THE BASIS FOR THE FOLLOWING ARTICLE WAS ORIGINALLY PUBLISHED IN 2005 BY THE TALIYAH AL-MAHDI. EDITS AND FURTHER ADDITIONS HAVE BEEN MADE TO THE TEXT, IN ORDER TO REFLECT THE EVOLVING APPROACH OF THE INNER CIRCLE OF THE OCCULTED GROUP, AND CURRENT EVENTS.<\/p>\n
\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/b><\/span><\/p>\n Over the years much talk has arisen as to what the nature of the\u00a0Taliy`ah al-Mahdi<\/em>\u00a0is, and what defines a “member” of this\u00a0jam`at al-Fitrah<\/em>. To clarify, the nature of the Taliy`ah is synonymous with belief; with faith or\u00a0“iman”<\/em>\u00a0itself. One is automatically\u00a0taliy`i<\/em>\u00a0if they are on the path of righteous intention (niyyah<\/em>) and\u00a0iman<\/em>; for these are the true Believers (Mu’minin<\/em>).<\/p>\n This means that the true\u00a0Mu’minin<\/em>\u00a0will strive in every possible manner to be living embodiments of the Divine Will, on Earth as it is in Heaven. This means that unskillful behavior will be avoided and skillful behavior will be pursued, with the Mystic Warrior (Mujahid `Arif<\/em>) striving hard in the way of Allah to become purified of the inner filth (rijs<\/em>), which tarnishes and stains the mirror of the innermost heart (qalb<\/em>).<\/p>\n This means that one will fulfill the bare minimum requirements prescribed in\u00a0Shariy`atu-l-Islam<\/em>, but it also means that the true\u00a0Mu’minin<\/em>\u00a0will strive also for the recommended, righteous practices (al-Mustahabbaat<\/em>); shunning the reprehensible (makruh<\/em>) and drawing near to the good (tayyib<\/em>). This is not only relevant to the\u00a0Taliy`iyyin<\/em>\u00a0but the tru\u00a0Hizbiyyullah<\/em>\u00a0or the the\u00a0jundiyyun<\/em>\u00a0of\u00a0Jayshu-l-Mahdi<\/em>, for these are not\u00a0“organizations”\u00a0<\/em>but instead are universal manifestations of\u00a0iman<\/em>. Any attempt to brand an organization with these holy names is no different than the ethno-national State of Israel branding itself with the holy, Qur’anic and Biblical term “Israel” as though calling something by a holy name automatically makes it holy (regardless of its actions).<\/p>\n This is what those who have, admittedly understandably in some cases, associated the name “Hizbullah<\/em>” with\u00a0“terrorists”\u00a0<\/em>do not understand. For to say that\u00a0“Hizbullah”<\/em>\u00a0are terrorists is to say that\u00a0Muslimun<\/em>\u00a0are terrorists. Thus, while we denounce any organization that falsely uses names to describe their unIslamic practices of racism and nationalism (`asabiyyah<\/em>), we cannot denounce any Qur’anic\u00a0name<\/em>\u00a0itself. Similarly, to say that the\u00a0“Jaysh al-Mahdi”<\/em>\u00a0are\u00a0“terrorists,”<\/em>\u00a0is to say that every\u00a0Shi`i\u00a0<\/em>is a terrorist, as every Shi`i should embrace this term, by definition (as should any Muslim who believes the Qur’an, in fact). In the same way, the\u00a0“Taliy`atu-l-Mahdiy”<\/em>, as we have termed our jam`at al-Fitrah and our shared aims, is merely a band of\u00a0Mu’minin<\/em>\u00a0which the Qur’an has enjoined us to come together as in\u00a0Surat aal `Imraan<\/em>, Aayah 104:<\/p>\n “Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: and these it is that shall be successful.” Qur’an, Sura 3.104<\/strong><\/p>\n \u0648\u064e\u0644\u0652\u062a\u064e\u0643\u064f\u0646 \u0645\u0650\u0651\u0646\u0643\u064f\u0645\u0652 \u0623\u064f\u0645\u064e\u0651\u0629\u064c \u064a\u064e\u062f\u0652\u0639\u064f\u0648\u0646\u064e \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0652\u062e\u064e\u064a\u0652\u0631\u0650 \u0648\u064e\u064a\u064e\u0623\u0652\u0645\u064f\u0631\u064f\u0648\u0646\u064e \u0628\u0650\u0627\u0644\u0652\u0645\u064e\u0639\u0652\u0631\u064f\u0648\u0641\u0650 \u0648\u064e\u064a\u064e\u0646\u0652\u0647\u064e\u0648\u0652\u0646\u064e \u0639\u064e\u0646\u0650 \u0627\u0644\u0652\u0645\u064f\u0646\u0643\u064e\u0631\u0650 \u0648\u064e\u0623\u064f\u0648\u0652\u0644\u064e\u0640\u0626\u0650\u0643\u064e \u0647\u064f\u0645\u064f \u0627\u0644\u0652\u0645\u064f\u0641\u0652\u0644\u0650\u062d\u064f\u0648\u0646\u064e<\/p>\n The\u00a0Taliy`atu-l-Mahdi<\/em>\u00a0is not an\u00a0“organization”\u00a0<\/em>in the traditional sense of an activist group, with a list of adherents, who gets together once a week, pickets an establishment and then goes back to their\u00a0“other”<\/em>\u00a0life. We are defined\u00a0by<\/em>\u00a0our lives and the actions therein. These actions alone determine whether we are\u00a0Taliy`iyyin<\/em>\u00a0or not.