An Introduction to the Five Ancillary Practices of Islam

AN INTRODUCTION
TO ISLAM
By:
Sayed Muhammad
Husaini Raqeb
Qom,Iran 2016
Part 15
In the Name of
Allah,
The Entirely
Merciful,
The Especially
Merciful

THE ANCILLARIES OF ISLAM
PART 2
www.onlinehawzah.com/en

A SHORT REVIEW
• 1) Salat "ritual prayer"
• 2) Sawm "Fasting" during the month of Ramadan
• 3) Hajj "pilgrimage" to Mecca
• 4) Zakāt - charitable giving
• 5) Khums - “a fifth” of specific kinds of income given
to charity

5 REMAINING PRACTICES
• 6) Jihad "struggles to defend Islam"
• 7) Commanding or enjoining the good
• 8) Forbidding what is evil
• 9) Tawalli - love of faith and the chosen of God
• 10) Tabarri - disassociation from enemies of
the faith and God's chosen.

6) JIHAD
A MISUNDERSTOOD CONCEPT FROM ISLAM
• Nowadays when you hear about Jihad in Islam anywhere, the
first impression that comes to mind is a wild group of men with
long beards that are waving swords in the air and declaring
that if you don’t accept Islam your head will get decapitated.
This is indeed not the definition of jihad. The major reason
why this is so, is because the media is highly focused on
presenting a picture that defames Islam and Muslims as a
whole.

DEFENITION
• The word “jihad” does not mean “holy war”. This is a Western
rending of a broader concept in Islamic teaching. Ask any expert of
Arabic language and he will tell you that “jihad” does not mean
“holy war”. The term “holy war” has come from the Christian
concept of “just war” and has been used loosely as an Islamic term
since the days of the Crusades.
• In Arabic language, the word ‘jihad’ literally means striving and
working hard for something. In Islamic terminology, it retains the
literal meaning in two different dimensions, which are expressed by
“major jihad” and “minor jihad”.

JIHAD IS DIVIDED INTO 2 TYPES
• Muslim scholars talk of jihad having two types:
• “Major jihad"
• “Minor jihad"
• The major jihad is known as the spiritual struggle, a struggle between
two powers within ourselves: the soul and the body. The conscience is in
conflict with the bodily desires. This spiritual conflict is an ongoing jihad
within each one of us. Islam expects its followers to give preference to the
soul and the conscience over the body and its desires.
• For example the fasting in the month of Ramadhan is an example of the
annual training for this major jihad.

• The minor jihad is the armed struggle. However, that does not automatically mean
unjustified use of violence. The minor jihad may be divided into two groups:
• Initial and defensive.
• By Initial Jihad we don’t mean to act aggressively. Aggression against any people is not
permitted in Islam; however, defense is an absolute right of every individual and nation.
• A very important fact to remember is that the Initial Jihad only starts with the order of
an infallible Imam or his special deputy according to so many Shia scholars, and it’s
main goal is to spread and impart the word of God to the nations deprived of these
blessings by their infidel and oppressor rulers.
• So nowadays this type of Jihad is dismissed till the arrival of Imam Mahdi(aj) but on the
other side we also have some scholars who believe that it can be ordered by the general
deputy of Imam (i.e. Faqih or the Jurist) too.

