Chapter 5

Hence, it may be said with certainty that the Prophet who was earnestly anxious about its safety, could not leave the tender plant of Islam unattended and exposed to danger. 
 

At the same time, it was also not possible to leave the selection to the choice of the people for the successors of a Prophet must have special qualities of knowledge, piety and infallibility. Obviously it is not possible for anybody except Allah to know who possesses these qualities. These are not the things to be decided by consultation or election. 
 

Hence, it is evident that the successor of a prophet must be nominated by Allah Himself. That is why the Prophet of Islam, all through his life and especially during the last year when he felt that his demise was imminent, introduced Imam Ali (A) as his successor on various occasions. We have all heard the story of Ghadir-al-Khum. It was one such occasion. This story is recorded in all books of history . 
 

This event took place towards the end of the Prophet's life when he was returning from the Farewell Pilgrimage (the last Hajj). At a place known as Ghadir-al-Khum, the Prophet formally proclaimed Imam Ali (A) as his successor in the presence of ten of thousands of people. 
 

Unfortunately, certain people for various reasons did not allow this will of the Prophet to be carried out and thus became the source of a split among the Muslims. 
 

Each of the eleven other members of the Prophet's family (Ahlul Bait) who succeeded him, was also nominated by the Imam preceding him. The chain of authority of the reports of these nominations are recorded in our authentic books of traditions. 
 

As mentioned earlier, the Imams are selected exclusively through nomination by the Holy Prophet and the preceding Imam. In fact, they are appointed by Allah who alone can determine their suitability. 
 

Besides, history bears testimony to the fact that Imam Ali (A) and other Imams possessed such outstanding virtues as made them exclusively well-fitted for the leadership of the Muslims. Study of history and the sources of Islamic traditions shows that none of the companions of the Prophet was equal to Imam Ali (A) in knowledge, piety and virtue. 
 

Functions and Qualifications of an Imam 

Islam prescribes very high qualification for a divine leader. He should be the most knowledgeable, the most wise, and the most gallant of all. He should also be immune from every kind of sin, mistake and error. The Prophet and the Imams, besides being religious leaders, are in their capacity as leaders of society, responsible for all government functions, and as such should possess the requisite qualifications to shoulder that responsibility. 
 

The Prophet is the founder of religion and Imam is its protector. Both of them are appointed by Allah. At the most the Prophet alone receives revelation, and the Imam is heir to all the prophetic knowledge. He does not receive revelation, but he is master of all the details of Prophet's religious system. 
 

Both the Prophet and the Imam have a special constructive role, and do not shirk any sacrifice in the interest of the Muslim society. 
 

The role, played by Imam Husain (A) in fighting the hypocrites and in toppling over the machine of tyranny, by Imam Baqir (A) and Imam Sadiq (A) in spreading Islamic knowledge and other sciences, and by Imam Ali Reza (A) in defending Islamic tenets and in providing intellectual guidance against the invasion of foreign ideas at the time of spread of Islam over vast territories of the world, are undeniable. The same is true of the role played by other Imams in their respective circumstances. Thus besides performing the functions which were common to all of them as religious heads, each of these leaders had a special mission in conformity with the special circumstances of his age and time, and he did not refrain from making any sacrifice in carrying it out. 
 

It has already been proved that an Imam must be nominated by Allah and his Prophet for none else can know who is infallible. 
 

As such it is the bounden duty of the Prophet to introduce his successor to the people. Should he not do so, he would fail in his prophetic mission. That is why we believe that the Holy Prophet did nominate his successor and Imam of the Muslims. 
 

The Prophet not only nominated his immediate successor but also named all the succeeding Imams. In a large number of traditions, which have come down to us from the Prophet, the number of the Imams has been stipulated as twelve. The Holy Prophet said that there would be 12 Caliphs after him and all of them would belong to the tribe of Quraish. The first one would be Ali and the last one the promised Mehdi (A). In certain other traditions names of all the 12 Caliphs have been expressly mentioned. 
 

Pillars of Islamic Polity
 

Amir Al Mo'mineen Imam Ali (A) 

Imam Ali (A), the first Imam, was the cousin of the Holy Prophet. He was born on Friday, the 13th Rajab in the Holy Ka'aba. 
 

He was brought up under the tutelage of the Holy Prophet. As Imam Ali (A) says: "The Holy Prophet brought me up in his own arms and fed me with his own morsel. I followed him where ever he went like a baby camel following its mother. Each day a new aspect of his character would beam out of his noble person and I would accept it and follow it as a command." This is why Imam Ali (A) was the treasure of the prophetic knowledge. 
 

Ten years in the company of the Holy Prophet had kept him so close and inseparable that he was one with him in character, knowledge, self-sacrifice, forbearance, bravery , generosity, oratory and eloquence. From his very infancy, he prostrated before God along with the Holy Prophet. As he himself said: "I was the first to pray to God along with the Holy Prophet." 
 

"Imam Ali (A) persevered in the footsteps of the Holy Prophet," says a famous historian Allama Masoodi, "all along his childhood." God created him pure and holy and kept him steadfast on the right path. Though Imam Ali (A) is undisputably the first to embrace Islam when the Holy Prophet called upon his listeners to do so, yet by the very fact that since his infancy he was brought up by the Holy Prophet and followed him in every action and deed including prostration before God, he can be said to be born a Muslim. 
 

Imam Ali (A), at all times, accompanied the Holy Prophet to help and protect him from his enemies. He used to write down the verses of the Holy Quran and discuss them with the Prophet as soon as they were revealed by the holy messenger, the Angel Gabriel. He was so closely associated with the Holy Prophet that as soon as a verse was revealed to him during the day or night, Imam Ali (A) was the first to hear it. 
 

The Holy Prophet has said to Imam Ali (A) : 

a) "O Ali ! you are my brother in this world as well as the Hereafter." 

b) "I am the city of knowledge and Ali is the gate." 
 

The character and calibre of Imam Ali (A) as judged by Allama Masoodi is, "If the glorious name of being the first Muslim, a comrade of the Prophet in exile, his faithful companion in the struggle for faith, his intimate associate in life, and his kinsman; if a true knowledge of the spirit of his teachings and of the Book; if self-abnegation and practice of justice; if honesty, purity, and love of truth ; if the knowledge of law and science, constitute a claim to pre-eminence, then all must regard Ali as the foremost Muslim. We shall search in vain to find, either among his predecessors or among his successors, those attributes." 
 

In the last year of his life, the Holy Prophet had gone to Mecca to perform pilgrimage. On his return journey when he reached Ghadir al-Khum, this verse was revealed to him. "O Messenger, convey to the people what has been sent down to you from your Lord; for if you do not do that, you will not be doing justice to His Message. Allah will protect you from the mischievous deeds of the people." 
 

The Holy Prophet stopped there and ordered other Muslims also to stop. Some 70,000 people assembled around him. He ordered a pulpit to be raised. After the pulpit was ready he ascended it and lifted Ali (A) on his hands so that the people may see him. Then he said: "Whoever considers me to be his master and patron; he should consider Ali also to be his master and patron. O Allah! Be the friend of him who is friend of Ali and be enemy of him who is enemy of Ali." 
 

Gibbon says, "The birth, the alliance, the character of Ali which exalted him above the rest of his countrymen, might justify his claim to the vacant throne of Arabia. The son of Abu Talib was in his own right the chief of Bani Hashim and the hereditary prince or guardian of the city and temple of Mecca." 
 

Imam Ali (A) had the qualifications of a poet, a soldier and a saint; his wisdom still breathes in a collection of moral and religious sayings; and every antagonist, in the combats of the tongue or of the sword, was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the Holy Prophet was never forsaken a generous friend. whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses. 
 

In the 40th year of Hijra, in the small hours of the morning of 19th Ramazan, Imam Ali (A) was struck with a poisoned sword by a Kharejite while offering his prayers in the Mosque of Kufa. He died on the 21st day of Ramazan, and was buried in Najaf al-Ashraf. He was born in the House of God, the Holy Ka'aba and martyred in the House of God, the Mosque of Kufa. The Lion of God, the most brave- hearted and gentle Muslim that ever lived, began his glorious life with devotion to Allah and His Apostle and ended it in the service of Islam. 
 

"And do not speak of those who are slain in Allah's way as dead; nay, they are alive but you do not perceive." 
 

Imam Hasan (A) 
 

The elder son of Imam Ali (A) was born on 15^th Ramazan, 3 A.H. in Medina. Having received the happy news of his grandson's birth, the Holy Prophet came to the house of his beloved daughter Fatima, took the newly born in his arms and named him, Hasan. 
 

The first phase of seven years of the second Imam's infancy was blessed with the gracious patronage of the Holy Prophet, who gifted him all his great qualities and adored him with divine knowledge to such an extent that he was outstanding in his knowledge, tolerance, intelligence, bounty and valour, he being infallible by birth and decorated with heavenly knowledge by God. 
 

