Divine Designation
he question of infallibility leads us to the question of Divine designation. The Shi’ah scholars say that Imamate is a favour of Allah, and as such it must exist. As this favour entails infallibility, an Imam must necessarily be infallible and for this very reason should be divinely designated, for it is beyond the power of the people to determine who is infallible. As the people cannot choose a Prophet, they cannot choose an Imam also. As a Prophet is appointed by Allah, similarly an Imam is also appointed by Him.
The only difference is that a Prophet is recognized by means of the signs which he shows and the miracles which he works, whereas an Imam is introduced by the Prophet. That is what we meant by designation. An Imam is to be designated by the Prophet and not appointed by the choice of the people. Thus the Shi’ah scholars have advanced from the question of infallibility to that of designation. Now the fourth step is the Imamate of Ali.
Khwaja Nasiruddin says that infallibility and designation are the two characteristics which are applicable to Imam Ali only.
There is no difference of opinion about the fact that the Holy Prophet did not designate any other person. It is not that we say that the Holy Prophet designated Imam Ali and others say that he designated someone else. In fact the question is whether he did or did not designate anybody. If he did, the designated person can be none but Imam Ali. All that we say is that the Holy Prophet must have designated someone to be an Imam after him, and if so, he cannot have designated anyone else, for no counter claim exists.
The Sunnis deny the very designation. Even the caliphs did not claim to have been designated by the Holy Prophet. Their followers also make no such claim. Therefore this is not the point at issue.
The same is true of infallibility. Neither the caliphs claimed to be infallible, nor do their followers say that they were infallible. In contrast, the caliphs expressly confessed that they made mistakes. As we have already pointed out, according to the Sunni point of view the question of Imamate is exclusively tantamount to that of the administration of government.
As such according to them the question of infallibility does not arise. The Sunnis believe that although the caliphs were not infallible and made many mistakes, they were irreproachable to the humanly possible extent and were quite fit to lead prayers. The Sunnis do not claim that the caliphs held any position higher than this. They report, as affirmed by Mulla Ali Qushchi, that Abu Bakr used to say that he had a Devil which seized him occasionally. He asked the people to guide him aright if they found him going astray. Umar on many occasions, some say on 70 occasions, admitted that he would have been ruined if there had not been Ali.
It is not a disputable point between the Shi’ah and the Sunnis that he said so many times. On numerous occasions it so happened that he issued a wrong order and Imam Ali pointed out his mistake which he admitted. As such neither the caliphs ever claimed that they were not infallible, nor do others claim that they were so.
If the question of Imamate is considered from this high level, that is the level of Divine favour, infallibility and Divine ordination, nobody other than Imam Ali can claim to be on this level. This is the scholastic form of the question, and in this case we begin from the top. We have said that as Prophethood is indispensable and at the same time a Divine favour, so should be Imamate also. Now let us see whether in actual practice also it is so, and whether the Holy Prophet has or has not designated Imam Ali. For this purpose let us look into the texts. In this connection there is one more point worth mentioning.
The question is why we should after all adopt a scholastic method and should begin from the top. Why should we not begin from the bottom, and discuss the position as it actually exists? The scholastic theologians begin from the top and then gradually come down to the position as it exists on the ground. But in this case the question arises what we have to do with such points as to whether Imamate is a Divine favour, and if so, an Imam should naturally be infallible and designated. These should actually amount to prescribing a duty for Allah. Therefore we should better go after what actually exists.
If it is proved that the Holy Prophet has made a designation that is enough for us. It is not necessary to prove rationally that Imamate is a Divine favour and that an Imam must be infallible and designated. Let us see what arguments the Shi’ah has in this connection. It may be noted in this connection that the Sunnis either do not accept that such texts exist or interpret them differently. In many cases they do not deny the reports totally, but allege that they are isolated reports, not continuous or mutawatir.
What are the effects of good speech in this world and the hereafter
الامام السجاد علیه السلام: اَلْقَوْلُ الْحَسَنُ يُثْرِى الْمالَ وَ يُنْمِى الرِّزْقَ وَ يُنْسِئُ فِى الاَْجَلِ وَ يُحَبِّبُ اِلَى الاَْهْلِ وَ يُدْخِلُ الْجَنَّةَ.
Imam al-Sajjad (as): Good speech increases one’s wealth, Increases one’s sustenance, and delays one’s death. It makes (its teller) beloved among his family and admits him to the Paradise.(Al-Amālī, p. 2, session one.)
Exposition:
(Abu Hamza quotes from Imam Sajjad (as) that he said: Good speech increases one’s wealth, increases one’s sustenance and develops it. It delays one’s death. It makes one beloved among his relatives and family. These are all the worldly benefits of good speech and decent words, which is a speech that is according to religious standards, like the name of God, and the Prophet and the hereafter and the world and hadith and religious and felicitous life and that which is uttered affably; decent speech should necessarily be uttered affably and eloquently. These are its worldly benefits. And its heavenly benefit is that it leads one to the Paradise.
