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Issue #4 2010

He Spake from the Cradle

Then she pointed to him.They said: How can we talk to one who is inthe cradle, a young boy? [Pooya/Ali Commentary 19:29]

[3:46] He will speak unto mankind in hiscradle and in his manhood, and he is of therighteous.

[Pooya/Ali Commentary 3:46]

This verse makes it clear that Isa shall speak topeople from the cradle in the same style andmanner, containing the same substance andcontent, which he will convey to them in his matureage. If it is wrongly presumed that as a child in thecradle he will speak to people like an ordinary child,not conveying the message of Allah, theinformation Allah gives to Maryam becomesunnecessary, because there is no sense inrecording this fact, if it means nothing more thanthe "ordinary experience of every child who is not

dumb".As stated in the commentary of verse 26 the childin the cradle, Isa, was selected by Allah to givethe answer. This verse and verse 46 of Ali Imranclearly say that Isa, lying in the cradle, spokeclearly to defend his holy mother. It is downrightmischief-making based upon meaninglessinterpretation to say, as the commentator of a man-made religion tries to argue, that Isa declared hisprophethood in his advanced age and not from

the cradle while he was yet an infant. When theself-interest oriented people do not find the exaltedexcellence the chosen servants of Allah possess intheir favorite leaders whom they themselveschoose to lay hands on worldly possessions, theyhave no alternative but to deny the possibility of such excellence altogether. They twist theappropriate meanings of the verses of the Quranand introduced remote and obscure inferences toconfuse the people in order to put forward their conjecture and false theories. From the cradleIsa says: "Allah has given me a book (Injil) andmade me a prophet." Compare the Quran'sdeclaration that Isa was a prophet of Allah fromthe day he was born and the Injil was revealed tohim simultaneously with the opinions of themajority of Muslim scholars and their followersabout the Holy Prophet mentioned in thecommentary of verse 12 of this surah and alBaqarah: 97. The Holy Prophet said: "I was aprophet of Allah when Adam was yet in themaking." Like Isa Ali ibn abi Talib was also abeliever in Allah from the day he was born in Ka-bah, and was the first person to believe in theprophethood of the Holy Prophet, and never

worshiped a ghayrallah.You will beraised withyour Imam

[17:71] Theday We shall summon every group of

people with

their Imam,then whoever is given hisbook in hisright hand they will read it, and they

Ohda or Official Posts

[19:30] He spake: Lo! I am the slaveof Allah. Hehath givenme theScripture

and hathappointed me aProphet,

In This Issue

Prophet Imam

Mizan Khalifa

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will not be wronged so much as a singledate thread .

All human beings will

appear with the guides(imams) they followed intheir lives in the world. togive account of their deeds and faith. Blessedare they who follow thetrue guides (imams) of the Ahl ul Bayt, chosenby Allah and appointedby the Holy Prophet. TheHoly Prophet said:

"Verily I am the Imamamong you. After me, Aliwill be your Imam. After him, his sons in hisprogeny will be your Imams. Whosoever remains attached withthem shall be saved andshall obtain salvation.Those who disassociatethemselves from themshall go astray and willcertainly be lost."

So, either follow the

thoroughly purified(Ahzab:33) Imams of theAhl ul Bayt who are thefountain-head of guidance, mercy andwisdom, so that you gobefore your Lord on theday of judgement withthem as your Imams, or run after those whothemselves were in needof guidance.

"Is then He who guides

to the truth more worthyto be followed, or hewho cannot find the rightpath unless he isguided? What ails you?How (ill) you judge?"(Yunus: 35)

"Is he who walksgrovelling upon his facemore rightly guided or hewho walks uprightly on

the right path?" (Mulk:22)

Please refer to thecommentary of alBaqarah: 2 and 124 to

understand the followingverse and know who arethe true Imams chosenand appointed by Allah.

"We have gathered all things in amanifest Imam " (YaSin: 12)

"Verily we have shownman the right way. Lethim (now) be grateful(follow the right way) or be ungrateful (reject it)."(Dahr: 3).

[36:12] Indeed it is Wewho revive the dead andwrite what they havesent ahead and their effects and We havefigured everything in a

manifest Imam.

