In this chapter we shall content ourselves with narrating the fundamentals of Shi’a School in the matter of its articles of faith and articles of acts and, as far as possible, shall go into some details. However, we consider it necessary to repeat it that we shall depend only on those propositions which are accepted by Shi’a scholars in general and which may be given the title of Shi’a Faith and we shall ignore the beliefs held by a few stray people.

Islam And Iman - Submission And Faith

The entire Islamic system may be summarised into the following five divisions:

(i) Recognition of Allah.

(ii) Recognition of the Prophets and their successors.

(iii) Recognition of Divine commands and to follow them.

(iv) Achieving moral virtue and renouncing indecent deeds.

(v) Belief in the Day of Resurrection and Judgement.

Therefore, religion and faith are acquisition of religious knowledge and to act according to it. This faith and practice are Islam itself.

Islam and Iman are two synonymous words i.e. both of them point out the same reality which is founded on three bases: Monotheism, Prophethood and the Day of Judgement. If a person denies even one of these three fundamentals, he is neither a Muslim nor a Mu’min (Faithful). If, however, he believes in Monotheism, the Prophethood of the Holy Prophet of Islam and the Day of Judgement he is a real Muslim. Such a person will enjoy all the Islamic rights and his person, rank and status will be respected.

Sometimes the words Islam and Iman are used in a deeper and restricted sense. This happens when a fourth fundamental is added to the aforesaid three and that is Practice according to the five essentials of Islam namely Salat (Prayers) Sawm (Fasting) Zakat (Religious tax) Hajj (Pilgrimage) and Jihad (Holy-war). It means the same thing when it is said that faith consists of believing from one’s heart, professing by tongue and performing articles of acts according to the basic commands1.

As such, wherever the Holy Qur’an declares only faith in Allah and the Holy Prophet and the Day of Judgement, it conveys the first meaning but whenever good deeds are also added thereto, it conveys the second meaning.

In resorting to this division, we have acquired inspiration from the following verse:

“The Bedouin Arabs say: ‘We are believers’ Tell them: ‘You are not believers but you should say that you are Muslims. In fact, belief has not yet entered your hearts’” (49:14).

Thereafter Almighty Allah adds by a subsequent verse:

“The true believers are only those who believe in Allah and His Prophet then never entertain the slightest doubt. They fight for the cause of Allah with their wealth and lives. They are the truthful ones” (49:15).

This means that Iman does not consist of professing Islam by tongue only. It must also be accompanied by belief and good deeds. These four fundamentals namely Monotheism, Prophethood, the Day of Judgement and practising the five essentials of the religion are acknowledged by Muslims in general, the basis of Islam and Iman (in its special sense).

The Shi’a And The Other Muslims

However, the Shi’a believe in Imamate as the fifth fundamental of Islam.

The Shi’a believe that Imamate like Prophethood is a sort of Divine office. Just as Allah selects anyone He likes for the office of a Prophet and empowers him to show miracles which are of the same worth as the message and the word of Allah, so does Allah select anyone He likes for the office of Imamate and orders the Prophet to introduce him to the people. The Imam has to perform the same functions as performed by the Prophet except hat there is no revelation on him. On the other hand, he perceives Divine commands by the grace of Allah through the Prophet. Hence, whereas the Prophet is the missionary of Allah, the Imam is the missionary of the Prophet.

The Shi’a believe that there are 12 Imams, each one of whom has clearly introduced his successor. The Shi’a also believe that just like the Prophet an Imam is infallible and impeccable because if it is not so, it will not be possible to rely on his words or deeds. It will not also be possible in that event to accept his words in the same manner as the words of Allah or the Prophet’s, or to treat his deeds as an example or specimen for others.

“Allah addresses Prophet Ibrahim and says:’I have appointed you as the Imam of mankind’. He [Ibrahim] asked: ‘Will this Imamate also continue through my descendants?’ Allah replied: ‘The unjust do not have the right to exercise my authority’” (2:124).

The Shi’a believe that an Imam should be superior to all the people of his age in the matter of knowledge, merits and wisdom because the purpose of appointment of an Imam is the refinement, reformation and perfection of humanity through knowledge and righteous deeds.

It is evident that a person who is himself imperfect cannot make others perfect. How can a man give what he does not possess himself!

Hence, from the view-point of status, an Imam is next to the Prophet and above all others.

Whoever owns this belief is considered by the Shi’a a “Mu’min” in the special sense of the word. However, even if he believes only in the other four fundamentals, he will be a Muslim or a Mu’min in the general sense and he will enjoy all the general laws and rights of Islam regarding his life and property. Therefore, lack of belief in Imamate, the fifth fundamental, does not occasion his expulsion from Islam nor the non-applicability of Islamic laws to him. No doubt, the outcome of belief in Imamate will become apparent on the Day of Judgement in the shape of proximity to Almighty Allah.

However, in this world all the Muslims, without exception, are equal and allied to one another from the view-point of Islamic laws. But there is no doubt about it that on the Day of Judgement there will be a vast difference between their positions and this difference will be related to their intentions and actions. Of course, only Almighty Allah is aware of the end of everyone and nobody can express a definite opinion about his own salvation.

In short, we mean to say that the most important thing which distinguishes the Twelver Shi’a (Shi’a Imamiyah) from other sects of Muslim is their belief in the Imamate of the 12 Imams of the Holy Progeny of the Holy Prophet. The reason for their being called Imamiyah is also the same, because all other sects which are called Shi’a are not Imamiyah. For example, the title of Shi’a is given to the Zaydiya, Ismailiy, Waqifiya, Fathiya sects etc. although they do not believe in the Imamate of the 12 Imams. This distinction could, of course, be possible if we had to discuss only those people who are considered to be Muslims.

However, at times the term Shi’a is given a wider scope and is made to cover sects which fall outside the limits of Islamic laws and beliefs, for example, the sect called Khitabiya or others like it. As a matter of fact, if we wish to count the sects which assumed the title of Shi’a their number will perhaps exceed 1002.

It is an admitted fact that the name Shi’a is now particularly given to the Imamiyah sect which is the second biggest sect of Islam after Sunni. It may also be pointed out that belief in the 12 Caliphs is not something strange or of recent origin which may be inconsistent with the principles of Islam and the famous Islamic books, because we find that Bukhari and other distinguished Sunni schools have quoted the traditions about 12 Caliphs in various ways3. For example:

(i) Bukhari quotes Jabir Ibn Samra from the Holy Prophet, as having said: “This affair (i.e. the affairs of the Muslims) will not be settled unless the 12 Caliphs rule over them”. Thereafter he said some words in a low tone which I did not understand. I asked my father who was also present in the meeting as to what the Holy Prophet had said. He told me that the Holy Prophet had said that all of them would be from among the Quraysh “.

(ii) He narrates another tradition to the effect that the Holy Prophet said: “The affairs of the Muslims will remain in order so long as twelve people rule over them”.

(iii) In another tradition quoted from the Holy Prophet it is said that: “Islam will be powerful so long as 12 Caliphs rule over the Muslims”.

For the present we are not concerned as to who these twelve people are4. What we mean is that belief in such a proposition is not something new or surprising so that it may become a pretext (for criticism) by some people. Of course, we come across a narration by Sunni scholars to the effect that the Holy Prophet said: “There will be thirty Caliphs after me and thereafter, the Caliphate will assume the shape of a perverted and shameful monarchy”.