Who is the most just and the wisest person
قال رسول الله صلی الله علیه و آله و سلم: وأعدل الناس من رضى للناس ما یرضی لنفسه وکره لهم ما یکره لنفسه رسول الله وأکیس الناس من کان أشد ذکر للموت وأغبط الناس من کان تحت التراب قد أمن العقاب ویرجوالثواب
The Prophet Muhammad (S): The most just person is the one who likes for people what he likes for himself, and does not like for people what he does not like for himself. And the wisest person is the one who recalls death the most, and the most enjoying person is the one who is secure from punishment in the grave, and is hopeful of being rewarded. (Man lā Yaḥdurhu-l Faqih, vol.4, p.395)
Exposition:
The Imam says the most just person among people is the one who wants for people the same thing that he wants for himself, he who does not like for people what he does not like for himself. The wisest person is the one who recalls death more. The one who neglects death is insensible and unwise. Who is the most enjoying person? He is not the one who enjoys material and worldly privileges. Rather, he is the one who is, in the grave – where all of us will necessarily go someday – secure from divine punishment, and hopes for divine reward and grace.
Fatimah's(s) BIRTH, NAMES AND EPITHETS
The most predominant view in the traditions transmitted by our traditionists is that Fatimah az-Zahra’ was born in Mecca, on the twentieth of Jumada ‘l-Akhirah, in the fifth year of the Prophet’s apostolic career. It is also asserted that when the Prophet died, Fatimah was eighteen years and seven months old.
It is reported on the authority of Jabir ibn Yazid that (the fifth Imam) al-Baqir was asked: “How long did Fatimah live after the Messenger of Allah¡” He answered: “Four months; she died at the age of twenty-three.” This view is close to that reported by the traditionists of the (Sunni) majority. They have asserted that she was born in the forty-first year of the. Messenger of Allah’s life. This means that she was born one year after the Prophet was sent by Allah as a messenger. The scholar Abu Sa’id al-Hafiz relates in his book Sharafu’ n-Nabiyy that all the children of the Messenger of Allah were born before Islam except Fatimah and Ibrahim, who were born in Islam.
It is reported that the sixth Imam Ja’far as-Sadiq said: “Fatimah has nine names with Allah. They are: Fatimah, as-Siddiqah ( the Righteous), al-Mubarakah ( the Blessed), at-Tahirah (the Pure), az-Zakiyyah (the Unblemished), ar-Radiyah (the one content with Allah’s pleasure), al-Mardiyyah (the one pleasing to Allah), al-Muhaddathah (the one spoken to by angels) and az-Zahirah (the Luminous).
In the Musnad ( collection of transmitted hadiths) of the eighth Imam ar-Rida, it is reported that the Prophet declared: “I named my daughter Fatimah (the Weaned One) because Allah weaned her and those who love her from the Fire.” The Prophet also called her al-Batul (pure virgin), and said to ‘A’ishah: “O Humayra’ ( a redish white, a well-known epithet of ‘A’ishah), Fatimah is not like the women of human kind, nor does she suffer the illness you ( women) suffer! ” This is explained in another prophetic tradition which asserts that she never menstruated. It is likewise reported by Sunni traditionists on the authority of Anas ibn Malik, who heard Umm Salim, the wife of Abu Talhah al-Ansari, say: ” Fatimah never experienced the blood of menstruation or parturition, for she was created from the waters of Paradise.” This is because when the Messenger of Allah was transported to heaven, he entered Paradise, where he ate of its fruits and drank its water.
A Brief History of az-Zahra's Life
Birth Fatimah, the only daughter of the Holy Prophet of Islam, was born in Mecca on 20th jumada ‘th-thaniyah 18 B.H. The good and noble lady Khadijah and the Apostle Of Allah bestowed all their natural love, care and devotion on their lovable and only child Fatimah, who in her turn was extremely fond of her parents. Character The Princess of the House of the Prophet, was very intelligent, accomplished and cheerful. Her sermons, poems and sayings serve, as an index to her strength of character and nobility of mind.Her virtues gained her the title “Our Lady of Light". She was tall, slender and endowed with great beauty, which caused her to be called ” az-Zahra’ ” (the Lady of Light). She was called az-Zahra’ also because her light used to shine among those in heaven. Marriage After arriving in Medina, she was married to ‘Ali, in the first year after Hijrah, and she gave birth to three sons and two daughters.Her children, Hasan, Husayn, Zaynab and Umm Kulthum are well-known for their piety, goodness and generosity. Their strength of character and actions changed the course of history. The Holy Prophet said, “Fatimah is a piece of my heart". He would go out to receive his daughter whenever she came from her husband’s house. Every morning on his way to the Mosque, he would pass by Fatimah’s house and say, “as-Salamu ‘alaykum ya ahli bayti ‘n-nubuwwah wa ma’dani ‘r-risalah” (peace be on you O the Household of Prophethood and the Source of Messengership). The Best Woman Fatimah is famous and acknowledged as the “Sayyidatu nisa’i ‘l-’alamin” (Leader of all the women of the world for all times) because the Prophethood of Muhammad would not have been everlasting without her. The Prophet is the perfect example for men, but could not be so for women. For all the verses revealed in the Holy Qur’an for women, Fatimah is the perfect model, who translated every verse into action. In her lifetime, she was a complete woman,being Daughter, Wife and Mother at the same time.As a daughter, she loved her parents so much, that she won their love and regard to such an extent that the Holy Prophet used to rise, whenever she came near him.As a wife, she was very devoted. she never asked ‘Ali for anything in her whole life.As a mother, she cared for and brought up wonderful children; they have left their marks on the face of the world, which time will not be able to eraze.