In the Name of Allah, the most Gracious, the most Merciful

 

AUTHOR’S PREFACE

 

From the very beginning, this book has been subject to many issues raised recently about the tragedy of al-Zahra’ (A.S.) and what she had to go through following the demise of the Messenger of Allah (A.S.) and about other issues relevant to her (A.S.) in a way which demanded me to clarify and edit.

Before dealing with what is most important, I liked to remind the dear reader of issues and points most of which are related to agitations in the cycle of scholarly research and with which he has to be familiar. I have already dealt with some of them in an article which was published months ago titled “Not above making a mistake.”

I would like here to provide the kind reader with some of them in this Preface also due to their importance. He may not be able to refer to them in the said article. Following are points repeated or edited, and from Allah all success comes.

 

Important Points to Notice

1. The points referred to above, and which I discussed in this book, have been mentioned in many books, articles, lectures, and press or radio or television interviews. I took special care not to name the person who made them in order not to hurt his feelings, for I did not want to tickle his conscience in the least. I have always desired to maintain my friendship with and love for everyone, wishing all people goodness. Had I not felt duty bound to explain some of these issues, I would not have undertaken this review at all.

If someone considers what is contained in this book as relevant to him and to nobody else, following the principle of “The doubtful almost said, `Take me!,’” then he may do just that. But I advise him not to do so because I mean by it anyone who says the same, whoever he may be.
 

2. In your scholarly life, you may come across some of those who parasite on education and knowledge from among those who bear titles or labels waging a scandalizing campaign against anyone who differs from him in his views or who discusses it with him, even according to the principle which one person in particular applied in order to support Yazad son of Mu`awiyah, when he considered cursing him as falling into error. Said he, “But such sects fell into curses and condemnations, not satisfied with cursing and condemning the accursed Shimr but went beyond him to Mu`awiyah and Yazad and Bana Umayyah.”^[1]

If I, too, face such sort of people, it does not frighten me in the least, nor does it prohibit me from writing books similar to this one discussing various subjects put forth in a scholarly, subjective and calm manner, so long as there is need to discuss them, or if I feel that the Islamic Shara`a obligates me to take a stand before them. It has become quite obvious that there is no room to make a truce with regard to the creed, to the issues relevant to the doctrine, and to whatever relates to Ahl al-Bayt (A.S.) and I shall never pay attention to the intimidating attempts of some of such folks, for these are like mirage which the thirsty person mistakes for water.

Let Allah make righteousness prevail through His Words and causes the effort of the treacherous go to waste.

 

3. Some people may say that discussing the ideas and criticizing them is regarded as scandalizing those who uphold them. The latter should be safeguarded and their mistakes should be covered up rather than publicized.

Let me say the following:

 

FIRST: If discussing and criticizing the ideas is scandalizing, then all the doors of knowledge and scholarship have to be closed. Constructive criticism should be prohibited. Criticizing the ideas even of the greatest scholars has been throughout history the mark that distinguishes thinkers and scholars especially those who follow the school of Ahl al-Bayt (A.S.).

 

SECOND: Prohibitive scandalizing is one that deals with personal matters. It is not the constructive and subjective criticism, nor the correcting of mistakes in the doctrinal issues and in the issues relevant to conviction and ideology, especially if such mistakes will be reflected on people’s doctrines, religious issues and concepts of conviction. These remain the most urgent of all. Safeguarding people’s religion is the most important and the most obligatory, more so than protecting those who jeopardize it or transgress its limits.

Everyone has to know his limits. He should not try to undermine issues and fixed beliefs of the faith, doctrine and conviction.

 

THIRD: Taking the initiative to criticize an ideology is neither victimizing nor scandalizing. Rather, insistence upon bringing about issues which jeopardize what is already established of the creed, sect or history, or of other things, in a way which lacks scholarly precision and transgressing natural limits, does, indeed, lead to scandalizing one who espouses them.

 

4. Some people may be of the view that tackling some fixed doctrines represents a form of innovative thinking or of the Islamic or historical education and the like.

But the fact is that what is regarded as falling in such a category is, generally speaking, represents a call to discuss issues which others in past generations had already discussed. Even many of them mention some of such issues nowadays when holding discussions with Imamite Sha`as. Such a discussion traverses the folds of their words, spoken and sectarian renunciations in their books, as is known to any informed researcher. Imamite Sha`as have always answered the same clearly and precisely, in a responsible and an aware way, praise be to Allah.

