Message of Thaqalayn
Volume:13 Issue: 1, Spring 2012

In the previous part, we studied the role of God’s mercy in aiding humanity through sending messages of guidance from Prophets Noah and Salih, as well as sending books of guidance such as the Torah and the Qur’an. We also studied the ways God supports human beings through His mercy, which includes protecting people from following Satan,2 from the plots of enemies to misguide them3 and from the tempting soul.4 We also looked at the role of divine mercy in the purification of the soul5 and preventing people from despair6 as His mercy is far greater than people’s sins. In this part, we will explore the different types and levels of divine forgiveness and understand how God may even transform one’s immoral deeds into good ones. Afterwards, we will refer to people’s response to divine mercy and finally examine how those who practice patience receive additional mercy from God.

The Prophet Muhammad was sent to refine people’s character as well as establish a community based on moral principles. In the power structure he formed, he encouraged public participation, eradicated idol worship in Mecca, and instead constructed places of worship for Muslims. The Prophet also created a comprehensive system of fundamental laws in which the duties of each person was considered to form an independent and unified nation. According to these guidelines, the Prophet succeeded in creating a system grounded on perfect principles in which all believers have equal rights rather than abiding by rules based on tribe, gender, race, or social class. In this part, Prophet Muhammad’s ethical management of the economy in the Islamic state will be studied. He sought various ways of solving the economic difficulties of the Muslims by maintaining fair distribution of property and wealth through sources of income for Muslims such as zak
t (legal charity), spoils of war, khums (the Islamic tax), and tribute

The present article is a collection of ideas and opinions on Lady Fatima’s influence in society and the reasons behind her impact in history gathered from the words of three scholars: Huj. Dr. Mahmoud Taqizadeh Dawari, Huj. Ali Akbar Reshad, and Huj. Dr. Ahmed Beheshti. She was titled Abundance (Kawthar)1 as she performed a great service to society through her virtues that quenched the thirst of society throughout history. Lady Fatima is known for her merits, noble traits, and accomplishments. She upheld the roles of being a considerate daughter, a devoted wife, an affectionate mother, and a concerned educator for the community of Muslim women. As her father was the best exemplar for the human race, she was the ideal woman as she served as the perfect example for Muslim women

Abu al-Hasan Muhammad ibn al-Husayn, known as Sayyid Radi, was a highly distinguished Muslim scholar and poet. His brilliance blossomed under the celebrated Shaykh Mufid as well as other prominent scholars. Sayyid Radi demonstrated proficiency in various Islamic sciences and had mastered the Arabic language as well. He was also the founder of Dar al-‘Ilm, a large school held for various lectures, meetings, and academic debates. Due to his pure faith and intellectual capability, Sayyid Radi was appointed as the Chief of the Shi‘ites during his era, the head of the High Court, and the supervisor of the Hajj pilgrimage. This article presents a brief account of his life, his teachers, and students, as well as his services and achievements that attested to his great influence during his era as well as years to come.

Acquiring and possessing knowledge (‘ilm) has a great status in Islam, as knowledge is highly encouraged by the Holy Qur’an and Muslim scholars. God the Exalted introduces Himself using the adjective ‘All-knowing’ (‘aleem) 122 times in the Qur’an. Moreover, the Qur’an on multiple occasions has glorified those with knowledge, such as scholars (‘
lim) and teachers (mu’allim). This article will present a brief look at the importance of knowledge in Islam, as well as the high status educators and scholars enjoy as a result. This knowledge is only is efficient once it is seen through the seeker’s actions. Upon glancing at the verses of the Qur’an and narrations, the outcome of knowledge and learning is gnosis of God (ma’rifah), sincerity in actions (ikhl
s), and a sense of responsibility before God and His creation.

The Tradition of the Cloak, or Hadith al- Kisa’, is a narrative of an incident where the Prophet Muhammad assembled Hasan, Husayn, Ali, and Fatima under his cloak. Followers of the school of Ahlul Bayt customarily hold meetings in which this tradition is recited. The Tradition of the Cloak introduces the pure servants of God to the people of the world such that if the public follow them, they would live ideal lives and achieve perfection. By pondering over the great personalities mentioned in this tradition,2 as well as the prevalence of this behaviour in society, a pure, wise, and noble culture associated with extreme love, respect, modesty, and courtesy towards one other can be established

It is necessary for people to have a leader and a guide who draws them nearer to righteousness and abandoning corruption. Having such a leader is a blessing and grace of God. In Shi‘i Islam, the concept of Imamate is the necessity of having a leader who is appointed by God and will lead the ummah after the Prophet’s death. The Imam surpasses the people in all admirable qualities such as piety, knowledge, courage, and wisdom. He must also be infallible (ma’soum) as this trait ensures that he is trusted, obeyed, and is capable of defending divine law. Thus, the Imam carries the role of both continuing the task of the Prophet in presenting true Islam as well as being a political leader. An Imam is appointed only by God; the Prophet merely announces an Imam’s infallibility to the people. On the other hand, the Sunnis in theory believe that it is the responsibility of the people to appoint a caliph. In what follows, we will refer to the appointments of the Imams by God and the particular case of who was appointed after the Prophet’s death.