected works differ from that of our authors. Their criterion of right and wrong is only the author`s distinction. So to understand the belief of a Sunni, it is enough to get access to their important tradition books, called SAHIH. Contrary to that, SHIITE has collected all the traditions that they could; narrated by the Imams just to be investigated, judged, approved, and then be accepted for action. And that is to be done by learned and trusted authorities and religious specialists.
THE TWO IMPORTANT BOOKS
Among the important sources of Shiite, there are two very important books: The first one is known as NAHJUL BALAGHA, a collected work of SHARIF RAZI, a thousand years past, consisting of the speeches, the letters, and some quotations of Imam Ali.
The eloquence in the verses is so high, and the meanings so deep, that makes the work so strangely attractive to all sorts of minds! We wish not only the Muslims, but the non-Muslims too, could be acquainted with this amazing book, in order to know what is to be known in the fields of Monotheism, Resurrection, Ethics, Social and Political affairs.
The second important book is called SAHIFEH SAJJADIEH A collection of the bests and the most beautiful verses on prayers having the deepest meaning. It may teach us how to pray to the Lord and to purify our soul by that prayer. The whole book is the collection of many fervent prayers in the form of hymns, and narrated by our fourth Imam, Ali IBN Hussain, who is famed as SAJJAD (ONE WHO OFTEN PROSTRATE)
Most of the SHIITE traditions are narrated by the fifth and the sixth Imam, and these traditions we have received through Ali IBN MOOSA, ALREZA the eighth Imam of the SHIITHE.
Those three Imams were under fewer pressures of the dynasties of Ommayids and Abbassids, and had a better opportunity of teaching the doctrine of the prophet as they had received it through their fathers. So they succeeded to convey to people a great deal of the knowledge they had obtained. This is why the sect of SHIITE is known also as the JAAFARI SECT of Islam. Imam JAAFAR SADIQ the sixth Imam, lived in a period of the history in which the Ommayids were getting weaker and weaker, and the ABBASSIDS were gaining power. The Imam is said to have trained more than four thousands of students in his school.
ABUHANIFEH the famous Sunni religious leader and scholar who was contemporary to Imam Sadiq has said, "I haven`t seen any one deeper in religious knowledge than Imam Sadiq. (JAAFAR IBN MOHAMMAD)(1)
MALIK IBN ANAS, another leading man has said,
"I used to go to JAAFAR IBN MUHAMMAD for some times. I always found him in one of the three conditions: He was either in prayer, fasting or reciting QURØ·N. `I am of opinion, added ANAS, `that no one can excel him in knowledge or worship of God.`(2)
for brevity we leave aside the great many complements of the SONNI`S leading Men about Imam Sadiq.
THE ROLE OF SHIITE IN ISLAMIC KNOWLEDGE
WE BELIEVE that SHIITE has played a vital role in the Islamic knowledge, and some scholars are of opinion that Islamic knowledge is founded by SHIITE.
.- TAZKARATOL HEFAZ ZAHABI vol.1 _ p.166
.- ALTAHZIB VOL.2 _ P.104
This idea can easily be proved by the so many important books that Shiite scholars have written, in various subjects; such as jurisprudence, commentaries on QURAN, tenets, and commandments, all of which are references of our studies today. These books can be found in all the important libraries and book sellers through out the world.
One of the famous SHIITE scholars has indexed the names of the books made in 26 big volumes. This book is named, ALZARI-EH and the author`s name is SHEIKH AGHA BOZORG TEHRANI.
This book contains the names of the books that are written more than half a century past, and since then thousands of more books have been published which are not in the collection.
WE BELIEVE that honesty and truth are among the most important Islamic principles:_
"Allah will say: `This is the day which the truthful will profit from their truth. they shall forever live in Gardens with streams flowing beneath. Allah is pleased with them and they with Allah, That is the greatest salvation.
THE HOLY QURAN _ S5: 122
Some of the verses in QURØ·N show that in Doomsday Men will get the reward for his honesty and truth.
"..... That Allah may reward man of truth for their truth and punish the hypocrites if he wills, or turn to them in MERCY.
for Allah is Forgiving, Merciful.|"
THE HOLY QURAN _ S33: 24
And as we have already mentioned, Muslims are ordered to be always with those who are innocent and truthful.
"O,Believers! Fear Allah and be with those who are truthful (in words and deeds)
THE HOLY QURAN _ S9: 119
The commandment is so important that God orders his prophet to pray God for that:_
"Say: O,Lord! Let me enter the Gate of truth and let my exit be from the gate of truth."