For the present there is no occasion to offer arguments in favour of the Imamate of the twelve Imams and we do not wish to undertake such a discussion. Fortunately, thousands of books are available on the subject which absolves us of this responsibility.

As has already been said, our object is only to explain the articles of Shi’a Faith and its principal commandments on which there is general agreement, without offering arguments in their support, so that it may become clear as to what we say and what we believe. Of course, detailed books have been written by Shi’a scholars in proof of each article of faith. We therefore entrust the task of this discussion to them.

Let us not deviate from the main subject. As had already been pointed out Faith consists of a set of things worth knowing and practising i.e. acquisition of knowledge and practices. In other words, it comprises certain functions for intellect and soul and also some functions for the body. We shall, therefore, undertake this discussion in two parts.

The Basic Fundamentals

Tawhid - Monotheism

The Shi’a believe that every wise person should recognize his Creator and should have faith in His Oneness. He should know that creation, sustenance, death and life arc permanently in His Hands. As a matter of fact, none except He Himself is permanently effective in the world. Hence, if anyone believes that creation, sustenance, death or life are in the hands of anyone other than Allah, he will be considered to be an infidel and a polytheist and outside the fold of Islam.

Similarly, according to the Shi’a, it is only Allah who is to be worshipped. If a person worships anyone other than Allah or makes anyone a partner of Allah for purposes of worship (even though it may be with the excuse that worshipping anyone other than Allah is a means for access to Allah) even that person is an infidel and expelled from the ranks and files of Muslims.

Obedience, too, is specifically due to Allah and if it is necessary to obey the Prophets and the Imams it is for this reason that obedience to them is in fact obedience to Allah, because they are the missionaries of Divine commands Notwithstanding this, however, it is not permissible to worship them with the excuse that their worship is also the worship of Allah.

This method of thinking is somewhat Satanic which pulls man down the precipice of polytheism. However, to seek blessing through them or to make their position and personalities a means for petition before Allah and Similarly, to offer prayers to Allah near their sacred tombs are all permissible.5

We cannot imagine a person who cannot differentiate between offering prayers by the side of the tomb of a Prophet or Imam and praying to the Prophet or Imam himself. The Holy Qur’an says:

“[This lamp is found] in houses which Allah has allowed to be exalted and that His name shall be remembered therein. Therein glorify Him in the morning and evening” (24:36).

This is the gist of the belief of the Shi’a in respect of monotheism regarding which there is general agreement among Shi’a scholars and it is possible that severity in the matter may exceed even this.

In any case the Shi’a are exceptionally severe in this regard and anything which is in the least opposed to the propositions of the Oneness of Allah and Independence in Effect and Singularity of Deity is unacceptable from the Shi’a view-point.

Of course, according to the Shi’a, Monotheism has different degrees, for example Oneness of Being, Unity of Attributes, Unity of Action etc. However, this is not the place to explain these terms further.6

Prophethood

The Shi’a believe that all the Prophets whom the Holy Qur’an refers to, were appointed by Allah. They were His Messengers who were nominated to guide the creatures. Muhammad, peace be on him, was the last and the greatest Prophet of Allah. He was bere of any sin or error throughout his life and did not tread till the last moment of his life, but in the cause of Allah.

The Shi’a believe in Mi’raj (the Ascension) of the Holy Prophet in the heavens and believe that Allah made him travel during one night from Masjid al-Haram (at Makkah) to Masjid al-Aqsa (at Jerusalem) and then took him with his corporate body up to the Divine Screen and beyond the Arsh e Throne), the Kursi (the Chair) and the Hijab (the Divine Screen) the place of Qaba Qausayn Aw Adna.

The Shi’a believe that the Holy Qur’an which is in the hands of the Muslims is the same Book which was revealed to the Holy Prophet by way of a miracle for teaching realities of Islam to the people, without the least addition, subtraction or alteration.

There is a consensus of opinion of all the Shi’a scholars on this point. If there are rare cases of some Shi’a or Suni holding the belief that the Holy Book has been altered, such people are evidently mistaken. The Holy Qur’an contradicts them by saying:

“Indeed, We have revealed the Book and indeed We are its Guardian” (15:9).

Furthermore, even if there are some narrations of the Sunni as well as of the Shi’a which mention that the Holy Qur’an has been tampered with, it should be understood that these narrations, besides being inauthentic, consist of solitary remarks, knowledge of which is not useful and which cannot be made a basis for adherence. Such statements should either be explained or totally ignored.

The Imamiyah believe that whoever claims after the Prophet of Islam that he is a Prophet or that anything is revealed to him or has faith in anyone who makes such a claim is not a Muslim and is liable to be dealt with according to rules pertaining to the infidels and non-Muslims.

Imamate

As has already been pointed out earlier, the main thing which distinguishes Twelver Shi’a from other sects of Muslims is this very issue of Imamate. In fact, the real and basic difference is the same. All other differences are secondary and accidental and resemble the differences found among the four sects of the Sunni (namely, Hanafi Shafi’i, Maliki and Hambali) themselves.

It has also been mentioned that from the Shi’a point of view Imamate is a Divine office like Prophethood. Almighty Allah grants this office to whomsoever He likes and nominates him to this position through His Prophet. The Shi’a believe that Almighty Allah ordered the Holy Prophet to introduce Imam ‘Ali to the people as his successor.

In a way the Holy Prophet also knew that the acceptance of this proposition might be difficult for a group of people because all people were not equal in the matter of belief about Imam ‘Ali’s infallibility.

It could be possible that some of them might consider this selection to be the outcome of the Holy Prophet ‘s personal love for Imam ‘Ali and their mutual relationship and his (Imam ‘Ali) being son-in-law of the Holy Prophet.

Nevertheless, Almighty Allah did not consider it necessary that the Holy Prophet should refrain from declaring this reality on this account. He, therefore, clearly ordered in the following verse that the succession of Imam ‘Ali might be made known to the people:

“O Prophet! Convey to the people that which Allah has revealed to you [regarding the succession of ‘Ali]. If you fail to do so, it would be as though you have not discharged the duty of Prophethood. Allah protects you from the people” (5:67).

When the Divine order was conveyed with such emphasis, there was no alternative left for the Holy Prophet but to convey Allah’s command to the people. Hence, at the time of his return from his last Hajj he delivered a sermon at Ghadir Khum, wherein he said inter alia with a loud voice so that all the people heard:

“Do you not consider me superior to your own selves? [i.e. Am I not your guardian and master?]”.

They replied, “Yes, you are”.

Then he said: ‘Whoever considers me to be his master and patron; he should consider ‘Ali also to be his master and patron”7.

Thereafter also the Holy Prophet emphasised this proposition on different occasions, sometimes openly and at other times by making allusion to it, and thus discharged the duty entrusted to him by Almighty Allah.

After the demise of the Holy Prophet, some elders among the Muslims interpreted this tradition according to their own way, “keeping in view the interests of Islam”. They preferred some people over others and said, “Every situation and every phenomenon have their own exigencies”.8

Keeping in view these developments, Imam ‘Ali and a group of other distinguished companions of the Holy Prophet declined to take the oath of allegiance to the Caliph who had been elected by the former group.

But after some time, when they saw that refusal to take such an oath and not to make reconciliation might do great harm to the foundation of Islam and might root out the very sapling of Islam which had grown up only recently, they agreed to swear allegiance. And this was not very surprising because on the one hand Islam was so dear and honoured in the eyes of Imam ‘Ali that he was prepared to sacrifice his own life as well as of his most near and dear ones for its sake.

