قال الله تعالی:

﴿ إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمْ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا ﴾

Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. (Sūrat al-Aḥzāb 33:33).

Prophetic traditions mentioned in both in Sunnī and Shī‘ah authoritative reference books of ḥadīth and tafsīr (exegesis of the Qur’an) have confirmed that this holy verse was revealed to exclusively refer to the People of the Cloak [ahl al-kisā’], viz. Muḥammad, ‘Alī, Fāṭimah, al-Ḥasan, and al-Ḥusayn (‘a) as the Ahl al-Bayt (People of the Household).

For instance, refer to the following references:

Sunnī

Aḥmad ibn Ḥanbal (d. 241 AH), al-Musnad, 1:231; 4:107; 6:292, 304; Ṣaḥīḥ Muslim (d. 261 AH), 7:130; Al-Tirmidhī (d. 279 AH), Sunan, 5:361 et al.; Al-Dūlābī (d. 310 AH), Al-Dhuriyyah al-Ṭāhirah al-Nabawiyyah, p. 108; Al-Nasā’ī (d. 303 AH), Al-Sunan al-Kubrā’, 5:108; 113; Al-Ḥakīm al-Nayshābūrī (d. 405 AH), Al-Mustadrak ‘ala’ ṣ-Ṣahīḥāyn, 2:416, 3:133, 146-147; Al-Zarkashī (d. 794 AH), Al-Burhān, p. 197; Ibn Hājar al-Asqalānī (d. 852 AH), Fatḥ al-Barī Sharḥ Ṣaḥīḥ al-Bukhārī, 7:104.

Shī‘ah

Al-Kulaynī (d. 328 AH), Uṣūl al-Kāfī, 1:287; Ibn Babawayh (d. 329 AH), Al-Imāmah wa’ t-Tabṣīrah, p. 47, ḥadīth 29; Al-Maghribī (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37; Al-Ṣādūq (d. 381 AH), Al-Khiṣāl, pp. 403, 550; Al-Ṭūsī (d. 460 AH), Al-Amalī, ḥadīth 438, 482, 783.

For more details, refer to the exegesis of the holy verse recorded in the following books of tafsīr: Al-Jassās (d. 370 AH), Aḥkām al-Qur’ān; Al-Wāḥidī (d. 468 AH), Asbāb al-Nuzūl; Ibn al-Jawzī (d. 597 AH), Zād al-Masīr; Al-Qurṭubī (d. 671 AH), Al-Jāmi‘ Li-Aḥkām al-Qur’ān; Ibn Kathīr (d. 774 AH), Tafsīr; Al-Tha‘labī (d. 825 AH), Tafsīr; Al-Ṭabarī (d. 875 AH), Tafsīr; Al-Suyūṭī (d. 911 AH), Al-Durr al-Manthūr; Al-Shawkānī (d. 1250 AH), Fatḥ al-Qadīr; Al-‘Ayyāshī (d. 320 AH), Tafsīr; Al-Qummī (d. 329 AH), Tafsīr; Furt al-Kūfī (d. 352 AH), Tafsīr at the margin of the exegesis of Sūrat al-Nisā’ verse 59; Al-Ṭabarsī (d. 560 AH), Majma‘ al-Bayān, as well as many other sources.

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THE ROLE OF THE AHL AL-BAYT (‘a) IN Building THE VIRTUOUS COMMUNITY

BOOK ONE:

GOALS AND CHARACTERISTICS

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قال رسول الله |:

"إنی تارک فیکُمُ الثَقلین: کتاب الله، وعترتی أهلَ بیتی، ما إن تمسکتُم بهما لن تضلوا أبداً وأَنَّهُما لَن یَفترِقا حتّی یردا عَلیَّ الحوضَ"

The Messenger of Allah (ṣ) said:

“Verily, I am leaving among you two precious things [thaqalayn]: The Book of Allah and my progeny [‘itratī], the members of my Household [Ahl al-Bayt]. If you hold fast to them, you shall never go astray. These two will never separate from each other until they meet me at the Pond [ḥawḍ] (of Kawthar).”

Some references:

q Al­Ḥākim an­Nayshābūrī, Al­Mustadrak ‘alā’ṣ-Ṣaḥīḥayn (Beirut), vol. 3, pp. 109-110, 148, 533

q Muslim, Aṣ-Ṣaḥīḥ, (English translation), book 31, hadīths 5920-3

q At­Tirmidhī, Aṣ-Ṣaḥīḥ, vol. 5, pp. 621-2, hadīths 3786, 3788; vol. 2, p. 219

q An-Nasā’ī, Khaṣā’iṣ ‘Alī ibn Abī Ṭālib, hadīth 79

q Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26; vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182, 189-190

q Ibn al­‘Athīr, Jāmi‘ al­Uṣūl, vol. 1, p. 277

q Ibn Kathīr, Al­Bidāyah wa’n­Nihāyah, vol. 5, p. 209

q Ibn Kathīr, Tafsīr al-Qur’ān al-‘Aẓīm, vol. 6, p. 199

Naṣīr ad-Dīn al-Albanī, Silsilāt al-Aḥādīth aṣ-Ṣaḥīḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358

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THE ROLE OF

THE AHL AL-BAYT

IN BUILDING THE VIRTUOUS COMMUNITY

BOOK ONE: GOALS AND CHARACTERISTICS

AYATULLAH SAYYID MUHAMMAD BAQIR AL-HAK«M

Translator

Badr Shahin

Cultural Affairs Department Ahl al-Bayt(‘a) World Assembly

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نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 1

نویسنده: آیة الله سید محمد باقر الحکیم

تهیه کننده: اداره ترجمه، اداره کل پژوهش مجمع جهانی اهل بیت (ع)

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book One: Goals and Characteristics

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakīm

Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)

Translator: Badr Shahin

Editor: Iffat Shah and Carol Ahmadi

Revised by: Ashraf Carl Eastman Ahmadi

Publisher: ABWA Publishing and Printing Center

First Printing: 2011

Printed by: Mojab

Copies:5000

ISBN:

© Ahl al-Bayt (‘a) World Assembly (ABWA)

All rights reserved.

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

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Transliteration Symbols

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appeals to healthy minds and wholesome human nature.

To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shī‘ah writers and those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in edition and publication of the valuable works of leading Shī‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (‘a) has offered to the entire world.

The Ahl al-Bayt World Assembly looks forward to benefit from the opinions of the readers and their suggestions and constructive criticism in this area.

We also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muḥammad (ṣ).

We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imām al-Mahdī, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakīm, the author of the present book, and Badr Shahin, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office. ?

Cultural Affairs Department

Ahl al-Bayt (‘a) World Assembly

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Peace and blessings of Allah and of His Apostle be upon the pure souls of the martyrs, especially the students of the Seminary (Hawzah). Peace be upon the immortal men of religion who aroused enthusiasm in others, wrote down their academic and practical theses with their martyrdoms and the ink of their blood and transformed their lives into brilliant gems on the pulpits in order to guide others.

Peace and immortality be upon the martyrs and the spiritualists among the students of the Hawzah who left their schools in order to join the fields of jihad, shed off any thing that connected them to worldly ambitions and set forth to join the immortal group of divine people.

Peace be upon those who unveiled true religious knowledge and became honest warners for their people, whose every act and intention testified practically to all parts of their discourses. In all honesty, the true men of the religion of Islam, and Shi`ism in particular, who guide others to the straight path and encourage them to tread the difficult path of truth ultimately become the foremost victims and seal their books of deeds with their blood.

Indeed, those who attended the classes of the spiritual masters of the Hawzah have not been heard hoping for anything other than martyrdom, since they, having enjoyed the highest ranks of sincere connection with their Lord, always pray to Almighty Allah to confer martyrdom.(1)

It is now fourteen years since the Ahl al-Bayt (‘a) World Assembly was founded. Throughout this period, its one and only endeavor has been to spare no efforts in the propagation of Islamic culture and knowledge, defending

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the sanctity of the Holy Qur’an and the Holy Sunnah(1), as well as the entity and the rights of the Ahl al-Bayt’s(2) followers. By pursuing this goal, we hope to attain the rank aspired by the leader, the Grand Ayatullah Sayyid al-Khamene'i—may Allah perpetuate his blessings on us.

In view of the above, the Assembly has shown remarkable activity in the fields of Islamic research, inquiry, teaching, and propagation as well as many other related fields.

Taking upon itself the mission of honoring the scholars and those who devoted themselves to defending the genuine principles of Islam, the Ahl al-Bayt (‘a) World Assembly is proud to hold a conference to honor martyr Ayatullah Sayyid Muhammad Baqir al-Hakim, the vice-chairman of the Ahl al-Bayt (‘a) World Assembly.

It goes without saying that martyr Ayatullah al-Hakim was outstandingly well versed in both Islamic knowledge and policy not only in Iran and the Shi`ite world but also in the entire Islamic world. Unquestionably, his endeavors were the main impetus for the pressures that removed the Baathist regime that ruled Iraq so mercilessly.

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This divine leader undertook the mission of spreading the Ahl al-Bayt’s culture through his wide-ranging activities that included teaching, writing and delivering lectures on various occasions. His writings, some of which have been published and others that are to be published in the future, stand as witnesses to testify to his efforts in these fields.

According to the saying that “the affairs of both religion and the world stand on two things—a pen and a sword behind the pen,” martyr Ayatullah Sayyid Muhammad Baqir al-Hakim was armed with both pen and sword. His pen is still overflowing with wisdom and knowledge that are like unsheathed swords waiting for a signal from him to fight again as they had previously fought against infidelity and challenged persecution and oppression.

A Hadith holds that the Holy Prophet (s) said,

ثَلاَثٌ تَخْرِقُ الْحُجُبَ وَتَنْتَهِی إلَی مَا

بَیْنَ یَدَیِ اللهِ: صَرِیرُ أَقْلاَمِ الْعُلَمَاءِ، وَوَطْءُ أَقْدَامِ

الْمُجَاهِدِینَ…

Three

things penetrate the Veils (of Divinity) and stand directly before Almighty

Allah. These are the susurrations of the scholars’ pens, the steps of the

warriors (for the sake of Almighty Allah)… etc.

Correspondingly, the susurrations of martyr Ayatullah al-Hakim’s pen and his steps on the path of jihad were so well known in the east and the west of the globe that the gates of martyrdom were wide open before him. After twenty-five years of exile and alienation from his homeland, martyr Sayyid al-Hakim returned immediately after the collapse of the Baathist regime in Iraq. He aimed at residing in the vicinity of the holy shrines of his immaculate forefathers, living amongst the Iraqi people who were severely tormented and persecuted, reconstructing all that was demolished by the infidels and transgressors.