The demise of the Holy Prophet was followed by an eventful era when the Islamic world came in the grip of the fever of expansionism and conquest. But even under such a revolutionary phase, Imam Hasan kept devoting himself to the second mission of peacefully propagating Islam and the teachings of the Holy Prophet along with his great father Imam Ali (A) 
 

The majority of Muslims pledged their allegiance to him. No sooner had he taken the reins of leadership into his hands than he had to meet the challenge of Muawiyah, the Governor of Syria, who declared a war against him. In compliance with the Will of God and with a view to refrain from causing the massacre of Muslims, however, he entered into a peace treaty with Muawiyah on terms which saved Islam and stopped a civil war. But this peace treaty was never meant as a surrender by him of the permanent leadership to Muawiyah. It was meant only as an interim transfer of the administration of the Islamic heritage, subject to the condition that the administration would be surrendered back to Imam Hasan (A) after Muawiyah's death and then it would in turn be inherited by Imam Husain (A). Having relieved himself of the administrative responsibilities, Imam Hasan (A) kept the religious leadership with himself and devoted his life to the propagation of Islam and the teachings of the Holy Prophet in Medina." 
 

Imam Hussain (A) 
 

Imam Husain, the third Imam was born on 3r'd of Shaban, 4 A.H. in Medina. On his birth, the Holy Prophet Muhammad (S) prophesied that the faith of Islam would be rescued by his second grandson Husain (A). 
 

Yazid was known for his devilish character and brutish conduct. He was known as the most licentious of men. The people having known and understood the character of Yazid, formed a convenant by which Muawiyah could not appoint Yazid as his successor. There, however, existed an undertaking known to a few, whereby Muawiyah had pledged to appoint Imam Husain (A) as his successor. This undertaking was given by Muawiyah to Imam Hasan (A). Muawiyah violated this undertaking and nominated Yazid as his successor . 
 

Yazid demanded allegiance from the Holy Imam Husain (A), who could have never agreed to it at any cost. The people, fearing death and destruction at the hands of the tyrant, had yielded to him out of fear. Imam Husain (A) said that come whatever may, he would never yield to the devil in place of God and undo what his grandfather, the Holy Prophet had established. 
 

The refusal of the Holy Imam to pay allegiance to this fiend marked the start of the persecution of the Holy Imam. As a result, he had retired to Medina where he led a secluded life. Even here he was not allowed to live in peace, and was forced to seek refuge in Mecca where also he was badly harassed and Yezid plotted to murder him in the very precincts of the great sanctuary of Ka'aba. 
 

In order to safeguard the great sanctuary, Imam Husain (A) decided to leave Mecca for Kufa just a day before the Hajj (pilgrimage). When asked the reason for the mysterious departure from Mecca, fore-going the pilgrimage which was to be held only the next day, Imam Husain (A) said that he would perform the year's pilgrimage at Kerbala, offering the sacrifice not of any animals, but of his kith and kin and some faithful friends. 
 

When the Holy Imam with his encourage had reached Kerbala, he declared: " This is the land, the land of sufferings and tortures." He alighted from his horse, and ordered his followers to encamp there saying, "Here shall we and our children be martyred. This is the land about which my grandfather, the Holy Prophet had foretold, and his prophecy will certainly be fulfilled." 
 

At dawn of l0th Muharram, the Imam glanced the army of Yazid and saw Ibn Sa'ad ordering his forces to march towards him. He gathered is followers and addressed them thus: "Allah has, this day, permitted us to be engaged in holy War, and He shall reward us for our Martyrdom. So prepare yourselves to fight against the enemies of Islam with patience and perseverance. O sons of the noble and self-respecting persons, be patient ! Death is nothing but a bridge which you must cross after facing trials and tribulations so as to reach the Heaven and its joys. Which of you do not like to go from this prison (world) to the lofty palaces (Paradise) ?" 

Having heard the Imam's address, all his companions were overwhelmed and cried out, "O our Master! We are all ready to defend you and your Ahlul-Bait, and to sacrifice our lives for the cause of Islam." 
 

Imam Husain (A) sent out from his camp his followers one after another to fight and sacrifice their lives in the way of the Lord. Lastly, when all his men and children had laid down their lives, Imam Husain brought his six-month old baby son Ali Asghar, and holding him on his own hands, demanded some water for the baby, dying of thirst. The thirst of the baby was quenched by a deadly poisoned arrow from the brute forces, which pinned the baby's neck to the arm of the helpless father. At last when the six month old baby was also killed, Imam Husain (A) addressed God: "O Lord ! your Husain has offered in your way whatever you had blessed him with. Bless your Husain, O Lord, with the acceptance of this sacrifice. Everything Husain could do till now was through your help and by your grace." Lastly Imam Husain (A) came into the field and was killed. The details of his merciless slaughter are heart-rending. The forces of Yezid, having killed Imam Husain (A), cut and severed his head from his body and raised it on a lance. The severed head of the Holy Imam began glorifying God from the point of the lance saying "Allaho Akbar." All glory be to God Who is the Greatest ! 
 

Imam Zain-ul-Abedin (A) 

The fourth Imam Ali (A) was born in Medina on 15th Jamadi-ul-Awwal, 37 A.H. (685 A.D.). He was popularly titled as "Zain-ul-Abedin." 
 

The Holy Imam Zain-ul-Abedin lived for about 34 years after his father and all his life he passed in prayers and supplication to God and in remembrance of his martyred father. It is for his ever being in prayers to God, mostly lying in prayerful prostration, that this Holy Imam was popularly called "Sajjad." 
 

The Holy Imam was not given the time to offer his prayers peacefully, nor could he deliver any sermons. This God's Vicegerent on earth, therefore, adopted a third course which proved to be very beneficial to his followers. This was in compiling supplicative invocations for the daily use of man in his endeavor to approach the Almighty God. The invaluable collection of his edited invocations is, known as "Sahifatul Kamilah" The collection is an invaluable treasury of wonderfully effective invocations to the Lord in an inimitably beautiful language. Only those who have ever come across those invocations would know their excellence and blessedness. Through these invocations, the Imam gave all the necessary guidance to the faithful during his seclusion. 
 

Imam Muhammad Al-Baqir (A) 

The fifth Imam Muhammad (A) was born in Medina on first Rajab, 57 A-.H. (677 A.D.) He was popularly titled as "Al-Baqir." 
 

Imam Muhammad al-Baqir (A) was brought up in the holy lap of his grandfather Imam Husain (A), for three years. For 34 years he was under the gracious patronage of his father, Ali Zain-ul-Abedin. A famous scholar belonging to the Sunnite school says: "Imam Muhammad al-Baqir (A) has disclosed the secrets of knowledge and wisdom and unfolded the principles of character, his God-given knowledge, his divinely-gifted wisdom, and his obligation and gratitude towards the spreading of knowledge. He was a sacred and a highly talented and spiritual leader and for this reason, he was popularly titled as "Al-Baqir" which means "the expounder of knowledge." Kind of heart, spotless in character, sacred of soul and the Imam devoted all his time in submission to God (and in advocating the teachings of the Holy Prophet and his descendants). It is beyond the power, of a man to recount the deep impression of knowledge and guidance left by the Imam on the hearts of the faithful. His sayings about devotion and abstinence, knowledge and wisdom, and about religious exercise and submission to God are so great in number that the size of this book is quite insufficient to cover them all (Sawayeq-e-Mohreqa, p. 120). 
 

Imam Jafar As-Sadiq (A) 

The sixth Imam Jafar (A) was born on Friday. The 7th Rabi-ul-Awwal, 83 A.H. at Medina. His famous title was as-Sadiq. He was brought up by his grandfather; the Holy Imam Zain-ul-Abedin (A) for 12 years, and then remained under the sacred patronage of his father the Holy Imam Muhammed al-Baqir (A) for a period of nineteen years. 
 

The period of his Imamate coincided with the most revolutionary and eventful era of Islamic history which saw the downfall of the Ummayyad Empire and the rise of the Abbasid Caliphate. The internal wars and political upheavals were bringing about speedy changes in the government. Thus the Holy Imam witnessed the reigns of various kings starting from Abdul Malik down to the Ummayyad ruler Marwan Ibn Hakm. He further survived till the time of Abul Abbas al-Saffah and Mansoor among the Abbasids. It was due to the political strife between two groups viz. the Ummayyads and the Abbasids for power that the Imam was left alone undisturbed to carry out his devotional duties and peacefully to carry on his mission to propagate Islam and spread the teachings of the Holy Prophet. 
 