<\/p>\n When people see the call towards truth and away from falsehood, they naturally gravitate towards those others who heed this call as well. They then seek to wage their inner and outer struggle in the midst of such\u00a0Mu’minin<\/em>, and serve as beacons in their communities for enjoining right and forbidding evil; and more importantly LEADING BY EXAMPLE.<\/p>\n Accordingly, though our nature is Universal, the natural inclination for like-minded individuals to harmonize and collaborate to work towards a similar goal, has emerged the Taliy`ah as more than just a loose coalition of individuals, but also as a Movement, an organized struggle through which we\u00a0Mu’minin<\/em>\u00a0with similar goals (rooted in Divine Scriptural prescription), seek to\u00a0“band”<\/em> together to strengthen and fortify each other. Thus, as a unified force we will naturally be stronger and more effective in accomplishing these goals which Islam commands us to strive after, than if we were all going at this alone, or in a more loosely knit context.<\/p>\n We who march under the title of\u00a0“Taliy`atu-l-Mahdi”<\/em>\u00a0also march under the title\u00a0“Jaysh al-Mahdi,”\u00a0<\/em>(despite not being part of the organizational structure of milita which has taken the same name in `Iraq), also under the Qur’anic title\u00a0“Hizbullah”\u00a0<\/em>(despite not being part of the organizational structure or stated racist aims of the group by same name in Lebanon), and also under the Qur’anic title of\u00a0“Shi`ah”<\/em>\u00a0in general. We are all of these things, because all of these things are synonymous with\u00a0Mu’minin<\/em>. People should not get confused or distracted by the language, as these are not titles, they are descriptions of a caliber of person, no different than the term\u00a0“Mu’min”<\/em>\u00a0describing belief or\u00a0“iman,”<\/em>\u00a0or\u00a0“Muslim”\u00a0<\/em>describing Submission itself.\u00a0Taliy`i<\/em>\u00a0is merely a description of our actions, the actions of belief. If one has belief or\u00a0iman<\/em>, then the Qur’an and\u00a0ahadith<\/em>\u00a0are clear on what the caliber of such a person will be. Hadith literature is clear on the\u00a0Mustahabbaat<\/em>\u00a0that the individual\u00a0Mu’min<\/em>\u00a0will strive towards. Furthermore,\u00a0ahadith<\/em>\u00a0are clear on the actions that the person will take to defend the innocent, and to prepare for the Revolution of the Leader who will Rise (Thawratu-l-Qaa’im<\/em>). Those who do these things, and live a lifestyle in accordance with\u00a0iman<\/em>, are\u00a0Taliy`iyyin<\/em>, those who do not, are not.<\/p>\n Similarly, as a note to the interchangeability of these synonymous terms, the Iranian leader Khamana’i addressing the Lebanese milita who calls themselves\u00a0Hizbiyyullah<\/em>\u00a0proclaimed the same:\u00a0“You are the\u00a0Taliy`ah<\/em>\u00a0of the\u00a0Mujahidun<\/em>. When I look at you, I see the enthusiastic appearance of the Great Army of Islam. Surely, the victory is certain and inevitable and you will see it with your own eyes.”<\/strong><\/p>\n Whether or not one agrees with that assessment – and to be sure, we do not, as we will not be fooled by public relations campaigns, when the leader of the organization has openly stated his racist objectives – the point is that Khamana’i understood this as a term that applies to those embodying a certain set of actions, not the title or lable for some sort of centralized organization.<\/p>\n Just as using the term “Sunni” does not necessarily mean one is of the true Sunnah of Muhammad and just as one using the term “Shi`ah” does not mean that they are truly of the actual Shi`ah, in the same way, the term “Hizb’ullah<\/em>” or “Hezbollah” is not a term that can be thrown around lightly and used in spite of the actions and ideologies of one professing it. For just as the Qur’an uses the term Shi`ah, it also uses the term\u00a0Hizb’ullah<\/em>. And yet, today there is a group taking funding from a repressive state apparatus in Iran, and being led by a man who has openly admitted he does not really fight for the Palestinian people, but against the Jews because of his hatred for Jews. His hatred is not for nationalism, nor even Israeli nationalism. He has admitted that he is glad there is a State of Israel in which so many Jews have gathered from throughout the world, because it has saved him the trouble of hunting Jews down throughout the world and carrying out genocide, nation by nation.