 

5. There is a statement which we heard and read more than once saying that we should not have any apprehension against putting issues to people for discussion. It claims that the Qur’an has conveyed to us the thoughts of those who cast doubts about the Prophet (A.S.) saying, “How can we know what they said about him (A.S.) being a madman, a wizard, or a liar had the Qur’an not revealed their antagonistic stances?”

Let me say the following:

 

FIRST: Their claim that he (A.S.) was a wizard, a liar, or a madman does not represent “ideologies” of those who cast doubts; rather, it is merely cursing, condemning and insults against the Messenger of Allah (A.S.) within the scope of their media assaults against him. Those who personally said so knew very well, more than anyone else, that they were lies.

 

SECOND: Raising questions and throwing doubts and insults, accusing the Prophet (A.S.), or anyone else, is not considered an expression of an ideology, much less “modernization” of an ideology.

 

THIRD: While narrating the statements of these folks, the Qur’an mentioned them while responding to them, falsifying them. The Qur’an was not satisfied with just bringing them about. Nor did it leave them up in the air so that they would rest in the hearts of people who had no means of knowledge to enable them to subject them to their judgment with precision, awareness and depth.

 

6. Some people say that the responsibility of the scholar is to demonstrate his knowledge when innovations appear within and without the Islamic reality, and if he does not do so, then the curse of Allah be on him, as the Prophet (A.S.) has said. Allah has said, “Surely those who conceal the clear proofs and the guidance that We revealed, after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too)” (Qur’an, 2:159).

Acting upon this same statement, I have all my scholarly life obligated myself to face any challenge agitated from within or without the Islamic reality if and when it represents something new in our ideological heritage, or in our faith, or in the true sect the truth of which has been verified by the symbols of Islam, the pioneers of original Sha`ism, the flagpoles of scholarship, with clear proofs and shining evidences.

 

7. Someone may make of his claim his only definite evidence, so think about it!

 

8. Someone may try to undermine the proofs established by the scholars regarding a doctrinal or some other issue. Regardless of his failure or success in such regard, when he does not provide an alternative evidence, he will thus give up the same doctrine whose proof he claims he has undermined, for he cannot uphold a doctrine for which he has no proof except if he imitates an authority in doctrinal matters which is not acceptable by anyone.

 

9. Someone may say that nobody has the right to advise him not to put forth for ordinary people his own views and queries about matters relevant to the doctrine, conviction, and history about which all he disagrees with the consensus of the sect’s scholars, symbols and genius theologians. He should not do so even if such an advice aims at safeguarding him from falling into the greatest sin. Such a sin is committed when anything which he suggests represents a serious deviation (from the creed). Such a deviation mandates scholars, who are prohibited from hiding the knowledge and the proofs, to face him with the definite evidence, the terse proof, the similar style, or any legitimate style which explains and corrects. Add to this the fact that it causes dire consequences with regard to the outcomes of these violations and their aftermaths and whatever he enforces on others of a method to deal with him and a style to face his questioning, views and suggestions.

 

10. He also says, “Some people are afraid that putting ideological and doctrinal questions may lead to undermining legacy ideas which may or may not be accurate.”

Then he turns to the people to say, “Do not sell your minds to anyone, and do not remain stagnant as described by the verse saying, `we found our fathers on a course, and surely we are guided by their footsteps’ (Qur’an, 43:22), since each generation has to open up to reality,” as he reasons. Then he provides an evidence for the necessity of putting his ideas and queries about the hadath saying, “When innovations appear, the scholar has to demonstrate his knowledge; otherwise, the curse of Allah be upon him,” citing the verse saying, “Surely those who conceal the clear proofs and the guidance that We revealed, after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too)” (Qur’an, 2:159).

I say, I do not know the justification for such a serious statement which implies an accusation that some of the ideologies and doctrines of our true sect may not be correct! We never thought that the followers of this sect inherit the ideologies and the doctrines without evidence and proof, but only by blind imitation which is neither accepted nor is it rational! And we never thought that the followers of this sect are the ones referred to in verse 43:22 cited above!

