Tuesday, December 21, 2010
Analytics & The Rise of Shia Islam In The World
The Major Difference Between the Shia and the Sunni
All the Muslims agree that Allah is One, Muhammad (PBUH&HF) is His
last Prophet, the Quran is His last Book for mankind, and that one day
Allah will resurrect all human beings, and they will be questioned
about their beliefs and actions. There are, however, disagreements
between the two schools in the following two areas:
1. The Caliphate (successorship/leadership) which the Shia believe is
the right of the Imams of Ahlul-Bayt.
2. The Islamic rule when there is no clear Quranic statement, nor is there
a Hadith upon which Muslim schools have agreed.
The second issue has root into the first one. The Shia bound themselves to
refer to Ahlul-Bayt for deriving the Sunnah of Prophet (PBUH&HF). They do
this in conformity with the order of Prophet reported in the authentic
Sunni and Shi'i collections of traditions beside what the Quran attests to
their perfect purity.
The disagreement about the caliphate should not be a source of division
between the two schools. Muslims agree that the caliphate of Abu Bakr came
through election by a limited number of people and was a surprise for all
other companions. By limited number, I mean, the majority of the prominent
companions of prophet had no knowledge of this election. Ali, Ibn Abbas,
Uthman, Talha, Zubair, Sa'd Ibn Abi Waqqas, Salman al-Farsi, Abu Dhar,
Ammar Ibn Yasir, Miqdad, Abdurrahman Ibn Owf were among those who were not
consulted nor even informed of. Even Umar confessed to the fact that the
election of Abu Bakr was without consultation of Muslims. (See sahih al-
Bukhari, Arabic-English, Tradition 8.817)
On the other hand, election implies choice and freedom, and that every
Muslim has the right to elect the nominee. Whoever refuses to elect him
does not oppose God or His Messenger because neither God nor His Messenger
appointed the nominated person by people.
Election, by its nature, does not compel any Muslim to elect a specific
nominee. Otherwise, the election would be coercion. This means that the
election would lose its own nature and it would be a dictatorial operation.
It is well known that the Prophet said: "There is no validity for any
allegiance given by force."
Imam Ali refused to give his allegiance to Abu Bakr for six months. He
gave his allegiance to Abu Bakr only after the martyrdom of his wife
Fatimah al-Zahra, Daughter of the Holy Prophet, six month after the
departure of Prophet. (see Sahih al-Bukhari, Arabic-English version,
Tradition 5.546). If refusal to give allegiance to an elected nominee was
prohibited in Islam, Imam Ali would not have allowed himself to delay in
giving his allegiance. In the same tradition in Sahih al-Bukhari, Imam Ali
(AS) said that he had some rights in Caliphate which was not honored, and
he complained why Abu Bakr should have not consulted him in deciding upon
the ruler. He later gave his allegiance when he found that the only way to
save Islam is to leave the isolation which occured due to his refusal of
giving the oath of allegiance.
What's more? The well known companions, Abdullah Ibn Umar and Sa'd Ibn Abi
Waqqas, refused to give their allegiance to Imam Ali for the entire
duration of his caliphate. (Ibn Al-Athir, his history Al-Kamil, v3, p98).
But the Imam did not punish these companions.
If it was permissible for a Muslim, who was a contemporary of the caliph,
to refuse to give his allegiance, it would be more permissible for a person
who came in a later century to believe or not to believe in the
qualifications of that elected caliph. In doing so, he would not be
sinning, provided that the Caliph is not assigned by Allah.
The Shia say that Imam must be appointed by God; that appointment may be
known through the declaration of the Prophet or the preceding Imam. The
Sunni scholars say that Imam (or Caliph, as they prefer to say) can be
either elected, or nominated by the preceding Caliph, or selected by a
committee, or may attempt to gain the power through a military coup (as was
in the case of Muawiyah).
The Shi'a scholars say that a divinely appointed Imam is sinless and
Allah does not grant such position to the sinful. The Sunni scholars
(including Mu'tazilites) say that Imam can be sinful as he is
appointed by other than Allah. Even if he is tyrant and sunk in sins
(like in the case of Muawiyah and Yazid), the majority of the scholars from
the schools of Hanbali, Shafi'i, and Maliki discourage people to rise against
that Caliph. They think that they should be preserved although they disagree
with the evil actions.
The Shia say that Imam must possess above all such qualities as knowledge,
bravery, justice, wisdom, piety, love of God etc. The Sunni scholars say it
is not necessary. A person inferior in these qualities may be elected in
preference to a person having all these qualities of superior degree.
Monday, December 20, 2010
Total Lunar Eclipse & Salat al-Ayat (Dec. 20th to Dec. 21st)
A total lunar eclipse will take place in all of North America the night of Dec. 20 and early Dec. 21.
In our area, the eclipse will be visible during the early morning hours of Tuesday, Dec. 21,
between 1:32 AM - 5:02 AM EST.
This is a reminder that Salat al-Ayat becomes obligatory when such phenomenon occur.
Salat/Namaz-e-Ayat
1500. * Namaz-e-Ayat whose methods will be explained later, becomes obligatory due the following four things:
- Solar Eclipse
- Lunar Eclipse
The prayer becomes Wajib even if the moon or the sun are partially eclipsed, and even if they do not engender any fear.
- Earthquake, as an obligatory precaution, even if no one is frightened.
- Thunder and lightning, red and black cyclone and other similar celestial phenomena, which frightens most of the people; similarly for the terrestrial events like receding sea water, or falling mountains which engender fear in these circumstances, as per recommended precaution, Namaz-e-Ayaat be offered.
1501. If several events which make Namaz-e-Ayaat obligatory occur together, one should offer Namaz-e-Ayaat for each of them. For example, if solar eclipse as well as an earthquake take place, one should offer separate Namaz-e-Ayaat for each of these two occurrences.
1502. If a number of qadha Namaz-e-Ayaat is obligatory on a person, irrespective of whether they have become obligatory due to one and the same thing, like, solar eclipse occurring three times, or due to different events like solar eclipse, lunar eclipse and earthquake, it is not necessary for him while offering the qadha prayers to specify the event for which he is offering the prayer.
1503. Offering of Namaz-e-Ayaat is obligatory for the residents of only that town in which the event takes place. It is not obligatory for the people of other towns.
1504. * The time of Namaz-e-Ayaat sets in as the eclipse starts, and remains till the eclipse is over. It is better, however, not to delay till the reversal of eclipse commences, though completion of Namaz-e-Ayaat may coincide with the time of reversal.
1505. If a person delays offering of Namaz-e-Ayaat till the sun or the moon starts coming out of eclipse, the niyyat of Ada (i.e. praying within time) will be in order, but if he offers the prayers after the eclipse is over, he should make a niyyat of qadha.
1506.* If the duration of solar or lunar eclipse allows time for one or less Rak'at, Namaz-e-Ayaat can be offered with the niyyat of Ada. Similarly, if a person has enough duration of eclipse at his disposal, but he delays till the time to offer one Rak'at remains before the eclipse is over, he will pray with the niyyat of Ada (i.e. within time).
1507. * When earthquake, thunder lightning and other similar events take place, a person should offer Namaz-e-Ayaat immediately, not allowing undue delay. But if these occurrences continue for a protracted time, praying immediately is not obligatory. If one delays when one should not, then, as per recommended precaution, Namaz-e-Ayaat should be offered without the niyyat of ada or qadha.
1508. If a person did not know about the sun or the moon eclipse, and came to know after the eclipse was over, he should give its qadha if it was a total eclipse. And if he comes to know that the eclipse was partial, qadha will not be obligatory.
1509. * If certain people say that the sun or the moon has been eclipsed, but a person hearing that is not satisfied with what they say, and consequently does not offer Namaz-e-Ayaat, if it transpires later that what they said was true, the person should offer Namaz-e-Ayaat if it was a total eclipse. And if it was a partial eclipse, it is not obligatory upon him to offer Namaz-e-Ayaat. The same rule applies if two persons who he does not consider Adil, say that the sun or the moon has been eclipsed and it transpires later that they are Adil''.
1510. * If a person is satisfied with the statement of persons who know the time of solar or lunar eclipse according to scientific calculation, he should pray Namaz-e-Ayaat. Also, if they inform him that the sun or moon will be eclipsed at a particular time, and give him the duration of the eclipse, he should accept their words and act accordingly, provided he is fully satisfied with them.
1511. If a person realises that Namaz-e-Ayaat offered by him was void, he should offer it again. And if the time has passed, he should offer its qadha.
1512. If Namaz-e-Ayaat becomes obligatory on a person at the time of daily prayers, and if he has enough time at his disposal for both, he can offer any of them first. If the time for one of them is short, he should offer that prayers first, and if the time for both of them is short, he should offer the daily prayers first.
1513. If a person realises during the daily prayers that the time for Namaz-e-Ayaat is short, and if the time for daily prayers is also short, he should complete the daily prayers and then offer Namaz-e-Ayaat. But if the time for daily prayers is not short, he should break that prayers and first offer Namaz-e-Ayaat and then offer the daily prayers.
1514. If a person realises while offering Namaz-e-Ayaat, that the time for daily prayers is short, he should leave Namaz-e-Ayaat and start offering the daily prayers. After completing the daily prayers, and before performing any act which invalidates the prayers, he should start Namaz-e-Ayaat from where he left.
1515. * If solar or lunar eclipse, thunder, lightning or any other similar events take place when a woman is in her menses or nifas, it will not be obligatory for her to offer Namaz-e-Ayaat, nor is there any qadha upon her.