THE HOLY QURAN _ S17: 80
All the prophets have enjoined honesty and truthfulness. we read in a tradition:_ "No prophet was ever sent by God unless he was ordered to e truthful and to give back the trusts to its owners."(1)
So did we, in this concise, our best, not to leave the least amount of truth, and we hope that we have done so with the speed of God.
THE LAST WORD
Whatever we wrote in this collection is a summary of the opinion and belief of the followers of our prophet`s household; i.e. the SHIITE SECT OF ISLAM. This is without any change or deviation, confirmed by QURAN and to a less extent by traditions.
We aimed to write the subjects in brief and this, we did. It may be concluded here that this work:_
1_ Is a trustworthy reference that clearly presents the SHIITE belief and ideas. Here by all the other Muslims and non Muslims many have access to first hand information about the SHIITE.
2_ This work can be reasoning for God, to those who judge us with inadequate information, or take their information about us, from doubtful persons or our enemies; or from books of no importance.
3_ To study this work will show the reader that the difference between SHIITE and other Islamic sects is not that much to prevent us a peaceful living together, and having cooperation in important fields and affairs. Common aspects of our belief are many; our common enemies are many too.
4_ We believe that some mysterious hands are working hard to separate us, and to create disputes and hatred among Muslims, to kindle the fire of enmities!
These mysterious hands do not want, Islam to play his vital role after the smash of communism, and to fill the vacancies of materialism.
Muslims should not leave their enemies unattended and to have success in their goals.
There now exists a good opportunity for us to present Islam to the world, as it really is.
5_ WE BELIEVE that if all the scholars and the leading men of all sects sit round a table to discuss the problems sincerely, with pure heart, and far from fanaticism, and obstinacy; they would of surety solve all the problems they have, and the differences would be reduced if not entirely erased.
Such a meeting was recently held in ZAHIDAN. SHIITE, and SONNIES sat round a table. They had several sincere meeting and as a result gave an end to most of their differences. To end, I pray to our Lord and say:_
"OUR LORD! FORGIVE US AND OUR BROTHERS WHO EMBRACED THE FAITH BEFORE US, AND
LEAVE NOT IN OUR HEARTS ANY MALICE (HATERED) TOWARDS THE FAITHFUL. YOU ARE COMPASSIONATE AND MERCIFUL."
THE HOLY QURAN_ S59: 10
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| Ayatullah Murtaza Mutahhari |
To know a perfect or exemplary human being from the viewpoint of Islam is necessary for Muslims because it is like a model and example, by emulating which we can, if we wish, attain our human perfection under Islamic teachings. We should, therefore, know what a perfect man is, how he looks spiritually and intellectually, and what his peculiarities are, so that we may improve ourselves, our society and other individuals based on that model. But if we do not know what a perfect human being is in Islam, surely we cannot become a perfect Muslim, or even a relatively perfect human being.
From the viewpoint of Islam, there are two ways of knowing a perfect person: One way is to see how the Qur'an in the first place and tradition in the second place have defined a perfect man, even if it is meant to be a perfectly faithful and good Muslim. A perfect Muslim is a person who has attained perfection in Islam; a perfect believer is one who has attained perfection in his faith. Now we must see how the Quran and tradition have portrayed such a person and with what peculiarities. As it happens, we have many things to quote from both of these sources.
The second way is to regard real individuals who are built up on the model of the Qur'an and Islam, not an imaginary and idealistic being, but a real and objective personality who exists in various stages of perfection at its highest level or even at slightly lower stages.
The holy Prophet himself is an example of a perfect man in Islam. Imam Ali is another example. To know Ali (as) is to know a perfect man, and that means to know him thoroughly, and not only his name, lineage and apparent identity. We may know that Ali is the son of Abu Talib and the grandson of Abdul-Mottalib, and that his mother is Fatima, daughter of Assad-bin-Abdol-Ezi, and his wife is Fatima Zahra (as) and he is the father of Hassan and Hossain, and at what dates he was born and died, and what battles he fought etc. But this knowledge is only about his apparent identity, and not about him as a perfect man. Recognition of Ali means knowing his personality, rather than his person.
To the extent that we get acquainted with his whole personality, we will know him as a perfect man of Islam; and to the extent that we take him as a model and accept him in actuality and not literally as our leader and Imam, and follow and emulate him, we will then be a Shi'a follower of this perfect man.