What is worse is the “classification” of our (“inherited”) beliefs among the “innovations,” so he needed to “demonstrate” his knowledge following the tradition cited above!
 

11. Someone may resort to projecting any “scholarly” treatment of the statements which he makes as related to personal motivations. Then the analyses and the speculations start, and the accusations are coined, so people will be busy with them, forgetting what is beyond that. We do not want to obligate anyone to think well of anyone else, although we believe that if he thinks well especially on the scholarly level, it is what Islamic brotherhood calls for. But we remind those who are busy with “scholarship” of an obligation mandated by Allah, Glory to Him, on all, that they have to distance themselves from making speculations, charges and backbiting, since all these imply transgressing on the dignity of people without any legitimate justification. Such a transgression is rejected and is considered as a violation of the injunctions of the Shara`a, religion and conscience.

We would like to remind everyone of two things:

One of them is that this sort of understanding of issues does not decrease the value of scholarship or ideology presented for such a treatment which may be intended to hide its effect through such means. The scholarly spirit and the strength of proof are the criteria and the scales to respond or to accept, if necessary, either of these things in any problem which falls in the essence of our concern and among our priorities.

The other is that we may not find any justification for such ill thoughts because the criteria mandated by the Shara`a are the ones which should judge any situation or conduct especially if the relationship between both parties of the debate is warm and sound across a long period of time, had it not been for such an opposition to the ideas which a certain individual wishes to publicize and rise to eminence through them and defend them with might and means. It was then that the other party felt the obligation of scholarly responsibility or that of the Shara`a in order to clarify what it finds as true and accurate, and there is no embarrassment about that. Had such a responsibility not been thus undertaken, there would have been doubt in its righteousness and straightforwardness.

 

12. Someone says that whatever statements he makes are merely due to his own ijtihad, that everyone has the right to practice ijtihad and to disagree with the views of others.

I say that there is no objection to anyone practicing ijtihad and disagree or agrees with others in their views as long as the issue is confined and restricted to him and represents his own personal doctrine and is not the doctrine of anyone else. But when this individual wishes to publicize among the public his own ijtihad, which is in contrast to the foundations upon which the sect stands, and which agree with irrefutable proofs and led to by clear, authentic and consecutive traditions, so he calls upon people to accept his own statements which disagree with such foundations..., then the stand towards him must be different from anyone else. Challenging him and protecting people from following in his footsteps is a must in order to protect people from his views which disagree with the facts of the creed and with the fixed facts which the symbols of the sect and its most prominent personalities have confirmed. Everything should be brought out into the light and the difference between him and such personalities should likewise be clarified.

The obligation to challenge his dissertations becomes more pressing when we find him presenting them to the public under the label of an “ideology” that is in sync with what our scholars have agreed upon as representing revitalization and modernization. He does so while not admitting at all that they differ from many fixed facts in the aspects of the creed and conviction, something which agrees with neither the ideological integrity nor the ethics of a man who is a transmitter and a critic.

 

13. It may be observed how someone exaggerates in his reliance on his own reason and in giving it the main role and the final decision even in matters where reason has no ability to explore. He may even make of his reason a criterion or a yardstick, claiming that he realizes the causes of the injunctions, so he probes the texts. When he realizes their gist and finds himself in harmony with their contents, he accepts them and agrees with them; otherwise, he does not hesitate to reject them and to judge them as having been fabricated or “secretly” introduced.

We would like to explain the above within the framework of two suppositions from which error becomes evident:

One of them is this: The outward meaning of a text may obviously and clearly contradict reason in a matter which is one of the affairs of the intellect, one falling within the realm of reason and under its supervision. In this case, the text has to be interpreted according to what agrees with reason and with the principles of expression. If this is not possible, it has to be rejected. Such a supposition is the accurate one and the one accepted by the scholars.

The other is this: One’s rationale may fall short of realizing the wisdom or the cause of what the text discusses. For example, when the text says that the menstruating woman has to make up the fast but not the prayers, or when it tells us that near the end of time, Allah will bring back men from among the righteous, and men from among the wretches, so the righteous will receive eminence and nearness to Allah while the wretches will be punished because of some of what they had committed, thus the hearts of the believers will be healed.
 