Method of Offering Namaz-e-Ayaat
1516. Namaz-e-Ayaat consists of two Rak'ats, and there are five Ruku in each. Its method is as follows: After making niyyat of offering the prayers, one should say takbir (Allahu Akbar) and recite Surah al-Hamd and the other Surah, and then perform the Ruku. Thereafter, he should stand and recite Surah al-Hamd and a Surah and then perform another Ruku. He should repeat this action five times, and, when he stands after the fifth Ruku, he should perform two Sajdah, and then stand up to perform the second Rak'at in the same manner as he has done in the first. Then he should recite tashahhud and Salam.
1517. * Namaz-e-Ayaat can also be offered in the following manner:
After making niyyat to offer Namaz-e-Ayaat, a person is allowed to say takbir and recite Surah al-Hamd and then divide the verses of the other Surah into five parts, and recite one verse or more or less, and thereafter perform the Ruku. He should then stand up and recite another part of the Surah (without reciting Surah al-Hamd) and then perform another Ruku. He should repeat this action, and finish that Surah before performing the fifth Ruku. For example, he may say: Bismillahir Rahmanir Rahim with the niyyat of reciting Surah al-Ikhlas, and perform the Ruku. He should then stand up and say, Qul huwallahu Ahad, and perform another Ruku. He should then stand up and say, Allahus Samad, and perform the third Ruku. Thereafter he should stand up again and say, Lam yalid walam yulad, and perform the fourth Ruku. Then he should stand up again and say, Walam yakullahu Kufuwan ahad, and then perform two Sajdah and then rise for the second Rak'at, the same way as the first Rak'at. At the end, he should recite tashahhud and Salam after the two Sajdah.
It is also permissible to divide a Surah into less than five parts. In that event, however, it is necessary that when the Surah is over, one should recite Surah al-Hamd before the next Ruku.
1518. There is no harm if in one Rak'at of Namaz-e-Ayaat, a person after Surah Al Hamd recites another Surah five times, and in the second Rak'at recites Surah Al Hamd, and divides the other Surah into five parts.
1519. * The things which are obligatory and Mustahab in daily prayers are also obligatory and Mustahab in Namaz-e-Ayaat. However, if Namaz-e-Ayaat is offered in congregation, one may say 'As-salaat' three times in place of Adhan and Iqamah. If the prayer is not being offered in congregation, it is not necessary to say anything.
1520. It is Mustahab that the person offering Namaz-e-Ayaat should say takbir before and after Ruku, and after the fifth and tenth Ruku he should say Sami'allahu liman hamida before takbir.
1521. It is Mustahab that qunut be recited before the second, fourth, sixth, eighth and tenth Ruku, but it will be sufficient if qunut is recited only before the tenth Ruku.
1522. If a person doubts as to how many Rak'ats he has offered in Namaz-e-Ayaat, and is unable to arrive at any decision, his prayer is void.
1523. * If a person doubts whether he is in the last Ruku of the first Rak'at, or in the first Ruku of the second Rak'at, and he cannot arrive at any decision, his Namaz-e-Ayaat is void. But if he doubts whether he has performed four Ruku or five, and if the doubt takes place before he goes into Sajdah, he should perform the Ruku about which he is doubtful. But if he has reached the stage of Sajdah, he should ignore his doubt.
1524. * Every Ruku of Namaz-e-Ayaat is a Rukn, and if any addition or deduction takes place in them, the prayer is void. Similarly, if an omission takes place inadvertently, or, as a precaution, an addition is made to it unintentionally, the prayers will be void.
Why are eclipses important in Islamic theology?
The Signs of the Reappearance (Qiyam) of the (Imam) who
undertakes the Office (al-Qa'im), Peace be on him, the
Period of Time of his Appearance, an Explanation of his
Life and an Extract of what is revealed about his State.
Traditions have been reported mentioning the signs for the time of
the appearance of the Imam who will arise (qa'im), peace be on him,
and the events which will take place before his appearance, together
with the indications and features of it. Among them are: The Sufyani
will come out in revolt; the Hasanid will be killed; the Abbasids will
dispute over worldly kingdom; there will be an eclipse of the sun in
the middle of the month of Ramadan; there will be an eclipse of the
moon at the end of that month in contrast to ordinary happenings;
the land will be swallowed up at al-Bayda'; it will be swallowed in the
east-it will be swallowed up in the west; the sun will stay still from the
time of its decline to the middle of the time for the afternoon prayer; it
will rise from the west; a pure soul (nafs zakiyya) will be killed in the
outskirts of Kufa with seventy righteous men; a Hashimite will be
slaughtered between the corner (of the Ka'ba) and the station of
Abraham); the wall of the mosque of Kufa will be destroyed; black
standards will advance from Khurasan; al-Yamani will come out in
revolt; al-Maghribi will appear in Egypt and take possession of it
from Syria; the Turk will occupy the region of al-Jazira; the
Byzantines will occupy Ramla; the star will appear in the east giving
light just like the moon gives light; then (the new moon) will bend
until its two tips almost meet; a colour will appear in the sky and
spread to its horizons; a fire will appear for a long time in the east
remaining in the air for three or seven days; the Arabs will throw off
the reins and take possession of their land, throwing out the foreign
authority; the people of Egypt will kill their ruler and destroy Syria;
and three standards will dispute over it (Syria); the standards of Qays
and the Arabs will come among the people of Egypt; the standards of
Kinda (will go) to Khurasan; horses will come from the west until
they are stabled in al-Hira; the black standards will advance towards
them from the east; the Euphrates will flood so that the water comes
into the alleys of Kufa; sixty liars will come forward, all of them
claiming prophethood, and twelve will come forward from the family
of Abu Talib, all of them claiming the Imamate; a man of important
rank of the supporters of the 'Abbasids will be burnt between Jalula'
and Khaniqin; the bridge next to Karkh in the city of Baghdad will be
established; a black wind will raise it at the beginning of the day and
then an earthquake will occur so that much of it will be swallowed up;
fear will cover the people of Iraq and Baghdad; swift death (will
occur) there and there will be a loss of property, lives and harvests;
locusts will appear at their usual times and at times not usual so that
they attack agricultural land and crops and there will be little harvest
for what the people planted; two kinds of foreigners will dispute and
much blood will be shed in their quarrel; slaves will rebel against
obedience to their masters and kill their masters (mawali); a group of
heretics (ahl al-bida) will be transformed until they become monkeys
and pigs; slaves will conquer the land of their masters; a cry (will
come) from the sky (in such a way) that all the people will hear it in
their own languages; a face and a chest will appear in the sky before
the people in the centre of the sun; the dead will arise from their
graves so that they will return to the world and they will recognize one
another and visit one another; that will come to an end with twenty-
four continous rainstorms and the land will be revived by them after
being dead and it will recognize its blessings; after that every disease
will be taken away from those of the Shia of the Mahdi, peace be on
him, who believe in the truth; at that time they will know of his
appearance in Mecca and they will go to him to support him.
(These signs) are as the reports have mentioned. Among the total of
these events are some which are bound (to happen) and other which
are conditional. God knows best what will take place. We have only
mentioned them on the basis of what is recounted in basic sources of
tradition (usul) because of their inclusion in traditions which have
been handed down. From God we seek help and Him do we ask for
success.
[Abu al-Hasan 'Ali b. Bilal al-Muhallabi informed me:
Muhammad b. Jafar al-Mu'addib told me on the authority of
Ahmad b. Idris, on the authority of 'Ali b. Muhammad b. Qutayba,
on the authority of al-Fadl b. Shadhan, on the authority of Ismaeil b.
al-Sabbah, who said: I heard an old man among our colleagues
mention on the authority of Sayf b. Umayra, who said:]
I (i.e. Sayf b. 'Umayra) was with Abu Jafar al-Mansur and he said
to me of his own accord: "There will certainly be a voice calling from
the sky the name of a man from the descendants of Abu Talib."
"May I be your ransom, Commander of the faithful," I said, "do
you relate that?"
"Indeed, by Him in Whose hands is my life," he replied, "because
my own ears have heard it."
"Commander of the faithful," I said, "this tradition which you
have heard is before my time."
"Sayf, it is the truth," he told me. "When it happens, we will be the
first to answer it. Indeed the call will be for a man from the
descendants of our uncle."
"A man from the descendants of Fatima, peace be on her?" I
asked.
"Yes," he replied. "Sayf, if it was not for the fact that I have heard
from Abu Jafar Muhammad b. Ali (al-Baqir), who told me about it,
even though all the people of the earth have told me about it, I would
not accept it from them. However it was Muhammad b. Ali (al-
Baqir), peace be on them, (who told me)."
[Yahya b. Abi Talib reported on the authority of Ali b. Asim, on
the authority of Ata' b. al-Sa'ib, on the authority of his father on the
authority of Abd Allah b. Umar, who said:]
The Apostle of God, may God bless him and his family, said: "The
hour (of the end of the world) will not arise until the Mahdi from my
descendants comes forth. The Mahdi will not come forth until sixty
liars come forward, all of them declaring: 'I am a prophet.' "
[al-Fadl b. Shadhan reported on the authority of one who reported
it on the authority of Abu Hamza al-Thumali, who said:]
I (i.e. Abu Hamza al-Thumali) asked Abu Jafar (al-Baqir), peace
be on him: "Is the revolt of the Sufyani one of the things which must
happen?"
"Yes," he replied. "The call is one of the things which must happen
as is the rising of the sun from the west one of the things which must
happen. The dispute of the Abbasids over the state is also one of
them and the killing of the pure soul (al-nafs al-zakiyya). The
appearance of the one who will arise (al-qa'im) from the family of
Muhammad, may God bless him and his family, is another of the
things which must happen."