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From the sacred minbar (i.e. pulpit) of the Congregational Friday Prayer, he delivered sermons full of admonition and guidance to spread awareness among the faithful. Thus, the people’s love for him augmented day by day. Unfortunately, this brilliant lantern was extinguished by the harbingers of gloom who could not tolerate such luminosity. They stretched forth their treacherous hands to end his life immediately after he had finished his prayer on Friday beside the holy mausoleum of his forefather, Imam `Ali Amir al-Mu'minin (‘a). Sayyid al-Hakim embraced the great victory of martyrdom after an extraordinary journey, full of strife. In truth, Sayyid al-Hakim did not die, because martyrs are forever alive and provided sustenance from their Lord. Although we can no longer see the person of Sayyid al-Hakim, he is present with us constantly illuminating our lives.

The Grand Ayatullah Sayyid al-Khamene'i said about Sayyid al-Hakim,

“This dear martyr was both a scholar and a warrior (for Islam). He challenged the oppressive regime of Saddam for many long years. When this sign of evil and transgression collapsed, Sayyid al-Hakim acted as an invincible wall in the face of the occupiers—the Americans and the English. He resisted ill-omened plans and prepared for martyrdom in the long path of jihad to join the caravan of martyrs from the family of al-Hakim along with other martyrs of knowledge and virtue in Iraq.”

The Ahl al-Bayt (‘a) World Assembly, in co-operation with other foundations, held a conference on the anniversary of the passing of this ‘martyr of the prayer-niche’ (shahid al-mihrab), Ayatullah Sayyid Muhammad Baqir al-Hakim, on the eighteenth of Rajab, 1425 AH, in Tehran, the capital of the Islamic Republic of Iran. This conference was attended by

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a group of eminent Muslim scholars who delivered speeches for the occasion.

The consequent activities of the Cultural Committee of this conference can be classified in two sections:

The first section: Reprinting a group of the writings of Sayyid al-Hakim, as follows:

(1) The two-volume book entitled, ‘dawr ahl al-bayt fi bina' al-jama`ah al-salihah’ (The Role of the Ahl al-Bayt in Building the Virtuous Community).

(2) The book entitled, ‘al-wihdah al-islamiyyah min manzur al-thaqalayn’ (Islamic Unity from the Perspective of the Two Weighty Things—i.e. the Holy Qur’an and the Ahl al-Bayt (‘a)).

(3) The book, ‘`Ulum al-Qur’an’ (Sciences of the Qur’an) in cooperation with the Assembly of Islamic Thought (Majma` al-Fikr al-Islami).

(4) The book entitled, ‘Tafsir Surat al-Hamd’ (Exegesis of the Opening Chapter) in cooperation with the Assembly of Islamic Thought.

(5) The book, ‘al-Qasas al-Qur’ani’ (Narratives of the Qur’an) in cooperation with the International Center for Islamic Studies (al-Markaz al-`Alami li’l-Dirasat al-Islamiyyah).

(6) The book entitled, ‘al-Ukhuwwah al-«maniyyah’ (Brotherhood-in-faith) in cooperation with Dar al-Ghadir Foundation.

(7) The book, ‘Thawrat al-Husayn’ (The Revolution of Imam al-Husayn (‘a)) in cooperation with Imam al-Husayn (‘a) Foundation.

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Second Section: Preparation and distribution of compact disks (CD’s) comprising Sayyid al-Hakim’s books, which will be offered at the conference. The CD will include:

(1) The life account of martyr Ayatullah Sayyid Muhammad Baqir al-Hakim by the Approximation of the Islamic Sects Assembly (majma` al-taqrib bayna al-madhahib al-islamiyyah)

(2) The book entitled, ‘al-Arba`ata `Ashara Manahija wa Ru’a’ (Fourteen Methods and Standpoints) by the Foundation for Printing the Writings and Works of Martyr Ayatullah al-Hakim, in cooperation with the Ahl al-Bayt (‘a) World Assembly.

(3) The book entitled, ‘Shuhada' al-`Ilm wa’l-Fa¤ilah fi’l-`Iraq’ (Martyrs of Knowledge and Virtue in Iraq) by the Ahl al-Bayt (‘a) World Assembly. This book comprises the life accounts of 120 Iraqi scholars who were martyred. It is presented in two languages—Arabic and Persian.

(4) A complete collection of Sayyid al-Hakim’s writings and works

Finally, I express my deepest gratitude and appreciation to all the cultural and executive offices that have extended aid in holding this conference and all their esteemed representatives who have participated in the preparatory sessions and meetings for the conference.

I pray that Almighty Allah lead all the adherents of the Ahl al-Bayt (‘a) to greater success and include them all among the helpers of His Representative, the Patron of the Age, Imam al-Mahdi—may Allah hasten his relief.

Muhammad Hasan Tashayyu` Cultural Assistant of the Ahl al-Bayt (‘a) World Assembly

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treasures. They are also the bearers of the Holy Sunnah in all its details and examples. They thus know the actual interpretations of Qur’anic verses and Prophetic sayings in their present and future contexts.

They are also the most virtuous patterns of uprightness, patience, broad-mindedness, and nobility of character. They tread the right course by inviting to the path of Almighty Allah with wisdom and excellent preaching, practice true striving (i.e. jihad) by sacrificing their souls and properties for Almighty Allah, and are always ready to give up everything, be it precious or not, in the course of defending truth and justice and fighting oppression.

On account of these characteristics, the Holy Qur’an has referred to the Ahl al-Bayt (‘a) thus:

إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا

Allah only desires to keep away impurity

from you, O people of the House, and to purify you a (thorough) purifying.

(33/33)

Because they undertook the burdens of their responsibilities in an extraordinary way, responding to all objections and allegations with absolute nobility and integrity, the Ahl al-Bayt (‘a) were documented, both in history and in the Muslim community, to have an effective and influential role that cannot be disregarded.

Their splendid achievements in all fields of life—spiritual, political, scientific, and moral—and their unrelenting support of Islam and Muslims in their encounters with enemies within and without—including deviant rulers, hypocrites, political opportunists, miscreants, heretics, deceivers, iniquitous scholars, Jews, Christians, and mischief-makers—are undeniable historical facts.

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enjoyed a remarkable and sacred position among Muslims. Unmistakably, the one and only reason for the perpetuation of their special position is nothing but the divinely-supported fact that the Ahl al-Bayt (‘a) represent one of the roots of Islam, and having been confirmed by both the Holy Qur’an and the Holy Sunnah, all Muslims accept it. The Ahl al-Bayt (‘a) offered Islam and the Muslims illustrious services that have been preserved by history despite all opposing factors.

Besides this, the inclination of Muslims toward the Ahl al-Bayt (‘a) explains the large number of theses, books, and writings written by Muslim scholars of various sects that deal with the Ahl al-Bayt (‘a). In addition to these works, Muslim scholars of various sects have openly confessed this fact in the major reference books of Muslim jurisprudence (fiqh), exegesis of the Holy Qur’an (tafsir), traditions (Hadith), and history as well as other fields of knowledge. The books that contain this reality are too many to mention in a single volume.

This historical phenomenon (of the unanimity of all Muslims recognizing the Ahl al-Bayt (‘a) to be the most virtuous exemplars in the Muslim society throughout history) cannot be explained except on the basis of the creed that the Twelver (ithna-`ashariyyah) Shi`ah believe about the Ahl al-Bayt (‘a). This creed entails that the leadership of the Ahl al-Bayt (‘a) is the ‘fundamental pillar’ on which Islam and the final Divine Message rests, which Almighty Allah has promised to protect and maintain.

Thus, the Ahl al-Bayt (‘a) represent the natural extension and continuity of the Divine Message although such extension has not been described as prophethood, since the Holy Prophet (s) is reported to have said to Imam `Ali (‘a):

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أَنْتَ مِنِّی بِمَنْزِلَةِ

هَارُونَ مِنْ مُوسَی إلاَّ أَنَّهُ لاَ نَبِیَّ بَعْدِی.

Your position to me is the same as the position of (Prophet) Aaron (‘a) to (Prophet) Moses (‘a) except that no Prophet will come after me.

The Ahl al-Bayt (‘a) are thus the interpreters of the Holy Qur’an and bearers of the Prophetic Traditions in all their details. They are also an extension of divinely commanded responsibility because they are the true guides, the manifestations of piety, the couriers of the message of the Holy Messenger (s) and the authorities after him.

Just as this final Divine Message is predestined to live and perpetuate, so also will the Ahl al-Bayt (‘a) necessarily continue to live and perpetuate in order to influence the Muslim community—a fact that cannot be denied by any researcher no matter how unreasonable be his contention and refusal to face facts.

these two major issues. However, to restrict the role of the Ahl al-Bayt (‘a) to these two major issues—not denying their great significance from a hypothetical aspect and from the general view of the Islamic mission—creates a substantial problem from the external, practical aspect. This problem restricts this ‘most important pillar’ of Islam to an academic role minus a political one. The Ahl al-Bayt (‘a) were sidelined and not allowed to perform their divinely ordained duties, such as undertaking the role of the Holy Prophet’s vicegerency and representation, except for the few years of political rule of Imam `Ali and Imam al-Hasan (‘a). Similarly, the role of the Ahl al-Bayt as intellectual and religious authorities has not been internalized by all Muslims except in an extremely limited way. Only the Twelver Imamiyyah follow their teachings and guidance as was meant to be.

Compounding this problem is the fact that the majority of studies that have dealt with these two major matters have paid no attention to the vital role that such vicegerency and authority would have played in the infancy of the Islamic society. Neither have they pointed out the relationship between this vicegerency and authority, the divine message of Islam and other divine religions and their sacred goals. It is essential to mention the fact that the Ahl al-Bayt (‘a) themselves, through sayings and traditions, always brought to the fore the significance of this vital role and relationship.

between these aspects and Islamic philosophy.

It seems essential to refer to a number of aspects that need to be included in these studies:

First: These studies need to explain the purpose behind establishing the concept of leadership in the message of Islam and the consequent role of the Ahl al-Bayt (‘a). The principle of Islam, being the seal of all divine religions, should be explained and supported with evidence that shows this religion has successfully demonstrated all principles and goals in a practical way, be they specific or general.

Second: These studies need to explicate the correlation between this most important pillar and the other pillars to reveal the perfection of the pillars of Islam, and the harmony of its structure, goals, and success.

Third: These studies need to clarify the correlation between the distinctive doctrinal and intellectual premises of the Ahl al-Bayt (‘a) School which lead to an understanding of Islam—an understanding that is based on the concept of the divinely commissioned leadership (i.e. Imamate) of the Holy Imams (‘a) and their vital role in the lives of Muslims.

For instance, such advanced studies are expected to demonstrate the correlation between Imamate and `ismah (inerrancy of the Holy Infallibles(1)), taqiyyah (pious dissimulation), shafa`ah (right of intercession), ta’wil (interpretation of the sacred texts), bada' (conversion of a judgment due to a change in the prevailing interests), khumus (the one-fifth tax in profits), and zawaj al-mut`ah (temporary marriage).