If the mind is incapable of comprehending the interpretation of such an injunction, or such an event related by the text, it will unhesitatingly reject it or demand an interpretation for it saying, for example, that the meaning implies the return of the state and of authority (to the rightful people). There is no basis for such a rejection nor for demanding an interpretation because it is not supposed that the mind of one individual is capable of realizing all causes and injunctions for everything which has been or which is being mandated by Allah, Glory to Him.

Likewise, if one’s brain is incapable today of realizing some matters and mysteries, it may be able to do so in the future, or nobody will. Then future generations, after hundreds of years, will come to realize them as is the case with many mysteries of life and the cosmos mentioned in the Qur’an, some of which we have already learned from the Qur’an.

Even if we did not realize them, with such knowledge remaining in the cycle of what Allah has kept for His own knowledge, or He may have taught it to His prophets and righteous servants, what is wrong with that?!

It seems to us that going to extremes in sanctifying the mind, since it is the “one and only” source of knowledge, making it the criterion for accepting or rejecting texts even in the last probability, that is, that it is learned from the Mu`tazilites, and it is their ailment as well as elixir, the cause of their tide’s ebb, and of their fire being put out in the past generations. Here is history repeating itself. We now witness a return to their same claim which proofs the fallacy of what has been proven by evidences, and so have other claims which time has left far behind. We now witness such claims sticking their heads out of history’s cracks and hidden corners to be redisplayed once under the guise of modernization and once in the name of a new “ideology.” Allah is the One Who initiates and Who repeats, and He is the One Who does whatever He pleases.

 

14. Someone may claim that the reason why he criticizes the ideas of this person or those of that is his desire to prepare the environment against such a person because this somebody occupies a distinguished place, so fanaticism moved in this direction or that in order to cause his downfall. We say:

 

FIRST: It is quite evident that many people have declared their rejection of such claims and discuss them; they do not live the idea or the hallucination of “positions and labels” even if it is the label or the ideology of a specific religious authority, and this does not at all fall into the cycle of their concerns.

 

SECOND: We may find those who make these self-indicting statements to be the ones who initiate inflammatory ideas and live the worry of promoting their ideas through all means, once raising the level of suspension and excitement, and once lowerig it, and the facts have proven it.

 

THIRD: Besides all of this, the criterion and the balance of the ideology being discussed is the element of conviction therein and its share of the balance of right and wrong and the extent of its nearness or distance from the facts of the religion and of the sect.

Nobody claims knowledge of the unknown in as far as what the consciences of the people contain and the fact and motives; so, let their motive be this or that, for this does not affect judging an idea as right or wrong, nor does it underestimate or overestimate its significance.

 

15. We keep hearing that someone puts forth his ideas in various fields, ideas which do not agree with what the scholars have decided, nor are they in sync with a great deal of what they all agree about based on the irrefutable proofs which rely on reason, or on authentic reports.

An attempt was undertaken aiming at researching these maters with the same people who initiated them in the first place and who were requested in more than one letter and through more than one messenger to enter into a scholarly debate, a written and a clear one, one wherein everything is clarified and right becomes distinguished from wrong through irrefutable evidence. All this is in the hope that it will lead, if undertaken, to sparing the field the negativity of their continuous advertising through what is not recommended, before fixing facts and reaching conviction and blocking of gaps.

But, unfortunately, his answer came back refusing such a debate unless it would take place within four walls and behind closed doors; such is his concept of a debate!

He refused to write me even one word by way of clarification, seeking an excuse of having no time to write, although he has been writing these same issues, circulating them everywhere, sometimes to particular people, and sometimes to people in general. He has been discussing them in articles, speeches and lectures via the various news media. When he realized my insistence, he did not hesitate to refer to his dictionary in order to provide me with precious things of color, taste and smell of stinging language, stark speech and darts of accusations. It was as though my request for a scholarly debate was equivalent to disbelieving in Allah, the Great, or even more ugly, if there is anything more ugly at all!

Perhaps the least harsh which I have heard and the most tolerable is that I am motivated by instincts, suffering from backwardness and complexes, falling under the influence of this or that, in addition to being described as having the “Iranian way of thinking” and of being a fanatic, an accusation which I like because I am fanatical about following the truth and defending it. It is to me something commendable and praised by Allah and His Messenger (A.S.), by His righteous servants and choicest ones, His blessings be upon all of them.