History of Islam will never forget Imam ‘Ali’s unparalleled sacrifice and bravery. It was he who on many occasions subjected his life to danger in order to safeguard Islam from harm. And on the other hand, he saw that the person who had taken over the Caliphate did not (apparently) refrain from making efforts to ensure the strength, grandeur and expansion of Islam and this was the desire and object which Imam ‘Ali wanted to achieve. For these reasons, he did not oppose the Caliphate.

However, during all these times, he did enjoy the status of Imamate because this was not such an office that could be relinquished or could become subject to decay, notwithstanding the fact that he remained silent for the sake of security of the interests of Muslims and renounced the status of public ruler.

Of course, when the time of Mu’awiya came, Imam ‘Ali did not remain silent. The reason for this was that he knew perfectly well that reconciliation and cooperation with Mu’awiya and acceptance of his authority even over a small province, not to speak of his leadership of the Muslims, would entail huge losses and deplorable harm for the world of Islam. Consequently, Imam ‘Ali had no alternative left but to stand against him.9

In short, the Imamiyah says:

“We are Shi’a and followers of Imam ‘Ali. We make peace with those with whom he made peace and fight with those against whom he fought. We are friends of his friends, and enemies of his enemies. And in holding this belief we follow the Holy Prophet, who said,

‘O Allah! Be his friend who befriends ‘Ali and be his enemy who is inimical towards him’.

Hence, our love for Imam ‘Ali and his distinguished children is love for the Holy Prophet only as a token of obedience to his orders”.

In order that we may not get diverted from our topic we revert back to our discussion about Imamate.

The Imamiyah believe that Allah never keeps the world without His Hujjat (Proof in the shape of Imam) whether he be visible or occult. Hence the Holy Prophet openly selected Imam ‘Ali to be his successor. Imam ‘Ali, too, introduced his son Imam Al-Hasan as his successor. He also nominated his brother Imam Husayn to succeed him and in the same manner nominations were made up to the Al-Mahdi, the twelfth Imam.

This institution is not novel because all the Prophets of Allah from Adam upto Muhammad, the last Prophet of Islam (peace be on them) have acted on this schedule and nominated their successors.

A large number of religious scholars have written many books on this subject and have discussed at length the proof of the testament of the Holy Prophet about Imam ‘Ali and of the Holy Imams about one another.

We refer here to only those writers who wrote on this subject in the early days of Islam and before the 4th century A.H., under the caption Kitaoul Wasiyyah by Hisham Ibn Hakim, Husayn Ibn Sa’id, Hakam Ibn Miskini, ‘Ali Ibn Mughira, ‘Ali Ibn Husayn Ibn Fadhl, Muhammad Ibn ‘Ali Ibn Fadhl, Ibrahim Ibn Muhammad Ibn Sa’id Ibn Hilal, Ahmad Ibn Muhammad Ibn Khalid Al-Barqi, the author of Kitab al-Mahasin and Abdul Aziz Ibn Yahya Judi, the distinguished historian.

Most of these scholars belonged to the 1st and 2nd centuries. In the 3rd century also a number of scholars wrote books on this subject under the caption, Kitab al-Wasiyyah by ‘Ali Ibn Ri’ab, Yahya Ibn Mustafad, Muhammad Ibn Ahmad Sabuni, Muhammad Ibn Hasan Ibn Farrukh, ‘Ali Ibn Husayn Mas’udi, the distinguished historian and author of Murujuz Zahab; Shaykh Ta’ifa Muhammad Ibn Hasan At-Tusi, Muhammad Ibn ‘Ali Shalmaghani, Musa Ibn Hasan Ibn Amir.

It is not, of course, possible to count the books written on this subject after the 4th century A.H. Mas’udi, the well-known historian, writes in his book Ithbitul Wasiyyah that every Prophet had twelve successors. Then he gives their names with short accounts of their lives. Thereafter, he mentions the 12 Imams in detail.

These are specimens of the books which the Shi’a scholars have written about the Imamate advancing logical arguments and documentary evidence on this behalf. However, as has already been pointed out, it is not our purpose to prove this proposition by such arguments. We only wish to set forth the basic Shi’a beliefs without advancing any proof so that it may become known that what we say and what is the worth of those unjustified calumnies imputed to us.

As has been observed, the fundamentals of Imamate in which the Shi’a believe are not something novel, incredible or devoid of any argument or evidence so that one should find fault with us in this regard.

Al-Mahdi And His Longevity

Of course, the belief about which other sects of Muslims and even non-Muslims have criticised us most is our belief in Imam Al-Mahdi and his occultation. They have considered this belief to be false and baseless and have created a great fuss over it. However, if we study their remarks carefully and in an unbiased manner, we find that only two kinds of criticism deserve discussion:

The first is the question of the longevity of the occult Imam. They ask as to how it could be believed that, opposed to principles of nature, a man could live for more than a thousand years. However, this objection is quite strange, especially when raised by a Muslim.

It appears that they have ignored the longevity of Prophet Nuh about whom the Holy Qur’an clearly says that he remained busy guiding his people to the right path for as many as 950 years. In regards to his total life, the minimum is stated to be 1600 years, and some have mentioned it to be 3000 years or even more than that.

Many Sunni traditionalists have mentioned some other people also who lived longer than even Prophet Nuh. One of them is Nuvi, a distinguished Suni traditionalist who, in his book Tahzibul Asma’ writes: “There is a difference of opinion regarding Khizr’s longevity as well as the period of his Prophethood. Many scholars believe that he was a sage and not a Prophet, and is alive even now, and is incognito, among the people.

This proposition is also current among the gnostics. Many stories are told about people perceiving Khizr, contacting him and having dialogue with him and about knowledge gained from him and his appearance at the sacred places.

These incidents are too well known to be related here”. Shaykh Abu Amr Ibn Salah says in his Fatawa: “According to the belief of the majority of Ulama’ and the gnostics, he (Khizr) is alive and most of the common people also hold this belief along with them. Only.a few traditionalists deny his existence”. (The statement of Nuvi ends here).

I remember that he as well as Zamakhshari in Rabi’ Al-Abrar writes thus: “Muslims are unanimous in their belief regarding four Prophets being alive namely, Idns and Isa who live in the heavens and Ilyas and Khizr who live on earth. In regards to Khizr he was born during the time of Prophet Ibrahim”.

Are there not people besides those mentioned above who live much longer lives than usual, sometimes for centuries, and are called Longevals? Sayyid Murtadha in his book Amali, and Shaykh Saduq have mentioned a large number of them. We have also seen people in our own times who have lived unusually long for 120 years or even more.

Furthermore, such an objection is also not logical from the scientific and theoretical point of view,10 because one, who can keep a human being alive for one day, is also competent enough to keep him alive for thousands of years. All that can be said is that such things are opposed to general laws i.e. they are unusual.

But is abnormality a novel thing in the matter of Prophets and Saints of Allah? How is it possible that we should consider the longevity of Al-Mahdi, which is something abnormal, to be impossible, when we believe in the miracles of Prophets when these, too, are unusual and abnormal.11

What has been said above is from the view-point of our religious and Islamic beliefs. Now in regards to views of other learned men, a number of renowned Western philosophers believe that from the scientific view-point there is no impediment to a total war being waged against death, so that it may be possible for man to lead eternal life. In support of this claim, they have advanced very forceful arguments, examples of which have been quoted in connection with articles written in previous issues of the magazine al-Muqtatif.

One of the renowned Western scholars says, “If ‘Ali had not been martyred at the hands of Ibn Muljam it would have been possible for him to live eternally, because complete temperance in all aspects of life governed his Self”.

