Symposium 63
Resurrection of Animals
Anwar:Salam ‘Alaykom!
Hasan:Alaykom As-Salam Wa Rahmatollah Wa Barakatoh!
Anwar:I have some questions related to the Hereafter and the Day of Judgment. Can I ask?
Hasan:Please! This is what we are here for.
Anwar:I once read Holy Verses from the Noble Quran that talk about resurrecting some animals, like these:
(And there is no animal that walks upon the earth nor a bird that flies with its two wings but they are genera
like yourselves; We have not neglected anything in the Book, then to their Lord shall they be gathered)6;38.
(And when the wild animals are made to go forth )81;5.
What can you tell us in this regard?
Hasan:My answer will be what the honorable religious expert, Al-Fadil Al-Miqdad([17]) – God bless his soul – said:“The Holy Verse, (there is no animal that walks upon the earth nor a bird that flies with its two wings but they are genera like yourselves; We have not neglected anything in the Book, then to their Lord shall they be gathered), reasonably proves the necessity of resurrection so everyone would be treat with justice; yet, some say it is not a necessity but just a possibility”.
What is reported from Abu Zar can also offer an answer:“I was with the Messenger of Allah (PBUH) when two goats butted one another. The Prophet (PBUH) said: ‘Do you know why they were butting?’ We said, no. So, he said: ‘But Allah knows and He will adjudge them’”.
[17]Sharaf Al-Deen, Miqdad Bin Abdullah Bin Mohammed Bin Husain Bin Mohammed Al-sairoy Al-Asadi Al-Helli Al-ghrawy, was known as (Al-Fadel Al-Miqdad) or (Al-Fadel Al-Saiory),(… - 826 AH), He was one of the honorable reliqious scholars, and traditions expert in the 9th Hijri century.
The honorable religious expert, Al-Majlisi – God bless his soul – said:“Many tackled the resurrection of animals in many different ways. There are reports about resurrecting animals in general and in specific; some might be in heaven and some other at heaven’s door; some might be ridden in the Day of Judgment, etc.
They (PBUT) said about whoever avoids almsgiving (Zakat): ‘they will tear them into pieces with their teeth and other will set hooves on them’.
Al-Sadouq says in ‘Al-Faqih’ reporting from Al-Sokouni that the Prophet (PBUH) saw a camel shackled with trousseau. He asked: ‘Where is its owner? Tell him to prepare himself for prosecution’.
It is reported from Imam Al-Sadiq (PBUH) that ‘every camel taken to the Pilgrimage (Haj) for three years – it is also reported seven years – it will be among the blessings of the heaven’.
It is reported from the Prophet (PBUH) that ‘be kind to your animal sacrifices as they will be your riding animals on the Path’, as it is also reported that the horses of conquerors in this world will their horses in
heaven”.
What is said so far can offer an answer.
Anwar:Excellent! My last question would be about the benefit of believing in the Hereafter.
Hasan:In fact, there are several benefits:
· Believing in the Hereafter, alongside with the reward and the punishment and the frightening and pleasing aspects, urges us to adjust our beliefs, intentions, words and deeds in accordance with the Shari’a.
· Working on the basis of the Shari’a will fulfill happiness in this world for individuals as well as communities.
· The desire for the heaven necessitates dedication in our work and adopting good manners, as hatred for the hell and its horrible phase prevent us from committing sins and crimes and generally any wrongdoings.
· Believing in the Hereafter gives hope and repels despair.
· Believing in the Hereafter reduces from the suffering due to disasters and catastrophes, as it gives us patience
and restrains our earthly desires that drive us to committing deadly sins, not to mention other psychological and social benefits.
Anwar:Thank you so much. Now that we are done discussing the Hereafter, I would like to raise some ideological questions.
Hasan:Let us put off your curiosity for next time.
Anwar:As you wish, Akhi Hasan.
Hasan:Thank you. See you next time, Inshallah
Symposium 64
Words on the Secrecy (Taqiyeh)
Anwar:Salam ‘Alaykom!
Hasan:Alaykom As-Salam Wa Rahmatollah Wa Barakatoh!
Anwar:I would like you to give us a brief explanation about the Secrecy (Taqiyeh) and whether it is a religious duty or not.
Hasan:Before explaining the nature of Taqiyeh, let me define it first and point out the reasons why we have Taqiyeh:
The Secrecy (Taqiyeh): is taking precautions in the sense that we show approval to what is wrong; this is the
definition of Sheikh Al-Ansari([18]) – God bless his soul.
Reasons for Taqiyeh:
· The fear from any forms of harm and damage to Muslims, their properties, their families and Islam in general.
· Taqiyeh can be a form of compliance – away from fearing damage – to create cordiality, reconciliation and unity among Muslims and people in general.
These Hadith from the honorable Imams (PBUT shows the necessity of Taqiyeh):
A – It is reported from Imam Al-Sadiq (PBUH) that“Taqiyeh is my faith as well as my ancestors’”and also“No Taqiyeh, no faith”.
B – Hisham Al-Kindi reports from Abu Abdullah (PBUH) that“Stay away from doing what might bring disgrace to us, as ill-bred offspring’s wrongdoings bring disgrace to their fathers. Put your entire efforts for others, no less; say prayers with their tribes, visit their sick,
[18]Sheikh Mortada Al-Ansari (1781 – 1864 AD), was a shi'a jurist who "was yenerally acknowledged as the most eminent jurist of the time. Ansari nas also been called "first effective" model or Marja of the Shiite or "the first scolar universally recognized as supreme arthotity in matlers of shiite law".
attend their funerals and always be first for doing good as you are more deserving for it. By God, devotions to the Almighty Allah are greater to Him when they are done covertly. When he was asked about what ‘covertly’ refers to, he said, ‘The Secrecy’ (Taqiyeh)”.
C – Sheikh Al-Ansari – God bless his soul – said:“To talk about it from a religious perspective, Taqiyeh can be divided into five types:
A religious duty: when it is to push away all forms of serious damages; examples in this regard are numerous.
A desirable act: when it is to protect yourself on condition that you refrain from it gradually like when you comply with other people.
An allowable act: when whether you protect yourself or not would have the same result like showing disbelieving acts; it is reported that once two people from Kufa were ordered to curse Amir Al-Mu’menin (PBUH).
A repulsive act: when it is rather take the damage than practicing it; showing disbelieving acts is an example as