Till a few months ago, prior to writing these words, we I was considered (by him) to be among the best of those who love and who keep him company. Nothing disturbed such love and friendship till we discovered lately what we thought that we are obligated by the Shara`a to ask him for a calm and terse academic discourse in order to solve his complex.

 

16. This book before the kind reader provides a large number of texts derived from scores, nay hundreds, of references, although it was produced within months not exceeding the number of fingers on one hand, a very short period, indeed, which does not permit a great deal of researching and investigating, especially in the presence of many diversions which obstruct undertaking the slightest effort during countable days.

I find myself in need to remind the kind reader that the references mentioned in this book’s footnotes were so many that I feared lest I should fall into error in documenting the numbers of their volumes and pages, as I did in many places in the publication of several editions of the same book; so, let him notice the same.

Paying a special attention to references, as has been my habit, is based on placing the reader before the most minute particulars of an incident so that he may be the one to judge, to ponder, to conclude and to decide, by upholding the means of knowledge, directly supervising the issues put forth for discussion and by his being acquainted with their environments, circumstances and conditions, so that his attitude towards issues will then be precise and deep and springing out of awareness and inclusion, originality and firmness.

This method may not be appreciated by some people, those who write hundreds, or even thousands, of pages and who delve deeply into foundations based on exciting words and big claims without backing them up with clear texts or opening for you horizons of direct and inclusive knowledge except very little of what the commoners circulate or particularly whatever supports one’s own ideas! He keeps a great deal from you when he thinks that his interest lies in doing so. If you want to know some of it, you will find yourself without any of its means. Nor will he let you gain anything substantial, something you can take hold of.

He wants you to read his own “education,” his experience as an individual, and to fly in his horizons, sense his pains, hopes, aspirations and even whims and fantasies; nothing beyond that except mirage, and only mirage.

 

17. Again I am very, very sorry to say that this book has not been destined to treat a particular subject with a beginning and an end as well as elements incorporating particulars relevant to what some people casting doubts, for one reason or another, about the events that took place to al-Zahra’ (A.S.) or their aftermath.

 

Repeated Points

We would like to select here some of the points which we mentioned in a previous article and which we published:

 

1. Bringing forth to discussion similar traditions (ahadath) or issues difficult to understand by ordinary people, then insisting on such an exposition, without providing a reasonable and acceptable explanation for them, is unacceptable, nor are its consequences commendable. This is not expected especially from people who are looked upon to solve problems and to clarify what is ambiguous, especially when such traditions, or complex problems, are not presented before specialized thinkers but to simple-minded people. Among the latter are young and old, men and women, the learned and the ignorant. And all this is done through the general news media and in the open!

 

2. Exposing bringing about sensitive issues and putting forth questions to those who do not have the means of knowing what enables them to safely and correctly solve what is complex. And someone is doing so without providing sufficient answers, through all the means he has at his disposal. We try to avoid innocent people may falling into the great and serious error. And all this is done without any concern about restricting the discussion to criticizing the idea without insulting, scandalizing or belittling anyone but safeguarding one’s dignity and honour in a scholarly, civil and dignified way.

It is not fair to bring about such issues in the open then expect others to remain silent and not to criticize them except behind closed doors. An expectation such as this is understood only as an order of silence, a forced order; rather, it is extortion. It confines the right of speech to only “his excellency” or “his holiness” and nobody else.

 

3. No courtesies are to be paid when it comes to the issues of the religion and the doctrine. Nobody should expect to receive them, be he near in kin or a loved one, no matter what status he occupies or what role he plays, for the truth, and the religion, are above all considerations.

 

4. The issues of the religion and the doctrine are not the monopoly of one particular party rather than another. They concern all people regardless of their status or level. Everyone has the right to show sensitivity towards a statement which undermines such issues, and this must be granted utmost attention, so that one may determine where he stands. Yet all of this should be done within the confines of moderation and in a scholarly, subjective, terse and responsible manner.

This is underscored when we know the following:

 

§ The issues relevant to the doctrine should not be followed by (blind) imitation; rather, each individual should seek a convincing and an acceptable evidence for them first and foremost. The issues relevant to the doctrine are not on par with those relevant to the fiqh wherein an ignorant person refers to a scholar in order to obtain his verdict based on general proofs which mandate imitation.