We, too, have a large number of arguments in this regard which need not be stated for the present.12

The Awaited Saviour

Another point regarding the awaited Imam about which we are questioned is: “What is the use of the existence of an Imam who is hidden from the eyes of the people, and does his existence or otherwise make any difference at all?”

We do not know, however, whether or not the people who raise such objections believe that they have unveiled all the secrets of the Universe and mastered all the philosophies of Divine laws, and not a single doubtful point remains for them to be clarified, either with regard to the creation or in the matter of religion.

If we sincerely believe that there are still many unknown things whose knowledge, we have not been able to acquire, and we should certainly believe in this reality, what is the harm then if we accept the position that this proposition, too, is one of the secrets of the actions of Allah whose solution we have not been able to find so far! Besides the matters relating to the creation of the Universe about which we lack knowledge there have always existed some religious problems the secrets of which have not been revealed to us.

Do we know the efficacy of kissing the Black Stone which forms a part of the ceremonies of Hajj and is one of the recommended articles of acts thereof, notwithstanding the fact that it is only a piece of stone which cannot do any good or harm to us? Similarly, do we know why three rakats (units) have been fixed for Dusk prayers, four for Night prayers and two only for Dawn prayers?13

The Holy Qur’an proclaims that there are some secrets of this world whose knowledge belongs to Allah only and even the great Prophets and Archangels are unaware of them, like the Day of Judgement and other similar matters. Allah says in the Holy Qur’an:

“Only Allah knows the Hour of Doom. He sends down rain, and knows what is in the wombs. No one is aware of what he will earn tomorrow nor knows in which land he will die. Allah is all-knowing and all-aware” (31:34).

In any case, the proposition of the Occultation of the Imam is not something novel, because, in Islam, there are man matters whose causes are not clearly known e.g. The Glorified Name, The Dignified Night, The Moment of Acceptance of Prayers etc.

In short, it is not surprising that Allah may do something or give some command the cause and philosophy of which may not be known to us; and no one can claim that such a thing is not possible. To end this discussion, the only point that remains is whether such a situation did or did not arise with regard to Imam Al-Mahdi.

In this regard also there remains no room for denial in the presence of authentic traditions quoted from the Prophet and his Successors about the Occult Imam and it is necessary that this fact which has been proved by positive arguments should be admitted. We are not at all bound to find out the philosophy and the causes underlying it, because there are many matters whose reality has been proved to us by reasonable proofs although we are not aware of their philosophy.

We have repeatedly pointed out that in these brief discussions all that we wish to do is to state clearly the text of the Shi’a beliefs regarding the roots and branches of their faith without mentioning arguments in their support. Nevertheless, brief references are sometimes made to relevant arguments. Those interested in exhaustive arguments should refer to books written on the subject.

In regards to the origin of the Occultation of Imam Al-Mahdi, a number of traditions have been quoted from both Shi’a and Sunni sources and are recorded in well-known books of both the sects14. Although we have admitted our lack of absolute knowledge about the causes of Imam Al-Mahdi’s existence and the conditions of his Occultation, but in reply to a question put to us by some Shi’a in this regard, we have mentioned reasons therefore which may explain the secret of this proposition to a considerable extent.

It may, however, be pointed out that we cannot depend on them by way of a decisive chain of arguments with regard to this mysterious matter. Especially so, because at times it happens that one perceives a matter but cannot do justice while narrating it15.

The last observation which is proposed to be made in this regard is this that after adducing final arguments regarding the necessity of the existence of an Imam in every age we come to believe that the world should not be devoid of Allah’s Proof and Sign and also that in the person of the Imam there is Lutf (Grace of Allah) and his rule will be another Grace of Allah. Hence it is not in the fitness of things to reveal the secrets and the philosophy of this proposition any further16.

Justice

According to Twelver Shi’a the fourth fundamental of faith is belief in the Justice of Allah. It signifies that Allah is not unjust to anyone and does not perform any act which is considered indecent and obscene by healthy intellect. The Shi’a consider it to be one of the fundamentals of their religious beliefs and discuss it as an independent proposition.

Although in view of the fact that Justice is one of the attributes of Allah it should be discussed along with the Oneness and Attributes of Allah and treated as a part of discussion with regard thereto, yet one point has been the cause for the Shi’a to particularly treat it as a separate fundamental. That point is this that Asha’ira (disciples of Abu al-Hasan Ash’ari who form a large part of the Sunni) believe that our reason is not at all capable of perceiving good or bad (decency or indecency) and it is incumbent on us to derive guidance for this purpose from Divine laws alone. Whatever religion declares anything to be good should be taken as good and whatever it condemns as bad should be treated as bad.

In other words, the fact is that goodness and badness have no existence as defined by religion so much so that if Almighty Allah permanently keeps the good and faithful people in Hell and the evil-doers and unbelieving ones in Paradise, He has not done anything wrong, because all things and all people belong to Him and He may deal with His belongings in any manner He likes. As Allah proclaims in the Holy Qur’an:

“Nobody has a right to dispute His authority” (21:23).

This would mean that man has no intellectual function to perform and nothing is obligatory on human beings from the standpoint of reason. All functions and responsibilities should be specified by religion so much so that even the necessity of recognising Allah and of studying the claim of a person to Prophethood and his miracles should also be proved through religion, because reason is not in a position to prove any proposition.

In case, however, we wish to solve these problems also through religious orders, we are caught in a strange whirlwind of contradictions, because before we recognize Allah or the Prophet would it not be necessary for us to conduct investigation regarding recognition of Allah and the Prophet? Now the question arises as to why it should be necessary to conduct an investigation. Would such an investigation be according to the dictates of religion - the same religion whose bases of Oneness of Allah and Prophethood have not been established? As such it is necessary that before we recognize Allah and the Prophet, we should know religion (i.e. Allah and the Prophet). In view of this it is beyond doubt that such matters should be governed by reason and consequently the position of reason is not that of a deposed ruler.

As opposed to the belief of the Asha ‘ira, the Adliya i.e. Shi’a, and a group of Sunni who are the disciples of Wasil Ibn Ata and are popularly known as Mu’atazila believe that the absolute ruler in such matters is reason and religion does not and cannot have any role to play except that of guidance and recommendation for the decrees of reason.

In the same manner reason perceives independently the good and evil about many things. Reason says that it is impossible that Allah should do anything indecent or obscene because He is Wise and the consequences of indecent and undesirable deeds are opposed to wisdom. Reason says. that it is unjust to punish good people and injustice is something indecent. On this account Allah does not do·any such thing that is unjust.

In the manner as detailed above the Shi’a scholars have proved the Attribute of Justice for Allah and have made it the object of discussion as a separate topic and have not mixed it up with the issue of Attributes of Allah to make a clear distinction between Asha’ira and themselves.

However, the Asha’ira do not in fact deny the Justice of Allah, so much so that according to their belief whatever Allah does is Just17.

As such, if He punishes good people, it will be quite in keeping with Justice. They only deny the independence and rule of reason regarding the assessment of goodness or indecency of actions relating to Allah whereas the Shi’a and Mu’tazila believe in it. They think that reason has no right to interfere in the matter and to say that so far as Allmighty Allah is concerned such and such action is admissible and such and such action is not admissible18.

Those who believe in Justice (i.e. the Shi’a and the Mu’tazila) have solved a number of problems on the basis of this principle e.g. the Principle of Grace; necessity of thanking the Beneficent; necessity of examination and study of the claim of a claimant of Prophethood.

