Message of Thaqalayn
Volume:12 Issue: 1, Spring 2011

In Part I of this series, two mador themes were discussed: the infinite mercy of God and its inclusion over everything, and the connection of God’s mercy to His essence. Part II expands on God’s mercy as illustrated in the holy Qur’an. The use and significance of God’s attributes, such as al-Rahm
n, al-Rahim, and Khayr al-R
himeen, and His concurrent attributes of mercy and power are described with a connection to God’s aim in the creation of the universe. God’s mercy - the most frequently mentioned attribute in the Qur’an – will be shown to be the reason for creation while bearing in mind it is not a sign of weakness. God is both Merciful and Allpowerful.

In part I of this article, Ayatollah Mutahhari elaborated on the definition, meaning, value, and effect of taqwa, or Godwariness, and self-restraint, as emphasized in the Qur’an and Nahj al-Bal
ghah. He demonstrated that 1) fear of God is, in fact, fear of His justice, 2) piety is more than merely performing religious duties, 3) taqwa is a freedom rather than a restriction, and 4) true perfection lies in a person’s freedom to do wrong and yet he or she refrains from doing so. In this article, Mutahhari offers an additional description of taqwa: it gives a person insight, or the ability to make correct decisions, and the strength to overcome difficulties. In order to achieve these qualities, a person must rid himself or herself of vain desires which hinder one’s ability to clearly reason and reach a virtuous state as a result.

In Part I of this series, we used terminology, Qur’anic verses, Sunni and Shi’a hadiths, and exegetes’ commentaries to described khums as more than merely defining war booties in the Qur’an and as something that has been collected by the Prophet (s) and Imams (a). Part II offered more hadiths khums and an account of its practice in early Islam. In this part, the ruling of khums during the occulation of Imam Mahdi (a) will be studied. A few writers who are not familiar with fiqh have suggested that the Shi‘a are exempted from paying khums in this period. However, a glimpse of fiqh books, especially the books written in recent centuries, shows that this issue has been dealt with in a very detailed way by the some of the great jurists. In what follows, the hadiths that have been taken to suggest that khums has been forgiven will be studied, as well as the state of khums in the first centuries, and the basis for allocating khums for needy Sayyids.

Abu Ja’far Muhammad ibn Ali ibn Babiwayh al-Qummi was one of the greatest scholars of Shi‘a Islam. His honesty, which earned him the title al-Saduq, assisted him in his success as a great traditionist whose works deeply influenced those with a thirst for understanding Shi’a Islam, and particularly the teachings of Ahlul-Bayt (a). Though not exhaustive, this article makes accessible to the reader an understanding and reference of Sheikh Saduq’s life, works, students, and teachers. A summary of the political conditions during his time is also offered as this had an impact on his role as a scholar in that it gave him the opportunity to exercise his knowledge.

Islam urges mankind to purify themselves and provides them with male and female role models in order to guide people to successfully live their lives. In all ages, those who have reached a high level of spirituality and attained nearness to God are worthy of being exemplars for those who desire guidance. Lady Nafisah led her life as that example, as one who was well-known for her asceticism, worship, and miracles. This article offers a brief biography of this revered woman, with a description of her noble qualities and its influence on those who were acquainted with her and benefited from her support.

One of the most significant current discussions regarding the Islamic modest dress is the extent to which both men and women should dress. This paper studies the factors both men and women must take into consideration with regards to dressing modestly in society. Islamic rulings and the narrations of the Infallibles (a) are provided as evidence in offering the decrees all must adhere to with regards to clothing. Both men and women must avoid wearing 1) conspicuous clothing, 2) outfits specific to the opposite gender, and 3) tight clothing in which the curves of the body are revealed. Both are also to avoid any action that attracts inappropriate attention. Clothing with silk or gold is forbidden for men. Abiding by the first four rules eliminates the dilemmas faced in any society relating to male-female relations and ensures stability as a result.

In Part I of this article published in the previous issue, Ayatollah Zanjani gave a brief account of the Prophet Muhammad’s virtuous characteristics displayed throughout his childhood, under his caretakers, and during his employment. The Prophet (s) also showed love and devotion towards the destitute, the oppressed, and the slaves. In offering this description, Zanjani highlighted the admirable qualities the Prophet (s) practiced with utmost perfection, some of them being cleanliness, forgiveness, worship, and companionship. Part II continues with this account on the Prophet’s renunciation, his steadfastness, and his respect for public opinion. In accomplishing his mission, the Prophet (s) liberated Muslims from their own whims, thus proving renunciation to be a necessary characteristic. Despite all obstacles, he remained unwavering in his faith. Moreover, he valued public opinion and warned against interfering in the private affairs of others.