The downfall of the Ummayyads and the rise of the Abbasids constituted the two principal plots in the drama of Islamic history. This was the most chaotic and revolutionary period when the morals of the Muslims had gone down and the teachings of the Holy Prophet were being neglected, and a state of anarchy was rampant. It was amidst such deadly gloom that the virtuous personage of Imam Jafar as-Sadiq (A) stood like a beacon of light shedding its lustre to illuminate the ocean of sinful darkness around. The world got inclined towards his virtuous and admirable personality. Abu Salma Khallal also offered him the throne of the Caliphate. But the Imam keeping up the characteristic tradition of his ancestors flatly declined to accept it, and preferred to content himself with his devotional pursuits and service to Islam. On account of his great learning, he was always triumphant in his many debates with the priests of rival orders like the Christians and the Jews. 
 

The versatile genius of Imam Jafar as-Sadiq (A) in all branches of knowledge was acclaimed throughout the Islamic world, this attracted students from far-off places towards him till the number of his disciples had reached four thousand. The scholars and experts in Divine Law have quoted many traditions from Imam Jafar as-Sadiq (A). His disciples' compiled hundreds of books on various branches of science and arts. Besides. Fiqha ' (religious laws), Hadis ' (tradition), Tafsir ' (commentary), the Holy Imam also imparted lessons in mathematics and chemistry to some of his disciples. Jabir Ibn Hayyan Tartoosi, a famous scholar of mathematics, was one of the Imam's disciples who benefited from the Imam's knowledge and guidance and was able to write 400 books on different subjects. 
 

It is an undeniable historical truth that all the great scholars of Islam were indebted for their learning to the Ahlul-Bait who were the fountain of knowledge and learning for all. 
 

Allama Shibli writes in his book, "Seerat-un Nomam": "Abu Hanifa remained for a considerable period in the attendance of Imam Jafar-as-Sadiq (A) acquiring from him a great deal of precious knowledge in Fiqha and Hadis. Both the sects- Shia and Sunni - believe that the source of Abu Hanifa's knowledge was mostly derived from his association with Imam Jafar as-Sadiq (A)." 
 

The Imam devoted his whole life to the cause of religious preaching and propagation of the teachings of the Holy Prophet. Because of his great knowledge and fine teachings, the people gathered around him, giving him devotion and respect that was his due. This excited the jealousy of the Abbasid ruler Mansoor Dawaneeqi, who fearing the popularity of the Imam decided to do away with him. 
 

Imam Moosa Al-Kazim (A) 

Imam Moosa (A), the seventh Imam, was born at Abwa on Sunday- the 7th Safar, 128 A.H. 
 

Al-Kazim was his famous title. His matchless devotion and worship of God has also earned him the title of "Abdus Saleh" (virtuous slave of God). Generosity was synonymous with his name and no beggar ever returned from his door empty handed. Even after his death, he continued to be obliging and was generous to his devotees who came to his Holy tomb with prayers and behests which were invariably granted by God. 
 

The Holy Imam ]afar-as-Sadiq (A) breathed his last on 15th Rajab 148 A.H. and with effect from the same date Imam Moosa al-Kazim (A) succeeded as the seventh Imam. The period of his Imamate continued for 35 years. In the first decade of his Imamate, Holy Imam Moosa al-Kazim (A) could afford a peaceful execution of the responsibilities of Imamate and carried on the propagation of the teachings of the Holy Prophet. But soon after, he fell a victim to the ruling kings and a greater part of his life passed in prison. 
 

His kind and generous attitude towards the people was such that he used to patronise and help the poor and the destitute of Medina and provide for them cash, food, clothes and other necessities of sustenance in secret. It continued to be a riddle for the receivers of gifts throughout the Imam's lifetime as to who their benefactor was, but the secret was not revealed until after his death. 
 

Time and circumstances did not permit the Holy Imam Moosa al-Kazim (A) to establish institutions to impart religious knowledge to his followers as his father, Imam Jafar as-Sadiq (A) was never allowed to address a congregation. He carried on his mission of preaching and guiding the people quietly. He also wrote a few books of which the most famous is "Musnad-e-Imam Moosa al-Kazim". 
 

Imam Ali ar-Reza (A) 

Imam Ali (A) was born at Medina on 11th Zilquad, 148 A.H. He was also known as Abul Hasan. His famous title was ar-Reza. 
 

Imam Ali ar-Reza (A) was brought up under the holy guidance of his father for 35 years. His own insight and brilliance in religious matters combined with the excellent training and education given by his father, made him unique in his spiritual leadership. Imam Reza (A) was a living example of the piety of the great Prophet and the chivalry and generosity of Imam Ali (A). 
 

Imam Reza (A) had inherited great qualities of head and heart from his ancestors. He was a versatile person and had full command over many languages. Ibn Asir Jazeri penned very rightly that Imam Reza (A) was undoubtedly the greatest sage, saint and scholar of the second century (A.H.). 
 

Imam Reza (A) was the 8th Imam and Mamoon could not help holding him in great esteem because of the Imam's piety, wisdom, knowledge, modesty, decorum and personality. Therefore he decided to nominate him as the rightful heir to the throne. Earlier in 200 A.H. he had summoned the Abbasids. Thirty three thousand Abbasids responded to the invitation and were entertained as royal guests. During their stay at the capital; he very closely observed and noted their capabilities and eventually arrived at the conclusion that not one of them deserved to succeed him. He therefore spoke to them all in an assembly in 201 A.H. telling them in categorical terms that none of the Abbasids deserved to succeed him. He demanded allegiance to Imam Reza (A) from the people in this very meeting and declared that in future, royal robes would be green, the color which had the unique distinction of being that of the Imam's dress. A royal decree was published saying that Imam Reza (A) shall succeed Mamoon and that his title shall be Ali Reza-Min-Ale-Muhammad. 
 

Even after the declaration of succession when there was every opportunity for the Imam to live a splendid worldly royal life, he did not pay any heed to material comforts and devoted himself completely to impart the true Islamic ideology of the Holy Prophet's teachings and the Holy Quran. He spent most of his time praying to God and serving the people. 
 

Imam Muhammad At- Taqi (A) 

Imam Muhammad (A) was born at Medina on Friday, the l0th Rajab, 195 A.H. (811 A.D.). His famous title was at-Taqi. 
 

Imam Muhammad at-Taqi was brought up by his holy father Imam Ali ar-Reza (A) for 4 years. Under the force of circumstances, Imam Ali ar- Reza (A) had to migrate from Medina to Khorasan (Iran), leaving his young son behind him. The Imam was fully aware of the treacherous character of the ruling king and was sure that he would return to Medina no more, So before his departure from Medina he declared his son Muhammad at-Taqi his successor, and imparted to him all his treasure of divine knowledge and spiritual genius. The span of the life of Imam Muhammad at-Taqi was shorter than that of his predecessors as well as his successors. He became Imam at the age of 8 years and was poisoned at the age of 25, yet his literary attainments were many and he commanded great respect and esteem. 
 

The Holy Imam was the symbol of Prophet Muhammad's (S) affability and Imam Ali's (A) attainments. His hereditary qualities comprised of gallantry, boldness, charity, learning, forgiveness and tolerance. The brightest and most outstanding phases of his nature and character were to show hospitality and courtesy to all without discrimination, to help the needy, to observe equality under all circumstances, to live a simple life, to help the orphans, the poor and the homeless, to impart learning to those interested in the acquisition of knowledge and guide the people to the Right Path. 
 

For the consolidation of his empire, it was realized by Mamoon, the Abbasid Emperor, that it was necessary to win the sympathy and support of the Iranians who had always been friendly to the Ahlul Bait. Consequently Mamoon was forced, from a political point of view, to establish contacts with the tribe of Bani Fatima at the expense of the ties with Bani Abbas and thereby win the favour of the Shia. Accordingly he declared Imam Reza (A) as his heir even against the Imam's will and got his sister Umme Habiba married to him. Mamoon expected that Imam Ali ar-Reza (A) would lend him his support in political affairs of the state. But when he discovered that the Imam was little interested in political matters and that the masses were more and more submitting themselves to him due to his spiritual greatness, he got him poisoned. Yet the exigency which directed him to nominate Imam Ali ar-Reza (A) as his heir and successor still continued. Hence he desired to marry his daughter Ummul Fazl to Muhammad at- Taqi (A), the son of Imam Ali ar-Reza (A) and with this object in view summoned the Imam from Medina to Iraq. 
 

The Bani Abbas were extremely disconcerted when they came to know that Mamoon was planning to marry his daughter to Imam Muhammad at-Taqi (A). A delegation of some leading persons waited on him in order to dissuade him from his intention. But Mamoon continued to admire the learning and excellence of the Imam. He would say that though Imam Muhammad at-Taqi (A) was still young, yet he was a true successor to his father in all his virtues and that the profoundest scholars of the Islamic world could not compete with him. When the Abbasids noticed that Mamoon attributed the Imam's superiority to his learning, they chose Yahya Ibn Aksam, the greatest scholar and juror of Baghdad, to contend with him. 
 