Out of the many problems which originate from the proposition’ of Justice, one is Fatalism and Free Will, which is one of the most important and complicated problems to be discussed. Asha’ira believe in Fatalism or in something which eventually ends in Fatalism. On the other hand, Mu’tazila believe in Free Will and consider man to be independent in his actions, so much so that according to them this freedom of will has been given to man by Allah in the same manner in which He has given him the real existence. On this account just as Allah has created words, the Attributes of Authority totally belong to Allah and partially to us (i.e. in the matter of benefit from the attribute of free will and actions in consequence thereof).

Almighty Allah does not compel anyone to do something or to refrain from it - it is for His creatures to choose one of the two courses. It is for this reason that if men perform good acts, they merit reward in the eyes of wise men and if they commit bad deeds, they are subjected to blame and rebuke. If men had not been free in their actions, reward and punishment would have borne no meaning and the appointment of Prophets and revelation of Divine Books would also have been of no use19.

We do not wish to discuss here the issue of Fatalism and Free Will any more, because it does not form a part of the subject under consideration. We have discussed this topic in detail in the end of the first volume of our book al Din wa al- Islam and propounded the proposition in such a manner that it should be intelligible to people possessing average knowledge. Here we wish to explain only this point that one of the fundamental beliefs of Shi’a Imamiya is the Justice of Allah and the Free Will of human beings.

The Day Of Resurrection

The Shi’a, like all other Muslims, believe in the Day of Resurrection. It is an article of their faith that Almighty Allah will call people to life after their death for reward or punishment for their deeds. Resurrection will take place with the very soul and body, so that if a man is seen by another man, they will recognize each other.

Much has been said about Resurrection. Will the return of the dead be of the category of re-establishment of the extinct? Will man become completely non-existence and then acquire a new existence or of the appearance of the existent (i.e. man is not destroyed completely and on the Day of Resurrection the same being appears again in the original shape?)

These are propositions, ignorance of whose details does not affect faith on the Day of Resurrection. Hence, it is not necessary to acquire knowledge about them after having belief in the basic thing (i.e. Resurrection)20.

The Shi’a believe in all matters related to Resurrection and life in the Hereafter which have been mentioned in the Holy Qur’an and authentic traditions like Jannah (Paradise) and Nar (Hell) and their respective blessings and tortures; Mizan; Sirat (which the righteous only will be able to cross on the passage to Paradise); A’raf (place between Hell and Paradise); and the Book of Deeds in which all the doings of the human beings will be recorded in detail.

They also believe that everyone will be repaid for his deeds - he will get good reward for his good deeds and punishment for his bad deeds.

They also believe in other similar matters which have been proved by way of revelation of the Holy Qur’an or authentic traditions.

Bada’ And Taqiyyah

Here we consider it necessary to bring under discussion two propositions for which the Shi’a are criticised most and to explain the true Shi’a belief in this regard.

Belief In Bada’

Some people think that the Shi’a belief with regard to Bada’ means that some matters are concealed from Almighty Allah and later become known through passage of time (and He repents some of His actions which He had performed previously due to lack of knowledge about them). However, can any sane and sensible Muslim entertain such an opinion about Allah? Is not this thing a clear and shocking ignorance about Allah to consider Him to be subject to changes and accidents namely, that He does not know something on one day and becomes aware of it on the other.

God forbid that such an erroneous belief should be entertained by Twelver Shi’a or by any other sect of Islam, a belief which is total ignorance and perversion. Of course, some such rotten and bogus beliefs were held by the sect called Mujassama. However, their beliefs cannot be taken into account of religion or faith because they are more akin to superstitions and fables than to religion, so much so that some very ridiculous propositions have been quoted from them which make every sane person feel ashamed. For example, one of them says about the body of Allah: “Excuse us from discussing His beard and male organ and ask about anything else you like”. (He possesses everything besides these also, but these two should not even be discussed).

However, Bada’ in which the Shi’a believe is the one which is considered to be one of the mysteries of the descendants of the Holy Prophet and has been treated to be so important that it is thus referred in the traditions of the members of the Holy Progeny: “None have worshipped Allah in the same manner in which He has been worshipped by those, who believe in Bada’. He who does not believe in Bada’ has not recognised Allah properly”.

Bada’ consists of the fact that the occurrence of an incident has been anticipated in Mahw wa lthbat21 and the Prophet is informed about the occurrence of this incident through one of the angels who are aware of the contents of the said table. The Prophet in his turn informs his disciples that such an event is going to happen22.

If this incident does not occur in the future, it is due to the fact that the incidents anticipated in the phenomenon of Obliteration (Mahw) and Affirmation (Ithbat) are (as is evident from its very name) alterable and it is possible that Almighty Allah may obliterate one incident and substitute it by another. And none except Himself is aware of this fact as all these positions consist of the occult and special knowledge of Allah and no Prophet or Angel has access to them. All these incidents are recorded in Lawh al-Mahfuz (the Protected Tablet) which has been construed in the Holy Qur’an as Umm al-Kitab (the Mother of the Book).

In regards to the Prophets and the Angels they are aware of the realities of the phenomenon of Obliteration (Mahw) and Affirmation (Ithbat) and their knowledge does not go beyond that. This has been expressed in the Holy Qur’an thus:

“Allah effaces or establishes whatever He wants and with Him is the original Book” (13:39).

It is possible that some ignorant people may raise the objection here that this concealment of reality and making known something else which takes place through the the phenomenon of Obliteration (Mahw) and Affirmation (Ithbat) amounts to a statement contrary to facts and a source of furtherance of ignorance, is in fact not proper.

It should, however, be kept in view that such matters are definitely governed by exigencies and philosophies which are beyond our comprehension. For making the position clear it would be appropriate to make a comparison between Naskh (Supersession) and Bada’. We are aware that supersession of orders is permissible in Islam. In other words, it is possible that an order may be enforced and the people may think from its appearance that it is an eternal order. However, after lapse of some time this order may be declared as superseded by the Holy Prophet himself and a new order may be substituted for it. Thus, though the first order is decidedly eternal, its later supersession carries wisdom and expediency. 

That is the case with Bada’ as well. At most, Bada’ belongs to the world of genesis and is subject to the occurrences of creation whereas Naskh is related to the religious law. For this reason, just as Naskh carries wisdom and philosophy, in the same manner Bada’ and the secrecy of a reality of creation and its subsequent disclosure with the lapse of time has also its expediency which is not deprived of reality on account of our lack of knowledge about it.

Besides this there is another kind of Bada’ which takes place in the metaphysical world by the union of the sacred souls of the Prophets. It is possible that on account of this relationship they may become aware of the root of occurrence of an accident but may not acquire knowledge of its conditions, and impediments.

There is a story reported from Jesus Christ we find that he warned in regard to a bride that she would die the very night of the consummation of her marriage. In other words, the sacred soul of Christ had realised the reality of this proposition on account of his connection with the spiritual world. However, he did not take into consideration that the occurrence of this incident was conditional on the part of the people of the bride failing to give alms to an indigent person. By chance it so happened that the bride’s mother had helped a poor man.

Consequently, as opposed to the foretelling of Christ the bride remained hail and hearty. When asked about this development, he said: Perhaps you have given alms on this behalf. Alms ward off confirmed calamities!

At times the utility of episodes of this type lies in testing the preparedness of people in the path of obedience to Allah. This is observed in the matter of Prophet Ibrahim being commissioned to sacrifice his son Isma’il. 