"How will the call be?" I asked.
"There will be a call from the sky at the beginning of the dayù
indeed the truth is with Ali; and his Shia,'' he said. "Then at the end
of the day, Satan will call from the earth - indeed the truth is with
Uthman and his supporters. At that the false one will feel doubt."
[al-Hasan b. Ali al-Washsha' (reported) on the authority of
Ahmad b. A'idh, on the authority of Abu Khadija, on the authority
of Abu Abd Allah (Ja'far al-Sadiq, peace be on him:]
(Jafar al-Sadiq) said: "The one who will arise (al-qa'im) will not
come forth until twelve of the Banu Hashim come forth before him,
all of them summoning men to themselves."
[Muhammad b. Abi al-Bilad (reported) on the authority of Ali b.
Muhammad al-Azdi, on the authority of his father, on the authority
of his grandfather, who said:]
The Commander of the faithful, peace be on him, said: "Before the
one who will arise (al-qa'im), there will be red death and white death;
there will be locusts at their usual time and at their unusual time like
the colours of blood. As for red death that is (from) the sword,while
white death is (from) plague."
[al-Hasan b. Mahbub (reported) on the authority of 'Amr b. Abi
Miqdam, on the authority of Jabir al-Jufi on the authority of Abu-
Jafar (al-Baqir), peace be on him:]
(Al-Baqir) said: "Stay close to the ground. Don't move an arm or a
leg until you see the signs which I will mention to youùI don't think
that you will live until that time. The Abbasids will dispute; a voice
will call from the sky; one of the villages of Syria called
al-Jabiyya will
be swallowed up; the Turks will occupy the region of al-Jazira; the
Byzantines will attack al-Ramla; at that time there will be much
conflict throughout the land until Syria is destroyed. The cause of its
destruction will be the meeting of three standards there: the standard
of the Red, the standard of the Spotted and the standard of the
Sufyam."
[Ali b. Abi Hamza (reported) on the authority of Abu al-Hasan
Musa, peace be on him:]
Concerning the words of Him, the Mighty and High: We will show
them our signs on the horizons and in themselves so that it will become
clear to them that it is the truth [XLI 53], (Musa) said: "(There will be)
a disturbance on the horizons and the enemies of truth will be
changed in form."
[Wahb b. (Abi) Hafs (reported) on the authority of Abu Basir, who
said:]
I (i.e. Abu Basir) heard Abu Jafar (al-Baqir) speak concerning the
words of Him, the Exalted: If We wish, We will send down on them
signs from the sky, and their necks will remain bent submissively to
them (XXVI 4). He said: "God will do that to them."
"Who are they?" I asked.
"The Umayyads and their supporters," he answered.
"What is the sign?" I asked.
"Between the decline of the sun (at noon) and the time of the
afternoon prayer, the sun will remain still," he said. "The chest and
face of man will appear in the centre of the sun, who will be
recognized by his standing and genealogy. That will occur in the time
of the Sufyani. At that moment his destruction will occur and the
destruction of his people."
[Abd Allah b. Bukayr (reported) on the authority of Abd al-
Malik b. Ismail, on the authority of his father, on the authority of
Said b. Jubayr:]
(Sa'id b. Jubayr) said: "In the year in which the Mahdl will rise,
twenty rain storms will rain on the earth. You will see their effects and
benefits."
[al-Fadl b. Shadhan (reported) on the authority of Ahmad b.
Muhammad b. Abi Nasr , on the authority of Thalaba al-Azdi, who
said:]
Abu Jafar (al-Baqir), peace be on him, said: "Two signs will come
before the one who will arise (al-qa'im), peace be on him: there will be
an eclipse of the sun in the middle of the month of Ramadan and an
eclipse of the moon at the end of it."
"Son of the Apostle of God," I said, "usually the eclipse of the sun
occurs at the end of the month and the eclipse of the moon occurs in
the middle of it?"
"I know what I have said," replied Abu Jafar (al-Baqir), peace be
on him. "They are signs which have not occurred since Adam came
down."
[Thalaba b. Maymun (reported) on the authority of Shuayb al-
Haddad, on the authority of Salih. b. Maytham, who said:]
I (i.e. Salih b. Maytham) heard Abu Jafar (al-Baqir), peace be on
him, say: "There is no longer than fifteen nights between the
appearance of the one who will rise (al-qa'im), peace be on him, and
the killing of the pure soul (al-nafs al-zakiyya)."
[Amr b Shamir (reported) on the authority of Jabir (al-Jufi) who
said:]
I (i.e. Jabir al-Jufi) said to Abu Ja'far (al-Baqir), peace be on him:
"When will this event occur?"
"Jabir, that will occur at a time when the killing between al-Hira
and Kufa is considerable," he replied.
[Muhammad b. Sinan (reported) on the authority of al-Husayn b.
al-Mukhtar, on the authority of Abu Abd Allah (Jafar al-Sadiq),
peace be on him:]
(Ja'far al-Sadiq) said: "When the wall of the mosque of Kufa,
which adjoins the house of Abd Allah b. Masud is destroyed, then at
that time the ruler of the people will disappear. At his disappearance,
the one who will rise (al-qai'im), peace be on him, will come forth."
[Sayf b. 'Umayra (reported) on the authority of Bakr b.
Muhammad, on the authority of Abu 'Abd Allah (Jafar al-Sadiq),
peace be on him:]
(Jafar al-Sadiq) said: "There will be three appearances in one year,
one month and one dayùthe Sufyani, the Khurasani and the
Yamam. The standard of guidance will not be among them, except
the standard of the Yamani, because he will summon (people) to the
truth."
[al-Fadl b. Shadhan (reported) on the authority of Ahmad b.
Muhammad b. Abi Nasr, on the authority of Abu al-Hasan al-Rida,
peace be on him:]
(Al-Rida) said: "What you stretch your necks for will not occur
until you are able to discern and to be tested. Only a few of you will
remain."
Then he recited: Alif Lam. Do the people consider that they can
abandon saying " We believe whenever they are tempted? [XXIX 1-2].
He said: "Among the signs of the relief is an event which will occur
between the two mosques (of Mecca and Medina). So-and-so from
the descendants of so-and-so will kill fifteen leaders of the Arabs."
[Al-Fadl b. Shadhan (reported) on the authority of Muammar b.
Khallad, on the authority of Abu al-Hasan (al-Rida), peace be on
him:]
(Al-Rida) said: "(It is as if I see) standards, dyed green, coming
from Egypt until they come to the Syrian (standards). Then they will
be guided to the descendant of the one who gave the testamentary
bequests of authority (to the Imams)."
[Hammad b. Isa (reported) on the authority of Ibrahim b. Umar
al-Yamani on the authority of Abu Basir, on the authority of Abu
Abd Allah (Jafar al-Sadiq), peace be on him:]
(Jafar al-Sadiq) said: "The kingdom of these men will not
disappear until they slaughter people in Kufa on Friday. It is as if I
was looking at heads falling between the Gate of al-Fil and (the place
of) the soap-sellers."
[Ali b. Asbat (reported) on the authority of (Abu) al-Hasan b. al-
Jahm, who said:]
A man asked Abu al-Hasan (Musa), peace be on him, about the
relief. He asked: "Do you want most of it or shall I give you a
summary?"
"Would you give me a summary?" he said.
"(It will be) when the standards of Qays are carried in Egypt and
the standards of Kinda in Khurasan," he replied.
[Al-Husayn b. Abi 'Ala' (reported) on the authority of Abu Basir,
on the authority of Abu Abd Allah (Ja'far al-Sadiq), peace be on
him:]
(Jafar al-Sadiq) said: "Because of the sons of so-and-so there will
be a battle at your mosqueùmeaning the mosque of Kufa. On one
Friday four thousand will be killed between the Gate of al-Fil to (the
place of) the soap-sellers. Beware of this street. Avoid it. Those who
are in the best situation will take the street of the Ansar."
[Ali b. Abi Hamza (reported) on the authority of Abu Basir, on
the authority of Abu 'Abd Allah (Jafar al-Sadiq), peace be on him:]
(Jafar al-Sadiq) said: "Before (the coming of) the one who will rise
(al-qa'im), peace be on him, there will be a year of abundant rain in
which the fruits and the dates on the palms will be destroyed. But
don't complain of that."
[Ibrahim b. Muhammad (reported) on the authority of Ja'far b.
Sad, on the authority of his father, on the authority of Abu Abd
Allah (Jafar al-Sadiq), peace be on him:]
(Jafar al-Sadiq) said: "In the year of the Conquest (by the Mahdi)
the Euphrates will flood so that the water goes into the alleys of
Kufa."
[It is reported in the account (hadith) of Muhammad b. Muslim,
who said:]
I (i.e. Muhammad b. Muslim) heard Abu Abd Allah (Jafar al-
Sadiq), peace be on him, say: "Before (the coming) of the one who
will rise (al-qaim) there will be a trial from God."
"May I be your ransom, what is that?" I asked him.
He recited: Let Us test you with fear, with hunger, and with lack of
money, of lives and of harvests. Good news will come to those who are
steadfast [II 55]. Then he said: "The fear will be from the kings of the
Banu so-and-so; the hunger will be as a result of exorbitant prices; the
lack of money will be due to the failure of trade and the scarcity of
surplus (goods) in it; the lack of lives will be because of swift death;
the lack of harvest will be due to the great rains and the little benefit
they bring to the crops." Then he continued: "The good news for
those who are steadfast is that the one who will rise (al-qa'im) will
soon come forth."