<\/p>\n These are his words brothers and sisters. Are these the words of someone who keeps to Muhammad’s\u00a0Sunnah<\/em>, when he wrote in the\u00a0Constitution of Medinah<\/em>\u00a0that his followers along with the Jewish people constitute “One Ummah” – an\u00a0Ummatan Wahidatan<\/em>\u00a0(\u0623\u064f\u0645\u064e\u0651\u0629\u064b \u0648\u064e\u0627\u062d\u0650\u062f\u064e\u0629\u064b)?<\/p>\n The origanization using the name “Hezbollah” has an aim, and according to their own leader, it is not to \u201cend the occupation of Palestine,\u201d or even to \u201cliberate all of Palestine.\u201d Its goal is to kill the world\u2019s Jews. Listen to the words of its leader Shaykh Hassan Nasrallah: \u201cIf Jews all gather in Israel, it will save us the trouble of going after them worldwide.\u201d<\/p>\n Amal Abdo Saad-Ghorayeb, a Lebanese writer and political analyst known for her writings on the Israeli\u2013Lebanese conflict and Hezbollah, quotes Hassan Nasrallah as saying, “If we searched the entire world for a person more cowardly, despicable, weak and feeble in psyche, mind, ideology and religion, we would not find anyone like the Jew.\u00a0Notice, I do not say the Israeli<\/em>.”<\/p>\n “In the Party of God: Are terrorists in Lebanon preparing for a larger war? by Jeffrey Goldberg”. The New Yorker. 14 October 2002. Archived from the original on 7 May 2009. Retrieved 3 March 2007.<\/p>\n Saad-Ghorayeb quotes Hezbollah’s Deputy-General Shaykh Na’im Qasim as saying, “The history of Jews has proven that, regardless of the Zionist proposal, they are a people who are evil in their ideas.”<\/p>\n There is no way one can read statements like this, and the many dozens of others by the leadership of the so-called “Hezbollah” and claim they are another other and bigots using the suffering of the Palestinian people to justify their hatred of the Jewish people worldwide. As such, we make little distinction between these\u00a0dajajilah<\/em>\u00a0imposters and their mirror image terrorist groups in the so-called Sunni world.<\/p>\n From our perspective, we are the true\u00a0Hizbiyyullah<\/em>, the true\u00a0Taliy`iyyun<\/em>, the true\u00a0Jaysh al-Mahdi<\/em>, the true\u00a0Jaysh al-Ghadhab<\/em>, and the true Shi`ah and the true Sunni. We embrace all of these terms as holy titles for how we aspire to live and what we aspire to embody, and we speak out against those who use these terms as titles for sectarian division – and worse – for racism and nationalism (`asabiyyah<\/em>).<\/p>\n When we say “Sunni” and we say “Shi`ah” we mean the true living meaning of those terms. We do not mean\u00a0madhahib<\/em>, we do not mean\u00a0shiyaan<\/em>\u00a0that are split into. We have not and will never turn to sectarian violence. Islam is Islam. Truth is truth. And as the Qur’an says, “Truth has come and falsehood has vanished. Verily, falsehood is bound to vanish” (\u062c\u064e\u0627\u0621\u064e \u0627\u0644\u0652\u062d\u064e\u0642\u064f\u0651 \u0648\u064e\u0632\u064e\u0647\u064e\u0642\u064e \u0627\u0644\u0652\u0628\u064e\u0627\u0637\u0650\u0644\u064f \u06da \u0625\u0650\u0646\u064e\u0651 \u0627\u0644\u0652\u0628\u064e\u0627\u0637\u0650\u0644\u064e \u0643\u064e\u0627\u0646\u064e \u0632\u064e\u0647\u064f\u0648\u0642\u064b\u0627), and “let there be no compulsion in religion, for Truth is manifest from falsehood” (\u0644\u064e\u0627 \u0625\u0650\u0643\u0652\u0631\u064e\u0627\u0647\u064e \u0641\u0650\u064a \u0627\u0644\u062f\u0650\u0651\u064a\u0646\u0650 \u0642\u064e\u062f \u062a\u064e\u0651\u0628\u064e\u064a\u064e\u0651\u0646\u064e \u0627\u0644\u0631\u064f\u0651\u0634\u0652\u062f\u064f \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u063a\u064e\u064a\u0650\u0651).