A Shi'a means one who accompanies Ali, not only with words and sentiments, but with the act of following him in practice and act in philosophical and academic terms.
These two ways of recognition of a perfect man are not only theoretically useful, but we must also use this knowledge to follow the ways shown by Islam to become a true Muslim and make society truly Islamic. The way is thus shown and the result is explained.
But the question arises as to the meaning of 'Perfect'. Some things may seem obvious, but explicit things are sometimes harder to explain than difficult matters.
In Arabic the two words meaning 'Perfect' and 'complete' are close to each other but not exactly similar in meaning, and both of them have an antonym meaning 'defective'. The difference between the two words is as follows: The word 'complete' refers to something which is prepared according to a plan, like a house and a mosque, and if any part of it is unfinished, it is incomplete or defective. But something may be 'complete' and yet there may exist a higher degree of completion or many degrees higher than that, and that is called 'perfection'. 'Complete' is a horizontal progress to maximum development and 'perfect' is a vertical climb to the highest degree possible.
When we speak of a 'perfect wisdom or knowledge', it refers to a higher degree of an already existing wisdom or knowledge. A man may be complete in a horizontal sense, without being perfect vertically. There are people who are half-complete or even less than that. But when perfection is attained, there are still higher levels of perfection until a perfectly perfect state is reached.
The term ‘perfect' did not exist in Islamic literature until the seventh century of the Hejira. It is now used frequently in Europe, but was first used in the Islamic world by the well-known Gnostic "Mohyedin Arabi Andalusi Ta'i", who is the father of Islamic Gnosticism, and many Islamic Gnostics, including Iranian and Persian-speaking ones, and even Rumi, have been his pupils. Rumi with all his greatness is small compared with Mohyedin in Gnosticism. He is of Arab extraction and a descendant of Hatam Ta'i, from Andalusia, that is modern Spain. He has traveled in Islamic countries and died in Damascus where he was buried. He has a pupil called Sadredin Ghownawi who is rated second to his teacher as a Gnostic. Islamic Gnosticism has been given a complicated form by Mohyedin and commentaries of Sadredin. Rumi is a contemporary of the latter and his follower through whom he imbibed the ideas of Mohyedin.
This man used the term "perfect man" from the special viewpoint of gnosticism, but we intend to discuss it from the viewpoint of the Qur'an. We have human beings who are physically sound or defective. But you do not consider blindness, deafness, paralysis, or shortness as defects of virtue, personality or humanity. For example Socrates, the famous Greek philosopher, who is sometimes rated as a prophet, was a most ugly man, but this ugliness is not counted as a defect. Abol-Ala Mo'arra, and Taha Hossain of our time were blind. Is this blindness a defect of personality? This means then that a person has a physical personality and a spiritual one, with two distinct reckonings. It is a mistake to suppose that the spirit is a dependent of the body. Can the spirit be sick while the body is sound or not? This is a question in itself. Those, who deny the genuineness of the spirit and believe spiritual peculiarities to be the direct influence of the nervous system, have no belief in the spirit and for them everything is dependent on the body, According to them if the spirit is sick, it is because the body is sick, and mental sickness is, in fact, the same as physical sickness.
Fortunately, it has been proved to-day that the body may be perfectly sound with regard to blood composition, nerves, vitamins, etc, and yet, one may be mentally ill, such as suffering from what they call a "complex". Consequently, the way to treatment mental illness may not be medicine and drugs at all. Can we find a drug for someone who is suffering from narcissism, which is a kind of mental disorder? Can we change a person's haughtiness into modesty, or his cruelty into kindness by means of a pill or an injection? It is deprivations, which produce such illnesses, and cause someone for example not to rest until he takes revenge.
What is this feeling of revenge? What is this envy which rouses a person to dislike other people's enjoyment of a blessing, and long to deprive them from it. Such a man is not thinking of having that blessing for himself. The envy of a sound person always gives priority to his own goal, and this is not a fault. But desiring harms and defeats for others is an ailment. You find that such individuals are prepared to hurt themselves wholly in their bid to even partially harm the envied person.
