Message of Thaqalayn
Volume:16 Issue: 2, Summer 2015

The “End of Time” is the era described in the eschatologies of the dominant world religions. Indeed, Islamic sources hold a rich account regarding this time period concerning the world’s state of affairs before and after the coming of Imam Mahdi to establish worldwide justice and peace. This series will offer a basic overview of the concept of the ‘End of Times’ from the viewpoint of the dominant world religions, as well as the Islamic perspective using the Qur’an and hadith as sources to envision what lays ahead of us, and with the purpose of increasing our knowledge on the advent of Imam Mahdi (aj), establishing a positive relationship with the Imam, and preparing for his return.

A two-faced person whose non-verbal or verbal behaviour contradicts his inner beliefs is deemed a hypocrite. Since hypocrisy is linked to the psychological and mental state, it is mostly dealt with in Islamic ethical discussions as a trait equivalent to insincerity. Hypocrisy as stated and indicated in the Qur’an largely refers to either hypocrisy in one’s beliefs or hypocrisy in politics, both resulting from intentional disbelief (kufr). Nonetheless, hypocrites are heavily reproached in the Qur’an. Since the dawn of Islam, hypocrites, the internal enemies of Islam, held a deep rancour towards Islam and were harmful obstacles in the advancement of an Islamic society that helped everyone achieve social justice and individual growth. This article expounds on the definition of hypocrisy, its levels, its connotation in the Qur’an and hadith, and the differences between both hypocrisy and falsehood, and hypocrisy and dissimulation (taqiyyah).

The patriarch Abraham has a special place as a central figure in all three monotheistic religions. Although essentially the “One” God that all monotheistic religions consider as their Lord, the God of Abraham in the Old Testament, Bible, and the Qur’an are arguably very different Gods. Part I of this series included God’s image and characteristics in both the Old Testament and the Qur’an as compared and contrasted in regards to “seeing” God, His knowledge, His all-hearing quality, and His justice, and how these aspects contribute to an image of Him. This part expounds on the relationship between God and Abraham. Throughout these stories, we get an interesting look into the nature of the relationship between God and Abraham. Although we have touched on this briefly in some of the previously-mentioned characteristics of God, the nature of the relationship between Abraham/Ibrahim and God has not been discussed in detail. Abraham’s relationship with God seems to be defined by two things: 1. His complete submission to God and lowliness in front of Him, and 2. His recognition of God’s power as the ultimate provider.

An Imam who exceeds all people in every virtue whether it be knowledge, bravery, or piety, and who leads fairly leads people and guides them towards morality is a grace of God. The concept of Imamate in Shi’i Islam refers to the necessity of having a divinely-appointed leader who will lead the Islamic nation after the Prophet’s death. This series is a list of responses to objections raised against Imamate from prominent scholar Allamah Hilli’s Kashf ul-Murād, expanded on from Nasir al-Din al-Tusi’s Tajrid al-I‘tiqād – the first treatise on Shi‘i theology. Kashful Murad is one of the most widely read of Allamah al-Hilli’s publications as it is the first commentary written on Allamah al-Tusi’s work. The previous part included discussions on the proofs for the Imamate of Ali, the Imamate of the eleven Imams after him, and rules concerning those opposed to his leadership. This part expands on the proofs for his authority over the companions that qualify him for leadership such as his extraordinary courage, deep insight, matchless asceticism and devotion, and boundless patience.

One of the key topics studied in the field of Qur’anic sciences is the equivocal verses (mutashabihat), as opposed to unequivocal verses (muhkam) which are fixed and permanent rather than subject to change. Various interpretations on the meaning and philosophy of both equivocal and unequivocal verses have been offered by scholars of Islamic sects. This article offers an account of Mutashabih al-Qur’an wa Mukhtalafuh by Ibn Shahr Ashub, a Twelver Shi‘i poet and exegete of the Qur’an, who composed the work by popular demand of his inquiring students. The work offers both his ideas and notable scholars’ ideas and examples to explain the three groups of equivocal verses and the philosophy behind them.

Storytelling is universal; it has been a means to preserve and transfer culture, educate and entertain, and deliver a moral message. Much of the Qur’an comprises of stories on specific nations and prophets of God. However, the question then arises: can legal rulings also be derived from Qur’anic stories? Based on narrations from the Ahlul Bayt, legal verses have indeed been derived from them. To demonstrate these rulings, the first part of this article draws on these narrations, using topics such as the permissibility of self-praise and dissimulation (taqiyya) and justifying punishment for the disabled and ill wrongdoers. The second part offered in the next issue includes the implications drawn from the Ahlul Bayt’s method of interpretation of Qur’anic stories.

To consider a group of people a successful community involves specific requirements and qualities. Though personal identity is truly important, it is essential for a community to likewise have an identity that is shared by other members of the same group, and to work in a united way for the same causes. Regardless of whether it is on a worldwide or lesser scale, establishing a community is becoming more and more vital in today’s day and age. Indeed, apart from possessing the task of purifying the people and educating them on how to create social justice, the prophets established successful communities. Part I of this series illustrates on the importance of community-building in the Qur’an and Prophet Muhammad’s efforts to put it into practice. Prioritized qualities that ensure a dynamic Islamic community will also be expounded on, such as truthfulness, trustworthiness, persistence, and maintaining a healthy balance in working for this world to eventually lead to a blissful hereafter.