QUR’ANIC VERSES ON DEFENSIVE JIHAD
‫َلى‬‫ع‬ َ َّ‫اَّلل‬ َّ‫ن‬ِ‫إ‬ َ‫و‬ ‫وا‬ُ‫م‬ِ‫ل‬ُ‫ظ‬ ْ‫م‬ُ‫ه‬َّ‫ن‬َ‫أ‬ِ‫ب‬ َ‫ون‬ُ‫ل‬َ‫ت‬‫قا‬ُ‫ي‬ َ‫ذين‬َّ‫ل‬ِ‫ل‬ َ‫ِن‬‫ذ‬ُ‫أ‬ْ‫م‬ِ‫ه‬ ِ‫ْر‬‫ص‬َ‫ن‬َ‫ق‬َ‫ل‬‫يدير‬...
• “Permission is granted to those who are fighting because they have been oppressed
by the disbelievers and Certainly Allah is Powerful to aid The oppressed believers…
‫ا‬َ‫ن‬ُّ‫ب‬َ‫ر‬ ‫وا‬ُ‫ل‬‫و‬ُ‫ق‬َ‫ي‬ ْ‫ن‬َ‫أ‬ َّ‫ال‬ِ‫إ‬ ٍّ‫ق‬َ‫ح‬ ِ‫ر‬ْ‫ي‬َ‫غ‬ِ‫ب‬ ْ‫م‬ِ‫ه‬ ِ‫ِيار‬‫يد‬ ْ‫ن‬ِ‫م‬ ‫وا‬ُ‫ج‬ ِ‫ر‬ْ‫خ‬ُ‫أ‬ َ‫ذين‬َّ‫ل‬‫ا‬َّ‫اَّلل‬
• those who have been expelled from their homes without any just cause except
saying Allah is Our Creator and Nurturer…”
(Surah al-Hajj, 22:39-40)
‫وا‬ُ‫ل‬ِ‫ت‬‫قا‬‫في‬ُ‫ي‬ ‫ال‬ َ َّ‫اَّلل‬ َّ‫ن‬ِ‫إ‬ ‫ُوا‬‫يد‬َ‫ت‬ْ‫ع‬َ‫ت‬ ‫ال‬ َ‫و‬ ْ‫م‬ُ‫ك‬َ‫ن‬‫و‬ُ‫ل‬ِ‫ت‬‫قا‬ُ‫ي‬ َ‫ذين‬َّ‫ل‬‫ا‬ ِ َّ‫اَّلل‬ ِ‫ل‬‫بي‬َ‫س‬َ‫يدين‬َ‫ت‬ْ‫ع‬ُ‫م‬ْ‫ل‬‫ا‬ ُّ‫ب‬ ِ‫ح‬
• “Fight in the way of God those who are fighting against you; and do not exceed (the
limits). Verily Allah does not love those who exceed (the limits).”
(Surah al-Baqara, 2:190)

NOTE
• Even in the defensive mode of struggle, Almighty God warns the Muslims
that they should not “exceed” beyond the proper limits.
Allah (s.w) says:
َ‫و‬‫ال‬‫ُوا‬‫يد‬َ‫ت‬ْ‫ع‬َ‫ت‬
and do not exceed (the limits)
For example innocents - such as women, children, or invalids - must never
be harmed and you must not set fire to the trees etc…

7) AL-AMR BIL MA'ROOF
8)AL-NAHI ANI'L MUNKAR
• Islam as a social religion is not a religion in the
spiritual sense of the word only; it deals with all aspects of
human life. Islam also seeks to create peace and harmony
in the social life of a Muslim society. It has instituted ways
to promote good and prevent evil in the society. The most
important social principle of Islam is known as “amr bi ’l-
ma‘rūf wa nahi ‘ani 'l-munkar”.

MEANING
• Amr bi 'l-ma‘rūf means to bid or enjoin or promote the good;
whereas nahi ‘ani 'l-munkar means to forbid the evil or to
prevent the evil. This social principle is relevant on the
individual level as well as social level. We have to promote
good and prevent evil within the sphere of our own family and
friendship circle as well as within the Muslim community and
the human society at large.

IMPORTANCE OF AMR & NAHI
• Amr bi ’l-marūf & nahi ‘ani ’l-munkar is a moral and ethical
safety-net for the Muslim community and the human society at
large. It does not allow the Muslim community to abandon its
members in the path of immorality and self-destructive path.
Nor does it allow the Muslim ummah to be indifferent to the
moral and ethical dilemma faced by humanity at large.