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They must also answer the question of whether controversy among Muslim schools of thought is purely doctrinal and jurisprudential (that is, dependent upon the understanding of each school regarding a certain statute) or there is an apposite correlation between such issues and the original Islamic philosophy, which has resulted in dividing the Muslim community.

Fourth: These studies need to shed light on the theoretical and practical correlation between the multifaceted situations, activities, and aspects that the Ahl al-Bayt (‘a) undertook in the various ages of the Islamic community in the interest of the supreme goals of Islam. Although it is an undeniable fact, we must suppose that the Holy Imams of the Ahl al-Bayt (‘a), as interpreters of the Divine conception and pattern of the final Divine Message, possess a cohesive perspective of ideas, events, and social facts (i.e. actual interests and risks). Hence, they have been just like the prophets who would agree with each other in perspectives, words, deeds, and situations if they were to live in the same age.

However, from one time to another, we stumble upon an obvious dissimilarity in the forms of these situations. At other times, we notice such dissimilarity even in words, behavior, course, and method—the same thing that can be noticed in the Holy Qur’an regarding the prophets themselves. Such being the case, we have to find a convincing answer to the following question: What is the common factor that can be inferred from the words, deeds, situations, and behavior of those divinely appointed individuals, on the basis of which all such dissimilarities are justified reasonably?

Undoubtedly, the traditions of the Ahl al-Bayt (‘a) and the efforts of the scholars following them can together form a vital heritage to sustain such advanced studies.

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One of the most important efforts for widening the scope of studies about the Ahl al-Bayt (‘a) are those of the great Muslim thinker and martyr, Sayyid Muhammad Baqir al-Sadr—may Allah be pleased with him—who inaugurated involvement in such studies through his writings and lectures. Unfortunately, his work could not be completed in quantity and quality because of his assassination by the ruling authorities of the Baathist regime in Iraq.(1)

Such research requires extensive preliminary studies that institute an extensive encyclopedia on the Ahl al-Bayt (‘a). Moreover, it must analytically dissect “the intellectual, historical, ethical, and doctrinal heritage” inherited from the Ahl al-Bayt (‘a) and found in the reference books of Hadith (reported traditions), tafsir (exegesis of the Holy Qur’an), ethics, du`a' (supplications), and ziyarah (prescribed verses addressed to holy persons while visiting their shrines or from a distance).

Studies in the fundamentals of Muslim jurisprudence (i.e. usul al-fiqh) are advanced, and there is tangible progression in the fields of fiqh (Muslim jurisprudence), usul al-fiqh, `ilm al-rijal (science of the biographies of narrators), and tafsir. However, studies in the heritage of the Ahl al-Bayt (‘a) with respect to these fields are stagnant and inactive. In plain

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words, studies in this field remain unattended as compared to studies in the other fields of Islamic sciences.

Without such development, all theoretical research in this field will rest upon the raw material available, which suffers from an intermixture of the authentic and the unauthentic, the conditional and the unconditional, the general and the specific, the decisive and the allegorical, etc. Likewise, studies in this field will depend upon the classic scientific results arrived at by past scholars. In point of fact, these results, though of great importance and scientific value, are intuitive, since they were deduced under certain circumstances and with partial perspectives. Hence, what is required is that a research-oriented group of scholars, since it cannot be done by one person, undertakes this essential work by resuming studies in the heritage of the Ahl al-Bayt (‘a) to establish a general concept in this regard, acceptable to all schools of thought.

contrary to, engaging in cultural and intellectual activities, and I had to stay away from the centers of scientific activities; namely, the Hawzah, and from its ambience and services provided therein. In spite of all this, I tried my best to review and analyze my work. By doing so, a number of points that represent major items necessary for this research surfaced:

Presentation of the theoretical and

practical existence of the Ahl al-Bayt (‘a) in the final Divine Mission

which would emphasize the shared aspects of the Holy Imams (‘a)

Presentation and explanation of the

situations of each Imam during his own age and presentation of the principles

applied by him to every situation as being always in keeping with the main

goals of Islam. This also required a classification of the history of the

Ahl al-Bayt (‘a) into distinct phases and stages with all their peculiarities

clarified.

Spelling out the intellectual,

doctrinal, and legal issues by which the Ahl al-Bayt (‘a) School is

characterized and the relationship between these issues and the Islamic

theory as interpreted by the Ahl al-Bayt (‘a). It is worth mentioning that

our scholars have fully researched the theological and jurisprudential

aspects in the study of these issues.

Chronological documentation of the efforts of the Ahl al-Bayt’s followers after the occultation of Imam al-Mahdi—may Allah hasten his advent—along with major stages that have been accomplished and their roles in undertaking this huge responsibility. This will be the study of ‘The Virtuous Referential Religious Authority’.

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much time, appropriate devotion, and availability of a number of suitable assistants.

Despite the difficulties, I found myself diving into this virtuous work; therefore, I put all my trust in Almighty Allah and sought His help as I betook myself to Him with pure intention and sincerity in the hope that He would guide me to what is right in this respect, as He has promised, saying:

وَمَنْ یَتَوَکَّلْ عَلَی اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِکُلِّ شَیْءٍ قَدْرًا

And whosoever puts his trust in Allah, He will suffice him. Lo! Allah brings His command to pass. Allah has set a measure for all things. (65/3)

I have also found myself beginning by writing about the seventh goal, namely the building of a virtuous community. The reason for selecting this topic to begin with might have resulted from my feeling that there is a tangible need for the existence of a perfect notion of a virtuous community in theory and practice, which can provide an actual pattern for those who are engaged in the fields of political and social activities to take as an example and follow.

This study, I feel, would fill a gap found in the curricula of religious studies. It would also have efficacy for religious preachers and missionaries as well as faithful educated individuals in Islamic homelands and in countries of emigration, where such people cannot easily obtain the sources to acquaint themselves with the details of this concept.

Nowadays, our Islamic world is witnessing great progress in Islamic seminaries, propagational activities, general education of Islam, and emigration to the Western countries. This book will thus present to people involved in these activities greatly needed general information about Islam for their discourses, i.e., knowledge about the Ahl al-

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Bayt (‘a) and guiding concepts for the foundation of a virtuous community.

More than all else, I personally believe that we are in urgent need of presenting the actual, external pattern of a virtuous community through the existence and application of which Islamic theory can be actualized and not remain in the hypothetical arena in the midst of this self-seeking world.

texts, and the biographies of reporters. All such material requires revision, comprehension, examination of the trustworthiness of reporters, and then comparison with each other to deduce the theory. Of course, all these efforts were time-consuming. Owing to the existence of encyclopedias of traditions and reference books of biographies compiled by our scholars—may Allah endue them with the best rewards—I was able to inch ahead.

As I realized that this method was neither adequate nor effective, I resorted to the method of delivering lectures, albeit in an interrupted manner, and then making corrections and referring details to their sources. It is true that this method is not as accurate as writing, but it can be useful in enkindling additional ideas and maintaining the origins of others.

authority” and “the internal and external relations”.

The fourth section, which deals with “the security system of the virtuous community”, is composed of two chapters: “security lines” and “security policies”.

The fifth section, which deals with “the economic system of the virtuous community”, is composed of chapters about “general laws of economics”, “private laws of economics” and “economic activities”.

The sixth section, which deals with “the system of social relations of the virtuous community”, has two parts: “dimensions and foundations of the theory” and “superstructure of the theory”. The first part is further divided into two chapters: “aspects of the theory” and “foundations of the theory”. The second part is composed of two chapters: “superstructure and features of the theory” and “superstructure and foundations”.

The seventh section, which deals with “rituals and acts of worship”, is the largest among these sections. It is composed of two parts: “rituals” and “acts of worship”. The first part is made up of three chapters: “rituals of the Ahl al-Bayt (‘a)”, “devotional acts for days and nights” and “mosques and holy places”. The second part is also made of chapters all of which deal with “timed acts of worship” and “untimed acts of worship”. The chapters of “timed acts of worship” are four: “daily acts of worship”, “weekly acts of worship”, “monthly acts of worship” and “yearly acts of worship”. The chapters of “untimed acts of worship” include “prayers”, “fasting”, “supplication”, “dhikr” and “jihad”.

On many occasions, these sections, chapters, and sub-chapters include preambles intended to introduce the topic and present its significance or epilogues that comprise conclusions or summaries of the ideas according to the

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impact of the topic, the extent of research, or other needs for such epilogues.

Perhaps, this order of sections and chapters might seem odd at first because it does not correspond with the usual order followed in books on similar topics. In addition, the titles of some sections and chapters may seem unprecedented. Yet, the unfamiliar nature will definitely vanish when the book is read, especially when the points mentioned are taken into careful consideration.

Second, the main purpose of this book is to manifest the practical role of the Ahl al-Bayt (‘a) in the formation and construction of a virtuous community and the establishment of a theory about this topic, followed by a demonstration of the features and details of such a virtuous community.

This matter will be helpful for the virtuous community as well as all other Muslims who seek the truth in order to commit themselves to it. Likewise, it will also be beneficial for all truth-seeking researchers.

Third, after demonstrating this theory, the book will attend to and concentrate on the distinctive features of the Ahl al-Bayt (‘a) School, without delving into common points that explain and mention details of causes and effects. Rather, a swift reference will be made to such points which, though very important at times, have been discussed in detail in general researches of Muslim scholars; therefore, as they can easily be obtained from other sources and would take this book away from its specific goal, only a quick reference is necessary.

Fourth, special attention has been devoted to the inference of the features of this theory from primary references (namely, the Holy Qur’an, the Holy Sunnah, and the authoritative texts reported from the Ahl al-Bayt (‘a) regarding the reporting, explanation, and elucidation of the

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Holy Sunnah). In addition to these, the Ahl al-Bayt’s reported texts that interpret the details of the policies, courses, methods, and situations appertaining to this theory have been mentioned.

Fifth, because the inference of this theory involves accurate ijtihad(1) dependent upon sources and precise principles of ijtihad, I have committed myself to the scholarly deduction of the fundamentals of this theory, as well as its major and central ideas, by relying upon the authoritative texts or the deductive opinions that are familiar in the milieus of Shi`ite scholars, in order that my ascription of such ideas and notions to the Ahl al-Bayt (‘a) and their group would be as accurate as possible. Moreover, I have referred to examples and texts supporting this ijtihad.

As for the details, I have exerted all possible efforts in

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relying upon authenticated texts and common texts that can be trusted as authentic, except in some secondary points that do not affect the original sense of the theory; rather, they clarify and explain it. In view of this, it becomes possible to justify the reference to some reported texts of similar purport or indicate the pluralism or acceptability of such texts.