<\/p>\n There is no differentiation between one who is fighting for the same cause under a different banner, and one who is fighting for the same cause within the ranks of our\u00a0jam`at al-Fitrah<\/em>. The only functional difference can be noted in the Universality of approach of such groups. For instance, one can be of the same\u00a0Din<\/em>, the same\u00a0madhab<\/em>, the same region, and choose to attend a different\u00a0masjid<\/em>\u00a0than their brother. Yet at the same time they might attend\u00a0‘Adi`yyah Kumayl\u00a0<\/em>at the same center. One person might prefer the approach of one\u00a0masjid<\/em>, and one might prefer that of the other.<\/p>\n So perhaps one group embodies one’s focus more so than another. This does not mean that we wall ourselves off from other organizations, or prohibit membership or association with others. Rather we wholeheartedly encourage people work with various organizations, activist groups, and the like, as well as working within their communities to better the conditions therein, and teach by example; working in soup kitchens, starting and participating in clothes drives, donating spare time to homeless shelters, giving Charity, or\u00a0“Sadaqah”<\/em>\u00a0(above and beyond obligatory\u00a0Zakaah<\/em>\u00a0and\u00a0Khums<\/em>\u00a0Qur’anic taxes), to the poor whenever you see anyone in need. As well, investing in the community by providing needed services, such as renovating and providing affordable housing, or opening local shops with affordably priced goods and services within the communities reach. These are not activities separate from our Movement, these things are all aspects of what is encouraged for the\u00a0Taliy`iyyin<\/em>, because these are the natural actions which should be pursued by all Mu’minin. The\u00a0Taliy`atu-l-Mahdi<\/em>\u00a0is not about theorizing about change, it is about changing things today, and preparing ourselves to be increasingly productive and efficient in effecting change tomorrow. For as Imam `Ali has said:\u00a0“Never, never will prosperity be reached by remaining idle and lazy.”<\/strong><\/p>\n If there is to be a different\u00a0masjid<\/em>\u00a0from those which already exist, a different organization from those which already exist (or anything of the like), then it must be for a purpose; a purpose that is not yet being accomplished holistically through other avenues. Certainly the last thing that the Ummah needs is another group, existing for the sake of itself. For when an entrepreneur wishes to receive a loan from a bank, he must present a business plan. If he goes in and says\u00a0“i want to open a business,”<\/em>\u00a0then the lender will inquire,\u00a0“Why?”\u00a0<\/em>The entrepreneur cannot then reply that it is simply because he likes whatever product or service he wishes to provide and thus he wishes to open a business revolving around that product or service. If this product or service already exists in the market place, offered on a larger and more efficient scale, then some new small business offering the same thing, on a lesser and less efficient level will not be viewed as an acceptable risk for a lender. For the world, and his community in particular will have plenty of businesses. Without the power, financing, momentum and notoriety of the existing businesses, this entrepreneur is doomed to failure in a sea of competition.<\/p>\n The lenders will want to know\u00a0“What makes your business different?”\u00a0<\/em>What makes an entrepreneur’s business plan any different than the myriad of other businesses just like it? Ultimately the entrepreneur must have some REASON to be creating this new business, or there really is no point to the lender supporting his venture. This is the same with our jam`ah. We do not call people to join our ranks for the sake of creating yet another division, another\u00a0“ism”\u00a0<\/em>or\u00a0“schism.”<\/em>\u00a0We do not call them to join us because we do not find other organizations to be acceptable, pure in intention and good in result of efforts.<\/p>\n We do not call people to join our organization and exclude themselves from others. Rather, we call\u00a0Mu’minin<\/em>\u00a0to join us in UNITING under the banner of eemaan, under the banner of doing everything that we possibly can to be the Vanguard, the Taliy`ah of the\u00a0Thawratu-l-Qaa’im<\/em>; laying the foundation, making the conditions right, for the\u00a0Qayim<\/em>, or Rise of the Mahdiy; exactly as we are required to do as Mu’minin.