[Al-Husayn b. Sa'id (reported) on the authority of Mundhir al-
Jawzi, on the authority of Abu Abd Allah (Jafar al-Sadiq), peace be
on him:]
(Mundhir al-Jawzi) said: I heard (Ja'far al-Sadiq) say: "Before the
coming of the one who will rise (al-qa'im), peace be on him, the people
will be chided for their acts of disobedience by a fire which will appear
in the sky and a redness which will cover the sky. It will swallow up
Baghdad, it will swallow up Kufa. There blood will be shed and
houses destroyed. Death (fana) will occur amid their people and a
fear will come over the people of Iraq from which they shall have no
rest."
Kitab al Irshad
Chapter: The Twelfth Imam (Peace be on him)
Page (s): 541 - 548
Published by Tehrike Tersile Qura'n
Thursday, December 16, 2010
'Karbala source of Shia-Sunni unity' - Recep Tayyip Erdogan, Turkish Prime Minister
The Turkish Prime Minister Recep Tayyip Erdogan attended an Ashura Day ceremony in Istanbul emphasizing that the Karbala tragedy affects all Muslims and should serve as a source of unity among Sunni and Shia Muslims.
This was the first time Erdogan has joined the Ashura Day since coming to power in 2002.
The commemoration ceremony, honoring the martyrdom of grandson of Islam's prophet and the third revered Shia Imam Hossein (PBUH), was held in Halkali's Ashura Square on Thursday. Nearly 4,000 people attended the ceremony, including top state officials and representatives from diplomatic missions and civil societies.
Addressing Shia Muslims, Erdogan said, "Our prayers, cries, and screams have been echoing in the sky for 1,300 years."
“Hussein's sacrifice is [a] unification rather than a farewell, it is a beginning rather than an end, brotherhood rather than separation. It is solidarity and integration,” Erdogan emphasized at the ceremony, adding that the Karbala tragedy had caused all Muslims pain for more than a millennium.
“Nobody is superior to anyone in these lands, not the Sunni to the Shiites, not the Turkish to the Kurdish, the Laz to the Circassian or the Persian to the Arabs,” the prime minister added. “We are all the same in this land, together, brothers.”
The prime minister also condemned the terrorist attack during an Ashura ceremony held Wednesday in Iran's Chabahar city, where 39 people were killed and more than 80 wounded. “Killing innocent people is a shameful crime, be it for whatever reason, such as religion, ideology or ethnicity,” Erdogan said, according to Hurriyet daily.
Lastly, he urged the Sunnis and Shias to put aside their differences and unite.
Hussein ibn Ali (PBUH) was born in Medina in 626 CE and was martyred in 680 CE during the battle of Karbala. He was the son of Ali-ibn Abutalib (PBUH), the first Imam of the Shia.
Ashura ceremonies symbolize eternal and unwavering stance of truth against falsehood and humanity's struggle against tyranny realized by Imam Hussein (PBUH).
Ashura is the 10th day of the Islamic lunar month of Muharram, the first month of the Islamic calendar.
FTP/MB
Cultural Relations Between Christianity and Shi'i Islam
Cultural Relations Between Christianity and Shi'i Islam
Dr. Sayyid Mustafa Muhaqqiq Damad
Translated by Dr. A. N. Baqirshahi
Vol. 2, Nos. 2 & 3
The history of the Shi`ah and Christian cultural relations is comparatively old. Of these relations may be mentioned inter-religious dialogue in the area of Kalam that took place in a spirit of complete mutual understanding. In the works of the Shi`ah this is discussed in detail. Among such dialogues one may refer to discussions between the spiritual leaders of the two creeds, particularly dialectic between the Muslims and Catholicos, preserved in the oldest Shi`i books. The commentators of hadith have explained Catholicos in the following manner: "Catholicos, is the greatest spiritual leader of Christianity of every age." Most probably this word is the same as Catholic in the present sense, though for an author it is difficult to say which term is an alternative of the other.
Muhammad bin `Ali bin Babwayh al-Qummi, known as al-Shaykh al-Saduq (d. 280/901 A.D.), has recorded four polemical discussions between the highest spiritual leader of Christians and Shi`ah scholars of eminence and Mutakallimun in his works.
It is probable that dialogue of Cathilicos with Imam `Ali (`a) took place during 657 A.D.[1] But the culminating point of these controversies has been during the early 10th century A.D.,[2] i.e., in the 2nd century Hijrah, during the periods of Imam al-Sadiq (`a) and Imam al-Rida (`a),[3] the 6th and 8th Imams of the Shi`ah.
2-- Another point that is indicative of the close cultural relations between the Shi`ah and Christianity is recording of the sayings, character and biographical accounts of Christ in the books of the Shi`ah, which surpasses all such accounts of Christ in the works of all other sects of Islam. It is noteworthy that the name of `Isa has occurred in the Qur'an 25 times and the name of Masih (`a) recurs 36 times in the Qur'an. And the circumstances of his birth and his way of preaching and his ascension are repeatedly narrated in the Qur'an. But despite this emphasis the books of non-Shi`i authors do not contain detailed accounts of Christ's sayings and character.
For instance, in Sihah al-Sittah, i.e., six authentic compendia of hadith of Ahl al-Sunnah we do not come across even a single utterance of Christ. On the other hand in the books of the Shi`ah, even some of the oldest, utterances of him are found in abundance.
Imam `Ali (`a), the first Imam of the Shi`ah, has narrated the ascetic style of the life of Christ in one of his sermons, given under No. 160, in Nahj al-Balaghah. After him, in the 2nd century A.H., Imam al-Sadiq has quoted the preaching of Christ, as found exactly in the Bible of Mathew, while delivering his advice to `Abdullah bin Jandab in New Testament, book of Mathew, chapter 6, sentences 2,3,6,7,16 and 18. During the period from the 2nd to the 4th century A.H., al-Jahiz, in al-Bayan wa al-Tab'in, nine short sayings and one detailed speech of Christ were recorded. During the middle of the 4th century an eminent Shi`i author, Abu Muhammad Hasan bin `Ali bin al-Husayn bin Shu`bah al-Harani (d. 38 A.H. = 1001 A.D.) in his book, Tuhf al-`Uqul `an Al al-Rasul, had devoted about 16 pages to record the sayings of Christ. These utterances consist of two parts: the first, which is briefer, second, which is comparatively detailed, quote parts of Christ's sermons. According to the researches done in this regard, same words are accessible to us at present, in some of anajil (i.e., Book of New Testaments). For example one may refer to the following:
Book of Mathew, sentences 1-7, 14-17 and 44-45 in chapter 5, sentences 12-19, 24, 30 in chapter 6, sentence 16 in the chapter 7, and 29-36 in chapter 22; Book of Luke, sentences 17-49 in chapter 6; 44-45 in chapter 6, 4-17 in chapter 8 and 37-53 in chapter 11; Book of Mark, sentence 30 in chapter 12.
Ibn Shu`bah was a resident of Harran and since Harran was a center of learning for the Christians, he had access to a majority of the Christian primary source. Of course, most of the sentences that Ibn Shu`bah has quoted are specifically from the books of Mathew, Luke and Mark. It remains unknown why he has not quoted from all the books of New Testament.
However, it is a distinct feature of the Shi`i works that they have been forerunners in the matter of referring to and quoting profusely from the sayings and sermons of Christ as compared to all other Muslim sects.
3-- In the books of the Shi`ah special attempt has been made to deal with the life and character of Christ [Masih (`a)]. In the sermon 159 in Nahj al-Balaghah, `Ali (`a), while highlighting the piety of great prophets, writes about Christ:
"Hadrat Masih (`a) laid his head on a stone, put on dress made of coarse material, took tough food. His main diet was hunger, at night the moon provided him only light; during winter he slept under the sun at times when it shone or set down; his fruit and vegetable was none other than what the earth grows for animals. He neither had wife that could instigate him to do follies nor did have a child that could make him sorrowful with concern; nor had any property which might have taken away from him; nor had he any kind of greed (for worldly things) that could cause him humiliation. He had no means of moving except his own feet, his servants were his own hands."
On another occasion, addressing one of his companions, Nuf Bukali, Hadrat `Ali (`a), says: "Blessing be on those pious persons who have turned away from the worldly attachments like Christ."
Mutual Influences in Kalami (Theological) Polemics
As it is generally accepted by researchers and scholars that Islamic Kalam has exercised influence on Jewish and Christian Scholasticism. In a similar way, it is also incontrovertible that on the land the views of Muslim Mutakallimun, with regard to the Divine Attributes, in the course of their polemics and discussions with the Christian scholastics, particularly in the issue of trinity have developed and attained maturity of thought. Undoubtedly, the use of the term Attribute (sifat) and emergence of the concept of universal (kulliyat), during the medieval period of Christianity, through the Latin translation of the work of Ibn Hayman, Hidayat al-Mudallin (A Guide for Wayward) (530-601 A.H./1135-1204 A.D.),[5] were influenced immensely by Islamic `ilm al-Kalam. He and before him Sa`diya Gawun (Sa`id al-Fayumi - 271-331 A.H./892-922 A.D.), had acquired their knowledge of the Greek philosophy indirectly from `Arabic translations and their Islamic commentaries. They themselves wrote in `Arabic (which was the academic language of that period). The ground conducive for the acceptance of the teachings of Muslim Mutakallimun, particularly al-Ghazzali, through Sa`diya, who might be justifiably regarded as Ash`airah of Judaism, for he not only adopts the method of Ash`ariyyah but also in specific issues, makes use of their arguments. Yahud Ahlawi from Totedo, born in 479 A.H., who was a contemporary of al-Ghazzali, like him felt that philosophy in questioning the fundamentals of faith by interpreting them on the basis of logical argument results in weakening of the creed. With this view he embarked upon writing a book on refutation of philosophers, entitled al-Khazari,[6] briefly called Khazri. Yahud-e Ahlawi, in his book, Logical and Philosophical Jargons, followed the same method and arguments that were advanced by al-Ghazzali against philosophers.