As a matter of principle if the proposition of Bada’ had not been there, prayers, intercession and giving of alms to ward off calamities would have been meaningless.

Similarly, the weepings and implorings of the Prophets and friends of Allah in extreme fear of Allah on their part would not have carried much sense, because they had not set their foot contrary to Allah’s commands even for the twinkling of an eye.

However, they were afraid of the realities which are in the occult knowledge of Allah and no one else is aware of them. They were afraid lest some development should take place which may change their condition. This is the very knowledge from which Bada’ gains capital.

We have conducted detailed discussion about Bada’ and other similar matters like predestination and the Tablet of Obliteration and Affirmation in al Din wa al-Islam. Those interested may acquire detailed information on these matters from that book.

Belief In Taqiyyah

Another topic which has occasioned criticism of the Shi’a and is considered to be one of the faults of the followers of this faith is the proposition of Taqiyyah (Dissimulation). However, the root cause of all criticism in this regard is that the critics have not understood the object of Taqiyyah and the reality about it. Unfortunately, they have also not done any research on this behalf, although if they had done so and displayed patience, they would have easily realised the fact that the Shi’a are not alone in holding this belief. On the other hand, Taqiyyah in itself is a categorical order which accords perfectly with human nature and instincts.

We are also aware that in the matter of all its basic laws and orders Islam moves along with reason and knowledge and does not separate itself even a little bit from these two. Is it not a part of human nature that one should protect and defend one’s life which is the rarest thing in the eyes of man? It is true that at times man is ready to stake even his life for sublime objects like safeguarding of honour, establishing of truth and eradication of falsehood. However, can a sane person say that it is permissible that man should endanger his life for other·purposes not carrying such sacred and just cause? It is evident that neither reason nor religious law gives such permission, and all that Taqiyyah means is that in such circumstances man should not submit his life to annihilation.

Islam has clearly permitted that if the life, property or honour of a man is in danger and the statement of truth is harmful for him, he should forsake it temporarily and perform his functions secretly, as the Holy Qur’an says:

“Except that you wish to observe Taqiyyah from your enemies” (3:28).

And again says:

“Except those who are forced to reject faith in Him openly, but whose hearts are satisfied and comforted with His faith” (16:106).

The History of Islam has not yet forgotten the Aali of Ammar Ibn Yasir and his parents who were caught in the clutches of the idol-worshippers who pu t them to torture so that they might dissociate themselves from Islam23.

Ammar’s parents declined to do so and were killed at the hands of idol-worshippers. Ammar, however, said what they desired and later, weeping owing to fear of Almighty Allah, ran into the presence of the Holy Prophet. The Holy Prophet told him: “If you are caught by them again say what they want you to say”. Thus, the Holy Prophet pacified his agitation of mind, fear and weeping.

The point which needs perfect attention is that the same orders do not apply to Taqiyyah in all circumstances. On the other hand, it is sometimes obligatory, at other times unlawful and still at other times permissible.

Taqiyyah becomes obligatory when human life falls in danger without any corresponding gain in view. It is permissible in such circumstances that its abandonment may amount to a sort of defence and strength for truth. In that event it is up to man to make a sacrifice to achieve the object or to ignore it and save his life. However, Taqiyyah is unlawful and forbidden in case it becomes a source of promotion of falsehood, perversion of the people and strengthening of cruelty and injustice. In such circumstances one should display selflessness and combat all dangers.

From what has been stated above the real meaning of Taqiyyah and the logical belief of the Shi’a in this regard become as clear as daylight. Incidentally it should also be kept in mind that if Taqiyyah deserves blame and admonition, should be directed towards those who have deprived the Shi’a of freedom of faith and compelled them to resort to Taqiyyah. It is those people, and not the Shi’a, who deserve reproach.

We read in history books that Mu’awiya assumed the reins of Islamic government without the approval of Muslims and became so obstinate that he meddled with the laws and orders of Islam in any manner he liked and had no regard for anyone. He pursued the Shi’a of Imam Ali in particular and killed them when and where they were found, so much so that he did not spare even those who were suspected or accused of being Shi’a. Other Caliphs of Bani Umayyah and Bani Marwan also followed this evil policy and dirty politics. Then came the turn of the Abbasids. They too not only repeated the evils of Bani Umayyah but tuned to a new pitch in this field which had no precedent.

What could the Shi’a do in those circumstances except to conceal their belief at one time and divulge it at another, according to the demands of defence of truth and reality and campaign against ignorance and perversion?

In such circumstances the Shi’a did not refuse to express their beliefs in order that argument may be completed and the path of truth and reality may not remain totally hidden from the people. Consequently, we see that a large number of the Shi’a and their leaders abandoned Taqiyyah and submitted their own bodies to the gallows and the altars of tyranny and injustice in the capacity of victims of cruelty in the path of righteousness.

History can never forget the heart-rending tragedy of the martyrs of Marjul ‘Azra (a village in Syria). They were followers and leaders of the Shi’a community numbering fourteen. Their leader was the same distinguished companion whose strong skeleton and knotty muscles had been exhausted by worship and abstemiousness. He was none else than Hujr Ibn Adi Kindi.

To introduce him more fully it may be said that he was one of the Commanders of the army of Islam which conquered Syria. However, Mu’awiya killed all these fourteen people by subjecting them to horrible tortures. Later he used to say, “Whomsoever I killed there was some reason for it, except Hujr Ibn Adi, about whom I do not know what his crime was. However, I would like to ask Mu’awiya what crime Hujr had committed. His only crime was that he had abandoned Taqiyyah in order to prove the perversion of Bani Umayyah and them not having any connection with Islam. Yes! He had not committed any sin except the expression of truth for the sake of this sacred object.

Is it possible to forget the event of the revered companions Amr Ibn Humuq Khuza’i and Abdur Rahman Ibn Hassan Anza whom Zayd got buried alive in Qassul Natif? Can the saddening remembrance of the murder of Maytham at-Tammar, Rashid Hijri and Abdullah Ibn Yaqtar be forgotten who were hanged in Kufa at a place where refuse was dumped?

These and hundreds of others like them were people who gladly sacrificed their lives in the path of righteousness and struck their bright foreheads on the rocks of falsehood of the enemies so severely that their foreheads did not break unless they had broken those rocks. Of course, they did not at all know in which farm Taqiyyah grows. They considered Taqiyyah unlawful for themselves and they were justified in doing so, because if they too had kept silent and adopted Taqiyyah truth and reality would have been obliterated completely and the religion of Islam would have adopted the shape of the religion of fraud; dishonesty and hypocrisy and a source of all sorts of mean qualities. How could such a religion be compared with the religion of Islam which inspires all kinds of virtues?

Of course, these were the people who sacrificed their lives for the sake of Islam. They were the martyrs in the path of truth and virtue!

The tragedy of the martyrs of Taf, Imam Husayn and his respected companions, is known to everyone. 

They were the leaders of the path of truth and heads of the hierarchy of men who never submitted to injustice. Of course, they considered Taqiyyah unlawful for themselves, whereas some others, who were faced with conditions totally different from the conditions mentioned above, considered Taqiyyah obligatory and similarly, another group of people whose circumstances differed from either of the two mentioned above considered it to be lawful. All these different views were the outcome of different conditions, circumstances and environments.