<\/p>\n We call Mu’minin to join not only with us, but also with whatever organizations that they feel will similarly help effect change. However, we know that they have been drawn to our jam`ah for a reason, because there are in fact things which we are doing, necessary things, which many organizations, particularly global organizations simply are not doing. Thus, our organization has ultimately spawned forth from necessity itself.<\/p>\n The\u00a0Taliy`atu-l-Mahdi<\/em>, the\u00a0Taliy`atu-th-Thawrah<\/em>\u00a0will not change and could not even if we all wanted it to.\u00a0 For this name is merely a description of what has been here all along. The Taliy`ah has existed since there has been a fight for freedom or any organized Struggle.\u00a0Since there was oppression, people organized, strategized, trained and carried out resistance to oppression in the name of Righteousness. They were themselves\u00a0Taliy`iyyin<\/em>\u00a0just as all Mu’minin are by nature of their actions\u00a0Taliy`iyyin<\/em>.\u00a0Mu’minin\u00a0<\/em>who have no concern with such things are by definition of the\u00a0Ma’sumin<\/em>\u00a0not truly believers, not truly\u00a0Mu’minin<\/em>. This may not sit well with the masses who suppose that anyone who merely agrees with a certain\u00a0`aqidah<\/em>\u00a0is a Mu’min. Nevertheless, the\u00a0Ma’sumin<\/em>\u00a0have made it clear that a\u00a0Mu’min\u00a0<\/em>is defined by the highest caliber of action not merely some set of rules or ideological tenets that he keeps locked away in his heart, like a light hidden under a bushel.<\/p>\n The\u00a0Taliy`iyyin<\/em>\u00a0are not defined by a set of views one must subscribe to in order to be part of the movement. Instead one must accept truth wherever it manifests, and when truth is presented with evidence from empirical, scientific sources, or sources of Scriptural dalil from the Qur’an and Ahadeeth, along with any other supporting evidence as well, the true\u00a0Mu’min<\/em>\u00a0will accept this truth without the hesitance or resistance that so often comes from a lifetime of cultural and societal indoctrination. The\u00a0Mu’min<\/em>\u00a0is objective. Where truth is found, he accepts it. That wherein it is not found is rejected. Where it is found amidst falsehoods, it is extrapolated and cordoned off from the falsehoods.<\/p>\n Taliy`i\u00a0<\/em>is something we are or are not according to what we do, how we live, how we plan, and how we organize, strategize and Strive in the Cause of Allah and the Struggle in the Way of Righteousness.\u00a0“Taliy`iy”\u00a0<\/em>not a\u00a0“title”<\/em>\u00a0though it will naturally appear as such due to it is being a foreign language for most of the world, not at all unlike the term “Muslim” itself.<\/p>\n Yet\u00a0“Islam”<\/em>\u00a0is something you DO. A\u00a0“Muslim”<\/em>\u00a0is one who DOES this thing called\u00a0“Submission”<\/em>\u00a0to the Divine Will and Commandments; one who DOES the action of\u00a0“Islam”<\/em>\u00a0of\u00a0“Submission.”<\/em>\u00a0It is not a title for a set of rules or beliefs the language barrier confuses people in the West; both those who are outside of the deen and those within it. For example, theological differences aside how could a true Jew or Christian have ANY problem with claiming to be a\u00a0“Muslim?”\u00a0<\/em>They may object to Muhammad or the `aqeedah he taught, but they should linguistically tout themselves as Muslimoon. By denying that they are\u00a0“Muslimoon”<\/em>\u00a0they are denying that they are Submitting to God. Could anything be further from what they feel in their hearts?