Mamoon issued a proclamation and organised a grand meeting for the contest which resulted in a huge gathering of people from all parts of the kingdom. Apart from nobles and high officials, there were as many as nine hundred chairs reserved for scholars and learned men only. The world wondered how a young child could contest with the veteran judge (Qazi ul-Quzat) and the greatest scholar of Iraq in religious laws. 
 

Imam Muhammad at-Taqi (A) was seated beside Mamoon on his throne face to face with Yahya Ibn Aksam, who addressed the Imam thus : 

"Do you permit me to ask you a question ?" 

"Ask me whatever you wish," said the Imam in the typical tone of his ancestors. . 

Yahya then asked the Imam, "What is your verdict about a man who indulges in hunting while he is in the state of "Ehram" ? (In the code of religious law, hunting is supposed to be forbidden for a pilgrim). The Imam at once replied, "Your question is vague and misleading. You should have definitely mentioned whether he hunted within the jurisdiction of the Holy Ka'aba or outside, whether he was literate or illiterate, whether he was a slave or a free citizen, whether he was a minor or a major, whether it was for the first time or he had done it previously also whether, his victim was a bird or some other creature, whether the prey was small or big, whether he hunted in the day or at night, whether the hunter repented for his action or persisted in it, whether he hunted secretly or openly, whether the "Ehram" was for Umra or for Haj. Unless all these points are explained, no specific answer can be given to this question." 
 

Qazi Yahya was staggered in listening to these words of the Imam and the entire gathering was dumb-founded. There was no limit to Mamoon's pleasure. He expressed his sentiments of joy and admiration thus, "Bravo! well done! O Abu Jafar ! (Ahsanta Ahsanta ya Abu Jafar), Your learning and attainments are beyond all praise." 
 

As Mamoon wanted that the Imam's opponent be fully exposed, he said to the Imam, "You may also put some questions to Yahya Ibn Aksam." 
 

Then Yahya also reluctantly said to the Imam, "Yes, you may ask me some questions. If I know the answer, I will tell it, otherwise I shall request you to give its answer." 
 

Thereupon the Imam asked a question to which Yahya could not reply. Eventually, the Imam answered his question. 
 

Then Mamoon addressed the audience thus: "Did I not say that the Imam comes of a family which has been chosen by Allah as the repository of knowledge and learning ? Is there anyone in the world who can match even the children of this family ?" 
 

All of them shouted, "Undoubtedly, there is no parallel to Muhammad at-Taqi (A)." 
 

At the same assembly Mamoon wedded his daughter, Ummul Fazl to the Imam and liberally distributed charity and gifts among his subjects as a mark of rejoicing. One year after his marriage, the Imam returned to Medina from Baghdad with his wife and there he set about preaching the commandments of Allah. 
 

Imam Ali An-Naqi {A) 

Imam Ali an-Naqi (A) was born at Surba in the environs of Medina on Friday 15th Zilhajj. 212 A.H. 
 

Imam Ali (A), like his father, was also elevated to the rank of an Imam in his childhood. He was six years old when his father Imam Muhammad -at-Taqi (A) died. After the death of Mamoon Rashid. Mo'tasim succeeded him, and was later followed by the Caliph Wasiq Billah. In the first five years of the reign of Wasiq. Imam Ali an-Naqi (A) lived peacefully. After Wasiq Billah, Mutawakkil came to power. Being too occupied in state's affairs. Mutawakkil did not get any time to harass the Imam and his followers for four years. But as soon as he freed himself from state's affairs, he started to molest the Imam. The Holy Imam devoted himself to the sacred mission of preaching in Medina and thus earned the faith of the people as well as their allegiance and recognition of his great knowledge and attributes. This reputation of the Imam evoked the jealousy and malice of Mutawakkil against him. 

The Governor of Medina wrote to Mutawakkil that Imam Ali-an-Naqi (A) had been manoeuvring a coup against the government and a multitude of Muslims were pledged to his support. Although enraged by this news, Mutawakkil still preferred the diplomacy of not arresting the Holy Imam. Under the garb of pretended respect and love towards the Imam, he planned to put him under life-imprisonment after inviting him to his palace. 
 

Imam Hasan Al-Askari (A) 

Imam Hasan (A) was born at Medina, on Monday, 8th Rabi-ul-Akhar, 232 A.H. He was popularly known as al-Askari. 
 

The Holy Imam Hasan al-Askari (A) spent twenty two years of his life under the patronage of his father, the Holy Imam Ali an-Naqi (A) after whose martyrdom he became his divinely commissioned Imam. 
 

During his times the Abbasid rulers were entangled in political tussles. They, however, very much dreaded the existence of the rightful and divinely ordained Imam of the Holy Prophet, the Holy Imam Hasan al-Askari (A) and knew that the son of this Holy Imam would be the "Mehdi" or "Guide" to humanity for all times until the Day of Judgment. So these rulers inflicted all sorts of calamities on the Holy Imam and hence the greater part of his life passed in prison and many restrictions were placed on his movements. In spite of this, he were placed on his movements. In spite of this, he always discharged the duties of Imamate with cheer and matchless perseverance. 
 

The Holy Imam was ever busy in imparting religious knowledge and guiding people towards the straight path. History shows that the commentators of the Holy Quran have often quoted the interpretation of the verses of the Holy Quran from this Holy Imam. 
 

Al-Mo'tamad, the Abbasid ruler of the time, realizing that the world was ringing with the praises of this Holy Imam, became restless with jealousy, and dreading that the people would openly declare their allegiance to the Imam, had him martyred . 
 

Imam Muhammad Al-Mehdi (A) 

There existed a good deal of harmony and uniformity between the aspects pertaining to the births of Prophet Muhammad (S), the last Apostle of God and Imam Mehdi (A), the last Imam. Just as the coming of the Holy Prophet was prophesied well in advance by the preceding prophets, similarly the impending news of the gracious birth of Imam, al-Mehdi (A) was foretold by the Holy Prophet (S). 
 

Innumerable traditions in this context, quoted rightly from the Holy Prophet (S), from the glowing contents of many books of Masanid, Sehah and Akhbar, and of Shia scholars, did exist. Many Sunni scholars have accumulated these traditions in complete volumes also, e.g. "Albayan fi Akhbar-Sahib- al-Zaman" by Hafiz Muhammad Ibn Yusuf Shafe'i and "Sehah-e-Abudaud" and "Sunan Ibn Maja". All the above books record the traditions bearing evidence of the coming of this Holy Imam. 
 

He was born on 15th Shaban, 255 A.H. in the city of Samarra. The momentous and singular aspect of his birth greatly resembled those under which the Prophet Moses was born. The birth of Moses (A) had signalled the downfall and extinction of the empire of Pharoah, who had ordered the slaying of all the newly born male children of Bani Israel. The Abbasid kings were similarly apprehensive of the continuous traditions of the Holy Prophet about the birth of Imam Mehdi (A), who was to bring about a curse to their (Abbasid) very empire. They were, therefore, lying in ambush to discover the birth of the Imam and so put an end to his life. But the event of the Imam's birth was enveloped and shielded by the same Divine protection and miraculous phenomenon which had marked the historical birth of Prophet Moses (A). His birth remained strictly confidential and his nursery shrouded in secrecy except to a few devotees. 
 

When the mother of the Imam was brought before al-Mo'tamad and inquiries made about the birth of the twelfth Holy Imam (A), she, in order to safe- guard her own life as well as to protect her son, replied that she had never felt the symptoms of maternity and labour pain; so, for the moment, he did not harass her, but did put her under the strict surveillance of Qazi Abu Shorab, entrusting with him the task of killing any child born to her. 
 

Soon after this incident, the Abbasid kingdom passed through a revolutionary phase which greatly bewildered Al-Mo'tamad. He was forced to face the invasion of Sahib al-Zanj, who raided Hejaz and Yemen and let loose the hounds of loot and arson throughout the Abbasid kingdom, subjecting the administration of Baghdad, the capital to utter chaos. Al-Mo'tamad was, therefore, naturally too occupied with warfare to pay any attention towards the mother of Imam (A), who was consequently released after six months and questioned no further about the birth of the twelfth Holy Imam. 
 

The Holy Imam was brought up by his father Imam Hasan al-Askari (A), the eleventh Imam, who resorted to the same underground and secret measures in rearing his child as Abu Talib had adopted in connection with safe-guarding the Holy Prophet Muhammad (S). He used to take care of his child in one portion of the house for a few days and then shift him to another with a view not to disclose the exact whereabouts of the child. 
 

While Imam Hasan al-Askari (A) kept the birth of the child and the affairs of his infancy a well-guarded secret, he did put him within access of some exclusive devotees and sincere friends in order to familiarize them with their would-be Imam to whom they would pledge their allegiance. 
 