Originally, I rested upon the general jurisprudential ‘Rule of Condescendence in Evidence on Religious Traditions’(1) in my reference to the details of the recommended acts, especially rituals and devotional acts. This is because such details would clarify the theory and its dimensions and prove my painstaking attempts to mention the authenticity and authoritativeness of the traditions when it is appropriate to confirm an idea.

At the same time, I have tried to exclude peculiar ideas that are not found in authoritative sources.

As a final point, I would like to emphasize that this book represents an initial attempt. Such iniatial attempts are often associated with errors, flaws, and defects. I therefore beseech Almighty Allah to forgive me for such flaws, to accept my humble work, and to grant success to complete this project. I also beseech Him to make this work admitted and approved by Him, His Holy Prophet (s), the Immaculate Imams (‘a), and especially our master and leader, the Patron of the Age, Imam al-Mahdi—may Allah expedite his advent.

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I also hope that readers and researchers would kindly highlight flaws and inform me about them through their valuable communications so that they may be rectified.

Finally, Almighty Allah is the Source of all success, guidance, and acceptance.

All praise is due to Allah, the Lord of the worlds, and peace and blessings be upon Muhammad and upon his Household—the immaculate and infallible.

رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِینَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَیْنَا إِصْرًا کَمَا حَمَلْتَهُ عَلَی الَّذِینَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَی الْقَوْمِ الْکَافِرِینَ

Our

Lord: Do not punish us if we forget or make a mistake. Our Lord: Do not lay

on us a burden as You did lay on those before us. Our Lord: Do not impose

upon us that which we have not the strength to bear; and pardon us, grant us

protection, and have mercy on us. You are our Patron; so, help us against the

unbelieving people. (2/286)

Muhammad Baqir al-Hakim Dhu’l-Qa`dah 14, AH 1417.

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individuals of this special circle were promoted on account of the responsibilities and instructions directly placed upon them by the Holy Imams of the Ahl al-Bayt (‘a), whose purpose beyond such promotion was to engender this community and entity.

To sum up, this entity, the Shi`ah of the Ahl al-Bayt (‘a), did not exist arbitrarily. Such faithful individuals were the outcome of a purposeful and focused plan designed by the Holy Imams (‘a) to build this virtuous community.

The Holy Imams (‘a) had realized that their general goals, one of which was to defend the entity of Islam and to safeguard the existence of the Muslim nation, would not be achieved if they directed their efforts to the totality of Muslims represented by the first circle. The achievement of this goal, along with its various aspects, depended upon the features of perpetual cognizance, continuous emotional momentum, and presence of a leader who could undertake the mission of enlightenment.

We thus observe that the Ahl al-Bayt (‘a), from the beginning, in addition to undertaking their general responsibilities entrusted to them by Almighty Allah, used to pay special attention to activity within the private circle. For instance, the Holy Prophet (s) took an extraordinary interest in this aspect; he, therefore, founded the practice of following Imam `Ali (namely, tashayyu`) and promoted it as an ideological and political line that came into existence during his lifetime and under his supervision. Not stopping here, the Holy Prophet (s) directed an elite group of his companions towards this line, causing them to be the virtuous seed of Shi`ism.(1) In addition, Imam `Ali (‘a)

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himself undertook this mission when he built a virtuous community in the holy city of al-Madinah. Thereafter, he expanded this group in al-Kufah through the agency of Hudhayfah ibn al-Yaman, Salman al-Farisi (the Persian), and `Ammar ibn Yasir, and in Lebanon through the agency of Abu-Dharr al-Ghifari, and in the Yemen during the period that he spent there as governor. The same thing can be said about other cities, such as Egypt and al-Basrah.

More light will be shed on this topic later in this book when we present the features of the process of building a virtuous community as led by the Ahl al-Bayt (‘a).

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Unfortunately, the Ahl al-Bayt (‘a) were driven away from playing this vital role due to the deviation of people from the right path, improper choices, misjudgments, and dependence upon personal interests in all fields, especially politics. As a result, Muslims in particular and all human beings in general have had to experience restricted progress, frustration, and adverse conditions. The one and only party responsible for such consequences is man alone. Human beings are also the parties responsible for all other disappointments and obstacles throughout the history of humanity, beginning the moment Almighty Allah created Adam and chose for him a wife to live with him in Paradise up to the missions of the prophets (‘a), when they failed to respond to the divine missions. Referring to this fact, the Holy Qur’an declares:

کَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِیِّینَ مُبَشِّرِینَ وَمُنْذِرِینَ وَأَنْزَلَ مَعَهُمُ الْکِتَابَ بِالْحَقِّ لِیَحْکُمَ بَیْنَ النَّاسِ فِیمَا اخْتَلَفُوا فِیهِ وَمَا اخْتَلَفَ فِیهِ إِلَّا الَّذِینَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَیِّنَاتُ بَغْیًا بَیْنَهُمْ فَهَدَی اللَّهُ الَّذِینَ آمَنُوا لِمَا اخْتَلَفُوا فِیهِ مِنَ الْحَقِّ بِإِذْنِهِ وَاللَّهُ یَهْدِی مَنْ یَشَاءُ إِلَی صِرَاطٍ مُسْتَقِیمٍ

All people were a single nation; so, Allah raised prophets as bearers of good

news and as warners and revealed with them the Book with the truth that it

might judge between people in that in which they differed. But those to whom

the Scripture was given, after clear arguments had come to them, differed among

themselves. Therefore, Allah has guided by His will those who believe the

truth about which they differed. Allah guides whom He pleases to the right

path. (2/213)

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The Holy Imams (‘a), however, attempted to return the situation to its proper form. Hence, after being driven away from their mission immediately after the demise of the Holy Prophet (s), they planned to reassume the mission of guiding to Islam. Building a virtuous community was one of their plans, because it would play a significant role in their contribution to the Islamic leadership.

This fact can be obviously noticed through a survey of the period in which the first three Imams—namely Imam `Ali, Imam Hasan, and Imam Husayn (‘a)(1)—lived. These Imams attempted to assume the leadership of the Muslim community through their political discourses with the Muslim community.

In point of fact, Imam `Ali (‘a) did hold the leadership, but this did not last for a long period during Imam Hasan’s lifetime. After that, Muslims hoped that the leadership would return to the status quo when Imam Husayn (‘a) held it; therefore, they asked him to undertake the mission that resulted in the horrible tragedy of Karbala.

There is no doubt that Imam `Ali (‘a) raised and educated an elite group of people and built up their spiritual and organizational posture so firmly that they fought under his pennon and offered great sacrifices for the sake of Islam to substantiate the ideals and values to which the Imam (‘a)

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had called.

Similarly, Imam Hasan (‘a) was able to preserve the same group by specifying their safety as one of the conditions of his peace truce with Mu‘awiyah.

As a result, this elite group was able to play a pioneering role during the age of Imam Husayn (‘a) when they were able to break through the stagnant states of acquiescence to the Umayyad regime under whose shadows the Muslim nation then lived. They were also able to promulgate the objective of the movement of Imam Husayn (‘a) whose slogan was to overthrow the Umayyad ruling regime and prepare a platform on which his uprising could achieve its widest range in the milieu of the Muslim nation, leaving an endless influence on the course of Muslim history. In fact, most of these goals, including the eventual collapse of the Umayyad dynasty, were achieved.

As regards the period of the first three Imams (‘a), we can maintain that the leading and most important objective of building a virtuous community during that period was to contribute to the process of guiding others to Islam—an objective corresponding to the activities of the Holy Imams (‘a) in the field of preserving the Muslim nation. The first procedure in this process was installing a genuinely Islamic government both externally, which was actually achieved by Imam `Ali and Imam Hasan (‘a), though for a short period, and theoretically. Working towards installing an Islamic government theoretically, the Holy Imams (‘a) were able to create in the Muslim nation a trend demanding the installation of such a genuinely Islamic government and forming a pressure group that could correct the course of the Muslim governments throughout history.

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Immediately, the masses hurried to swear allegiance to Imam `Ali (‘a) in an unprecedented way. This fact is one of the distinctive features of Imam `Ali’s leadership for which he excelled all other caliphs who preceded and followed him. The allegiance to Abu-Bakr, on the other hand, was made at a limited meeting held in the court of Banu-Sa`idah (saqifah) where attending Muslims disagreed about the issue and many distinguished Muslim personalities were absent.

As for `Umar ibn al-Kha(1)ab, he was given the oath of fealty because Abu-Bakr nominated him as the next caliph and because of the Muslims’ silence regarding this nomination after Abu-Bakr rejected the objections of some Muslim personalities, such as Talhah.

`Uthman ibn `Affan was declared the caliph of Muslims as a result of the aforementioned restricted so-called shura.(2)

As for the rulers who came after Imam `Ali (‘a), all of them held the authority of the Muslim nation through nomination of the previous caliphs, inheritance, power, and suppression of the masses. It is an undeniable fact that the true role of shura was totally erased from political life after the demise of the Holy Prophet (ṣ).

principles and values’ against the notion of ‘temporary benefits and tangible gains’ adopted by the Imam’s rivals. Unquestionably, Imam `Ali (‘a)–due to the emotional and historical circumstances of that period–could not have continued in this conflict nor achieved relative success without the existence of an elite group such as the one that he had built in the milieu of the Muslim nation.

(20) Khuzaymah ibn Thabit al-Ansari (dhu’l-shahadatayn)

(21) Al-Asbagh ibn Nubatah

(22) Maytham al-Tammar

(23) Kumayl ibn Ziyad

(24) Al-Harith al-Hamdani

(25) Rashid al-Hajari, an

(26) `Abdullah ibn `Abbas

In addition to these personalities and many others, we can refer in this regard to some companions of the Holy Prophet (s) (i.e. sahabah) such as:

(1) `Ammar ibn Yasir

(2) Ibn al-Tayhan

(3) `Uthman ibn Hunayf

(4) Sahl ibn Hunayf

(5) Jabir ibn `Abdullah al-Ansari

The deaths of these people grieved Imam `Ali (‘a), causing him to weep whenever he thought about the tremendous loss that had been left in the progressive movement of Islam. The loss was great because the Imam had met with each of these personalities separately and entrusted them with his secrets.

The effective role of this elite group lasted until the time of Imam Husayn (‘a) when the remaining members of the group sacrificed themselves for the sake of his movement, which was an unmistakable effort to regain the leadership of the Islamic nation.(1)

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participated in the eradication of the mutiny of the insurgents in the districts of Tabaristan, and the mutinies of the Turks and the Daylam in the districts of the Caspian Sea as well as other districts.