Much more than him another scholastic thinker of the Jewish creed, Hasda'i Karaska was undoubtedly influenced by Tahafut al-Falasifah of al-Ghazzali though Wolfson, the Professor of Harvard University, rejects this view, arguing that Tahafut al-Falasifah was translated into Hebrew after the death of Karaska.[7] His argument seems to be baseless, for Tahafut al-Tahafut by Ibn Rushd was translated before 729/1328 by Qalunimus bin Dawud and was published under the title Hapatlat Hapala, while Karaska died in 814/1210. Even on this ground if we accept that there was no possibility of his direct access to the arguments of al-Ghazzali, forwarded in Tahafut al-Falasifah, it may be conjectured that undoubtedly he could have possibly referred to al-Ghazzali's arguments by means of the translation of Al-Ghazzali's Tahafut al-Falasifah.
Raymond Martin, one of the eminent Christian scholastics, who died in 1285 A.D., is the person who worked as a link between European Christianity and al-Ghazzali, because in his works, Interpretation of the Secrets of the Disciples of Jesus, and The Sword of Faith, he has evidently borrowed ideas from al-Ghazzali. The influence of Ibn Sina on B. Spinoza's various views, particularly his doctrine of emanation (ifadah), serves as irrefutable in the view of the thinkers of the East and the West.[8]
From these examples it may be inferred that the scholastics of other religions, particularly the Christianity, have benefited from Muslim mutakkalimun in the middle ages without doubt. But the question arises as to whether non-Muslim scholastic thinkers have also influenced in a similar way of the Muslim scholastics.
5-- The Mu`tazilah claimed[9] that the Asha`irah in preaching uncreatedness of the Qur'an, were advocating the Christian doctrine about Logos, and as a result have fallen prey to a kind of pluralistic heresy (shirk). The Mu`tazilah argued that the emphasis of the Asha`irah on the uncreatedness of the Qur'an cause them in believing the doctrine of the eternity of the Qur'an and its coexistence in pre-eternity with Allah. Thus they attributed eternity to the Qur'an along with the Eternity of Divine Essence. Shaykh al-Mufid says:
"A man from Basra was talking about one of Ash`ariah beliefs which was against monotheism. He was of the view that God's Eternal Attributes are not the Divine Essence and not otherwise as well. That is why God is ascribed to be All-Knowing, the Living, the Omnipotent, the Hearing, the Seeing and the Speaker. That man was of the view that God possesses eternal face, eternal hearing, eternal seeing and eternal hands, such ideas are against the ideas of the monotheists what to talk of Islam."[10]
This is interesting to note that the Asha`irah made a similar allegation against the Mu`tazilah and dubbed them as the greatest of atheists (kafirun). They argued that whosoever maintains emphatically that the Qur'an is created comes closer to the views of the atheists, since the atheists said that the Qur'an was a creation of the Prophet's mind. To support their argument they site a verse from the Qur'an, in which Allah Himself explains the unbelievers' faith by saying:
"This (the Qur'an) is saying of man." (25:74)
Al-Ash`ari writes:
"Anybody who maintains that Qur'an is created, verily believes that Qur'an is man's words. Such idea is like the ideas of unbelievers."[11]
The criticism of the Mu`tazilah seems to be a criticism far from truth. They say that the Asha`irah, supported by some orientalists, borrowed this doctrine of the eternity of the Qur'an and its uncreatedness from Jewish or Christian interpretation of the term "Logos".
As the Asha`irah have based their doctrine on the apparent meanings of some of the Qur'anic verses per se, they may not be blamed for adopting this view from alien sources and then reconcile it with the Qur'anic verses. But we have to concede to some extent that the issues concerning the Divine Attributes in general, and the controversy regarding the Qur'an in particular, have emerged and developed in the course of controversies and discourses among mutakallimun of Islam and the use of other religions, during which they came in contact with the works of each other. The same is applicable in the context of the medieval Christian scholasticism and the role of Descartes, and in the context of Medieval philosophy of Judaism and its impact on the modern philosophy of Europe through Spinoza.
6-- The word of God (Kalimat Allah): It may be said that the image of the Prophet of Islam, Muhammad (s) bin `Abdullah in Muslims' view and the Christian view of the personality of Christ (`a) may not be compared reasonably, since the concept of prophethood of `Isa bin Maryam (`a) in the Christian milieu and the concept of the Prophet (s) in Islam is also different. Whenever we want to compare and contrast some sacred things in Islam and Christianity, we should try to compare the image of Christ in the Christian view with the words of the Qur'an and their nature, because both the Qur'an and `Isa Masih are called Kalimat Allah (The Word of Allah). It occurs in the Qur'an:
"When the angels said: O Mariam surely Allah gives you good news with a word from him (of one) whose name is the Messiah `Isa son of Mariam, worthy of regard in this world and the hereafter and of those who are made near (to Allah)." (3:44)
In Christianity `Isa Masih is the embodiment and incarnation of the "Word of God" (Kalimat Allah). His embodiment and anthropomorphisation is similar to what is meant by the revelation and descent and consequently written form of the Qur'an.
This matter is discussed in the history of `Ilm al-Kalam in the same way and sense. The Qur'an described itself as having the attributes according to which it is indicated that the existence of the Qur'an precedes its revelation in historical time to the Prophet (s). For instance:
"Most surely it is an honored Qur'an, in a book that is protected." (56:77-78)
"Most of it is a glorious Qur'an, in a guarded tablet." (85:22)
"And surely it is in the original of the Book with us, truly elevated, full of wisdom." (43:3)
A number of verses in the Qur'an throw light on this issue, that is, the Qur'an has been revealed (in time), and despite this its existence precedes its revelation.
7-- Accordingly "The Preserved Tablet" is considered as contingent and created. The problem of revelation and written form of the Qur'an, that is, the issue of the relationship of the revealed word to the Mother Book (Umm al-Kitab), does not give rise to any philosophical difficulty. The philosophical difficulty arises when in the light of some Qur'anic verses. The Qur'an is referred to as existing in the realm of Divine Knowledge.
"And if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian or a protector." (13:37)
"And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper." (2:120)
These verses led some Mutakallimun to confuse the Qur'an with the Divine Attributes of Knowledge, and they were compelled to believe that the Qur'an as created in time, revealed and written, is an accident of the Attribute of Eternal Divine Knowledge that preceded the written revelation.
This confusion is like the problem that arose in Christianity particularly regarding the embodiment and incarnation of Christ. It is interesting that this issue too was interpreted in a similar way, since the Christian scholastics considered Christ as embodiment of Divinity in the person of a human being and called the second member of the Trinity.
When the Shi`i Mutakallimun came to know that the use of the term "created" (makhluq) created difficulties, so in accordance with the way the Holy Family (Ahl al-Bayt) of the Prophet (s), they avoided to make use of the word Muhaddith and instead of it used the word muhdath. This term is used in the Qur'an for itself
"Never comes there unto them a new reminder from their Lord but they listen to it while they play." (21:2)
"Never comes there into them a fresh reminder from the Beneficent One but they turn away from it." (26:5)
Al Shaykh al-Mufid, says:
"In my view, Qur'an is the God's word and revelation. It is created in time (hadith), as is described by God, I do not wish to call it Mukhluq. There are certain hadith from Imam Baqir (`a) and Imam Sadiq (`a) supporting such meaning."
8- Divine Attributes: Some of the Mutakallimun (Ash`ariah) are of the view that Divine Attributes are like the persons in Christian doctrine of Trinity. For they believe that Divine Attributes are distinct beings separate from the Divine Essence and are eternal as well. Yet, other Mutakallimun (M`utazilah) and those who followed the School of Ahl al-Bayt denying the eternity of the Qur'an and by meticulous philosophical arguments, so that not to be entrapped into the embodiment and incarnation of Christianity. Of course, they believe in eternity of Divine Attributes, not as distinct beings, but as identical with Divine Essence and deny any polytheism. Thus, they are free from any shirk.These scholars of Kalam are of the view that to believe in eternal distinct Divine Attributes would lead to certain dilemma that Christian face it by believing in Trinity. For to be eternal and at the same time to be distinct from the Divine Essence would result in belief in many eternal beings which impair Divine Unity (Tawhid), as al- Shaykh al-Mufid held that such idea would lead to believe in many eternal beings.[13]
9- In order to believe in eternal and distinct Divine Attributes and at the same time keep on believing in Divine Unity and discard the ascription of any unreal attributes to God, al-Shaykh al-Mufid propounded the following rational matters:
"If God is ascribed to the attributes of the living, the powerful, the knowing. The such attributes contain rational matters that is, they are not identical with Divine Essence."
By the meanings of such matters, he means that attributes are not distinct from ontological point of view but are distinct from epistemological view point, as he says:
"By rational matters I mean those matters which are rational in mind not concrete and objective."
With a deep insight into al-Mufid's views, one can infer that by M`aqul, he means samething that later on was called by Sabziwari as the primacy of being over quiddity. In this regard Sabziwari says: being and quiddity are, however, distinct in mind but are identical in the external world.[16]
Similarly, al-Shaykh al-Mufid also held that though attributes are distinct in mind but are identical in out side. Apparently, Martin McDermott also maintains that al-Mufid's approach was conceptualism.[17]
10- The issue of distinct Divine Attributes while holding the Unity of God was discussed by later Islamic thinkers. Ibn ``Arabi and Mulla Sadra also like al-Shaykh al-Mufid had a kind of conceptualistic approach toward the Divine Names.