A historical story is told in this connection. In the time of a caliph, a rich man bought a slave whom he treated, from the beginning, like a gentleman, giving him the best of food and clothes, and money exactly like his own child or even more lavishly. But the slave noticed that his master always felt uneasy. Eventually he made up his mind to set him free and provide him with some capital. One night as they were sitting together, the master said: "Do you know why I have treated you so well?" The slave asked the reason. The master said: "I have one request to make which if you fulfil, you would enjoy all I have given and will give you! But if you refuse, I will be discontented with you." The slave said: "I will obey whatever you ask. You are my benefactor who has given me my life." The master said: "You must promise me in good faith to do it, for I am afraid you may refuse it." The slave said:
"I promise to do what you want." The master said: "My proposal is that you must behead me at a specific time and place." The slave exclaimed: "What? How can I do that?" The master said: "That is what I desire." The slave said: "That is impossible." The master said: "I have got your promise. You must do it." One midnight, he awakened the slave and gave him a sharp knife and a bag full of money and climbed up a neighbor's roof, and told the slave to behead him there and then go wherever he liked. The slave asked the reason for such an act. He answered: "I hate this one man and prefer death to seeing his face. We have been rivals but he has gone ahead of me and excels me in everything, and I am burning with hatred. I desire him to be jailed for this fake murder and this idea is a relief to me. Everyone knows him to be my rival, and so he will be condemned to death for this act." The slave said: You seem to be a foolish man and deserve this death." So he beheaded the man and ran away, His rival was consequently arrested and imprisoned, but no one believed that he would have killed his rival on his own roof. It had become a mystery. At last, the slave felt a prick of conscience, went to the authorities and confessed the truth. When they understood the matter, they freed both the slave and the neighbor.
This is a fact that envy is a disease. The Qur'an says in Chapter "The Sun" (Shams), Verses 9 and 10. "He will indeed be successful who purifies it, and he will indeed fail who corrupts it." Thus, the first proposal of the Qur'an is purification of the self from ailments, complexes, ignorance, deviations and metamorphoses. You could have heard that in the past there were people who, because of excess of sins, were cursed by the Prophets of their time and were thus metamorphosed, that Is, they were transformed into animals such as a monkey, a wolf, a bear etc.
One may not become physically metamorphosed, but he may be mentally or spirituality transformed into an animal the like of which in wickedness and nastiness may not be found in the world. The Qur'an speaks of those "who are in worse errors" and who are lower than quadrupeds.[1] How can that happen? Man's personality depends on his ethical and spiritual qualities, without which he would be a beast. Thus, a defective man may be lowered to the level of a metamorphosed being. Some may think this a fancy, but it is real and true.
Someone said: "We had made a pilgrimage to Mecca along with Imam Sajjad and when we looked down at the Desert of Arafat it was full of Hajis (pilgrims). There were so many of them that year. The Imam said: "There is much uproar, but few are true pilgrims." The man says: "I don't know how the Imam gave me the insight, but when he asked me to look down again, I saw a desert full of animals, like that in a zoo, among whom a few human beings were moving about." The Imam told him how things looked to those who had a clear sight and were concerned with the inward concept of things.
This is quite obvious but if our so-called modernized mind does not accept it, we are at fault. In our own time there have been and are individuals who have discerned the real character of others that, like animals, knew nothing but eating, sleeping and sexual intercourse. They had lost their human qualities and been turned into beasts. We read in the Qur'anic Chapter, the "Great Event" (Naba) Verse 6. "The day on which the trumpet shall be blown, so you shall come forth in hosts, and the heaven shall be opened so that it shall be all openings."
Religious leaders have repeatedly said that only one group of people is to be raised from among the dead in the shape of human beings; others would appear as animals, tigers, monkeys, scorpions, snakes and ants. Does God do so without a reason? No, there are reasons. When a human being has done nothing in this world but to sting and hurt others, he takes his real form in the next world and that is a scorpion. He who acts like a monkey in this world, will appear as a monkey in the next world. And a person with a doggish nature will be a dog. Thus, all people will be raised from the dead according to their intentions, desires, and true character. Are your desires in this world those of a human being, or an animal or a bird? You will take the same form on resurrection. That is why we are forbidden to worship any but God. If we worship anything else, we will have it with us in the hereafter. If we worship money it becomes a part of our nature, and as the Qur'an says in Chapter "Immunity" (Baraat), Verse 35 that molten metal will be with us on resurrection: "And (as for) those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement, on the day when it shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves." Do not say that currency notes have taken the place of coins; in the next world, these banknotes would be turned into a fire as scorching as gold and silver coins!
By a similar reasoning, if there's chance that one's taqiyah could destroy the assumption of different believers, then taqiyah is verboten to such an individual.