Under the guidance of the Holy Imams (‘a), Shi`ite personalities played diverse roles in defending Islam. They confronted the movements of atheism and agnosticism and the tendencies of moral corruption that spread to major Muslim cities, such as al-Madinah, Makkah, al-Kufah, al-Basrah, Syria, Baghdad, and other Muslim cities. This fact can be easily proven through the debates, discussions, and schools that were established by the followers of the Ahl al-Bayt (‘a) as well as through the high moral standards they practiced and their resistance against various types of corruption, deviation, and bias.(1)

preserve the Muslim society and guide the people to the true path.

In this respect, Shaykh al-Kulayni has reported through an authentic chain of authority (sanad) that Safwan ibn Yahya reported on the authority of Abu-Usamah Zayd al-Shahham that Imam al-Sadiq (‘a) said to him:

إقْرَأْ عَلَی مَنْ تَرَی أَنَّهُ یُطِیعُنِی

مِنْهُمْ وَیَأْخُذُ بِقَوْلِی السَّلاَمَ، وَأُوصِیکُمْ بِتَقْوَی اللهِ عَزَّ

وَجَلَّ، وَالْوَرَعَ فِی دِینِکُمْ، وَالاجْتِهَادَ للهِ، وَصِدْقَ الْحَدِیثِ،

وَأَدَاءَ الأَمَانَةِ، وَطُولَ السُّجُودِ، وَحُسْنَ الْجِوَارِ. فَبِهَذَا

جَاءَ مُحَمَّدٌ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ؛ کَانَ یَأْمُرُ

بِأَدَاءِ الْخَیْطِ وَالْمَخِیطِ. صِلُوا عَشَائِرَکُمْ، وَاشْهَدُوا

جَنَائِزَهُمْ، وَعُودُوا مَرْضَاهُمْ، وَأَدُّوا حُقُوقَهُمْ؛ فَإنَّ الرَّجُلَ

مِنْکُمْ إذَا وَرِعَ فِی دِینِهِ وَصَدَقَ الْحَدِیثَ وَأَدَّی الأَمَانَةَ

وَحَسَّنَ خُلُقَهُ مَعَ النَّاسِ قِیلَ هَذَا جَعْفَرِیٌّ، فَیَسُرُّنِی ذَلِکَ

وَیَدْخُلُ عَلَیَّ مِنْهُ السُّرُورَ، وَقِیلَ هَذَا أَدَبُ جَعْفَرٍ. وَاللهِ

لَحَدَّثَنِی أَبِی عَلَیْهِ السَّلاَمُ أَنَّ الرَّجُلَ کَانَ یَکُونُ فِی

القَبِیلَةِ مِنْ شِیعَةِ عَلِیٍّ عَلَیْهِ السَّلاَمُ فَیَکُونُ زَیْنَهَا،

آدَاهُمْ لِلأَمَانَةِ، وَأَقْضَاهُمْ لِلْحُقُوقِ، وَأَصْدَقَهُمْ لِلْحَدِیثِ،

إلَیْهِ وَصَایَاهُمْ وَوَدَائِعُهُمْ، تُسْأَلُ الْعَشِیرَةُ عَنْهُ فَتَقُولُ:

مَنْ مِثْلُ فُلانٍ؟ إنَّهُ آدَانَا لِلأَمَانَةِ وَأَصْدَقُنَا لِلْحَدِیثِ.

Say to all those you see following my orders: Peace

be upon you. I advise you to fear Almighty Allah, act piously with regard to the

affairs of your religion, work painstakingly for the sake of Almighty Allah,

be honest in speech, safeguard property and securities entrusted to you,

prostrate yourselves before Almighty Allah for considerable periods and

observe good-neighborliness. Verily, these are the traits with which Prophet

Muhammad (S) came. You must give back to their owners that with which you have

been entrusted whether the owners are righteous or depraved. The Messenger of

Allah (S) used to order his followers to return everything even if only

a thread and a needle. Build good relationships with your clans, attend their

funeral processions, visit the sick among them, and carry out your duties

towards them. Verily, if one of you shows piety in his religious affairs,

speaks nothing but the truth, and behaves politely towards others, he will be

referred to as belonging to Ja`far and they will say that this is the way

Ja`far educates his followers. This will please me and fill me with delight.

If anyone does the opposite, it is I who will be defamed and offended, since the

people will then say that Ja`far has trained his followers in this manner. I

swear by Allah that my father (‘a) told me that a (true) Shi`ite in a clan

would be the best of its individuals, the most trustworthy, the most

observant of the rights of others, and the most honest. The other individuals

of that clan would always consign their wills and trusts to him. When asked

about him, they would answer that he was unmatched among them, since he was

the most trustworthy and the most honest.(1)

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The last paragraph of this discourse is clear-cut proof of the expected role of the followers of the Ahl al-Bayt (‘a) as testified by Imam al-Sadiq (‘a) who reports it from his father, Imam al-Baqir (‘a).(1)

It is true that taqiyyah provided the adherents of the Ahl al-Bayt (‘a) a means of protection from the persecution practiced against them by the antagonistic rulers, but this was not the only goal of taqiyyah as endorsed by the Ahl al-Bayt (‘a). In fact, taqiyyah was ordained mainly for the achievement of unity and harmony in the Muslim community. Therefore, we can find the Holy Imams (‘a) urging their followers to create a spirit of mutual solidarity, joint liability, and fulfillment of covenants and promises with other constituents of the Muslim community. Likewise, they encouraged their followers to adhere to friendliness and good-neighborliness, participate in social ceremonies, visit public places, and call upon the sick. The Holy Imams (‘a) asserted that it was impossible to abandon the populace or survive in isolation.

Abiding by these instructions, the followers of the Ahl al-Bayt practiced the recommendations whether they were powerful or weak and rejected by the ruling authorities. History has not recorded any single event exposing a Shi`ah practice of repression or elimination against the followers of other Muslim sects even when power was in their hands; rather, they always abided by the course of self-defense when encountering vehement attacks. Following this course, they would cling to patience, silence, and forbearance of various types of harm and prejudice to their inherent natural rights. In the same manner, the Shi`ah had never resorted to terrorism, violence, and methods of

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assassination, kidnapping, taking hostages, or killing people by means of thirst or starvation. In fact, it is the Shi`ah who had to encounter such inhumane practices that were used against even the innocent and enfeebled, like women, children, and elderly men.

A more detailed discussion of taqiyyah will follow in the coming chapter on the security system of the virtuous community. However, let us cite the following text in which Imam al-Sadiq (‘a) distinguishes one of the reasons for the legislation on taqiyyah:

In USul al-Kafi, Shaykh al-Kulayni has reported through an authenticated chain of authority that Murazim reported Imam al-Sadiq (‘a) as having said:

عَلَیْکُمْ بِالصَّلاَةِ فِی الْمَسَاجِدِ وَحُسْنِ

الْجِوَارِ لِلنَّاسِ وَإقَامَةِ الشَّهَادَةِ وَحُضُورِ الْجَنَائِزِ. إنَّهُ

لاَ بُدَّ لَکُمْ مِنَ النَّاسِ. إنَّ أَحَداً لاَ یَسْتَغْنِی عَنِ النَّاسِ

فِی حَیَاتِهِ، وَالنَّاسُ لاَ بُدَّ لِبَعْضِهِمْ مِنْ بَعْضٍ.

I advise you to offer prayers in the mosques (of the non-Shi`ah Muslims) and

show good-neighborliness to people. Testify for the rightful parties and

attend their funeral ceremonies. Verily, you can never abandon others. No one

can live without others at any time during their lifetimes, since people have

an indispensable need for each other.(1)

They infused the spirit of supporting the rightful party and observing the basic religious laws among the Shi`ah and followers of their school. Having become a distinctive feature of the Shi`ah, compliance with these principles made the Shi`ah stand out from the opposition throughout history, although they lost numerous material benefits and were exposed to persecution as a result. However, this spirit and course has been a major factor that elucidated the values and ideals of the Muslim community through the lifestyles of the virtuous individuals who held fast to the truth, forsook worldly pleasures, and aspired to the achievement of the supreme ideals and goals.

Many opportunities presented themselves before the followers of the Ahl al-Bayt (‘a) to sink, along with the general trend, towards corruption and achieve limited and transient gains, such as during the early period of `Abbasid rule. The Holy Imams (‘a) did not begin an armed struggle against the `Abbasid regime in its first days because the `Abbasids were allies of the Shi`ah in opposing the Umayyad regime and enjoyed a good relationship with the Shi`ah. However, the `Abbasid regime later expected the Shi`ah to support them in their corrupt use of power and spurn the fundamentals of Islam, which the Shi`ah rejected outright.

The Shi`ah were subsequently offered other seductive opportunities concerning their varying tentative roles during the Mongol invasion and European campaigns against Islamic countries like Iraq, Lebanon, some countries of the Persian Gulf, the Indian subcontinent, Afghanistan, Iran, etc. During these periods, the Shi`ah had many opportunities to cooperate with new political developments that brought about Western dominance over the Islamic world. Nevertheless, in spite of persecution, they did not take advantage of these situations to gain

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political and social control in spite of the fact that others did take advantage of such situations.

The Shi`ah chose to resist foreign invasions and persist in complying with their fundamentals. They suffered deprivation and persecution because of this fundamentalism even though they formed an overwhelming majority in some of the new districts of the Islamic world. On account of their supreme spirit of fundamentalism, which had already been their distinctive feature, the Shi`ah rejected an opportunistic and deviant way.(1)

These sensitive situations have greatly influenced the steadfastness of the Muslim community against invading trends and in their dedication to the maintenance of the community, their persistence in protesting against corruption and oppression, and soaring above all worldly seductions.

The adherents of the Ahl al-Bayt (‘a) presented the impartial spirit of fraternity among Muslims through their faith-based behavior. They never stirred up national or racial discrimination since they emulated the behavior of the Holy Imams (‘a), who provided custody to weak subjects who converted to Islam as a result of conquests and suffered racial, national, and social discrimination because they were considered second-class citizens.

As a consequence, the Shi`ah of the Ahl al-Bayt (‘a) have been accused of belonging to non-Arab origins. This charge has continued up to the present day because the Shi`ah have always treated all Muslims with the spirit of fraternity and, because of this broad-mindedness, they left sympathetic impressions in the hearts of non-Arab Muslims.

distinctive features of the Ahl al-Bayt’s adherents in their relationship with the Muslims. This mutual influence has manifested itself more obviously in present times.