Ibn `Arabi explicitly denies the existential status of attributes and says: "What we believe is as relations which in Shari`ah is called name. Every name bears a meaning different from others. That meaning is predicated to God. Nazzar who follows Kalam, considers it as attribute not relation... Do names possess existential status? In this regard there is a debate between Nuzzar. In our views, everything is clear. They are only relations and names and are conceptual, not objective and concrete. Thus, substance can be divided only by being, not by accidents, attributes and relations."[18]
He further says: "Relations are neither essences nor things. Regarding the reality of relations, one should say that they are nothingness in nature."[19]
Mulla Sadra commented the following points on the levels of being: "Nothing can be found which is not available among the Divine Names. Names come into being by Divine Being. They come into being in a best manner, and owing to His necessary Essence they would be necessary."[20]
... These names are conceptual and simple beings which depend on Necessary Being. And such multiplicity in unity is one of the secrets of the Divine Being.[21]
In some other place, he said: "Divine Attributes are identical with His Divine Essence, not as Ash`ariah believe in it. For they believe in multiplicity of His Attributes which entails multiplicity of two eternal beings, not as M`utazilah creed also who denied the reality of the attributes. Yet, while believing in its effects, he considers essence as second to the attributes."[22]
Concluding that Ibn `Arabi and Mulla Sadra admit the basis of al-Mufid ideas though they developed it in a broad area, they believe that all created beings are conceptual, and, all creatures possess conceptual entities and like Divine Names they can be called Divine Word.
11- Difference between the development of Islamic Thought and that of the Christian doctrine of Trinity is considerable. In Islamic philosophy, inclination was directed towards multiplying of the Divine Attributes in a sense to consider all creatures as Divine Attributes. At the same time such attributes do not impair Divine Unity.[23]
The early Islamic scholars of Kalam were aware of modalism in Trinity and believe that common people's perception is nothing but innovation. The theory of modalism is attributed to Sibelius[24], who consider God as a person with three attributes which certain Muslim Sufis also used in their poems.
Modalism approach of Trinity was strongly discarded in the Christian theology. For they believe in a vertical Trinity, that is, father and son, according to which son does not possess perfect divinity.
In refuting the modalism approach towards Trinity, they believe that God not only is three in term of meaning, but is a Triad personality.[25] According to Mutakallimun this idea is a kind of polytheism as the Qur'an says:
"Believe therefore in Allah and His Apostle, and say not, three. Desist, it is better for you; Allah is only One God...." (4:171)
Kendi argued against the doctrine of Trinity and Christians tried to reply it. Kendi said: "Three fold personality cannot be included in the categories of porphyry."
Yahya bin `Adi, the well-known Christian learned-man in return replied as: "Such beings are individual substances."[26]
Mutakallimun of Islam like Ghazzali used the argument of Tamama (an argument in kalam), derived from the Qur'an to prove the Divine Unity. Ghazzali says that if there were two gods than if one of them wanted to act, the other one had to favor it or oppose it. In the former case, he would have been a follower which impair his omnipotent and in later case one of them would have been weaker which again impair their omnipotent.
The same argument was applied by Scotus against a kind of Trinity namely social Trinity. In such Trinity God has three distinct personalities. Everyone of which possesses certain attributes which suffice for being a god. The argument of Tamano applied by new Christian schotictics as a logical reasoning.
Endnotes:
* This paper was presented at the conferences of Islam and Orthodox Christianity in the month of Sharivar 1373 (September 1994), in Tehran by the Center of International Studies and Culture.
Al-Shaykh al-Saduq, Tawhid, pp.182, 286, 361.
Ibid., pp.270, 417, 420.
Ibid., p.422.
Harrani Ibn Sh`ubah, Tuhfat al-`Uqul, Tehran, 01.
For more information, please refer to the book: History of Medieval Jewish Philosophy, by Howzile, New York, 1930. p.24.
The original title of the book is: Al-Hujjat wal-Dalil fi Nasr al-Din. Please refer to Hartwig Mirschefeld, Kitab al-Khazri, London, 1931, p.6.
Wolfson, Crasxa's Critique of Aristotle, Harvard, 1929, p.12.
On influence of Ibn Sina on Jewish Thinkers particularly spinoza refer to the following books: E.I.J. Rosenthal, Avicenna's Influence on Jewish Thought, "Avicenna: Scientist and Philosopher", ed., G.M. Wiefens, London, 1952, Ch. IV. Encyclopedia Britanica, "Studies in Muslim Philosophy", by Saeed Shaikh.
Refer to "Comparative Studies in Islamic Philosophy", translated by Sayyid Mustafa Muhaqqiq Damad, Kharazmi Publication, 1369, Tehran, p.48.
Al-Abanah, p.56.
[..]
Wolfson, Philosophy of Kalam. The term `inlibration' is used for this matter.
Awail al-Maqalat, p.50.
Ibid., p.58.
Ibid.
Sabzawari, Manzumah.
McDermott, 1978, p.134ff.
Ibn `Arabi, Futuhat Makkiyah, vol.4, p.294.
Ibid., vol.2, p.516.
Al-Hikmat al-`Ushi`ah, p.229.
Ibid., p.230.
Ibid., p.223. 23. Refer to the article: "Influence of Ghazzali on Western Thought", by Sayyid Mustafa Muhaqqiq Damad, Maqalat wa Barrasiha, Number Dai, pp.45-46.
[..]
Sabellius.
David F., The Modern Theologians, volume Oxford: Basil Blackwell 1989, pp.195-198.
Op. cit, Wolfson, p.32.
Quoted from the book: Rationality, Religious and Moral Commitment, by J.W. Right, 1986, pp.2-301. In this book the over-mentioned text in quoted from the book Tract on Dogmatic Theology, which is the translation of, Fi `Usul al-Aqa`id, by Ghazzali.
Dr. Sayyid Mustafa Muhaqqiq Damad
Translated by Dr. A. N. Baqirshahi
Vol. 2, Nos. 2 & 3
Muhammad bin `Ali bin Babwayh al-Qummi, known as al-Shaykh al-Saduq (d. 280/901 A.D.), has recorded four polemical discussions between the highest spiritual leader of Christians and Shi`ah scholars of eminence and Mutakallimun in his works.
It is probable that dialogue of Cathilicos with Imam `Ali (`a) took place during 657 A.D.[1] But the culminating point of these controversies has been during the early 10th century A.D.,[2] i.e., in the 2nd century Hijrah, during the periods of Imam al-Sadiq (`a) and Imam al-Rida (`a),[3] the 6th and 8th Imams of the Shi`ah.
2-- Another point that is indicative of the close cultural relations between the Shi`ah and Christianity is recording of the sayings, character and biographical accounts of Christ in the books of the Shi`ah, which surpasses all such accounts of Christ in the works of all other sects of Islam. It is noteworthy that the name of `Isa has occurred in the Qur'an 25 times and the name of Masih (`a) recurs 36 times in the Qur'an. And the circumstances of his birth and his way of preaching and his ascension are repeatedly narrated in the Qur'an. But despite this emphasis the books of non-Shi`i authors do not contain detailed accounts of Christ's sayings and character.
For instance, in Sihah al-Sittah, i.e., six authentic compendia of hadith of Ahl al-Sunnah we do not come across even a single utterance of Christ. On the other hand in the books of the Shi`ah, even some of the oldest, utterances of him are found in abundance.
Imam `Ali (`a), the first Imam of the Shi`ah, has narrated the ascetic style of the life of Christ in one of his sermons, given under No. 160, in Nahj al-Balaghah. After him, in the 2nd century A.H., Imam al-Sadiq has quoted the preaching of Christ, as found exactly in the Bible of Mathew, while delivering his advice to `Abdullah bin Jandab in New Testament, book of Mathew, chapter 6, sentences 2,3,6,7,16 and 18. During the period from the 2nd to the 4th century A.H., al-Jahiz, in al-Bayan wa al-Tab'in, nine short sayings and one detailed speech of Christ were recorded. During the middle of the 4th century an eminent Shi`i author, Abu Muhammad Hasan bin `Ali bin al-Husayn bin Shu`bah al-Harani (d. 38 A.H. = 1001 A.D.) in his book, Tuhf al-`Uqul `an Al al-Rasul, had devoted about 16 pages to record the sayings of Christ. These utterances consist of two parts: the first, which is briefer, second, which is comparatively detailed, quote parts of Christ's sermons. According to the researches done in this regard, same words are accessible to us at present, in some of anajil (i.e., Book of New Testaments). For example one may refer to the following:
Book of Mathew, sentences 1-7, 14-17 and 44-45 in chapter 5, sentences 12-19, 24, 30 in chapter 6, sentence 16 in the chapter 7, and 29-36 in chapter 22; Book of Luke, sentences 17-49 in chapter 6; 44-45 in chapter 6, 4-17 in chapter 8 and 37-53 in chapter 11; Book of Mark, sentence 30 in chapter 12.
Ibn Shu`bah was a resident of Harran and since Harran was a center of learning for the Christians, he had access to a majority of the Christian primary source. Of course, most of the sentences that Ibn Shu`bah has quoted are specifically from the books of Mathew, Luke and Mark. It remains unknown why he has not quoted from all the books of New Testament.
However, it is a distinct feature of the Shi`i works that they have been forerunners in the matter of referring to and quoting profusely from the sayings and sermons of Christ as compared to all other Muslim sects.