Mentioned below are the few names, quoted from the authentic books of both Sunni and Shia sects, of people who had the honour of having personally seen the Holy Imam Mehdi (A). When Imam Hasan al-Askari's (A) son was born, he named him Muhammad and, on the third day after his birth, bringing forth the child to show him to some of his followers, declared thus : 
 

"Here is my successor and your would-be Imam ! He is the very Qaim to whose reverence your heads will bow down. He will re-appear to fill the earth with blessings and justice after it will have been abourding in sins and vices." 
 

Muawiyah Ibn Hakeem, Muah Muhammad lbn Ayyub and Muhammad Ibn Usman mentioned that they called upon Imam Hasan al-Askari (A) with a deputation of forty persons. The Holy Imam showed them his newly-born child and said : 

"This is your Imam after me! All of you should unanimously submit your allegiance to him and should not allow any controversy on the subject which will lead you to peril! Mind that he will no more be visible to you." 
 

Imam Hasan al-Askari (A) died on the 8th Rabi-ul-Awwal, 260 A.H. and the day marked the inception of his son's Imamate being the source of spiritual, guidance for the whole universe. As, according to God's Will, all the affairs pertaining to the Holy Imam were to remain strictly behind the curtain, he commissioned some of his deputies and ambassadors, who had been looking after the religious affairs from the time of his father to act as the associates between the people and the concealed Imam. They conveyed the problems and religious queries of the people to the Imam and brought back the verdicts and the answers of the Imam to the people. 
 

It was by the Will of God that he disappeared and will again reappear by the Will of God. This will be a prelude to the Day of Judgment. 
 

During the period of the 'absence' , it is our duty, to be expecting the appearance of the Imam. We must devise a sound and judicious system of social development based on the Quran and present it to the world. We must prove the excellence and efficacy of divine laws to the people, and attract their attention to the divine system. We must fight superstitions and false beliefs, and pave the way for the establishment of Islamic world government. In the light of the teachings of the Quran and traditions we must chalk out a program for solving the world problems and put it at the disposal of world reforms. We must enlighten the thoughts of the people of the world and, at the same time, prepare ourselves for the appearance of the Imam and the emergence of a just world government. 
 

The Followers of Progeny of the Holy Prophet 

Those who believe that Imam Ali Ibn Abu Talib (A) was the immediate successor of the Holy Prophet are called Shia (Followers). The Shia regard Imam Ali (A) and his eleven infallible descendents as their leaders and Imams, and follow them. The true Shia is he who follows the example of Imam Ali (A) and other Holy Imams and considers them to be perfect. Imam Muhammad Baqir (A) said to Jabir. ; "O Jabir ! Is it enough for a person to be Shia if he claims that he is a supporter of the House of the Prophets ? By Allah, our supporter is only he who is pious and who obeys Allah. Previously, our supporters (Shia) were known for their humility, honesty, remembrance of Allah, fasting, prayer, being good to their parents and helping the neighbors, the needy, the debtors and the orphans. They were known for their truthfulness and recitation of the Holy Quran. They never spoke slightingly of anybody. They were trusted by all." Jabir said : "O Son of the Prophet! I'm not aware of anybody who possesses these qualities now-a-days." The Imam said: "O Jabir ! Don't be misled by various beliefs. Do you think it is enough for salvation that one professes to be the supporter of Ali (A) without adherence to the commands of Allah ? If somebody says that he is the supporter of the Holy Prophet, but does not follow his teachings, he will not be saved, though the Holy Prophet was superior to Ali (A). It is the duty of the Shia to fear Allah and to obey His commands. Allah has no kinship with anybody. Allah likes only those who are pious and who obey His commands. By Allah! There is no way to gain nearness to Allah except obeying Him. We cannot guarantee emancipation from hell. He who obeys Allah is our friend and he who disobeys Him is our enemy. None can become our friend except through piety and good deeds." 
 

Imam Sadiq (A) has said: "Be pious and devout. Be truthful, honest and polite. Behave well with your neighbors. Attract people to the right path through your good behavior and good conduct. Don't bring disgrace to us through your evil deeds. Prolong then your bowings and prostrations in prayer, for when a man prolongs his bowings and prostrations (Sajda), the Devil is annoyed and perturbed. He cries: "What a shame! These people obey Allah, whereas I disobeyed Him. They prostrate, whereas I abstained from prostration." 
 

On another occasion, the Imam Sadiq (A) said : "The disciples of Jesus (A) were his Shia (means followers, friends and supporters) but they were not better than our Shia. They promised him their support, but did not fulfill their promise and did not fight in the way of Allah. On the other hand, our Shia, since the demise of the Prophet uptil now, have never hesitated to support us. They have made every sacrifice for our sake. They were burnt; they were tortured; they were expelled from their homes, but they did not give up our support." 
 

What We Believe About Other Muslims 

Though we differ with the Sunni on the question of Caliphate and Succession to the Holy Prophet, we consider all Muslims to be our brethren and co-religionists. Our God is the same, our Prophet is the same, our Religion is the same, our Book is the same and our Ka'aba is the same. We consider their honor and progress to be our honor and progress, their success and victory to be our success and victory and their disgrace and defeat to be our disgrace and defeat. We share with them both happiness and grief . 
 

In this respect we have been inspired by our great leader, Imam Ali Ibn Abi Talib (A). If he wanted he could defend his right to Caliphate, but in the higher interests of Islam, he, not only abstained from fighting the caliphs, but also on critical occasions rendered help to them. He never hesitated to take any action in the interest of the Muslims. 
 

We believe that the only way how the Muslim world can live as a strong nation, regain its past glory and get rid of foreign domination is that the Muslim keep themselves away from dissension and discord, concentrate their energies on the achievement of goals and take collective steps in the way of the glory of Islam and the progress and advancement of the Muslims. 
 

Islamic Teachings 
 

Islamic teachings cover the entire human life. On the whole, they are divided into two parts : 

1. Man's relation with Allah 

2. Man's relation with man 
 

Acts of Worship And Adoration 

In acts of worship, man, by turning his mind to Allah and praying to Him with his heart, tries to make his soul transcend the material world. He tries to purge it of the impurities of sin and to cultivate high human qualities within himself. He seeks the help of Allah, the Majestic and Almighty to overcome the causes of despair and despondency, and keeps remembering Him to maintain his own sense of responsibility towards Him. The Holy Quran says: 

"And keep up prayer for my remembrance." Hence it is evident that it is the worshipper himself whom the benefit of all acts of worship goes. 
 

Instructional Effect of Worship 

Acts of worship are performed with particular attention and certain formalities. Allah does not require our worship. It is we, who through His worship and adoration obtain great moral and instructional benefits. 
 

According to the well-known scientist, Alexis Carrel, when it is not possible to find any logical words to infuse hope, it is worship and prayer which generate a feeling of trust and enable man to face the complex problems of life with confidence. This feeling can manifest itself in everybody. 
 

Worship leaves a definite mark on habits and manners, and for that purpose we must perform acts of worship regularly. 
 

The societies which have killed the spirit of worship, usually are not safe from corruption and decay. 
 

The effects of worship and adoration are so quick and wonderful that their manifestation can be felt physically. 
 

According to the same scientist, the result of adoration can be established scientifically also. Acts of worship affect not only emotional, but also physical conditions and sometimes even heal bodily ailments in a few moments or a few days. Islamic acts of worship are very simple and easy to perform. There are ample facilities for the sick and the weak. 
 

It is worth-noting that Islamic acts of worship, besides their emotional, psychological and moral effects, which have an individual aspect, produce remarkable social effects also. 
 

Prayer 

Prayer which is one of the most important Islamic acts of worship and is performed five times every day and night with great simplicity and devotion, produces very significant moral and practical effects in strengthening the spirit of faith and purging worshippers' head and heart of the impurities of sin. As one of its conditions is cleanliness, it enjoins upon every Muslim to keep his body and dress always clean and tidy. 
 

As the dress of the person performing prayer and the place where he is performing it must not have been acquired by unlawful means, it teaches man not to wrongfully encroach upon other's property or to misappropriate it. As prayer is to be performed at the appointed timings, it teaches discipline and punctuality, and accustoms man to early rising which is the secret of the success of many world personalities. 

We know that it is preferable to perform prayer in congregation at which all stand in a row without any distinction before Allah and carry out the significant and enthralling ritual in a brotherly manner . Congregational prayer is a lesson in equality, fraternity, harmony and unity. 
 

Fast 

Fasting is another Islamic act of worship, which teaches self-control and resistance to passion. 
 

From the social point of view, it induces people to show practical sympathy to the deprived and the starving. Moreover, from the point of view of health and hygiene, its curative and preventive value cannot be denied. It cleanses the bodily system internally and shakes off the unconsumed food material which usually takes the form of surplus fat and over weight, and become the cause of many diseases and discomforts. Fasting is a good precautionary measure against the incidence of a number of diseases. It has curative value too. 
 

Pilgrimage (Hajj) 

The holding of a great conference of world Muslims is another masterpiece of the Islamic teachings in respect of worship. The ceremonies of pilgrimage are so exciting, pure and interwoven with fraternity and equality that they deeply impress everyone without any exception. 
 