<\/p>\n Similarly, within the Ummah itself, you will see a split into many sects and parties:\u00a0“<\/strong>Surely they who divided their religion into parts and became sects, you have no concern with them; their affair is only with Allah, then He will inform them of what they did.” Al-Qur’an, Surah Al-An`aam 6:159<\/strong><\/p>\n \u0625\u0650\u0646\u064e\u0651 \u0627\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0641\u064e\u0631\u064e\u0651\u0642\u064f\u0648\u0627\u0652 \u062f\u0650\u064a\u0646\u064e\u0647\u064f\u0645\u0652 \u0648\u064e\u0643\u064e\u0627\u0646\u064f\u0648\u0627\u0652 \u0634\u0650\u064a\u064e\u0639\u064b\u0627 \u0644\u064e\u0651\u0633\u0652\u062a\u064e \u0645\u0650\u0646\u0652\u0647\u064f\u0645\u0652 \u0641\u0650\u064a \u0634\u064e\u064a\u0652\u0621\u064d \u0625\u0650\u0646\u064e\u0651\u0645\u064e\u0627 \u0623\u064e\u0645\u0652\u0631\u064f\u0647\u064f\u0645\u0652 \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u0647\u0650 \u062b\u064f\u0645\u064e\u0651 \u064a\u064f\u0646\u064e\u0628\u0650\u0651\u0626\u064f\u0647\u064f\u0645 \u0628\u0650\u0645\u064e\u0627 \u0643\u064e\u0627\u0646\u064f\u0648\u0627\u0652 \u064a\u064e\u0641\u0652\u0639\u064e\u0644\u064f\u0648\u0646\u064e<\/p>\n In accordance with this, the Prophet Muhammad said:\u00a0“Out of the seventy-one sects of the Yahud, only one was on the right path. The Nasaarah also divided into seventy two sects, out of which only one was on the right path. Likewise there will be seventy three sects among my followers, out of which only one will be on the right path.”<\/strong><\/p>\n O Brothers and Sisters, if we are creating groups and parties and organizations and they are not in actuality Universal in nature, if they are exclusive and not inclusive, if they are not actually just a band of Mu’minin who have united together to do nothing different than what all Mu’minin worldwide should be doing, then we are breaking off into shiya` and we are FORBIDDEN from this sort of divisiveness.<\/p>\n When we claim to be\u00a0“Muslimoon,”<\/em>\u00a0it is because ALL prophets taught us to submit to God. When we claim to be\u00a0“Shi`ah”<\/em>\u00a0it is because all prophets and righteous ones had a party who followed them; THE 73rd\u00a0\u00a0“Firqah”<\/em>\u00a0or\u00a0“Shi`ah”<\/em>\u00a0out of the the 72 other\u00a0“shiya`”<\/em>\u00a0which we are told are not on the right path. For the Qur’an uses both of these terms – firqah and Shi`ah – in both positive and negative lights, depending upon whether it is a singular uniting firqah or Shi`ah or if it is a division.<\/p>\n Brothers and sisters, if we seek to divide that 73rd\u00a0“Firqah”<\/em>\u00a0or\u00a0“Shi`ah”<\/em>\u00a0further by saying\u00a0“i am a Mureed of the Order of Shaykh so and so”<\/em>\u00a0or\u00a0“i am a\u00a0mubaa’i`\u00a0of this Shaykh or that and will follow him alone”<\/em>\u00a0or\u00a0“i am a\u00a0muqallid\u00a0of this\u00a0marj`ah\u00a0or that\u00a0marj`ah, and will not take part in an organization which is,”<\/em>\u00a0then we have sought to divide the indivisible, and have caste ourselves into the ranks of the 72 divisions of\u00a0“ism”<\/em>\u00a0and\u00a0“schism.”<\/em><\/p>\n This does not mean we cannot hold a personal affinity for a particular teacher,\u00a0Shaykh<\/em>,\u00a0marj`ah<\/em>\u00a0or the like. However, while having a personal affinity for this teacher or that, we must hold everything up to the Light of Reason, and not follow anyone blindly. For this has been the trap of every man-made religion, and those imposters who distorted the pure teachings of the Primordial\u00a0Din al-Fitrah<\/em>\u00a0throughout the ages.<\/p>\n Imam `Ali ar-Rida has said that Islam is the deen of Reason and can ONLY be understood through the use of Reason. If we are blindly following any man, be him a great scholar, religious teacher, military commander, Imam or even Prophet or Messenger, then we do not truly understand the deen of Islam. The same reasoning ability that enabled us to separate truth from falsehood, that facilitated us identifying the greatness manifest through various individual religious leaders, shuyookh, prophets or the like, must continue to operate without compromising itself by blind allegiance or unquestioning acceptance or emulation of another.<\/p>\n If you have an affinity for the method of instruction of one religious teacher or another then\u00a0al-hamdulillah<\/em>. But you should hold no personal allegiance to them. To do this creates a sect of division. You hold allegiance to the Truth, to\u00a0Al-Haqq<\/em>, and you follow that Truth wherever you see it manifest; in religious writings, in philosophical texts, in writings of poetry and art, and in Nature itself.<\/p>\n Even our use of the term\u00a0“Shi`ah”<\/em>\u00a0stems from Qur’anic usage eleven times. The word itself is lexically derived from the `Arabic verb\u00a0“sha`a,”<\/em>\u00a0“yashi`u”<\/em>\u00a0meaning\u00a0“to spread, disseminate, divulge, publicize or become known.”