Imamun Mubin

Imam Muhammad binAli al Baqir said thatwhen this verse wasrevealed, Abu Bakr andUmar asked the HolyProphet: "Is imamummubin the Tawrat givento Musa?" The answer was: "No". Again theyasked: "Is it Injil, given toIsa?" The answer was:"No". Then they asked:"Is it the Holy Quran?""No", was the answer.Then turning towards Aliibn abi Talib, the Holy Prophet said: "Verily this is the Imam inwhom Allah hasdeposited theknowledge of

everything." Then,addressing the peoplepresent there, the HolyProphet said: "O

people, there is nobranch of knowledge

Allah did not teach meand I have not conveyed it to Ali.Verily Allah has givenme wisdom and I havegiven it to Ali. I am thecity of knowledge and

Ali is its gate."

Messengerswith Clear proof [Pooya/AliCommentary 57:25]

Refer to Nahl: 36 andRahman: 8 and 9.

Mizan refers to justicewhich gives to eachperson his due. Also seecommentary of Shura:

17.

Hadid (iron), accordingto the Ahl ul Bayt, refersto the Dhulfiqar, thesword given to Ali by the

Holy Prophet. It alsoimplies laws made byAllah to create discipline.

Aqa Mahdi Puya says:

(i) All prophets of Allahcame with clear evidences.

(ii) To every nation aprophet was sent whohad a book with him(also refer to Nahl: 36).

(iii) The three aspects of divine sovereigntyreferred to here are (a)legislative (b) judicial (c)executive, by the terms(a) the book (b) thescale (c) and the iron.

(iv) Everything whichexists here, whether concrete or abstract, isthe revealed form of what is with Allah (see

He sent His messengerswith clear proofs

[57:25] We verily sent Our messengerswith clear proofs, and revealed with themthe Scripture and the Balance, that mankindmay observe right measure; and Herevealed iron, wherein is mighty power and(many) uses for mankind, and that Allahmay know him who helpeth Him and Hismessengers, though unseen. Lo! Allah isStrong, Almighty.

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Hijr: 21).

(v) No book is without ascale. The relation of thescale to the book is therelation of a scale of a

map to the map. Thebooks represent the mapof divine knowledge inrevealed form, and nomap can be of any usewithout a precise(infallible) scale. Thereis no doubt that thetrue scale for a book can only be aninfallible man whohimself is the microcosmof the whole universe(see Rahman: 7 to 9)Thescriptures prior to theQuran, limited in scopeand application, had their corresponding scale; andthe Quran (the final,completed, perfect anduniversal book) has itsperfect and universalscale.

Therefore the revealed scale, in this verse,does not refer toweighing or measuring

physical objects.

Imamat after atest

[Pickthal 2:124] And (remember) when hisLord tried Abrahamwith (His) commands,

and he fulfilled them,He said: Lo! I haveappointed thee aleader for mankind.(Abraham) said: And of my offspring (will there be leaders)? Hesaid: My covenant includeth not wrong-

doers.

[Pooya/Ali Commentary 2:124]

This verse guidesmankind to identify thegenuine leaders of thetrue faith as well as theimpostors. It also helpsto understand risalat andmamat.

The covenant was madewith Ibrahim, the father of Isma-il as well as Is-haq, long before either of the sons was born. TheLord said to Abraham, "Iwill make you into a greatnation, l will bless youand make your name sogreat that it shall be usedin blessings:Those thatbless you I willbless,those that curseyou, I will execrate. Allthe families on earth willpray to be blessed asyou are blessed."Therethe Lord appeared toAbraham and said", I

give this land to your descendants." SoAbraham built an altar there to the Lord whohad appeared to him.(Genesis 12: 2,3, and 7)

Allah chose Hajirah tobear the first child of Ibrahim and named himIsma-il.The angel of theLord said to her (Hagar),"Go back to your

mistress and submit toher ill-treatment ".

The angel also said:"I willmake your descendantstoo many to be counted."

And the angel of the Lordsaid to her:"You are withchild and will bear a son.You shall name himIshmael, because the

Lord has heard of your ill-treatment."

(Genesis 16: 9 to 11)

Immediately after thebirth of Isma-il, Allahmade a covenant withIbrahim. Is-haq was notborn at that time."Livealways in my presenceand be perfect, so that Imay set my covenantbetween myself and youand multiply your descendants".Abrahamthrew himself down onhis face, and God spokewith him and said, "Imake this covenant, and

I make it with you: Youshall be the father of ahost of nations". "I willfulfil my covenantbetween myself and youand your descendantsafter you, generationafter generation, aneverlasting covenant, to

be your God, yours andyour descendants' after you."