One of the most significant features that distinguishes the followers of the Ahl al-Bayt (‘a) from all others is their ultimate abstention from helping oppressors and unjust rulers except in very limited cases and under certain circumstances.(1)

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analogy (qiyas), equitable preference (Istihsan),(1) acceptable advantages (al-Masalih al-Mursalah), the opinion of any companion of the Holy Prophet (Qawl al-Sahabi),(2) and other principles. They closed the door of ijtihad because of the damages that befell ijtihad in its capacity of inferring religious laws and applying them on the emerging issues that required religious verdicts. Such inventions caused the Muslim code of law (shari`ah) to encounter the peril of distortion. In addition, closing the door of ijtihad left perilous, negative effects on the process of inferring religious laws from their sources and on the competence of the Muslim code of law to deal with the emerging problems facing human society due to major developments in all spheres of life. Once again, owing to difficulties in the milieus of the public, such a procedure has placed Muslim jurisprudents in a state of scholarly poverty and prompted a large number of scholars, throughout the past ages, to aspire to guide their followers after re-opening the door of ijtihad, especially in the present time.

On the other hand, the virtuous community among the followers of the Ahl al-Bayt (‘a) possessed a unique trait: the individuals of this community enriched and controlled the process of ijtihad. Hence, this process has convoyed the developments of the human society without leaving a single gap for distortion or yielding before Western concepts and

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materialistic civilizations that could influence Islamic law.

This School has gone on proffering new aspects and maintaining genuineness in its sources and authentic reserves. It has thus been able to sustain Muslim law and heritage.

jama`ah), the witnesses of divorce and judicial issues, and those who hold judiciary positions. Moreover, a reporter of the traditions of the Holy Prophet (S) and Imams (‘a) must be trustworthy regardless of his political affiliation. Hence, the Ahl al-Bayt (‘a) School might admit the report of a reporter who follows another sect or object to a belief of a Shia depending on one’s trustworthiness. This School rejects the report of any liar or untrustworthy person no matter how much loyalty to the Ahl al-Bayt (‘a) he may bear. In plain words, the Ahl al-Bayt (‘a) School does not accept any Ḥadith unless it is reported by a trustworthy person.

This principle performed a considerable role in maintaining and transmitting the traditions; therefore, all reports have been subjected to criticism, assessment, and scrutiny in both their chain of authority (sanad) and context (matn).

Unlike other Muslim groups that have committed themselves to a set of books considering them to be totally authentic despite the fact that these books contain names of some people notorious for fabrication and deviation, it is rare to find any reference book of Hadith being wholly acceptable by the virtuous community.(1)

In addition, there is a large number of traditions that the major reference books of Hadith of other Muslim sects (i.e. non-Shi`ah) have not mentioned for no reason other than that their reported narrators belonged to a sect other than that of the authors of these books. This shows that political loyalty was the one and only criterion in accepting a

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tradition.

world also corresponds with the fact mentioned by the Holy Qur’an that right will always eventually overcome wrong throughout the history of humankind. The method of divine custody and intervention through the sending of prophets and messengers and revealing of Divine Books points to the fact that the movement of history is integrative in the sense that its parts complete each other and, in the end, must achieve the ideal society that has been predicted by prophets and virtuous personalities throughout history.

The final divine message (i.e. Islam) has come to achieve human perfection at a level of cognizance and perception. It has also expressed theoretical perfection intending to systemize human life as well as perfect the progress of various social relationships. However, this perfection has not been fully achieved at levels of application, practice, representation, and practical compliance. This is so because such a level of perfection requires a long period of sufferance, dedication, experiment, analysis and examination.

This necessitates the role of the Holy Imams of the Ahl al-Bayt (‘a) and the virtuous community who undertake the mission of paving the way to the stage of history of the advent of the savior and reformer of humanity.

More than anyone else, the Holy Imams (‘a) used to present the concept of the Advent of Imam al-Mahdi—may Allah hasten his relief–as the awaited leader who would save humanity from wrong, persecution, and corruption. The presentation of Imam al-Mahdi’s expected advent attained such a high level that the followers of the Ahl al-Bayt (‘a) believed that the Holy Imam of their age would be the Awaited Mahdi.

When they instituted the virtuous community, the Holy Imams (‘a) ensured that this community would play the role

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of paving the way for the advent of the awaited Imam during the ages of his occultation not only at the levels of ideology and belief but also at practical levels. This is obvious from the following points:

especially in present times.(1)

By strengthening this idea in the minds of people, we believe that, we can win the support of the Holy Imams (‘a) in achieving the goals of their existence and maintaining and perpetuating their vital roles in Muslim society through the virtuous community, especially after the occultation of the Awaited Imam—may Allah hasten his reappearance.

In view of the above, it was necessary to create such a virtuous community. Therefore, its creation was not just an issue of guiding people to the right path and establishing the final proof against them, although this purpose did influence the formation of this community whose members believed in the divinely commissioned leadership of the Twelve Imams (‘a) and their sacred standing in the Muslim nation.

The text of the following tradition, which is reported by Shaykh al-Kulayni from Imam al-Jawad (‘a) on the authority of his forefathers on the authority of the Holy Prophet (S), may shed light on the nature of the purpose behind building this virtuous community:

إنَّ اللهَ خَلَقَ الإسْلاَمَ فَجَعَلَ لَهُ عَرَصَةً،

وَجَعَلَ لَهُ نُوراً، وَجَعَلَ لَهُ حِصْناً، وَجَعَلَ لَهُ نَاصِراً. فَأَمَّا

عَرَصَتُهُ فَالْقُرْآنُ، وَأَمَّا نُورُهُ فَالْحِکْمَةُ، وَأَمَّا حِصْنُهُ فَالْمَعْرُوفُ،

وَأَمَّا أَنْصَارُهُ فَأَنَا وَأَهْلُ بَیْتِی وَشِیعَتُنَا. فَأَحِبُّوا أَهْلَ

بَیْتِی وَشِیعَتَهُمْ وَأَنْصَارَهُمْ؛ فَإنَّهُ لَمَّا أُسْرِیَ بِی إلَی السَّمَاءِ

الدُّنْیَا فَنَسَبَنِی جِبْرَئِیلُ عَلَیْهِ السَّلاَمُ لأَِهْلِ السَّمَاءِ اسْتَوْدَعَ

اللهُ حُبِّی وَحُبَّ أَهْلِ بَیْتِی وَشِیعَتِهِمْ فِی قُلُوبِ الْمَلاَئِکَةِ،

فَهُوَ عِنْدَهُمْ وَدِیعَةٌ إلَی یَوْمِ الْقِیَامَةِ. ثُمَّ هَبَطَ بِی إلَی أَهْلِ

الأَرْضِ فَنَسَبَنِی إلَی أَهْلِ الأَرْضِ فَاسْتَوْدَعَ اللهُ عَزَّ وَجَلَّ حُبِّی

وَحُبَّ أَهْلِ بَیْتِی وَشِیعَتِهِمْ فِی قُلُوبِ مُؤْمِنِی أُمَّتِی. فَمُؤْمِنُو

أُمَّتِی یَحْفَظُونَ وَدِیعَتِی فِی أَهْلِ بَیْتِی إلَی یَوْمِ الْقِیَامَةِ.

أَلاَ فَلَوْ أَنَّ الرَّجُلَ مِنْ أُمَّتِی عَبَدَ اللهَ عَزَّ وَجَلَّ عُمْرَهُ

أَیَّامَ الدُّنْیَا ثُمَّ لَقِیَ اللهَ عَزَّ وَجَلَّ مُبْغِضاً لأَهْلِ بَیْتِی

وَشِیعَتِی مَا فَرَّجَ اللهُ صَدْرَهُ إلاَّ عَنِ النِّفَاقِ.

Verily, Almighty Allah has created Islam and

made for it a courtyard, a light, a fortress, and a supporter. The courtyard

of Islam is the Qur’an; its light, its wisdom, its fortress, a kind act; and

its supporters, I, my Household and our adherents (Shi`ah). You should thus

bear love for my Household, their adherents, and their supporters. When I was

ascending to the Lowest Sky where Archangel Gabriel introduced me to the

inhabitants of the skies, Almighty Allah ordered the angels to maintain love

for me, my Household, and their adherents in their hearts. Hence, this love remains

a trust with the angels up to the Day of Resurrection. Then, the Archangel led me down to the earth and introduced me to its inhabitants. There Almighty

Allah ordered the believers among the inhabitants of the earth to maintain

love in their hearts for me, my Household, and their adherents; therefore,

the believers of my nation shall keep this love as a trust and shall consider

it in their treatment of my Household, up to the Day of Resurrection. Truly I

say, if a man from my nation lives his entire worldly life worshipping

Almighty Allah but meets Him bearing malice against my Household and my

Shi`ah, Almighty Allah will not judge him but as a hypocrite.(2)

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to survive, co-exist, and act dynamically by activating, impressing and inspiring others with their firm faith.

Because of this fact, if we observe the movement of this virtuous community and its progress throughout the history of Islam, we will notice genuineness and deep-rootedness on the one hand and expansion, steadfastness and firmness on the other in spite of the persecution and attempts at eradication that this virtuous community had to encounter. Nevertheless, the individuals of this community did not flee from social realities or cloister themselves in distant areas of Muslim lands. On the contrary, they coexisted with their brethren in Muslim cities and in the centers of scientific, cultural, and religious knowledge, such as Iraq, Iran, Turkey, Lebanon, Syria, Middle Asia, Afghanistan, Azerbaijan, some important districts of Africa, countries of the Persian Gulf, and the Indian subcontinent (India and Pakistan). The virtuous community has thus included individuals from all nationalities, like the Arabs, Persians, Turks, Kurds, Indians, Berbers, Africans, and many more.

Thus, it is probable that the Holy Imams (‘a), having understood this fact, did not deem it necessary to exhort their followers to exert excessive effort in the domain of propagation, because true belief can perform this mission automatically when it is proposed and offered before a nation. In this respect, Shaykh al-Kulayni has reported Thabit ibn Sa`id as saying that Imam al-Sadiq (‘a) once told him:

یَا ثَابِتُ، مَا لَکُمْ وَلِلنَّاسِ؟ کُفُّوا عَنِ

النَّاسِ! وَلاَ تَدْعُوا أَحَداً إلَی أَمْرِکُمْ. فَوَاللهِ لَوْ أَنَّ أَهْلَ

السَّمَاءِ وَأَهْلَ الأَرْضِ اجْتَمَعُوا عَلَی أَنْ یُضِلُّوا عَبْداً یُرِیدُ

اللهُ هُدَاهُ مَا اسْتَطَاعُوا. کُفُّوا عَنِ النَّاسِ وَلاَ یَقُلْ أَحَدُکُمْ

أَخِی وَابْنُ عَمِّی وَجَارِی! فَإنَّ اللهَ إذَا أَرَادَ بِعَبْدٍ خَیْراً

طَیَّبَ رُوحَهُ، فَلاَ یَسْمَعُ بِمَعْرُوفٍ إلاَّ عَرَفَهُ، وَلاَ بِمُنْکَرٍ

إلاَّ أَنْکَرَهُ، ثُمَّ

یَقْذِفُ اللهُ فِی قَلْبِهِ کَلِمَةً یَجْمَعُ بِهَا أَمْرَهُ.