<\/em>\u00a0Of course one can spread either that which is good or that which is bad, just as the Qur’an speaks of both the\u00a0“Hizbullah”<\/em>\u00a0and the\u00a0“Hizbu-sh-Shaytaan.”\u00a0<\/em>These are the only two parties that there are in reality; if you are not in the Party of Allah, then you are in the Party of Shaytaan. If you are not in the Party of Shaytaan (whether or not you intend to be), then you are in the Party of Allah.<\/p>\n However, the Qur’an speaks of the Shi`ah as the\u00a0“Partisans”\u00a0<\/em>of the Prophets in the Ayaat:\u00a0“And most surely Ibrahim was among the Shi`ah of him (Nuh<\/em>)” Al-Qur’an, Surah 37:83<\/strong><\/p>\n \u0648\u064e\u0625\u0650\u0646\u064e\u0651 \u0645\u0650\u0646 \u0634\u0650\u064a\u0639\u064e\u062a\u0650\u0647\u0650 \u0644\u064e\u0625\u0650\u0628\u0652\u0631\u064e\u0627\u0647\u0650\u064a\u0645\u064e<\/p>\n As well, the Qur’an says: “And he (Musa) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shi`ah and the other being his enemy, and the one who was of his Shi`ah cried out to him for help against the one who was of his enemy” Al-Qur’an, Sura 28:15<\/strong><\/p>\n \u0648\u064e\u062f\u064e\u062e\u064e\u0644\u064e \u0627\u0644\u0652\u0645\u064e\u062f\u0650\u064a\u0646\u064e\u0629\u064e \u0639\u064e\u0644\u064e\u0649 \u062d\u0650\u064a\u0646\u0650 \u063a\u064e\u0641\u0652\u0644\u064e\u0629\u064d \u0645\u0650\u0651\u0646\u0652 \u0623\u064e\u0647\u0652\u0644\u0650\u0647\u064e\u0627 \u0641\u064e\u0648\u064e\u062c\u064e\u062f\u064e \u0641\u0650\u064a\u0647\u064e\u0627 \u0631\u064e\u062c\u064f\u0644\u064e\u064a\u0652\u0646\u0650 \u064a\u064e\u0642\u0652\u062a\u064e\u062a\u0650\u0644\u064e\u0627\u0646\u0650 \u0647\u064e\u0630\u064e\u0627 \u0645\u0650\u0646 \u0634\u0650\u064a\u0639\u064e\u062a\u0650\u0647\u0650 \u0648\u064e\u0647\u064e\u0630\u064e\u0627 \u0645\u0650\u0646\u0652 \u0639\u064e\u062f\u064f\u0648\u0650\u0651\u0647\u0650 \u0641\u064e\u0627\u0633\u0652\u062a\u064e\u063a\u064e\u0627\u062b\u064e\u0647\u064f \u0627\u0644\u064e\u0651\u0630\u0650\u064a \u0645\u0650\u0646 \u0634\u0650\u064a\u0639\u064e\u062a\u0650\u0647\u0650 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u064e\u0651\u0630\u0650\u064a \u0645\u0650\u0646\u0652 \u0639\u064e\u062f\u064f\u0648\u0650\u0651\u0647\u0650 \u0641\u064e\u0648\u064e\u0643\u064e\u0632\u064e\u0647\u064f \u0645\u064f\u0648\u0633\u064e\u0649 \u0641\u064e\u0642\u064e\u0636\u064e\u0649 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0642\u064e\u0627\u0644\u064e \u0647\u064e\u0630\u064e\u0627 \u0645\u0650\u0646\u0652 \u0639\u064e\u0645\u064e\u0644\u0650 \u0627\u0644\u0634\u064e\u0651\u064a\u0652\u0637\u064e\u0627\u0646\u0650 \u0625\u0650\u0646\u064e\u0651\u0647\u064f \u0639\u064e\u062f\u064f\u0648\u064c\u0651 \u0645\u064f\u0651\u0636\u0650\u0644\u064c\u0651 \u0645\u064f\u0651\u0628\u0650\u064a\u0646\u064c<\/p>\n This is the one and only Shi`ah which we are permitted to belong to. This Shi`ah is not defined by the\u00a0ijma’\u00a0<\/em>of religious scholars or\u00a0`ulamaa’<\/em>,\u00a0shuyookh<\/em>, or anyone else. This Shi`ah is defined by the Qur’an itself, and according to the Qur’an, it can only be understood,\u00a0“touched”<\/em>\u00a0in meaning by those who are spiritually purified. We know that this\u00a0“touching”\u00a0<\/em>is not a physical touching, because when the Qur’an was revealed, it was not written, but\u00a0“recited,”<\/em>\u00a0(as the name\u00a0“Qur’an”\u00a0<\/em>or\u00a0“Recitation”\u00a0<\/em>itself means). The Qur’an is not touched by those who have studied for 20 years or even 200 years if they are not spiritually purified. Otherwise, the education on the Qur’an is simply a memorization of the words reported of those who were spiritually purified.<\/p>\n “None shall touch it save the purified ones (mutahharoon).” Al-Qur’an, Surah Al-Waaqi`ah 56:79<\/strong><\/p>\n \u0644\u064e\u0651\u0627 \u064a\u064e\u0645\u064e\u0633\u064f\u0651\u0647\u064f \u0625\u0650\u0644\u064e\u0651\u0627 \u0627\u0644\u0652\u0645\u064f\u0637\u064e\u0647\u064e\u0651\u0631\u064f\u0648\u0646\u064e<\/p>\n Who are these purified ones? Who are these\u00a0“mutahharoon?”