I remember having seen in some narrations that the imposter, Musaylima al-Kazzab captured two Muslims and asked them to testify: “I am the prophet of Allah and Muhammad too is the Prophet of Allah”. One of those two people said: “I testify that Muhammad is the Prophet of Allah and you are a liar”. He was executed under Musaylima’s order. In regards to the other he said what Musaylima wished and was set free. When this news reached the Holy Prophet, he said: “The first person hurried and carried himself to Paradise. The second person also acted according to permission and each one of them will get his own reward”.

O dear Muslims! Please fear Allah and do not do any thing which compels your brethren to observe Taqiyyah and then turn round and blame and admonish them as to why they have resorted to Taqiyyah (Dissimulation).

We pray to Almighty Allah that He may make our and your affairs well and grant all of us unity of expression in the path of truth and reality.

Allah’s peace, grace and blessings be upon you!

This was the gist of the Shi’a Faith. Now we shall study the Articles of Acts.

• 1. This is not exactly a verse of the Holy Qur’an but its contents can be acquired from various verses.
• 2. Most of these sects are, of course, now extinct and only their names are recorded in the history books.
• 3. The tradition about the 12 Caliphs has not been quoted by Bukhari only. It has also been quoted in other well-known books of tradition of Sunnis in different ways: Muslim has quoted it in his Sahih in a number of ways and it has also been quoted by Tirmidhi and Abu Dawud in their Sihah, Ahmad Ibn Hambal in his Musnad and Hakim in al-Mustadrak ‘ala as-Sahihayn. All these books are the most authentic compilations by Sunni scholars.
• 4. It, however, goes without saying that these traditions do not apply either to the first Caliphs or to the Caliphs of Bani Umayyah or Bani Abbas because besides there being other reason, the number 12 does not tally with them. In the circumstances can it carry any meaning other than the 12 Imams of the Holy Prophet’s Progeny?
  (There were 14 Caliphs among Bani Umayyah and 36 among Bani Abbas).
  The Sunni scholars have advanced very strange explanations for these traditions. Being unable to tally the number of 12 with the first Caliph or with others, they have selected, according to their own inclination some Caliphs out of Bani Umayyah and some out of Bani Abbas (whom they believe to be more acceptable) and put them together. Very strange conclusions have thus been drawn which are seriously at variance with one another. Those interested in further information on the subject should refer to the book entitled al-Muntakhab al-Athar (pp. 14-23) In any case the contents of these traditions are evidence which does not conform to anything other than to the Shi’a Faith.
• 5. In fact, as they are the object of Divine favours we pray to Allah near their tombs, not that we seek anything from them independently of Allah.
• 6. Oneness of Being means that Allah has no partner and none is alike or similar to Him. His Sacred Being is Infinite and Absolute, and has no pans. Unity of Attributes means that all his ideal attributes which refer to His Being are inherent in His Being. Unity of the One to be worshipped which is also interpreted as Oneness of Allah means that there is none deserving to be worshipped except Allah, the Almighty and worship and prayers are only for His Being. Unity of Action means that One who is really effective in the entire world is Allah only and whatever effect or attribute any other being has, is derived from Him with His will and wish.
• 7. See: Murtadha Mutahhari, Master and Mastership - ISP 1980. Online at:
  https://www.al-islam.org/master-and-mastership-murtadha-mutahhari
• 8. Some people may not accept so easily the statement that the Muslims, with all their attachment to the Holy Prophet should set aside his traditions. It may be asked whether they were not the same people who had made all sorts of sacrifices for the advancement of Islam. Then how could it be possible that they should ignore the Holy Prophet’s words?
  As it happens, some Sunni scholars have raised this objection against us in their books. It should, however, he remembered that we will not be much surprised if we keep in view the true picture of those times and the circumstances and the way of thinking of the people of that age.
  We are all aware of the position of common people in such matters. They usually follow the elders of the community and have no opinion of their own. And even if they happen to have opposite views, they soon retreat in the face of the propaganda of the elders as well as of their strength and sway. In regards to the elders of the nation it would appear from a study of the history of Islam that all the companions and friends of the Holy Prophet did not look upon him in the same manner as we do.
  We accept him to be the Messenger of Allah. We also believe that whatever he said is Divine revelation and that he did not say even a word which did not conform to it. We further believe that whatever he said is venerable and unalterable and is a guarantee for the welfare of the Muslims.
  However, among the companions of the Holy Prophet there were some who expressed their own views in the face of the orders and remarks of the Holy Prophet. Thus, they practically assumed the role of Mujtahid and considered the Holy Prophet too, to be a Mujtahid. Consequently, they believed that there was no harm in changing some of the orders of Islam in the changed circumstances. 
  For example, the second Caliph who was the originator of most of the events which took place after the Holy Prophet says thus in his well-known statement which has been reported by all scholars: “There were two Muta’ah(s) which were permissible in the days of the Holy Prophet namely, Muta’ah of Hajj and Muta’ah of women (Fixed Time Marriage). I order them to be impermissible and shall punish those who disobey these orders”. 
  Similar words have also been quoted from the said Caliph in other contexts. In the circumstances it should not be surprising that they ignored the orders of the Holy Prophet regarding succession also on the pretext of safeguarding the interests of Islam and Muslims.
  Although presently there are no Muslim scholars or even ordinary people who should give such a treatment to the words of the Holy Prophet, unfortunately the die has been cast and a tradition has been set and generation after generation has taken birth and been brought up in the pale of this tradition. As such it is not easy to bring about change in the prevailing state of affairs.
• 9. The spirit of the above statement can be found in Imam ‘Ali’s own words in Nahj Al-Balaghah, wherein he says: “O Allah! You know that whatever we have done in this context, has not been for the sake of snatching power or kingdom or to gain any material benefit. Rather we have done all this in order to restore truth and establish justice and to carry out reforms on the earth so that Your oppressed creatures may live in peace and Your suspended laws may be enforced again “. (Muhammad Abdoh - Nahj Al-Balaghah, vol. II, p. 18).
• 10. See: The Awaited Saviour, Ayatullah Baqir as-Sadr, ISP, 1979. Online at:
  https://www.al-islam.org/awaited-saviour-ayatullah-sayyid-muhammad-baqir...
• 11. Exception to the Laws of Causality in the sense that something should be created in the Universe without any cause is not logical. However, there is nothing wrong with exceptions to the usual causes and changes in the course of causes and factors with which we are familiar and habituated because there is nothing to prevent other causes from replacing them and effects other than those so far found taking birth from them.
• 12. Although in some of our writings, we have discussed the longevity of Mahdi in the light of present-day science, it is necessary to introduce some of those discussions here. As a matter of principle, the proposition of normal life for man is not more than a myth according to the recent researches of the biologists.
  It is this very proposition on which our opponents rely and say that the natural life of man is for a fixed period and ask as to how it could be possible that it should exceed that limit. In reply to the objections of such people it should be said, “There is no scientist these days who believes in the natural life of man, animal, or plant as being destined for a fixed period only.
  On the other hand, all of them believe that with change in conditions, the length of the life of man or other animate beings or plants can undergo change and the limit of change is also not fixed. The following points bear testimony to this proposition:
  (i) Today a large number of physicians and scientists are busy studying ways and means for the longevity of man. They have also proposed a method for this. This proposition can be seen in many current magazines and scientific writings. If life of man had a fixed limit from a scientific view-point all these efforts and researches would have been meaningless.