ALLAH (S.W) SAYS IN THE QUR’AN
َ‫و‬َ‫و‬ ِ‫وف‬ُ‫ر‬ْ‫ع‬َ‫م‬ْ‫ال‬ِ‫ب‬ َ‫ون‬ُ‫ر‬ُ‫م‬ْ‫أ‬َ‫ي‬ َ‫و‬ ِ‫ْر‬‫ي‬َ‫خ‬ْ‫ال‬ ‫ى‬َ‫ل‬ِ‫إ‬ َ‫ون‬ُ‫ع‬ْ‫د‬َ‫ي‬ ٌ‫ة‬َّ‫م‬ُ‫أ‬ ْ‫م‬ُ‫ك‬ْ‫ن‬ِ‫م‬ ْ‫ن‬ُ‫ك‬َ‫ت‬ْ‫ل‬ُ‫م‬ُُ ََِِ‫ول‬ُ‫أ‬ َ‫و‬ ِ‫ر‬َ‫ك‬ْ‫ن‬ُ‫م‬ْ‫ال‬ ِ‫ن‬َ‫ع‬ َ‫ن‬ ْ‫و‬ََْ‫ن‬َ‫ي‬‫و‬ُ‫ح‬ِ‫ل‬ْ‫ف‬ُ‫م‬ْ‫ال‬َ‫ن‬
There should be from among you {O’ believers} a Group who call
{mankind} to virtue And enjoin what is good and forbid What is wrong;
and they are those who Shall receive salvation.(3:104)
While describing the believers, Allāh says:
ْ‫ع‬َ‫م‬ْ‫ال‬ِ‫ب‬ َ‫ون‬ُ‫ر‬ُ‫م‬ْ‫أ‬َ‫ي‬ ٍ‫ض‬ْ‫ع‬َ‫ب‬ ُ‫ء‬‫يا‬ِ‫ل‬ ْ‫و‬َ‫أ‬ ْ‫م‬َُُ‫ض‬ْ‫ع‬َ‫ب‬ ُ‫نات‬ِ‫م‬ْ‫ؤ‬ُ‫م‬ْ‫ال‬ َ‫و‬ َ‫ون‬ُ‫ن‬ِ‫م‬ْ‫ؤ‬ُ‫م‬ْ‫ال‬ َ‫و‬‫ق‬ُ‫ي‬ َ‫و‬ ِ‫ر‬َ‫ك‬ْ‫ن‬ُ‫م‬ْ‫ال‬ ِ‫ن‬َ‫ع‬ َ‫ن‬ ْ‫و‬ََْ‫ن‬َ‫ي‬ َ‫و‬ ِ‫وف‬ُ‫ر‬‫ال‬َّ‫ص‬‫ال‬ َ‫ون‬ُ‫م‬‫ي‬َ‫و‬ َ‫ة‬
ِ‫إ‬ ُ َّ‫اَّلل‬ ُ‫م‬َُُ‫م‬َ‫ح‬ ْ‫ر‬َ‫ي‬َ‫س‬ ََِِ‫ول‬ُ‫أ‬ ُ‫ه‬َ‫ل‬‫و‬ُ‫س‬َ‫ر‬ َ‫و‬ َ َّ‫اَّلل‬ َ‫ون‬ُ‫ع‬‫طي‬ُ‫ي‬ َ‫و‬ َ‫ة‬‫كا‬َّ‫الز‬ َ‫ون‬ُ‫ت‬ْ‫ؤ‬ُ‫ي‬ٌ‫زيز‬َ‫ع‬ َ َّ‫اَّلل‬ َّ‫ن‬‫كيم‬َ‫ح‬
• “… The believing men and the believing women are helpers of each
other: they bid the good, forbid the evil, establish the prayer, pay the
alms, and they obey Allah and His Messenger—these are the people on
whom Allah will be merciful. Indeed Allah is Powerful and Wise.” (9:71)

• In the latter verse, while counting the positive qualities of the
believers, Allah has placed amr bi ’l-ma‘rūf and nahi ‘ani ’l-
munkar before the salāt and the zakāt. Because it is with amr
and nahi that salāt, zakāt and other good deeds will be
promoted and practised in the Muslim community.

TWO PRECIOUS HADITHS
• The Prophet of Islam (peace be upon him and his ahlulbait) said:
“My followers will be in good condition as long as they bid
(each other) towards the good, forbid (each other) from the
evil, and cooperate with each other in good (deeds). If they do
not do this, then the (heavenly) blessings will be lifted from
them and some (evil ones) among them will be imposed over
them (as a ruler). In that state, they will have no helper, neither
on the earth nor in the heaven.”

IMAM ALI (A.S) SAID:
• “Verily the people before you perished because when they
committed sins, the Rabbis and the Priests did not forbid them
from it. And when the people became submerged into sins and
the Rabbis and the Priests did not forbid them, then the
chastisement came down upon them. Therefore, bid towards
the good and forbid the evil; and know that bidding towards
the good and forbidding from evil will not hasten your death or
decrease your sustenance.”