Take for example the case of imam Husain (as). The character of Yazid is accepted and that we needn't come in its details here. Such an individual demands allegiance from imam Husain (as), the grandchild of the Holy Prophet of Islam and image of Muslim values and spiritual uprightness. Yazid had written to his governor of Madina to demand allegiance from Imam; and, if imam refused, then the governor was to send his head to capital of Syria.
So imam Husain (as) was cognizant of the results of his rejection of that demand. Still, he knew that if he did swear allegiance to Yazid, Muslims would assume that Yazid was the rightful successor of the Holy Prophet (saw), and therefore all the debaucheries of Yazid would become a vicinity of Islam. In short, Islam would are utterly ugly if imam Husain (as) had accepted Yazid because the legal swayer of the Holy Prophet.
Thus we tend to come back to the conclusion that if somebody is of such a standing that if he, resorted to taqiyah, others would be misled into un-Islamic tenets and beliefs, then the fundamental principle demands that he ought to sacrifice his life however save others from going wide. One or additional lives aren't as necessary collectively or additional people's religion and non secular delivery.
In the end, it ought to be reiterated that taqiyah isn't Associate in Nursing specialty of the Shi'as. each sect of Islam accepts the principle. Quotations from Sahih Bukhari and Sunni Commentaries of the Qur’an are given during this article. imam Shafi'i allowed taqiyah even from the Muslims additionally as from the infidels. and every one nice students of Sunni sect, with none exception, have written that taqiyah is valid up to the Day of Judgment. Those interested. in elaborate references ought to see `Fulk- un-Najut' of Maulana Ali Muhammad and Maulana Amirud-Deen (Lahore, Pakistan) wherever lots of references are given from page eighty nine to page 116.
The Sunni scholar, Najmuddin Tufi Hanbali writes:
واعلم ان النزاع الطويل بينهم في التقية استدلالا وجوابا ذاهب هدرا ... اما التقية ... فلا مبالاة باثباتها وجوازها. وانما يكره عامة الناس لفظها كونها من مستندات الشيعة والا فالعالم مجبول على استعمالها وبعظهم يسميها مداراة وبعضهم مصانعة وبعضهم عقلا معيشيا ودل عليهما الشرع
.
"Know that the long arguments for and against taqiyah area unit useless …. however there's little doubt in its validity and lawfulness. Of course, folk don't like its name (taqiyah) as a result of it's been known with the Shi'as. Otherwise, the full world uses it naturally, although some decision it `tolerance', others name it as `diplomacy, and a few decision it `common sense'. And it's proven by proofs of Shari’ah (Islam). [65][32]
Keeping seeable, of these verses of the Qur’an and therefore the Prophet's traditions, and looking out in the least these historical facts within the lives of the Holy Prophet (saw), his companions and even previous Prophets additionally because the Sunni students, however is it that the Wahhabis maintain accusive the Shi'as of varied ridiculous beliefs then declaring that albeit the Shia's deny such beliefs they must not be believed as a result of they follow taqiyah?
Well, our books area unit promptly out there in Arabic, Persian, Urdu, Gujarati, Bengali, Hindi, Swahili, English and lots of different languages. they're on sale in Asian country, Iraq, Gulf States, Lebanon, Pakistan, India, geographical region, U.K, Canada, U.S.A and different countries. There area unit books on theology, jurisprudence, and social, moral and philosophical subjects. Some area unit meant for our children's education, others for teenagers and grownup up individuals. Let the Wahhabis turn out proof from our books in support of these unsupported accusations. sadly, they're going on continuation those foolish things from their own books and assume that they need vanquished the Shi'as!!
What will they are saying if we tend to begin writing that: "The Wahhabis believe that Shaykh Muhammad ibn `Abdul Wahhab was their prophet, which is why they hate the Holy Prophet, Muhammad ibn `Abdullah (saw) most and continually attempt to distract the Muslims from showing love and reference to the Holy Prophet of Islam (saw), however they are doing not dare to declare this belief brazenly as a result of then, they might be clad of Mecca and Medina and would lose their power-base."? however can they refute this allegation? {what can|what is going to|what's going to} be their defense after we will reject their words of mouth and their writings, as we are going to maintain declarative that it had been all a pack of lies simply to safeguard their hold on the sanctuaries of Mecca and Medina?