This gathering in which even now every year more than a million Muslims from all quarters of the world take part, affords an opportunity to the people of all races, color, languages and nationalities to meet on a common ground without any discrimination. Its ceremonies take a man out of his material shell which is marked with harshness and antagonism, and lifts him to an atmosphere full of devotion and virtue. They soften the emotions and enliven the feelings. 
 

The Hajj gatherings also serve the purpose of a national conference on a world level and contribute to Muslim homogeneity, both political and economic. They serve as a unifying force and a common bond among the Muslims belonging to diverse social segments, and provide them an opportunity to meet together and exchange ideas. A study of all acts of worship and devotion in Islam will show that everyone of them has both moral and social aspects. This confirms what we said earlier that the benefit of all our acts of worship goes to ourselves. 
 

Man's Relation With Other Men 

This part of Islamic teachings includes all social questions. Islam with its distinctive system, teaches its adherents what they should be, how they should live and how they should discharge their duties to society. 
 

The rights which a Muslim is enjoined upon to respect are very wide and varied. They extend from the rights of the teachers, of parents, of friends and neighbors, of brothers in religion, of fellow human beings, to the rights of the animals etc . 
 

From the Islamic point of view man, being an organ of the social body, has so much importance that nothing can be equal to his life and blood. The Holy Quran says: "He who killed any person, unless it be a person guilty of man slaughter or of spreading chaos in the land, should be looked upon as though he had slain all mankind, and he who saved the life of any person, should be regarded as though he had given life to all mankind." 

There is no doubt that in view of the homogeneity of all the organs of the body of a human society, the loss of one individual effects the whole society and thus in a way, the individual and the society become identical. 
 

The Holy Prophet has said that all the faithfuls are the organs of one body. If one organ suffers pain all other organs feel uneasy. 
 

The celebrated poet, Saadi Shirazi, was inspired by this very Prophetic saying when he said in. his well-known couplet that all human beings are the organs of one another. 
 

As we know, in Islam there is no problem of race, color or geographical region. It is possible that all human societies on the basis of adherence to a common ideology (Faith in Allah and the prophets and adherence to good deeds) set up a world government with one law and one policy in which all racial and geographical units may be submerged. 
 

Relations of Muslims With Other People 

Here again Islamic teachings have two aspects; 

1. To preserve Muslim Identity. 

2. To establish peaceful relation with the non- Muslims. 
 

With a view to maintaining the independence and solidarity of the Muslim society, arrangements have been made to save the Muslims from being merged in non-Muslim societies and to protect them against all alien influences in their vital affairs. Hence instructions have been given that the Muslims must not completely rely on non-Muslims and must not disclose their secrets to them. The Holy Quran says ; "O Believers, do not take into your confidence any other than the people of your own community. For they never miss any opportunity for exploiting any weakness of yours." 
 

Islam instructs the Muslims not to make friends with those who are hostile to Islam, unless they change their policy and give up their hostile attitude. 
 

The Holy Quran says: "You will not find people who believe in Allah and the Last Day, making love with those who fight Allah and His Messenger. Even though the latter be their fathers or their sons or their brothers or their relations." 
 

At the same time, with a view to enabling the Muslims to live as a powerful and active world unit and to be benefited by the positive aspects of others in a healthy atmosphere of mutual respect, Islam allows the Muslims to pursue a policy of peaceful co-existence with all people of the book (followers of the previous prophets). It even enjoins upon Muslims to protect them as a minority in Muslim countries and to respect their rights so long as they do not commit a crime. 
 

Such minorities are known in Islamic jurisprudence as Ahl al-Zimmah (people of covenant). Any how, there are certain conditions which they have to observe strictly. 
 

If the interests of the Muslims so demand, they can enter into treaties with the non-Muslims provided these treaties do not in any way endanger their self respect, independence and interests. The Muslims are bound to strictly adhere to the treaties concluded by them and are not allowed to violate them unless they are violated first by the other party. Adherence to treaties and agreements is a general rule of Islam. It is equally applicable in respect of both Muslims and non-Muslims. Violation of a treaty on the pretext that the other party is not Muslim is not allowed. 
 

Islam Enjoins Universal Vigil 

Every Muslim has two obligatory duties: 

1. To invite others to do the right 

2. To combat corruption 
 

These two duties, which are known in Islamic jurisprudence as 'Amr bil-Maruf'(exhortation to do good) and 'Nahy anil-Munkar' (restraint from doing evil) enjoin upon all Muslims to keep a constant watch on the society. If they find anybody deviating from the path of justice and truth, they must invite him to the right path and if they find anybody committing a crime or sin, they must restrain him from doing so. 
 

This rule is considered to be an important law of Islam. In this respect, the Holy Quran says: 

"You are the best community which has been raised for the guidance of mankind. You exhort the people to do good and restrain them from doing evil." 
 

Imam Sadiq (A) has said : 

"He who does not fight corruption, neither with his hand nor with his tongue or heart is pseudo alive." 

In fact, the performances of these two important duties is one of the obligations of collective life. In collective living, the happiness and misery of each member of the society is shared by all others and hence they cannot be indifferent to the conduct of fellow members. 
 

Islam asks every Muslim to keep his social spirit fully alive and always have an eye on collective interests. It wants every individual to be responsible to all other members of the society and wants the society to be responsible to all the individuals. All Muslims should criticize and reform each other and play their role in the formation of a healthy society. 
 

Islamic Economy 

As the prosperity and moral and material well-being of the community is not possible without a rich and healthy economy, Islam, as a progressive religious system, has included this question in its program. 
 

Zakat 

Islam, in order to narrow the gap between the rich and the poor, has legislated the law of zakat, and ordered the rich to pay a just share of their money and individual income as zakat to the public treasury .The money, so collected, constitutes a very large amount which can play an important role in combating poverty, narrowing class gap and ensuring an over-all development. The leaders of Islam have said that the amount of zakat has been so precisely determined that if all those on whom zakat is due, pay it honestly, poverty can be totally uprooted. Poverty exists only because a large number of people evade the obligation of this vital duty of theirs. The eight categories prescribed for the expenditure of the zakat money fully illustrate the aim and importance of this Islamic Law and throw light on its role in the formation of a healthy society. 
 

The details of these eight categories have been given in the Holy Quran. "Zakat is only for the poor, the needy and the officials appointed over them, those whose hearts are made to include (to truth) and the ransoming of the captives and those in debt and in the way of Allah, and the way farers; an ordinance from Allah and Allah is All knowing and All wise." 
 

It is to be noted that the term, in the way of Allah is very wide and covers all development projects as well as such items as education, health and construction of bridges, roads, hospitals and schools. 
 

Khums 

"Khums" means payment of 20 percent of surplus income in a year, i.e. 20 per cent of what is left of the total annual income after meeting all expenses of that year. It is an Islamic tax which is levied to meet the requirements of collective life such as help to the needy, eradication of poverty, propagation of Islam and all other material and moral needs of the Muslim society. Khums is due only on the surplus and not the entire income. Hence, those whose expenditure is more than or equal to their income do not have to pay anything on this account. Only those whose income exceeds their expenditure should pay 20 per cent of the surplus to the public treasury .The money so realized comes to a considerable amount and enables the Muslims to solve many of their religious, social and material problems. 
 

Khums is not confined to the earned income only. It is also levied on what is obtained from mines, what is extracted from the sea by means of diving and on buried treasure dug out of the earth and not owned by anybody. It is also due on spoils of war. In all these cases it is levied on the total income. Only production expenses are deducted. The details of the way how income derived from khums is to be distributed and the categories of its expenditure are given in the Islamic jurisprudence and are beyond the scope of this book. 
 

Charity 

Spending in the way of Allah is not obligatory, but Islam has attached much importance to it. There are many verses in the Holy Quran on this subject. 
 

Charity is one of the factors which help in the equitable distribution of wealth and eradication of poverty. Alms may be given for individuals or charitable objects. Distribution of alms through charitable institutions according to a well-laid out program and under the supervision of God-fearing people is an effective way of helping the poor . 
 

Wakf (Endowment) 

Creation of endowments helps in the equitable distribution of wealth and prevents its concentration in the hands of a few. There are two kinds of endowments: 

1. Public 

2. Private 

In the case of private endowments. the beneficiaries are only a few individuals or a limited class such as the children or descendants of the grantor. 
 

In the case of public endowments, which are far more common, the corpus of the donated property is transferred to the public or a large class of society and becomes a part of public property. Islam has encouraged the creation of endowments and the Imams themselves have set an example in this respect. Through endowments a large portion of Private property is turned into public property and thus it becomes available for the service of the masses. This in itself is a big step towards just and even distribution of wealth. 
 

How Wealth is Created? 

From the Islamic point of view the true and absolute ownership of all things belongs to Allah alone. 
 