CONDITIONS
THE PERSON WHO WANTS TO DO AMR AND NAHI SHOULD OBSERVE
THE FOLLOWING CONDITIONS
• 1. You must be familiar with the Islamic view on that issue in order to properly define
“good” and “evil” before encouraging others to do good or forbid them from evil.
• 2. In each given case, you must weigh the possibility of the influence of your advice. If
you are sure or there seems to be a great probability that your words will have no effect
on the other person, then it is not necessary to do amr or nahi.
• 3. You must also evaluate the state of the person whom you want to advise. Is he
insisting or repeating the evil deeds or was it just a one time slip on his part? If you
discern or come to know that he is not going to repeat the sin, then you do not have to do
amr or nahi.
• 4. You must also evaluate the overall situation to make sure that your action of amr or
nahi would not lead to a worse situation than what exists at present.

3 LEVELS OF AMR & NAHI
• 1. By indirect action: By indirectly expressing your dislike of the other person's
wrongful behaviour. For example, by not greeting him or greeting him without
the previous warmth, or by ignoring him, with the hope that this might lead the
person to think about change in your attitude towards him, and hopefully guide
him to the right direction.
• 2. Verbally: If the first method does not work, then talk to the person. Whether
you should talk politely and friendly, or harshly depends on the situation.
• 3. By direct action: This is only applicable to those who have authority over
others: parents, teachers and Islamic government. If preventing the evil depends
on physical action, then it must be thought out very carefully. The example
mentioned in 49:9 is of this level of amr and nahi.

9)TAWALLI
10)TABARRI
• Tawalli, together with Tabarri, which are two antonymous
concepts, are described in the narrations as being an obligatory
duty, rather they are one of the most important obligations; as
being an establisher of faith (Imaan) and one of its most
important foundations.
• In Islam, Tawalli and Tabarri are a fundamental condition for
the acceptance of good deeds in the eyes of Allah and without
them no deed can be accepted.

MEANING
• Tawalli is formed from the word “Wali” , which means to
accept authority or to choose a person and make him one's
authority figure. Wali in the Arabic language could mean
friend, helper, or guardian. Therefore the word tawalli has the
meaning of accepting the friendship or guardianship of
another person.
• Note:
• Some people say Tawalla and Tabarra which is a common
mistake in farsi.

SHIA ISLAM
• According to the teachings found in Shia Islam, Tawalli means to
love, testify, follow, submit, and accept the authority and
guardianship of Allah, the Prophet (s) and the Imams (a), which
in reality it is that very same love in the way of Allah and which is
normally accompanied by Tabarri which is to hate and distance
oneself from the enemies of Allah. Tawalli and Tabarri are
part of Furu al-Din(ancillaries) and obligatory according to
Shi'a jurisprudence.

PHILOSOPHY
• The philosophy behind tawalli and tabarri is to outline the
position and direction of a person in connection with believers
and unbelievers, and to proclaim his stance regarding this
matter. Tawalli and tabarri means that one is not impartial and
indifferent when facing truth and falsehood and that, these two
realities are not equal for a person with belief, direction, and
someone who is alive and dynamic.

QUR’AN
• Loving the Prophet (s), his Ahl al-Bayt (a), and the love between fellow believers are
concepts that have been emphasized greatly in the Qur'an:
ْ‫ل‬ُ‫ق‬‫ي‬ِ‫ف‬ َ‫ة‬َّ‫د‬ َ‫و‬َ‫م‬ْ‫ال‬ َّ‫ال‬ِ‫إ‬ ً‫ا‬‫ر‬ْ‫ج‬َ‫أ‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ْ‫م‬ُ‫ك‬ُ‫ل‬َِْ‫س‬َ‫أ‬ ‫ال‬ُ‫ق‬ْ‫ال‬‫ب‬ ْ‫ر‬
“{O’ prophet} Say, I do not ask you any reward for it except love of {my}
close relatives” (26:23)
So the love for the Prophet's (s) family has been described as the
recompense for his (s) efforts and message.