(Genesis 17: 2, 3, 4 and7)

Allah further blessedIsma-il with twelveprinces in his progeny."Ihave heard your prayer for Isma-il. I haveblessed him and willmake him fruitful. I willmultiply his descendants;he shall be father of twelve princes, and I willraise a great nation fromhim." (Genesis 17: 20)

The covenant was madewith Ibrahim and not withIs-haq, a fact which theJews overlook when theyclaim that the promisedprophet (Deut 18: 18)should be a Jew.

AppointedImam

Selectedleader

They (the companions) had appropriate thematter (the caliphate) to themselves on the

day of Saqeefa[1] interpreting someprophetic traditions according to their ownopinions without caring for anything else.They had determined their matter amongthem without informing anyone of theHashemites[2] nor any of their followers;the Hashemites, who were the family of theProphet (s)

AL-NASS WEL-IJTIHAD By: Abdul HusaynSharafuddeen Al-Musawi p 97

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KHALIFA

[Pickthal 2:30] And when thy Lord said

unto the angels: Lo! I am about to place aviceroy in the earth,they said: Wilt thou

place therein onewho will do harmtherein and will shed blood, while we, wehymn Thy praise and sanctify Thee? Hesaid: Surely I know that which ye know not.[Pooya/Ali Commentary 2:30]

The literal meaning of khalaf is to come after,follow, succeed etcetera.In this verse it has beenused in the sense of succeeding, in fact,representing Allah on

the earth, to exercise Hisauthority in terms of "reacting" to His will, asHis vicegerent. This isthe basis of prophethood. Someschools of thought holdthe view that reason andintellect, at the disposalof man, are enough torepresent Allah, andthere is no need of thedelegation of authority.In this verse however

the necessity of avicegerent of Allah onthe earth has beenconclusively proved,appointment of whomcannot and shall not bemade by any one saveAllah. Khalifatullah, therepresentative of Allah,is he whom AllahHimself delegates Hisauthority.

These are they whomWe gave the book andthe authority and theprophethood; These arethey whom Allah hasguided, so, follow their guidance;

(AN-AM 89 and 90)

Neither the consensusof public opinion, nor a group, nor anindividual has the right to represent the will of

Allah.

Even the prophets or theangels did not have theright to say anything inthe matter of appointment of thekhalifa. Allah does notallow any one tointerfere with theexecution of His will, nor can any one questionHim. Here and in manyother places, dealingwith the delegation of authority, it has beenasserted that His willand choice is notarbitrary but is always

based on the recognitionof merit. Adam wasappointed as Hisvicegerent, in preferenceto the angels, on themerit of possessing theknowledge which theydid not have.According to verse 124of al Baqarah Allahappointed prophetIbrahim as the Imamafter He had triedIbrahim with a number of

things which he fulfilled,with the clear provisionthat although therewould be Imams in hisprogeny, but those whowere unjust would notreceive this authority. Inverse 947 of al Baqarah,Saul is appointed as anauthority over the peoplebecause of his wisdomand strength, in

preference to those whoclaimed to be moreworthy than him onaccount of their worldlyposition. In verses 17 to25 of al Sad, Allahappoints Dawud as Hisvicegerent on the meritof wisdom, power of

judgement andobedience to Allah's will.

The most importantqualifications, mentionedin the Quran, are givenbelow:(i) Untiring andcontinuousremembrance of Allah,with no drift or diversionunder any type of circumstance.(ii) Never giving in to the demandsmotivated by self-oriented interests.Following only the divinerevelations. Being thefirst and the foremost inestablishing and carryingout every virtue to thepoint of perfection.

(v) Awareness andwisdom of all laws(physical and moral)made by Allah, and their operation, so as not tomake any mistakes; andfor this awarenessreceived no guidance or education from any onesave Allah. (vi) No typeof adversity, crisis or temptation should affectthe tranquillity of themind and the heart,described as sakinah inthe Quran. (vii) Thepurity of birth, character and conduct because of which they are the most

honoured with Allah(Hujurat:13), theforemost in faith andvirtue, in receiving therewards, and in their nearness to Allah (Waqi-ah:10,11).(viii) Rulingover the people with

justice as pointed out inverse 26 of al Sad.

The Day of Judgment

On the day of resurrection the people will bedivided in the following groups:

(i) Those who are most excellent andnearest to Allah.

(ii) Ashab ul maymanah-the followers of thebook of Allah, the Holy Prophet and theImams of his Ahl ul Bayt, the most excellentand nearest to Allah.

(iii) Ashab ul mashamah-the opponents of the first and the second groups.

Refer to the opening verses of al waqi-ah.