People should not be prohibited from discussing such issues, nor is it appropriate to require them to blindly follow them, to imitate the fathers and the forefathers, this scholar or that. Also, this is not appropriate. In fact, their tardiness should not be taken advantage of, nor should their purity. These issues should not be presented to them in a way that is incomplete and out of balance, for this does not agree with scholarly integrity nor with the Shara`a which ought to be observed.

§
People’s sensitivity to issues relevant to the religion and doctrine and their energetic and enthusiastic interest are all healthy marks and sound indications which ought to be encouraged and preserved. They should not be assaulted, nor should they be faced with serious accusations with the objective to suppress them and put an end to them. They should be emphasized, safeguarded, properly directed in a straight and sound way, so that such a doctrine will become more firmly established and deeper in its effect on their conduct and stance, especially when they are faced with challenges.

 

5. Islamic branches of knowledge are numerous. They have vastness and spacious inclusion in addition to precision in many of their details. There is no harm in a scholar taking his time to answer many questions with which he is faced about various branches of knowledge. He cannot answer all of them except if he were on the level of prophets or Imams. It is said, “May Allah have mercy on a man who knows his limits.”

If a responsible person has not finished his research and investigation of certain issues, nor has he studied them minutely and sufficiently, in a way that enables him thereafter to present them to the people with precision and inclusion, he is not supposed to issue final verdicts in their regards, nor should he answer questions about them. If he has to do it, he must confine himself to the limits of presentation and dissociation from responsibility, providing an excuse that he has not sufficiently studied and examined them. There is no harm if he is satisfied with whatever great scholars of the sect have all agreed upon without paying attention to what this particular scholar or that has singled himself out, for exceptions cannot be followed while leaving aside what is famous and what is supported.

But when one comes out to tell whatever he reveals within himself or answers every question by casting doubts which provide for him an escape route^[2], misleading people into thinking that he is knowledgeable of all the details of issues, and that he raises questions about them out of knowledge, responsibility and deep thinking, although he may not have seen the text in the first place, let alone having studied or researched it, this is not appropriate. Such a method is not acceptable. It is neither logical nor rational.
 

6. Nobody has the right to require people to restrict themselves to inquire about issues relevant only to the Prophet (A.S.) and to the Imams (A.S.) authenticated by criteria applied to narrators of hadath... This means that people should remain silent about traditions dealing with most issues and questions, be they theological, historical, or others. Should one who requires people to do so confine his statements to the particulars of issues about which authentic proofs have been narrated by the Infallible Ones (A.S.) he will find himself forced to remain silent, to sit at home, because he finds only a few that he will exhaust during a few days or less than that.

We, however, say, and so does he, that proving an issue is not dependent on the Abundance of authentic traditions narrated by the Infallible Ones (A.S.) for there may be other proofs which sometimes strengthen the degree of depending upon them such as the tradition being weak and it is well known that it was acted upon and relied upon despite the presence before their eyes of authentic support, then they did not pay it any attention. Also, if the text represents a decision from a reprobate admitting something which indicts him or contradicts his line, it is not correct to say that this person is reprobate, so his statement cannot be accepted. Thereupon, various proofs have to be examined in fiqh issues and in usal, doctrine, history, etc., by the specialized people who benefit from them in order to strengthen a text whose support is weak, or vice versa, according to sources and the presence of proofs.

 

7. There is nothing easier for anyone to stand and cast doubts or deny what is already proven. There is nothing easier than running away from being committed to issues or from bearing responsibility. This is neither a practical proof nor does it indicate the universality of anything at all. A scholar who delves deeply into issues, the critic, the researcher is the one who exerts a serious effort to verify the origins and confirm and verify the facts, asserting what is proven and discarding what is forged.

 

8. Attributing any statement to a sect of people, or to any sect, is right only when the statement is made by him/them and publicly declared by their prominent figures and scholars across the centuries and is what their views have agreed upon and their hearts accepted. This is known by referring to their assemblies, books, doctrine’s texts and to their biographies.

But if someone, or a people belonging to a sect, becomes the exception to the rule in some views, it is not right to attribute the exception to the entire sect, or to its faqahs or scholars; so, what would you say when the latter are the ones who reneged in their speeches from the recognized pioneer who verified the sect’s issues?!