Message of Thaqalayn
Volume:14 Issue: 1, Spring 2013

In the previous part, we discussed divine plan for human salvation in general and then we focused on the role of hardship in human life and what the faithful can achieve if they forebear the hardships with patience. We also stated that God will not impose more on the faithful than they are able to endure, though He might gradually increase their capacity and their hardships accordingly, like a good teacher or trainer who gradually introduces to his students more difficult subjects. In this world, the hardships of those whom God loves may increase so that they become more detached from this world and be more attached to the spiritual life. In this part, we will study how one can spiritually gain from mourning for Imam Husayn and his sufferings.

Dissimulation is a practice emphasized by the Ahlul Bayt on several occasions. Dissimulation is protecting oneself orone’s family or innocent people from harm by doing or avoiding something or by doing or saying something which is not recommended or permissible under normal conditions. Using Islamic sources and documents, Shi‘a scholars divide dissimulation into three types: prohibited, mandatory, and permissible. In the Holy Qur’an, we can find some instances – such as the believer of the Pharaoh’s people – based on which dissimulation can be regarded as permissible. There is also some evidence in Sunni traditions suggesting that dissimulation is religiously legal and rational.Among the permissible conditions whereby dissimulation can be practiced referred to in traditions by the Ahlul Bayt are a) saving the life of the believers, b) elevation of man’s status and his perfection, and c) preserving Islamic unity.

There are several verses in the Holy Qur’an in which the members of the Household of the Prophet have been praised and acclaimed by the Almighty Allah and their position in the Islamic community has, thus, been clearly introduced to the Muslims. Among such verses is ‘the verse of love’ (mawaddah).What follows is a discussion on the meaning of this verse and its application. According to the findings of this study, there are numerous narrations, from both Shi‘a and the Sunni sources, that reveal the fact that the people referred to in this verse are Lady Fatima and the purified Imams from the Household of the Prophet Muhammad, and that the love of Ahl al-Bayt is a religious duty upon all Muslims.

Muslims have always had high regard for LadyFatima, the daughter of the Prophet, the wife of Imam Ali, the mother of all the Imams, and the most exemplary woman in Islam. Despite many efforts made to introduce this unique woman to the people of the world, more work is to be done. This article introduces some of the facets of her status and personality by relying on the words of the Prophet, the Imams, and Lady Fatima herself. Some of her merits include her being a leader of all women who was infallible, an angel in the form of a human, and an intercessor on the Day of Judgment. She was privileged with having spoken to the angels and her pleasure and displeasure was God’s pleasure and displeasure. Moreover, heaven is given as a reward to those who send their peace on her.

Little is found in early Shi‘a sources regarding the special deputies of Imam Mahdi during the Minor Occultation. While in various Shi‘a sources various people are referred to as envoys of Imam Mahdi, his four prominent deputies are ‘Uthman ibn Sa‘id ‘Amri, Muhammad ibn ‘Uthman, Husayn ibn Ruh Nowbakhti, and Ali ibn Muhammad Samari. ‘Uthman ibn Sa‘id ‘Amri, who was an agent (wakil) of Imam Hadi and Imam Hasan ‘Askari, was his first deputy in the Minor Occultation, and his deputyship can be corroborated in many ways. After him, Muhammad ibn ‘Uthman was chosen by the Imam as his second deputy. Husayn ibn Ruh Nowbakhti, an influential figure of his time, served as the Imam’s third deputy for about 21 years. Finally, ‘Uthman ibn Sa‘id ‘Amri was the last deputy, who in the Imam’s famous letter to him declared the start of the Major Occultation.

The previous articles in this series touched upon the subjects of fiqh and usul of fiqh - with a glance into its history and sources - as well as Hadith studies, Qur’anic sciences, the Science of Exegesis, and the Science of Ethics. The next few parts give a glimpse into the historical origins of some of the most important religious seminaries in the Shi‘a world. Islamic seminaries are the most affective institution in propagating the teachings of the Qur’an and the Ahlul Bayt, and have moreover triggered a unique culture in the scientific, social, and even political spheres. One significant role of seminaries was the rise of knowledgeable and pious Shi‘a scholars who pursued ijtihad with the use of the Qur’an, sunna, and reason to respond to legislative needs and guide the Muslim community with their contemporary issues. This part focuses primarily on the Islamic seminaries of Basra, Baghdad, and Najaf. The Seminary of Basra was known for its major role in the Science of Narration (‘Ilm-e Hadith); the Seminary of Baghdad was recognized as the center of scholarly discussions as well as bringing about new advancements in principles of jurisprudence, theology, deductive reasoning (istidlal) and independent reasoning (ijtihad); and the Seminary of Najaf was one of the most important institutions of academics and ijtihad in the history of Shi‘a academia.

This article presents excerpts from Muhsen Qara’ati’s Qur’anic Themes in Minutes,1 a concise version of his renowned and award-winning Tafsir Noor – a 12-volume exegesis of the Qur’an. Qur’anic Themes in Minutes is a compilation of 200 subjects for readers to familiarize themselves with short-and-sweet subjects pertaining to morality in the Qur’an. The following topics were specially selected, some of which include subjects on sincerity (ikhlaas) and its signs; factors of peacefulness, anxiety, deviation; the hearts of the believer and unbeliever; arrogance and the arrogant; and humbleness.