3-- In the books of the Shi`ah special attempt has been made to deal with the life and character of Christ [Masih (`a)]. In the sermon 159 in Nahj al-Balaghah, `Ali (`a), while highlighting the piety of great prophets, writes about Christ:
"Hadrat Masih (`a) laid his head on a stone, put on dress made of coarse material, took tough food. His main diet was hunger, at night the moon provided him only light; during winter he slept under the sun at times when it shone or set down; his fruit and vegetable was none other than what the earth grows for animals. He neither had wife that could instigate him to do follies nor did have a child that could make him sorrowful with concern; nor had any property which might have taken away from him; nor had he any kind of greed (for worldly things) that could cause him humiliation. He had no means of moving except his own feet, his servants were his own hands."
On another occasion, addressing one of his companions, Nuf Bukali, Hadrat `Ali (`a), says: "Blessing be on those pious persons who have turned away from the worldly attachments like Christ."
Mutual Influences in Kalami (Theological) Polemics
As it is generally accepted by researchers and scholars that Islamic Kalam has exercised influence on Jewish and Christian Scholasticism. In a similar way, it is also incontrovertible that on the land the views of Muslim Mutakallimun, with regard to the Divine Attributes, in the course of their polemics and discussions with the Christian scholastics, particularly in the issue of trinity have developed and attained maturity of thought. Undoubtedly, the use of the term Attribute (sifat) and emergence of the concept of universal (kulliyat), during the medieval period of Christianity, through the Latin translation of the work of Ibn Hayman, Hidayat al-Mudallin (A Guide for Wayward) (530-601 A.H./1135-1204 A.D.),[5] were influenced immensely by Islamic `ilm al-Kalam. He and before him Sa`diya Gawun (Sa`id al-Fayumi - 271-331 A.H./892-922 A.D.), had acquired their knowledge of the Greek philosophy indirectly from `Arabic translations and their Islamic commentaries. They themselves wrote in `Arabic (which was the academic language of that period). The ground conducive for the acceptance of the teachings of Muslim Mutakallimun, particularly al-Ghazzali, through Sa`diya, who might be justifiably regarded as Ash`airah of Judaism, for he not only adopts the method of Ash`ariyyah but also in specific issues, makes use of their arguments. Yahud Ahlawi from Totedo, born in 479 A.H., who was a contemporary of al-Ghazzali, like him felt that philosophy in questioning the fundamentals of faith by interpreting them on the basis of logical argument results in weakening of the creed. With this view he embarked upon writing a book on refutation of philosophers, entitled al-Khazari,[6] briefly called Khazri. Yahud-e Ahlawi, in his book, Logical and Philosophical Jargons, followed the same method and arguments that were advanced by al-Ghazzali against philosophers.
Much more than him another scholastic thinker of the Jewish creed, Hasda'i Karaska was undoubtedly influenced by Tahafut al-Falasifah of al-Ghazzali though Wolfson, the Professor of Harvard University, rejects this view, arguing that Tahafut al-Falasifah was translated into Hebrew after the death of Karaska.[7] His argument seems to be baseless, for Tahafut al-Tahafut by Ibn Rushd was translated before 729/1328 by Qalunimus bin Dawud and was published under the title Hapatlat Hapala, while Karaska died in 814/1210. Even on this ground if we accept that there was no possibility of his direct access to the arguments of al-Ghazzali, forwarded in Tahafut al-Falasifah, it may be conjectured that undoubtedly he could have possibly referred to al-Ghazzali's arguments by means of the translation of Al-Ghazzali's Tahafut al-Falasifah.
Raymond Martin, one of the eminent Christian scholastics, who died in 1285 A.D., is the person who worked as a link between European Christianity and al-Ghazzali, because in his works, Interpretation of the Secrets of the Disciples of Jesus, and The Sword of Faith, he has evidently borrowed ideas from al-Ghazzali. The influence of Ibn Sina on B. Spinoza's various views, particularly his doctrine of emanation (ifadah), serves as irrefutable in the view of the thinkers of the East and the West.[8]
From these examples it may be inferred that the scholastics of other religions, particularly the Christianity, have benefited from Muslim mutakkalimun in the middle ages without doubt. But the question arises as to whether non-Muslim scholastic thinkers have also influenced in a similar way of the Muslim scholastics.
5-- The Mu`tazilah claimed[9] that the Asha`irah in preaching uncreatedness of the Qur'an, were advocating the Christian doctrine about Logos, and as a result have fallen prey to a kind of pluralistic heresy (shirk). The Mu`tazilah argued that the emphasis of the Asha`irah on the uncreatedness of the Qur'an cause them in believing the doctrine of the eternity of the Qur'an and its coexistence in pre-eternity with Allah. Thus they attributed eternity to the Qur'an along with the Eternity of Divine Essence. Shaykh al-Mufid says:
"A man from Basra was talking about one of Ash`ariah beliefs which was against monotheism. He was of the view that God's Eternal Attributes are not the Divine Essence and not otherwise as well. That is why God is ascribed to be All-Knowing, the Living, the Omnipotent, the Hearing, the Seeing and the Speaker. That man was of the view that God possesses eternal face, eternal hearing, eternal seeing and eternal hands, such ideas are against the ideas of the monotheists what to talk of Islam."[10]
This is interesting to note that the Asha`irah made a similar allegation against the Mu`tazilah and dubbed them as the greatest of atheists (kafirun). They argued that whosoever maintains emphatically that the Qur'an is created comes closer to the views of the atheists, since the atheists said that the Qur'an was a creation of the Prophet's mind. To support their argument they site a verse from the Qur'an, in which Allah Himself explains the unbelievers' faith by saying:
"This (the Qur'an) is saying of man." (25:74)
Al-Ash`ari writes:
"Anybody who maintains that Qur'an is created, verily believes that Qur'an is man's words. Such idea is like the ideas of unbelievers."[11]
The criticism of the Mu`tazilah seems to be a criticism far from truth. They say that the Asha`irah, supported by some orientalists, borrowed this doctrine of the eternity of the Qur'an and its uncreatedness from Jewish or Christian interpretation of the term "Logos".
As the Asha`irah have based their doctrine on the apparent meanings of some of the Qur'anic verses per se, they may not be blamed for adopting this view from alien sources and then reconcile it with the Qur'anic verses. But we have to concede to some extent that the issues concerning the Divine Attributes in general, and the controversy regarding the Qur'an in particular, have emerged and developed in the course of controversies and discourses among mutakallimun of Islam and the use of other religions, during which they came in contact with the works of each other. The same is applicable in the context of the medieval Christian scholasticism and the role of Descartes, and in the context of Medieval philosophy of Judaism and its impact on the modern philosophy of Europe through Spinoza.
6-- The word of God (Kalimat Allah): It may be said that the image of the Prophet of Islam, Muhammad (s) bin `Abdullah in Muslims' view and the Christian view of the personality of Christ (`a) may not be compared reasonably, since the concept of prophethood of `Isa bin Maryam (`a) in the Christian milieu and the concept of the Prophet (s) in Islam is also different. Whenever we want to compare and contrast some sacred things in Islam and Christianity, we should try to compare the image of Christ in the Christian view with the words of the Qur'an and their nature, because both the Qur'an and `Isa Masih are called Kalimat Allah (The Word of Allah). It occurs in the Qur'an:
"When the angels said: O Mariam surely Allah gives you good news with a word from him (of one) whose name is the Messiah `Isa son of Mariam, worthy of regard in this world and the hereafter and of those who are made near (to Allah)." (3:44)
In Christianity `Isa Masih is the embodiment and incarnation of the "Word of God" (Kalimat Allah). His embodiment and anthropomorphisation is similar to what is meant by the revelation and descent and consequently written form of the Qur'an.
This matter is discussed in the history of `Ilm al-Kalam in the same way and sense. The Qur'an described itself as having the attributes according to which it is indicated that the existence of the Qur'an precedes its revelation in historical time to the Prophet (s). For instance:
"Most surely it is an honored Qur'an, in a book that is protected." (56:77-78)
"Most of it is a glorious Qur'an, in a guarded tablet." (85:22)
"And surely it is in the original of the Book with us, truly elevated, full of wisdom." (43:3)
A number of verses in the Qur'an throw light on this issue, that is, the Qur'an has been revealed (in time), and despite this its existence precedes its revelation.
7-- Accordingly "The Preserved Tablet" is considered as contingent and created. The problem of revelation and written form of the Qur'an, that is, the issue of the relationship of the revealed word to the Mother Book (Umm al-Kitab), does not give rise to any philosophical difficulty. The philosophical difficulty arises when in the light of some Qur'anic verses. The Qur'an is referred to as existing in the realm of Divine Knowledge.
"And if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian or a protector." (13:37)
"And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper." (2:120)
These verses led some Mutakallimun to confuse the Qur'an with the Divine Attributes of Knowledge, and they were compelled to believe that the Qur'an as created in time, revealed and written, is an accident of the Attribute of Eternal Divine Knowledge that preceded the written revelation.
This confusion is like the problem that arose in Christianity particularly regarding the embodiment and incarnation of Christ. It is interesting that this issue too was interpreted in a similar way, since the Christian scholastics considered Christ as embodiment of Divinity in the person of a human being and called the second member of the Trinity.