O Thabit, why are you arguing with the people? Stop debating with them

(attempting to convince them to join your creed) and do not summon them to

your belief. I swear by Allah that if all the inhabitants of the skies and

all the inhabitants of the earth help each other to mislead a servant (of

Allah) whom Almighty Allah wants to guide, they shall never be able to do so.

Stop arguing with the people and do not impose your belief on anyone even if

you believe one will respond because he is your brother, cousin, or neighbor.

Verily, if Almighty Allah wants somebody to join the truth, He will make his soul

responsive. As a result, he will follow that which is decent and reject that which

is vile. Then, Almighty Allah will cast in his heart a word that will inspire

the correct attitude.(1)

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To make this clear, such commands to refrain from arguing with people about doctrine and such warnings against inviting them to accept beliefs are meant for no reason other than to avoid divisive disputes and unwanted discrepancies. This fact is confirmed by another tradition also reported by Shaykh al-Kulayni from one of the Holy Imams (‘a):

وَلاَ تُخَاصِمُوا بِدِینِکُمُ النَّاسَ، فَإنَّ

الْمُخَاصَمَةَ مُمْرِضَةٌ لِلْقَلْبِ. فَإنَّ اللهَ عَزَّ وَجَلَّ قَالَ

لِنَبِیِّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: ﴿إِنَّکَ لا تَهْدِی مَنْ أَحْبَبْتَ وَلَکِنَّ

اللَّهَ یَهْدِی مَنْ یَشَاءُ﴾ وَقَالَ: ﴿ أَفَأَنْتَ تُکْرِهُ النَّاسَ حَتَّی یَکُونُوا

مُؤْمِنِینَ﴾

Do not

dispute with people about your religion, for dispute gives rise to rumors.

Almighty Allah has said to His Prophet (S), ‘Surely, you cannot guide whom

you love, but Allah guides whom He pleases. (28:56)’ He has also said, ‘Will

you then force mankind to become believers? (10/99)’(1)

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At the same time, some other traditions encourage inviting others to the true faith when there is a suitable chance or when this would not lead to dispute, because inviting to the true faith is a religious duty.(1)

In this way, we can understand why the Holy Imams of the Ahl al-Bayt (‘a) have always laid stress on demonstration of the pillars of religion in general and loyalty to the divinely commissioned leadership of the Ahl al-Bayt (‘a) (i.e. wilayah) in particular. They have also discriminated between Islam and atheism (kufr), and Islam and faith (iman). Of course, all such demonstrations mean to highlight the features of the true faith.

The distinctive feature of the faith of this virtuous community is love for Imam `Ali and the other eleven Imams (‘a) with the belief that they are the divinely designated leaders of Muslims. According to some traditions, true faith is linked to wilayah (divinely commissioned leadership of the Ahl al-Bayt (‘a)). Through an authentic chain of authority, Zurarah has reported Imam al-Baqir (‘a) as saying:

بُنِیَ الإسْلاَمُ عَلَی خَمْسَةِ أَشْیَاءَ: عَلَی

الصَّلاَةِ، وَالزَّکَاةِ، وَالْحَجِّ، وَالصَّوْمِ، وَالْوِلاَیَةِ.

Islam is

based on five things: Salat (prayer), zakat (poor-rate), hajj

(pilgrimage), Sawm (fasting), and wilayah.

Zurarah asked, “What is the best among these things?”

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The Imam (‘a) answered:

اَلوِلاَیَةُ أَفْضَلُ لأَنَّهَا مِفْتَاحُهُنَّ،

وَالوَلِیُّ هُوَ الدَّلِیلُ عَلَیْهِنَّ.

The best of them is wilayah, because it is the key to the others and the wali is the guide to them.

Zurarah asked, “What is next in being the best?”

The Imam (‘a) answered, “Then comes prayer.”

Zurarah asked, “What is next?”

The Imam (‘a) answered, “Then comes zakat, because Almighty Allah has paired it with prayer and mentioned prayer first.”

Zurarah asked, “What is next?”

The Imam (‘a) answered, “Then comes hajj.”

Zurarah asked, “What is next?”

The Imam (‘a) answered, “Then comes fasting.”(1)

According to another tradition reported by Shaykh al-Saduq in his book of al-Amali, Abu-Hamzah al-Thumali reported Imam `Ali ibn al-Husayn (Zayn al-Abidin) (‘a) as saying:

قَالَ سَلْمَانُ الْفَارِسِیُّ رَحْمَةُ اللهِ

عَلَیْهِ: کُنْتُ جَالِساً عِنْدَ رَسُولِ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ

إذْ أَقْبَلَ عَلِیُّ بْنُ أَبِی طَالِبٍ عَلَیْهِ السَّلاَمُ، فَقَالَ لَهُ:

یَا عَلِیُّ، أَلاَ أُبَشِّرُکَ؟ قَالَ: بَلَی، یَا رَسُولَ اللهِ. قَالَ: هَذَا

حَبِیبِی جِبْرَئِیلُ یُخْبِرُنِی عَنِ اللهِ جَلَّ جَلاَلُهُ أَنَّهُ قَدْ أَعْطَی

مُحِبِّیکَ وَشِیعَتَکَ سَبْعَ خِصَالٍ: الرِّفْقَ عِنْدَ الْمَوْتِ، وَالأُنْسَ

عِنْدَ الْوَحْشَةِ، وَالنُّورَ عِنْدَ الظُّلْمَةِ، وَالأَمْنَ عِنْدَ

الْفَزَعِ، وَالْقِسْطَ عِنْدَ الْمِیزَانِ، وَالْجَوَازَ عَلَی الصِّرَاطِ،

وَدُخُولَ الْجَنَّةِ قَبْلَ سَائِرِ النَّاسِ مِنَ الأُمَمِ بِثَمَانِینَ

عَاماً.

Salman

al-Farisi—may Allah have mercy upon him—narrated that he was with the Holy

Prophet (S) when `Ali ibn Abi-Talib (‘a) joined them. The Holy Prophet (S)

said to him, ‘O `Ali, May I convey some good news to you?’ ‘Yes, Allah’s

Messenger! You may,’ answered `Ali (‘a). The Holy Prophet (S) said, ‘Dear Archangel

Gabriel has just informed me that Almighty Allah has bestowed 7 blessings on

those who love you and are your followers. These are (1) lenience at the hour

of death, (2) company during loneli-ness of the grave, (3) light in the

darkness of the grave, (4) security against the horror of the Day of Resurrection,

(5) justice at The Balance, (6) permission to cross the Discriminating

Bridge, and (7) entry to Paradise eighty years before other nations.’(2)

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The Holy Imams of the Ahl al-Bayt (‘a) have specified a number of features and indications that confirm this love and loyalty to the Ahl al-Bayt (‘a) in a person. The most eminent of these indications are piety, hard work, steadfastness against hardships, and self-sacrifice, epitomized by the practice of visiting the holy tomb of Imam al-Husayn (‘a) at Karbala', as is maintained by a number of traditions.

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In this regard, the Holy Prophet (S) is reported to have said:

”کَیْفَ تُخَلِّفُونَنِی فِی الثَّقَلَیْنِ؟“ قِیلَ: ”وَمَا

الثَّقَلاَنِ یَا رَسُولَ اللهِ؟“ قَالَ: ”الأَکْبَرُ کِتَابُ اللهِ؛ سَبَبٌ

طَرَفُهُ بِیَدِ اللهِ وَطَرَفُهُ بِأَیْدِیکُمْ. فَتَمَسَّکُوا بِهِ لَنْ

تَزِلُّوا وَلَنْ تَضِلُّوا. وَالأَصْغَرُ عِتْرَتِی؛ فَإنَّهُمَا لَنْ

یَفْتَرِقَا حَتَّی یَرِدَا عَلَیَّ الْحَوْضَ. وَسَأَلْتُ لَهُمَا ذَلِکَ

رَبِّی. وَلاَ تَقَدَّمُوهُمَا فَتَهْلَکُوا، وَلاَ تُعَلِّمُوهُمَا فَإنَّهُمَا

أَعْلَمُ مِنْکُمْ.“

“How will you behave after me regarding the two Weighty

Things?” He was asked, “Allah’s Messenger, what are the two Weighty Things?”

He (S) explained, “The major Weighty Thing is Allah’s Book. One of its edges

is in Allah’s Hand while the other is in yours; so, adhere to it persistently

so that you shall never slip or stray. The minor Weighty Thing is my Progeny.

Verily, these two things shall never separate from each other until they both

join me at the Divine Pond. I have prayed to my Lord to guarantee this for

me. So, do not precede them lest you shall perish and do not impose your

knowledge on them, for they are verily more knowledgeable than you.”(1)

(1) Some Prophetic traditions have been unfaithfully transmitted and intentionally distorted.

(2) The texts of other traditions have been separated from the circumstances under which they were uttered.

(3) Many traditions about the Holy Prophet (S) have been invented, forged, and fabricated.

(4) Some genuine Prophetic traditions were suspended due to certain personal views.

(5) Some people intentionally disregarded some genuine traditions claiming that they served no interest for Islam. As a result, confusion and immense commotion overshadowed some Islamic laws.

One of the distinctive features of the followers of the Ahl al-Bayt (‘a) was that they turned to the Holy Imams (‘a) alone(1) to receive, understand, and learn the Holy Sunnah. They believed that the Imams (‘a) held the Holy Sunnah in its entirety without need to turn to any other conjectural points of evidence to reach the true religious law.

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divinely commissioned leadership. Through many authentic and uninterruptedly reported traditions, the Holy Prophet (S) emphasized this on many occasions. One form of such emphasis is the famous tradition known as Hadith al-Thaqalayn (the Two Weighty Things) in which the Holy Prophet (S) says:

إنِّی تَارِکٌ فِیکُمُ الثَّقَلَیْنِ؛ کِتَابَ اللهِ

وَعِتْرَتِی أَهْلَ بَیْتِی، مَا إنْ تَمَسَّکْتُمْ بِهِمَا لَنْ تَضِلُّوا

بَعْدِی أَبَداً، وَلَنْ یَفْتَرِقَا حَتَّی یَرِدَا عَلَیَّ الْحَوْضَ.

Indeed, I leave among you the two weighty things: the Book of Allah and my Household—the

Ahl al-Bayt (‘a). If you adhere to them, you shall never stray after me. They

shall never leave one another until they both join me at the Divine Pond.(1)

In the same way, the Holy Imams (‘a) have laid great emphasis on referring to them (marji`iyyah) regarding the religious laws through numerous clear-cut traditions. They have thus educated their followers to carry out this duty and warned them against falling into deviations by depending upon conjecture or equitable preferences (istihsan) in the process of attaining religious law.