  (ii) Some time ago a Roman (or Greek) physician, named Prof. Anna Asian, discovered a medicine consisting of Nokaien mixture for the treatment of old age which he proposed to hand over to the world after completion of research. The discoverer of this medicine believes that old age is nothing but fatigue of cells and this medicine has such an effect on the cells that it removes their fatigue. Interviews were obtained regarding the invention of such a medicine from some renowned physicians and they confirmed the possibility of such a result. (News pertaining to this subject was published in the papers in the month of Azar of the year 1338). This proposition also proves that the term Natural Age is meaningless.
  (iii) A number of experiments have been conducted regarding the lengthening of the span of life of plants and animals all of which confirm the fact that the proposition of Natural Age has no basis and the length of their ages can be changed by bringing about change in the relevant conditions.
  Dr George Claber, a Professor of Hall University carried out experiments on grass named Saproline Magista and he could keep it alive for six years although its usual life span is not more than two weeks. If this proposition is applied to human beings, our ages would become as long as 10,000 years (extract from the magazine al-Hilal, vol. IX of 23rd year, p. 77).
  (iv) Recently a fish was discovered in the snow-dad Polar Regions which belonged to a period of 5000 years earlier than the present times. This fish, which had been found frozen, was put in mild water. The people observed with great surprise that slowly and gradually the fish began to move and regained life. Hence, it became evident that it had not at all died during the period of 5000 years. This incident and several other similar observations and experiments have made the scientists think that they can benefit from this method while sending man to far-off spheres which would possibly require tens of thousands of years to reach.
  Our object in mentioning all these matters is to explain only the proposition namely, that from a scientific point of view there is no such thing as Natural Age which may provide a specific limit for the lives of men, plants or animals. And when the myth of Natural Age is explained all discussions regarding the longevity of Imam Al-Mahdi will also come to an end, although the conditions of his longevity are admittedly different.
  However, the thing which surprises us most is that pious people who believe in Allah to be the controller of all natural and supernatural laws, and also believe in all the miracles relating to the Prophets of Allah, like Prophet Isa, Prophet Musa and the Prophet of Islam, deny the longevity of one person for one or a few thousand years, although that, too, is ordained by Allah. In any case, this is a simple matter from the view-point of natural sciences as well as philosophy and religious theories. See: The Awaited Saviour, Ayatullah Baqir as-Sadr, ISP, 1979. Online at:
  https://www.al-islam.org/awaited-saviour-ayatullah-sayyid-muhammad-baqir...
• 13. On the whole, religious matters may be divided into three categories:
  (i) Matters, the causes of which are known to us (e.g. the philosophy of the appointment of Prophets or philosophy of the necessity of prayers and zakat) or even if their causes were not known before, they have now become known on account of expansion of knowledge (e.g. philosophy of forbidding the use of blood and flesh of swine and other similar matters).
  (ii) The matters which have been explained for us by the religious leaders of which we were ignorant previously (e.g. the philosophy of fasting being essential during the sacred month of Ramadhan and other similar matters).
  (iii) Those matters which we are unable to understand by ourselves and which have also not been explained for us by the religious leaders (like the number of rak’ats of each prayer and other similar matters). As it happens, matters belonging to all these three categories exist in the world because the causes of some incidents of the material world are known to all and there are others which have been explained by the religious leader and there are still others which are veiled under secrecy.
  In any case the reason for the existence of such secrets in the material world as well as in religion is due to the knowledge of man being limited as compared to the unlimited hidden facts of the world.
• 14. See: The Awaited Saviour, Ayatullah Baqir as-Sadr, ISP, 1979. Online at:
  https://www.al-islam.org/awaited-saviour-ayatullah-sayyid-muhammad-baqir...
• 15. The distinguished author has discussed the philosophy of Occultation of the Imam of the Age in his book Jannah ul-Ma’wa.
• 16. In the terminology of theology, Lutf means all the resources which are made available by Allah for the guidance of human beings and for bringing them nearer to good fortune as well as making them obedient to the commands of Allah. Lutf may pertain to mean religion (e.g. sending a Prophet or appointing an Imam) or it may pertain to mean creation of strength (e.g. strength of different kinds provided to us by Allah) which assists in traversing the right path and obedience to His orders.
• 17. We believe that according to this view Justice has absolutely no meaning vis-a-vis Allah, because when injustice has no meaning and whatever He does is Just, Justice too, will be devoid of any meaning. The reason for this is that these two can exist only side by side.
• 18. As we have already said, the confusion and fallacy which has taken place over here is that (the Asha’ira) pretend as if by accepting the proposition of good or bad according to reason we wish to impose a duty on Allah and make Him subservient to reason, although the reality is otherwise. Basically, reason has no authority. What it possesses is the perception of a chain of realities. Is it imposing a duty on Allah to perceive the reality that injustice is not compatible with the laws of creation and the order of life enforced by Allah?
• 19. As a matter of principle all invitations to religion and all canons of morality are based on the principle of Free Will and have no meaning in its absence. If we consider man to be a machine whose person rotates without his own control and his activities are forced ones, especially because they are the effects of a chain of some internal and external factors, then what will be the purpose of sending Prophets and revealing sacred Books and of the teachings of morality?
• 20. However, if anyone wishes to acquire belief about a part of these matters or all their details it is necessary that he should depend on logical conclusion and rational proof.
• 21. To explain this further, see the following paragraph taken from the book: “Supplication In the Eyes of the Ahl al-Bayt (as)” by Shaykh Muhammad Mahdi Al-Asifi:
  Bada’ as explained above is the very phenomenon of obliteration (Mahw) and affirmation (Ithbat) which has appeared in the Qur’an:
  “Allah effaces and confirms whatever He wishes, and with Him is the Mother of the Book.” (13:39)
  The Mother of the Book (Umm al-Kitab) is the knowledge of Allah, known in the tongue of the traditions as al-Lawh al-Mahfuz (The Guarded Tablet). There does not occur any obliteration or change in it, nor does Allah come to know of something after being ignorant of it.
  Shaykh as-Saduq narrates in Ikmal ad-din from Abu Basir and Suma’ah, who reported from Imam as-Sadiq (‘a), “Whoever thinks that Allah, the All-mighty, the Majestic, comes to realise something which He did not know of yesterday, then you should dissociate yourselves from him.” (Bihar al-Anwar, vol.4, pg.111).
  It is worthy of note here that the obliteration (mahw) takes place in the book of creation (kitab at-Takwin) and not in the Mother of the Book (umm al-kitab), which denotes the knowledge of Allah; for the knowledge of Allah is unchangeable. The change and alteration occur in affairs related to the universe, society and history, in respect to the causes that Allah employs for them.
  https://www.al-islam.org/supplication-eyes-ahl-al-bayt-muhammad-mahdi-al...
• 22. A number of scholars believe that the phenomenon of Obliteration (Mahw) and Affirmation (Ithbat) means the very Law of Causality (Imperfect Cause). On this account knowledge of this tablet means knowledge of the circumstances and causes of different incidents although full knowledge of their conditions and impediments may not be in hand. It is possible that the incidents which have been so anticipated should take place in this manner that the causes of the incident may be concurrent with the conditions as well as lack of impediments.
  It is also possible that these incidents may not take place due to absence of preconditions and presence of impediments. It is for this reason that the name of obliteration and affirmation has been given to them. However, the Protected Tablet means the perfect causes for various incidents and occurrences. Knowledge of these causes which are a collection of courses, conditions and absence of impediments rests with Almighty Allah only. As is evident, no change can take place in this destiny.
• 23. See: Ammar Ibn Yasir, ISP 1984. Online at:
  https://www.al-islam.org/ammar-ibn-yasir-ra-companion-prophet-s-sadruddi...