(SURA AL-MA'IDA:55)
•ُ َّ‫اَّلل‬ ُ‫م‬ُ‫ك‬ُّ‫ي‬ِ‫ل‬ َ‫و‬ ‫ما‬َّ‫ن‬ِ‫إ‬َ‫و‬َ‫ذين‬َّ‫ال‬ ‫وا‬ُ‫ن‬َ‫م‬‫آ‬ َ‫ذين‬َّ‫ال‬ َ‫و‬ ُ‫ه‬ُ‫ل‬‫و‬ُ‫س‬ َ‫ر‬َ‫و‬ َ‫ة‬‫كا‬َّ‫الز‬ َ‫ون‬ُ‫ت‬ْ‫ؤ‬ُ‫ي‬ َ‫و‬ َ‫ة‬‫ال‬َّ‫ص‬‫ال‬ َ‫ون‬ُ‫م‬‫قي‬ُ‫ي‬ْ‫م‬ُُ‫ون‬ُ‫ع‬ِ‫ك‬‫را‬
Verily, your guardians {after} Allah Are His Messenger
{Mohammad} and The believers. {The believers are:} Those
Who establish prayer and pay alms {Even} while they are
bowing down {in Prayer} i.e. Imam Ali (a.s).(5:55)

IN ADDITION, OTHER VERSES OF THE QUR'AN
FORBID THE BEFRIENDING OF UNBELIEVERS:
َ‫ق‬ ْ‫م‬َِْ‫ي‬َ‫ل‬َ‫ع‬ ُ َّ‫اَّلل‬ َ‫ب‬ ِ‫َض‬‫غ‬ ً‫ا‬‫م‬ ْ‫و‬َ‫ق‬ ‫ا‬ ْ‫و‬َّ‫ل‬ َ‫و‬َ‫ت‬َ‫ت‬ ‫ال‬ ‫وا‬ُ‫ن‬َ‫م‬‫آ‬ َ‫ذين‬َّ‫ال‬ ‫ا‬ََُّ‫ي‬َ‫أ‬ ‫يا‬‫ما‬َ‫ك‬ ِ‫ة‬َ‫ر‬ ِ‫خ‬ ْْ‫ا‬ َ‫ن‬ِ‫م‬ ‫وا‬ُ‫س‬َِِ‫ي‬ ْ‫د‬َ‫س‬َِِ‫ي‬ُ‫ار‬َّ‫ف‬ُ‫ك‬ْ‫ال‬ِ‫ب‬‫حا‬ْ‫ص‬َ‫أ‬ ْ‫ن‬ِ‫م‬‫ور‬ُ‫ب‬ُ‫ق‬ْ‫ال‬
O, you who believe! Do not seek Friendship with those on whom has Fallen
Allah's Wrath since they are The ones who have no hope in coming Of the
Hereafter, just as the pagans Who are in despair about those buried In the
graves.(60:13)

IN HADITH
• In numerous hadiths and traditions, the love for the Ahl al-Bayt (a) and in
particular the love for Imam Ali (a), has been mentioned as being
obligatory:
• It has also been narrated from Imam al-Rida (a):
• "The completion of religion is in our guardianship and in the dissociation
from our enemies.“
• At the same time in many hadiths from the Prophet (s), the importance of
tabarri is stated and that he considers the "hate for God" as one of the
most important pillars of faith. Imam al-Sadiq clearly states the necessity
of the separation of the enemies of the religion and their allies.

DEAR VIEWERS
• This was actually the last episode of “an introduction to Islam”
presented to you by me Sayyed Muhammad Husaini Raqeb.
• I hope you have benefitted from these series and these
episodes can lit a light in your way and give you hints to have a
research about the fastest growing religion in the 21st century.
• Surely there are lot’s of details remaining about each episode
but you can go forward and search about each item and also
contact us through the following ways:

•info@onlinehawzah.com
•Or use the mobile messengers like
Whatsapp or Telegram on this number:
+989357467202

‫رحم‬ ‫و‬ ‫عليکم‬ ‫السالم‬‫بركاته‬ ‫و‬ ‫هللا‬ ‫ة‬

An Introduction to the Five Ancillary Practices of Islam

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An Introduction to the Five Ancillary Practices of Islam