When the Shi`i Mutakallimun came to know that the use of the term "created" (makhluq) created difficulties, so in accordance with the way the Holy Family (Ahl al-Bayt) of the Prophet (s), they avoided to make use of the word Muhaddith and instead of it used the word muhdath. This term is used in the Qur'an for itself
"Never comes there unto them a new reminder from their Lord but they listen to it while they play." (21:2)
"Never comes there into them a fresh reminder from the Beneficent One but they turn away from it." (26:5)
Al Shaykh al-Mufid, says:
"In my view, Qur'an is the God's word and revelation. It is created in time (hadith), as is described by God, I do not wish to call it Mukhluq. There are certain hadith from Imam Baqir (`a) and Imam Sadiq (`a) supporting such meaning."
8- Divine Attributes: Some of the Mutakallimun (Ash`ariah) are of the view that Divine Attributes are like the persons in Christian doctrine of Trinity. For they believe that Divine Attributes are distinct beings separate from the Divine Essence and are eternal as well. Yet, other Mutakallimun (M`utazilah) and those who followed the School of Ahl al-Bayt denying the eternity of the Qur'an and by meticulous philosophical arguments, so that not to be entrapped into the embodiment and incarnation of Christianity. Of course, they believe in eternity of Divine Attributes, not as distinct beings, but as identical with Divine Essence and deny any polytheism. Thus, they are free from any shirk.These scholars of Kalam are of the view that to believe in eternal distinct Divine Attributes would lead to certain dilemma that Christian face it by believing in Trinity. For to be eternal and at the same time to be distinct from the Divine Essence would result in belief in many eternal beings which impair Divine Unity (Tawhid), as al- Shaykh al-Mufid held that such idea would lead to believe in many eternal beings.[13]
9- In order to believe in eternal and distinct Divine Attributes and at the same time keep on believing in Divine Unity and discard the ascription of any unreal attributes to God, al-Shaykh al-Mufid propounded the following rational matters:
"If God is ascribed to the attributes of the living, the powerful, the knowing. The such attributes contain rational matters that is, they are not identical with Divine Essence."
By the meanings of such matters, he means that attributes are not distinct from ontological point of view but are distinct from epistemological view point, as he says:
"By rational matters I mean those matters which are rational in mind not concrete and objective."
With a deep insight into al-Mufid's views, one can infer that by M`aqul, he means samething that later on was called by Sabziwari as the primacy of being over quiddity. In this regard Sabziwari says: being and quiddity are, however, distinct in mind but are identical in the external world.[16]
Similarly, al-Shaykh al-Mufid also held that though attributes are distinct in mind but are identical in out side. Apparently, Martin McDermott also maintains that al-Mufid's approach was conceptualism.[17]
10- The issue of distinct Divine Attributes while holding the Unity of God was discussed by later Islamic thinkers. Ibn ``Arabi and Mulla Sadra also like al-Shaykh al-Mufid had a kind of conceptualistic approach toward the Divine Names.
Ibn `Arabi explicitly denies the existential status of attributes and says: "What we believe is as relations which in Shari`ah is called name. Every name bears a meaning different from others. That meaning is predicated to God. Nazzar who follows Kalam, considers it as attribute not relation... Do names possess existential status? In this regard there is a debate between Nuzzar. In our views, everything is clear. They are only relations and names and are conceptual, not objective and concrete. Thus, substance can be divided only by being, not by accidents, attributes and relations."[18]
He further says: "Relations are neither essences nor things. Regarding the reality of relations, one should say that they are nothingness in nature."[19]
Mulla Sadra commented the following points on the levels of being: "Nothing can be found which is not available among the Divine Names. Names come into being by Divine Being. They come into being in a best manner, and owing to His necessary Essence they would be necessary."[20]
... These names are conceptual and simple beings which depend on Necessary Being. And such multiplicity in unity is one of the secrets of the Divine Being.[21]
In some other place, he said: "Divine Attributes are identical with His Divine Essence, not as Ash`ariah believe in it. For they believe in multiplicity of His Attributes which entails multiplicity of two eternal beings, not as M`utazilah creed also who denied the reality of the attributes. Yet, while believing in its effects, he considers essence as second to the attributes."[22]
Concluding that Ibn `Arabi and Mulla Sadra admit the basis of al-Mufid ideas though they developed it in a broad area, they believe that all created beings are conceptual, and, all creatures possess conceptual entities and like Divine Names they can be called Divine Word.
11- Difference between the development of Islamic Thought and that of the Christian doctrine of Trinity is considerable. In Islamic philosophy, inclination was directed towards multiplying of the Divine Attributes in a sense to consider all creatures as Divine Attributes. At the same time such attributes do not impair Divine Unity.[23]
The early Islamic scholars of Kalam were aware of modalism in Trinity and believe that common people's perception is nothing but innovation. The theory of modalism is attributed to Sibelius[24], who consider God as a person with three attributes which certain Muslim Sufis also used in their poems.
Modalism approach of Trinity was strongly discarded in the Christian theology. For they believe in a vertical Trinity, that is, father and son, according to which son does not possess perfect divinity.
In refuting the modalism approach towards Trinity, they believe that God not only is three in term of meaning, but is a Triad personality.[25] According to Mutakallimun this idea is a kind of polytheism as the Qur'an says:
"Believe therefore in Allah and His Apostle, and say not, three. Desist, it is better for you; Allah is only One God...." (4:171)
Kendi argued against the doctrine of Trinity and Christians tried to reply it. Kendi said: "Three fold personality cannot be included in the categories of porphyry."
Yahya bin `Adi, the well-known Christian learned-man in return replied as: "Such beings are individual substances."[26]
Mutakallimun of Islam like Ghazzali used the argument of Tamama (an argument in kalam), derived from the Qur'an to prove the Divine Unity. Ghazzali says that if there were two gods than if one of them wanted to act, the other one had to favor it or oppose it. In the former case, he would have been a follower which impair his omnipotent and in later case one of them would have been weaker which again impair their omnipotent.
The same argument was applied by Scotus against a kind of Trinity namely social Trinity. In such Trinity God has three distinct personalities. Everyone of which possesses certain attributes which suffice for being a god. The argument of Tamano applied by new Christian schotictics as a logical reasoning.
Endnotes:
* This paper was presented at the conferences of Islam and Orthodox Christianity in the month of Sharivar 1373 (September 1994), in Tehran by the Center of International Studies and Culture.
Al-Shaykh al-Saduq, Tawhid, pp.182, 286, 361.
Ibid., pp.270, 417, 420.
Ibid., p.422.
Harrani Ibn Sh`ubah, Tuhfat al-`Uqul, Tehran, 01.
For more information, please refer to the book: History of Medieval Jewish Philosophy, by Howzile, New York, 1930. p.24.
The original title of the book is: Al-Hujjat wal-Dalil fi Nasr al-Din. Please refer to Hartwig Mirschefeld, Kitab al-Khazri, London, 1931, p.6.
Wolfson, Crasxa's Critique of Aristotle, Harvard, 1929, p.12.
On influence of Ibn Sina on Jewish Thinkers particularly spinoza refer to the following books: E.I.J. Rosenthal, Avicenna's Influence on Jewish Thought, "Avicenna: Scientist and Philosopher", ed., G.M. Wiefens, London, 1952, Ch. IV. Encyclopedia Britanica, "Studies in Muslim Philosophy", by Saeed Shaikh.
Refer to "Comparative Studies in Islamic Philosophy", translated by Sayyid Mustafa Muhaqqiq Damad, Kharazmi Publication, 1369, Tehran, p.48.
Al-Abanah, p.56.
[..]
Wolfson, Philosophy of Kalam. The term `inlibration' is used for this matter.
Awail al-Maqalat, p.50.
Ibid., p.58.
Ibid.
Sabzawari, Manzumah.
McDermott, 1978, p.134ff.
Ibn `Arabi, Futuhat Makkiyah, vol.4, p.294.
Ibid., vol.2, p.516.
Al-Hikmat al-`Ushi`ah, p.229.
Ibid., p.230.
Ibid., p.223. 23. Refer to the article: "Influence of Ghazzali on Western Thought", by Sayyid Mustafa Muhaqqiq Damad, Maqalat wa Barrasiha, Number Dai, pp.45-46.
[..]
Sabellius.
David F., The Modern Theologians, volume Oxford: Basil Blackwell 1989, pp.195-198.
Op. cit, Wolfson, p.32.
Quoted from the book: Rationality, Religious and Moral Commitment, by J.W. Right, 1986, pp.2-301. In this book the over-mentioned text in quoted from the book Tract on Dogmatic Theology, which is the translation of, Fi `Usul al-Aqa`id, by Ghazzali.
"Towards A Balanced Life" with Sheikh Salim Yusufali in Dearborn, Michigan
The Awaited One Foundation presents a weekend program with Sheikh Salim Yusufali in Dearborn, Michigan and broadcast live online @ The Awaited One TV; http://www.awaitedone.org/aoftv.html
The program will be held on December 18 at the Islamic Library of Dearborn located at 7801 Chase Road and will last from 11 am - 3:00 pm local time [Eastern Standard Time] [-4 GMT]
Program Details:
Sh. Salim Yusufali
Topic: Towards A Balanced Life
Dec. 18
Program begins at 11 am
Lunch will be provided
Video from the program will be archived @ http://www.awaitedone.org/video/159-sh-salim-yusufali-muharram-workshop.html
The program will be held on December 18 at the Islamic Library of Dearborn located at 7801 Chase Road and will last from 11 am - 3:00 pm local time [Eastern Standard Time] [-4 GMT]
Program Details:
Sh. Salim Yusufali
Topic: Towards A Balanced Life
Dec. 18
Program begins at 11 am
Lunch will be provided
Video from the program will be archived @ http://www.awaitedone.org/video/159-sh-salim-yusufali-muharram-workshop.html
Tuesday, December 14, 2010
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