He owns everything that exists in the universe. His ownership is real and has creative aspect, because He is the Creator and Sustainer of everything. "Whatever exists in the heavens and the earth belongs to Him." 
 

Hence others can become owners only with His permission and in accordance with His laws and commands. 
 

Private Ownership 

Islam respects private ownership and considers that everybody is the owner of the fruits of his own labor. It recognizes labor as the basis of ownership This is a natural law which has been endorsed by Islam. Everybody is the natural owner of his self and his mental and physical faculties. As his products are in reality only a crystallization of his existing faculties, he is the owner of the products of his labor. 
 

Rehabilitation and Acquisition 

"He, who brings barren land under cultivation, is the owner of it." This is a saying of the Holy Prophet. 
 

Acquiring minerals and other natural resources before anybody else discovers them is another cause of ownership. According to Islamic law, he who acquires it, is the owner. As bringing barren land under cultivation and acquiring natural resources involve labor, it is clear that labor is the main factor in creating wealth. 
 

Of course, the Islamic government has a right to arrange the cultivation of barren land and the excavation of mineral resources on its own and to utilize the return for the benefit of the general public. 
 

Islam attaches great importance to the right of the workers. According to Islamic traditions, ignoring the rights of a worker is an unpardonable sin. A well-known tradition says that the Holy Prophet raised a worker's hand which had swollen as the result of hard work and said: "This is the hand which is liked by Allah and His Prophet." 
 

Circulation of Wealth 

Islam has imposed special taxes on the stagnant wealth, which is not in circulation (such as Zakat on coined gold and silver after the completion of one year), and thus has taken a practical step to encourage circulation of wealth. The Holy Quran has condemned the hoarders and those who keep their wealth stagnant and do not utilize it for the benefit of the people. 
 

Further, the Islamic traditions much encourage commerce, agriculture, cattle breeding and setting up of industries. In authentic books of Hadith, many traditions are found which clearly show that Islam aims at the maximum mobilization of all human and financial resources for the benefit of the people on the whole. 
 

Usury and Interest- Free Loan 

To stimulate productivity, Islam strictly forbids usury so that no body may live on interest without doing any productive work. 
 

Usury upsets the balance of wealth and widens the gap between the haves and have-nots. It makes the rich richer and the poor poorer . lam says that usury is a mortal sin, and nobody an become the owner of the money earned through practicing it. The money thus earned must be returned to its rightful owner . 
 

There are two kinds of usury and both of them are forbidden. 

1. Loan Usury 

2. Trade Usury 
 

Lending money on the condition that it will be aid back with something added to it, is called usury. It is immaterial whether the rate of Interest is large or small, or whether it is paid in cash or in kind. Anyhow, there is no harm if the debtor willingly pays anything out of goodwill without any prior condition. 
 

Trade means selling of a thing in exchange for another of the same kind, but with a difference in quantity. For example to sell 10 kilograms of good quality wheat in exchange for 12 kilograms of medium quality wheat will constitute usury. Detailed conditions of such forbidden deals are given in books of Islamic law. 
 

Interest -Free Loan 

Islam exhorts people to give as much interest free Loan as is possible. According to certain traditions, this is such an act of virtue that its reward will be more than that of alms (free aid in the way of Allah). Probably the reason is that many of those who seek loans are respectable people who. Even when they are badly in need of money, do not condescend to accept free aid or alm, because they consider doing that, below their dignity and position, whereas the persons who accept do not have such scruples. For this reason, giving interest-free loan is considered more rewarding. At the same time, Islam allows the creditors to require the deposit of adequate security with them up to the full value of the loan. In case a debtor fails to pay up the loan, the creditor is allowed to deduct an equal amount from the security and return the remainder to its owner. Giving interest-free loans is effective in the cultivation of friendship and love and in removing complexes which often exist between high income and low-income individuals. This is the simplest form of service which the well- off people can render to the les fortunate. 
 

Jihad and Defence in Islam 

The question of Jihad occupies a special place in the Muslim law. In fact, a progressive and compact system cannot be complete without such provisions. 
 

Owing to its misinterpretation by ill-informed persons, the inclusion of the question of Jihad in Islamic teachings has given rise to much hostile propaganda and has provided a pretext to its opponents to say that Islam is a religion of sword and force. Even well-known writers have been misled. Macdonald in his encyclopedia, asserts that the propagation of Islam by sword and force is one of the religious duties of every Muslim. As the nature and aim of Jihad become clear, not only the hollowness of such criticism becomes obvious, but also the depth, purity and dynamism of the teachings of Islam and their capacity to serve human society in varying circumstances becomes evident. To prove this truth, we draw the attention of the readers to the follow-points. 
 

Pacifist Spirit of Islam is not Apposed to Fighting Imposed Wars 

Jihad literally means effort and striving. In Islamic sources also, this word has been used in the sense of every kind of intellectual, physical. Financial and moral effort for the promotion of divine and human objectives. 
 

But technically it means an armed struggle for the protection and progress of the Islamic system . 
 

Now let us see what are the occasions on which such struggles become unavoidable. 
 

Fight against the mischievous elements, that consider the spread of a system of justice and truth a threat to their interests and take a stand to exterminate it, is unavoidable. So long as such element exist in the world, supporters of truth and justice have no alternative but to defend their objectives and their own existence. 
 

In fact, war, in this case, is forced upon the believers in Allah and in social justice against their will, Islam can not avoid such situations. 
 

Nevertheless, the pacifist spirit of Islam and its abstinence from using force in dealing with those who do not resort to aggression, antagonism and injustice, are evident from many passages of the Holy Quran. 
 

"Allah does not prohibit you, in respect of those who have not fought you on account of the faith and who have not turned you out of your homes from showing them goodness and being just towards them. Surely Allah loves the just. He only orders you as against those who have fought you on account of the faith and who have turned you out of your homes and who have assisted others in your being turned out that you should be friendly towards them. And whoever be friend them, they are people who are unjust." 
 

At another place, the Holy Quran expressly says that if the enemy lays down arms and shows peaceful intention, the Muslims have no right to be hostile to them. 

"If they leave you alone and desist from fighting against you and make overtures for peace to you, in that case Allah has left you no cause for aggression against them." 
 

In another verse, the Holy Prophet is told : 
 

"If enemies incline to peace, you should also incline to it." Perhaps no other religion has expressed its peaceful disposition in such clear terms. But Islam's pacifism must not be interpreted to mean that the Muslims are allowed not to take action against those who force large sections of the world people to live under colonial conditions or a state of idolatry, or to watch aggression against their country as idle spectators.. 
 

Jihad in the Way of Allah and its Aims 

In Islamic sources, the word, 'Jihad' has mostly been used in association with the phrase, in the way of Allah. This means that Jihad cannot be waged for base desires, territorial expansion, imperialistic aims, for obtaining spoils of war and the like. The aim of Jihad must always be divine with no personal, material or selfish interest being involved. On the whole, the aims of Islamic Jihad can be summarized in the following few points, while dealing with them we will also try to refute the objections of the opponents. 
 

Defending the Existence of the True System 

The most important aim of Islamic jihad is the defense of the divine system of truth and justice and the preservation of its outstanding features. During the time of the Prophet, most of the battles were fought for this very purpose. The Holy Quran expressly says: "Permission to fight is given to those against whom war has been declared, because they have been wronged and surely Allah is competent of helping them; those who have been expelled from their homes without just cause, but because they say that our Lord is Allah. And were not Allah to repel some men by means of the others surely, the monasteries, the synagogues, the temples of the Magians and the masjids in which Allah's name is frequently mentioned, would have been ruined." 
 

Thus whenever the national sovereignty of the Muslims and their independence and integrity are endangered, it is their duty to stand up to the enemies and defend themselves to the last. It is interesting that in this verse the defense of all places of worship has been given equal importance, which is another sign of the peaceable spirit of Islam. 
 

Anyhow, it should be noted that Islam shows neither tolerance towards idol-worship, nor does it recognize idolatry as a religion, nor the temples of idol- worshippers as place of worship. It regards idolatry as a sort of superstition, falsehood, intellectual decadence and a disease which must be remedied. That is why Islam has allowed the destruction of the temples of idol - worshippers. 
 

Fight With the Opposing Elements 

A heavenly system, as a new ideology, has a right to enjoy freedom of propagation and be able to spread in a normal manner through preaching. If certain elements such as idolators, finding their unlawful interests in danger, in order to prevent the spread of the new system, oppose it and try to keep the people in ignorance and no peaceful solution of the problem is found possible. Islam allows a fight against such elements. Some of the early battles of Islam were of this nature, to which there is a reference in the Quranic verse quoted above. Freedom of preaching and logical spread of the true system is another aim of Islamic jihad. 
 

Combating Injustice and Corruption 

Owing to the uncompromising hostility of Islam to injustice and corruption, if no peaceful way is left, Jihad is allowed to put an end to in justice and tyranny and to rescue the weak and the helpless from the clutches of the tyrants such as were the usurers of Mecca. 
 