<\/em>\u00a0The Qur’an tells us that only such people can touch the Qur’an. Surely we can all reason that the Prophets and Messengers themselves are\u00a0Mutahharoon<\/em>, but are there any others? Are there any others that we can be sure of? More importantly, are there any others who the Qur’an itself makes the point of directing us towards and identifying as\u00a0“Taahir”\u00a0<\/em>or\u00a0“Pure?”<\/em>\u00a0Surat al-Azaab<\/em>, Aayah 33 points us to those who are mutahharoon<\/em>. It says that they are the\u00a0Ahl al-Bayt<\/em>, the People of the House of Muhammad.<\/p>\n “And stay quietly in your houses, and make not a dazzling display, like that of the former Times of\u00a0Jahiliyyah<\/em>; and establish regular Salaah, and give regular\u00a0Zakaah<\/em>; and obey Allah and His Rasul. And Allah only wishes to remove all\u00a0rijs<\/em>\u00a0(filth, impurity or sin) from you, O Ahlu-l-Bayt, and to purify you with a thorough purification.”<\/strong><\/p>\n \u0648\u064e\u0642\u064e\u0631\u0652\u0646\u064e \u0641\u0650\u064a \u0628\u064f\u064a\u064f\u0648\u062a\u0650\u0643\u064f\u0646\u064e\u0651 \u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0628\u064e\u0631\u064e\u0651\u062c\u0652\u0646\u064e \u062a\u064e\u0628\u064e\u0631\u064f\u0651\u062c\u064e \u0627\u0644\u0652\u062c\u064e\u0627\u0647\u0650\u0644\u0650\u064a\u064e\u0651\u0629\u0650 \u0627\u0644\u0652\u0623\u064f\u0648\u0644\u064e\u0649 \u0648\u064e\u0623\u064e\u0642\u0650\u0645\u0652\u0646\u064e \u0627\u0644\u0635\u064e\u0651\u0644\u064e\u0627\u0629\u064e \u0648\u064e\u0622\u062a\u0650\u064a\u0646\u064e \u0627\u0644\u0632\u064e\u0651\u0643\u064e\u0627\u0629\u064e \u0648\u064e\u0623\u064e\u0637\u0650\u0639\u0652\u0646\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0648\u064e\u0631\u064e\u0633\u064f\u0648\u0644\u064e\u0647\u064f \u0625\u0650\u0646\u064e\u0651\u0645\u064e\u0627 \u064a\u064f\u0631\u0650\u064a\u062f\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0644\u0650\u064a\u064f\u0630\u0652\u0647\u0650\u0628\u064e \u0639\u064e\u0646\u0643\u064f\u0645\u064f \u0627\u0644\u0631\u0650\u0651\u062c\u0652\u0633\u064e \u0623\u064e\u0647\u0652\u0644\u064e \u0627\u0644\u0652\u0628\u064e\u064a\u0652\u062a\u0650 \u0648\u064e\u064a\u064f\u0637\u064e\u0647\u0650\u0651\u0631\u064e\u0643\u064f\u0645\u0652 \u062a\u064e\u0637\u0652\u0647\u0650\u064a\u0631\u064b\u0627<\/p>\n This\u00a0“thorough purification”\u00a0<\/em>(yutahhirakum tatheeran<\/em>) of them is references in these two words for\u00a0“purify them”\u00a0<\/em>(yutahhirakum<\/em>), with a\u00a0“thorough purification”<\/em>\u00a0(tatheeran<\/em>); both from the same root of\u00a0“Taahir”<\/em>\u00a0or\u00a0“pure,”<\/em>\u00a0indicating that these are those who are thusly the\u00a0“purified ones”<\/em>\u00a0(mutahharoon<\/em>). This is no secret. This is nothing ambiguous. This is what the Qur’an has said all along. Allah does not leave us to fend for ourselves if we are not spiritually purified. The Qur’an not only tells us what type of people will touch the meaning of the Qur’an, it also points us to them and identifies them.<\/p>\n So being of this 73rd “Firqah<\/em>” or “Shi`ah” is not something that we are because our society,\u00a0masjid<\/em>,\u00a0shaykh<\/em>,\u00a0marj`ah<\/em>, friends or family tell us we are a part of. It is not defined by majority opinion. It is not defined by consensus. Being of the one Shi`ah and not dividing off into shiya`<\/em> is something that is determined by the path that we decide to tread down ourselves. This is determined by our actions, by our lives, just as Islam itself is an action. Islam is not something you sit around theorizing about. It is not a list of rules to follow on some checklist. Islam is a way of life, the Religion of Nature itself. This is the nature of the\u00a0Taliy`ah al-Mahdi<\/em>.<\/p>\nNY Times, May 23, 2004, p. 15, section 2, column 1.<\/h6>\n
Muhammad Fnaysh, 15 August 1997. qtd. in Saad-Ghorayeb, 2002, p. 170.<\/h6>\n
Abbas al-Mussawi, Amiru’l-Zakira, Dhu al-Hujja 1406, p. 197. qtd. in Saad-Ghorayeb, 2002, p. 174.<\/h6>\n
A Bundle of Flowers, from the Garden of Traditions of the Prophet & Ahlul-Bayt<\/em>\u00a0Page 214 Ayatullah Sayyid Kamal Faghih Imani Translated by Sayyid Abbas Sadr-ameli<\/h6>\n
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