Peace
| Year | image | Laureate | Country and profession | Rationale | comment |
|---|---|---|---|---|---|
| 1978 |  | Anwar al-Sadat(25 December 1918 – 6 October 1981) |  Egyptianpolicymaker | He, beside national leader was awarded 1978 Alfred Bernhard Nobel Peace Prize “for their contribution to the 2 frame agreements on peace within the Mideast, and on peace between Egypt and Israel, that were signed at Camp David on day, 1978”. | The first Muslim to receive a Nobel Prize. |
| 1994 |  | Yasser Arafat(24 August 1929 – 11 November 2004) |  Palestinianpolitician | The 1994 Nobel Peace Prize was awarded conjointly to solon,Shimon Peres and Yitzhak Rabin “for their efforts to make peace within the Middle East”. | The first Muslim Palestinian to receive a Nobel Prize. |
| 2003 |  | Shirin Ebadi(born 21 June 1947) |  IranianHuman Rights Activist | The 2003 Alfred Bernhard Nobel Peace Prize was awarded to Ebadi “for her efforts for democracy and human rights. She has targeted particularly on the struggle for the rights of ladies and children”. | The 1st and solely Iranian to receive a accolade. She was also the primary Muslim girl to receive such associate honor. |
| 2005 |  | Mohamed El Baradei(born June 17, 1942) | Egyptianpolicymaker | The 2005 nobel Peace Prize was jointly awarded to El Baradeiand International Atomic Energy Agency “for their efforts to stop atomic energy from getting used for military purposes and to ensure that atomic energy for peaceful purposes is used in the safest doable way”. | He was the second Egyptian to be awarded Nobel Peace Prize(2005). |
| 2006 |  | Muhammad Yunus(born 28 June 1940) |  Bangladeshieconomist and founding father of Grameen Bank. | The 2006 nobel Peace Prize was put together awarded to Yunus and Grameen Bank “for their efforts to create economic and social development from below”. | The first and solely Bengali Muslim to receive such an honor. he is also the onlyBangladeshi and overall the third Bengali to win such a gift. |
| 2011 |  | Tawakel Karman(born 7 February 1979) |  Human rights activistbased inYemen. A prominent leader in the Arab Spring. | The 2011 chemist Peace Prize was conjointly given to Ellen Johnson Sirleaf, Leymah Gbowee and Karman “for their non-violent struggle for the protection of women and for women’s rights to full participation in peace-building work”. | The 1st Arab lady and first and onlyYemeni to receive a accolade. She is additionally the youngest Nobel Peace Laureate. |
Literature
| Year | image | Laureate | Country and profession | Rationale | comment |
|---|---|---|---|---|---|
| 1988 |  | Naguib Mahfouz
(11 December 1911 – 30 August 2006)
| Egyptian author, noted for his contribution to modern Arabic literature | The 1988 Nobel prize in Literature was given to Naguib Mahfouz “who, through works rich in import - now clear-sightedly realistic, now evocatively ambiguous - has formed an Arabian narrative art that applies to all mankind”. | The 1st Muslim author to receive such a prize. |
| 2006 |  | Orhan Pamuk(born 7 June 1952) |  Turkish authorfamous for his books My Name is Red and Snow | The 2006 Nobel prize in Literature was awarded to Orhan Pamuk “who in the look for the melancholic soul of his native city has discovered new symbols for the clash and complex of cultures”. | The first and only Turk to receive the Nobel Prize. |
Sciences
Physics
| Year | image | Laureate | Country and profession | Rationale | comment |
|---|---|---|---|---|---|
| 1979 |  | Abdus Salam
(29 January 1926 – 21 November 1996)
|  Pakistaniphysicist | The 1979 honor in Physics was awarded together toSheldon Lee Glashow, Salam, and steven weinberg “for their contributions to the idea of the unified weak and fundamental interaction between elementary particles, including, inter alia, the prediction of the weak neutral current”. | He is the primary and solely Pakistani to receive the award. he is conjointly the primary Muslim person and solely man of science to be awarded the nobel prize. |
Chemistry
| Year | image | Laureate | Country and profession | Rationale | comment |
|---|---|---|---|---|---|
| 1999 |  | Ahmed Zewail
(born February 26, 1946)
| Egyptian -Americanscientist | The 1999 Nobel award in Chemistry was given to Ahmed Zewail“for his studies of the transition states of chemical reactions usingfemtosecond spectroscopy”. | He is the only Muslim chemist so far to be awarded the accolade and also the second Muslim human. |