Certain early battles of Islam were of this nature also. The Holy Quran says: "Why should you not fight in the way of Allah for the sake of those helpless men, women, and children, who being weak have been oppressed and are crying out, "Our Lord, deliver us from this habitation whose inhabitants are unjust oppressors and raise a protector for us by Your grace and a helper from Yourself." 
 

Preparedness for Jihad 

So long as might and force rule over international relations and a possibility of the Muslim society being subjected to aggression exists, Islam enjoins up on the Muslims to maintain a state of complete preparedness to be able to defend themselves. The Holy Quran has given clear instructions in this respect and in a short sentence has expressed all that was required, "And to encounter them (the enemies) provide whatever force you can afford." 
 

Though expenditure on armaments is considered least desirable and most unproductive, Islam has considered it not only essential in the case of need, but also has named it financial Jihad. Anyhow, it is not possible to eradicate aggression and war in the world simply by strengthening military organization and acquiring armaments. Though to do so is also essential and has a security aspect, yet it sometimes enhances the possibility of the out-break of war. Therefore; Islam proposes that the basic way of securing permanent peace should be to strengthen faith and morality, " O Believers, enter all of you into peace." 
 

This means that the only way to enjoy peace and security is that all enter into the domain of faith, virtue and acknowledgement of Allah. It is in this domain alone that every one regards the others as his brethren respects them and believes that all are slaves of Allah and all are loved by Him. 
 

It is in this domain that everybody should look at others' interests as his own. Everybody should like for others what he likes for himself and dislike for others what he dislikes for himself. It is here that toleration and sacrifice in the way of Allah and for the sake of Allah are considered to be the most distinguished and prominent human qualities. 
 

Observance of Human Rules While Dealing With the Enemy 

While many people think that the very word enemy is enough justification for all kinds of excessive violence and inhuman acts, Islam with its detailed fair and firm teachings leaves no doubt that even conflict with the enemy must not go beyond the framework of the rules of human morality, for every kind of violation of these rules amounts to exceeding the limits prescribed by Allah. 

The following precise instructions which the Prophet used to give to the soldiers ,and mujahids before they proceeded to the battle field, fully show Islam's peaceful disposition and the Prophet's deep insight. 
 

"March in the name of Allah and seek His help. Fight for His sake and in accordance with His commands." 
 

"Don't practice deceit or fraud. Don't embezzle the spoils of war. Don't mutilate the body of an enemy after he is killed. Don't harm the woman, the children and the aged. Don't interfere with the monks and hermits who live in monasteries and caves. Don't unnecessarily cut down trees. Don't burn the date-palm groves of the enemy and don't submerge them in water. Don't destroy fruit-bearing trees and don't put the enemy crops to fire. Don't kill the useful animals except for your food. Don't poison the enemy water. Don't resort to trickery and don't launch a surprise night assault." 
 

Islam forbids every resort to inhuman means of fighting such as night assault, microbial warfare, incineration of cattle, crops and gardens and killing and injuring unarmed personnel. In the Islamic rules of warfare, instruction has been repeatedly given that the Muslims must not shoot the first arrow and they must not launch the first attack. This means that they should not attack unless they are attacked. Their war should be defensive and not offensive. 
 

We find that the Commander of the Faithful, Imam Ali (A) used to give instructions that every effort should be made that fighting did not start before noon and if possible it was delayed till late afternoon so that the sunset, the time when fighting normally stops, might not be long in coming, and there be less bloodshed. 
 

The directions given by the leaders of Islam (Imams) with regard to the treatment to be meted out to the prisoners of war is yet another proof of the necessity of the observance of rules of human morality even while dealing with the enemy. The prisoners of war are to be treated with kindness and are to be provided with the same food and drink as are partaken of by the Muslims. 
 

It is true that correct training and existence of the living spirit of faith and human morality in any society forestalls many excesses and vices. Nevertheless, the establishment and consolidation of social justice is not possible without a strong judiciary .In every society there exist some such miscreants and unruly persons that the light of faith and morality alone cannot remove the darkness of their spirit. They are not subdued without the existence of a strong and fair judiciary 
 

That is why Islam, in order to enforce its program of social justice, has riot limited itself to moral counsels and spiritual training only but has visualized the formation of a strong judiciary to back its teachings. 
 

Judicial System of Islam 

Among the qualities of a judge, two points are most important: 
 

1. He should have complete knowledge of all the details of law. 

2, He should possess the qualities of justice, virtue and honesty. 

As or the equality of all before the court, Islam directs the Qazi (judge or magistrate) to treat both the parties of a law suit equally. The Qazi must observe complete equality even in acts of ordinary courtesy such as speaking to the parties, looking at them or making them sit or stand. 
 

There must be no discrimination between the litigants on account of their social status. 
 

The leaders of Islam (Imam) have described the office of a Qazi as of great importance and responsibility but at the same time, very risky. Even the slightest lapse on his part is enough to degrade him from his high position. 
 

The Prophet of Islam has said that the tongue of a Qazi is between two flames. This means that if he shows any bias towards one or the other party, he will be burnt. 
 

In Islam accepting a bribe and perverting judgement in favor of a briber are deadly sins. The Holy Prophet has said: "He who gives bribe, he who takes it and he who goes between them, all will go to hell." 
 

The judicial system of Islam is very exact and detailed and occupies a special position among judicial systems of the world today. 
 

In the books of Islamic jurisprudence, there exists a special chapter on judicature, which deals with all the principles and details of administration of justice. and describes the qualifications of a Qazi, qualifications of witnesses, the way to file a suit, the arguments which the parties can advance in their favour and the like. 
 

The instructions issued by Imam Ali (A) and contained in his famous letter addressed to Malik Ashtar, Governor of Egypt, throw light on some of the above points and show the importance which Islam attaches to the high office of the Qazi. This subject has been fully elucidated in chapter VII of this book. 
 

Criminal Laws 

Punishment to be meted out to offenders must be just as well as deterrent. At the same time, there should be a scope for reducing the punishment in the case of repentants and those induced to commit crime in ignorance or through inexperience. Punishments prescribed in Islam satisfy all the three aspects. For example, in the case of. willful murder, the prescribed punishment is a death sentence. The Holy Quran says: "O men of the understanding, there is security of life for you in the law of retribution." But at the same time, the Holy Quran allows the heirs of the murdered person to forgive the murderer and accept blood money (diyat). 
 

Similarly in the case of certain crimes against chastity, if the offender before being sentenced by the court genuinely repents and is prepared to pay damages, he can be forgiven. According to Islamic teachings, the best way to eradicate crimes is to concentrate efforts on moral training so that the people may always be conscious of recompense and retribution on the Day of Resurrection. 
 

But, if in spite of such efforts, a crime is committed, then it should severely dealt with. Islam is against those who succumb to false emotions, and hesitate to accept the justification of death sentence in the case of willful murderers and other punishment in the case of other transgressors, such people practically give preference to the interests of criminal over the interest of the society. 
 

Experience shows that any leniency towards hard baked criminals helps in spreading corruption, and is certainly detrimental to the security of the society 
 

Some people may criticize certain parts of Islamic criminal law and regard them as unduly harsh, but fact is not so. Severe action is taken only in the case of very serious crimes and only in cases where moral and social security of the nation is endangered. Such instances are found in other legal systems also. At the most, some societies may not regard such questions as combating unchastity as vital, whereas, Islam, with its subtle insight, attaches to them utmost importance. 

Other systems may consider some other questions vital. 
 

Though some of the Islamic punishments some times look very harsh, the proof of the connected crimes is so difficult and depends upon such conditions that more than one or two convictions are hardly possible in a year. 
 

Thus though, the deterrent nature of these punishments, produces good moral effect and strikes terror among potential transgressors, yet practically very few are affected by them. 
 

It must be fully realized that Islamic laws and other Islamic teachings which aim at protecting human rights and relations and preventing corruption and aggression, form one homogenous unit and can be fully effective only if they are all enforced simultaneously. 
 

First of all an atmosphere should be created where Islamic teachings concerning moral training and social welfare are implemented. In such an atmosphere, the incidence of crimes and offences will be greatly diminished and consequently there will be fewer occasions when it will be necessary to inflict any punishment. As is well-known, most of the crimes are the result of incorrect upbringing and various material and social privations. With the elimination of such factors, incidence of crimes will certainly be reduced. 
 

The result will be that the number of those whom punishment is meted out, will gradually go down, and with that the disgust which some people feel at the idea of harsh punishment being inflicted on an apparently large number of persons will also disappear. But, of course, this does not mean that if in any particular atmosphere, a part of Islamic program in the fields of moral training or eradication of poverty is not being implemented, the rest should be totally ignored. All we mean is to emphasize that all items of Islamic program are closely interlinked, and if they are enforced simultaneously, they will produce the best result.