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In this regard, traditions have described a number of attributes and basic features that the followers of the Ahl al-Bayt (‘a) must enjoy. These features are as follows:

Tusi, in his book of al-Amali, have reported the following:

One luminous night the Commander of the Faithful, Imam `Ali, (‘a) went out of his house towards the graveyard. A group of people followed him. He turned towards them and asked who they were.

“We are your followers (Shi`ah), Amir al-Mu'minin,” they answered.

He said, “But I cannot see the marks of a true Shi`ah on your faces.”

“What are the marks of a true Shi`ah?” asked they.

He (‘a) said:

صُفْرُ الوُجُوهِ مِنَ السَّهَرِ، عُمْشُ العُیُونِ

مِنَ البُکَاءِ، حُدْبُ الظُّهُورِ مِنَ القِیَامِ، خُمْصُ البُطُونِ مِنَ

الصِّیَامِ، ذُبْلُ الشِّفَاهِ مِنَ الدُّعَاءِ، عَلَیْهِمْ غَبَرَةُ

الْخَاشِعِینَ.

The true

Shi`ah are pale-faced because of staying up at night, thin-stomached because

of fasting, and dry-lipped because of endless praying to Almighty Allah. The

dust of humility covers them.”(1)

Further details of these features described by Imam `Ali (‘a) for the true Shi`ah can be envisaged from his discourse with al-Ahnaf ibn Qays as reported by Shaykh al-Saduq in his book of Sifat al-Shi`ah (Qualities of the Shi`ah):

Al-Ahnaf ibn Qays once invited Amir al-Mu’minin (‘a) to al-BaSrah after the Battle of the Camel. When Amir al-Mu’minin responded to the invitation, he asked al-Ahnaf to also include his companions in the invitation. Some very reverent people with withered skin came in.

“O Amir al-Mu’minin,” asked al-Ahnaf, “What has befallen these people? Was it scarcity of food or the terror of war?”

p: 93

Answering him, Amir al-Mu’minin (‘a) said:

لاَ یَا أَحْنَفُ! إنَّ اللهَ سُبْحَانَهُ أَحَبَّ أَقْوَاماً

تَنَسَّکُوا لَهُ فِی دَارِ الدُّنْیَا تَنَسُّکَ مَنْ هَجَمَ عَلَی مَا عَلِمَ

مِنْ قُرْبِهِمْ مِنْ یَوْمِ الْقِیَامَةِ مِنْ قَبْلِ أَنْ یُشَاهِدُوهَا فَحَمَلُوا

أَنْفُسَهُمْ عَلَی مَجْهُودِهَا وَکَانُوا إذَا ذَکَرُوا صَبَاحَ یَوْمِ الْعَرْضِ

عَلَی اللهِ سُبْحَانَهُ تَوَهَّمُوا خُرُوجَ عُنُقٍ یَخْرُجُ مِنَ النَّارِ یَحْشُرُ

الْخَلاَئِقَ إلَی رَبِّهِمْ تَبَارَکَ وَتَعَالَی وَکِتَابٍ یَبْدُو فِیهِ عَلَی

رُؤُوسِ الأَشْهَادِ فَضَائِحُ ذُنُوبِهِمْ، فَکَادَتْ أَنْفُسُهُمْ تَسِیلُ سَیَلاَناً

أَوْ تَطِیرُ قُلُوبُهُمْ بِأَجْنِحَةِ الْخَوْفِ طَیَرَاناً، وَتُفَارِقُهُمْ عُقُولُهُمْ

إذَا غَلَتْ بِهِمْ مِنْ أَجْلِ التَّجَرُّدِ إلَی اللهِ سُبْحَانَهُ غَلَیَاناً.

فَکَانُوا یِحِنُّونَ حَنِینَ الوَالِهِ فِی دُجَی الظُّلَمِ، وَکَانُوا یُفْجَعُونَ

مِنْ خَوْفِ مَا أَوْقَفُوا عَلَیْهِ أَنْفُسَهُمْ، فَمَضَوْا ذُبْلَ الْجِسَامِ،

حَزِینَةً قُلُوبُهُمْ، کَالِحَةً وُجُوهُهُمْ، ذَابِلَةً شِفَاهُهُمْ، خَامِصَةً

بُطُونُهُمْ، تَرَاهُمْ سُکَارَی. سُمَّارُ وَحْشَةٍ بِاللَّیْلِ، مُتَخَشِّعُونَ

کَأَنَّهُمْ شِنَانٌ بَوَالٍ، قَدْ أَخْلَصُوا للهِ أَعْمَالَهُمْ سِرّاً وَعَلاَنِیَةً،

فَلَمْ تَأْمَنْ مِنْ فَزَعِهِ قُلُوبُهُمْ، بَلْ کَانُوا کَمَنْ حَرَسُوا قِبَابَ

خَرَاجِهِمْ. فَلَوْ رَأَیْتَهُمْ فِی لَیْلَتِهِمْ، وَقَدْ نَامَتِ الْعُیُونُ،

وَهَدَأَتِ الأَصْوَاتُ، وَسَکَنَتِ الْحَرَکَاتُ مِنَ الطَّیْرِ فِی الوُکُورِ

وَقَدْ نَهْنَهَهُمْ هَوْلُ یَوْمِ الْقِیَامَةِ بِالْوَعِیدِ عَنِ الرُّقَادِ کَمَا

قَالَ سُبْحَانَهُ: ”أَفَأَمِنَ أَهْلُ الْقُرَی أَنْ یَأتِیَهُمْ بَأسُنَا

بَیَاتاً وَهُمْ نَائِمُونَ؟“ فَاسْتَیْقَظُوا إلَیْهَا فِزِعِینَ، وَقَامُوا إلَی

صَلاَتِهِمْ مُعَوِّلِینَ، بَاکِینَ تَارَةً وَأُخْرَی مُسَبِّحِینَ، یَبْکُونَ

فِی مَحَارِیبِهِمْ وَیَرُنُّونَ، یَصْطَفُّونَ لَیْلَةً مُظْلِمَةً بَهْمَاءَ یَبْکُونَ.

فَلَوْ رَأَیْتَهُمْ یَا أَحْنَفُ فِی لَیْلَتِهِمْ قِیَاماً عَلَی أَطْرَافِهِمْ،

مُنْحَنِیَةً ظُهُورُهُمْ یَتْلُونَ أَجْزَاءَ الْقُرْآنِ لِصَلاَتِهِمْ، قَدِ

اشْتَدَّتْ إعْوَالُهُمْ وَنَحِیبُهُمْ وَزَفِیرُهُمْ، إذَا زَفَرُوا خِلْتَ النَّارُ

قَدْ أَخَذَتْ مِنْهُمْ إلَی حَلاَقِیمِهِمْ، وَإذَا أَعْوَلُوا حَسِبْتَ السَّلاَسِلُ

قَدْ صُفِّدَتْ فِی أَعْنَاقِهِمْ، فَلَوْ رَأَیْتَهُمْ فِی نَهَارِهِمْ إذاً لَرَأَیْتَ

قَوماً ”یَمْشُونَ عَلَی الأَرْضِ هَوْناً“ وَیَقُولُونَ ”لِلنَّاسِ حُسْناً فَإذَا

”خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلاَماً“ ”وَإِذَا مَرُّوا بِاللَّغْوِ

مَرُّوا کِرَاماً“. قَد قَیَّدُوا أَقْدَامَهُمْ مِنَ التَّهَمَاتِ، وَأَبْکَمُوا

أَلْسِنَتَهُمْ أَنْ یَتَکَلَّمُوا فِی أَعْرَاضِ النَّاسِ، وَسَجَّمُوا أَسْمَاعَهُمْ

أَنْ یَلِجَهَا خَوْضُ خَائِضٍ، وَکَحَّلُوا أَبْصَارَهُمْ بِغَضِّ الْبَصَرِ عَنِ

الْمَعَاصِی، وَانْتَحَوْا دَارَ السَّلاَمِ الَّتِی مَنْ دَخَلَهَا کَانَ آمِناً

مِنَ الرَّیْبِ وَالأَحْزَانِ. فَلَعَلَّکَ یَا أَحْنَفُ شَغَلَکَ نَظَرُکَ فِی

وَجْهِ وَاحِدَةٍ تُبْدِی الأَسْقَامَ بِغَضَارَةِ وَجْهِهَا، وَدَارٍ قَدْ أُشْغِلْتَ

بِنَقْشِ رَوَاقِهَا وَسُتُورٍ قَدْ عَلَّقْتَهَا، وَالرِّیحُ وَالآجَامُ مُوَکَّلَةٌ

بِثَمَرِهَا. وَلَیْسَتْ دَارُکَ هَذِهِ دَارَ الْبَقَاءِ فَأَحْمَتْکَ الدَّارُ

الَّتِی خَلَقَهَا اللهُ سُبْحَانَهُ مِنْ لُؤْلُؤَةٍ بَیْضَاءَ، فَشَقَّقَ فِیهَا

أَنْهَارَهَا، وَغَرَسَ فِیهَا أَشْجَارَهَا، وَأَظْلَلَ عَلَیْهَا بِالنُّضَّجِ

مِنْ أَثْمَارِهَا وَکَبَسَهَا بِالْعَوَاتِقِ مِنْ حُورِهَا. ثُمَّ أَسْکَنَهَا

أَوْلِیَاءَهُ وَأَهْلَ طَاعَتِهِ. فَلَوْ رَأَیْتَهُمْ یَا أَحْنَفُ وَقَدْ قَدِمُوا

عَلَی زِیَادَاتِ رَبِّهِمْ سُبْحَانَهُ فَإذَا ضُرِبَتْ جَنَائِبُهُمْ صَوَّتَتْ

رَوَاحِلُهُمْ بِأَصْوَاتٍ لَمْ یَسْمَعِ السَّامِعُونَ بِأَحْسَنَ مِنْهَا، وَأَظَلَّتْهُمْ

غَمَامَةٌ فَأَمْطَرَتْ عَلَیْهِمُ الْمِسْکَ وَالرَّادَنَ، وَصَهِلَتْ خُیُولُهَا

بَیْنَ أَغْرَاسِ تِلْکَ الْجِنَانِ، وَتَخلَّلَتْ بِهِمْ نُوقُهُمْ بَیْنَ کُثُبِ

الزَّعْفَرَانِ وَیَتَّطِئُ مِنْ تَحْتِ أَقْدَامِهِمُ اللُّؤْلُؤُ وَالْمَرْجَانُ

وَاسْتَقْبَلَتْهُمْ قَهَارِمَتُهَا بِمَنَابِرِ الرَّیْحَانِ. وَهَاجَتِ لَهُمْ

رِیحٌ مِنْ قِبَلِ الْعَرْشِ فَنَثَرَتْ عَلَیْهِمُ الْیَاسَمِینَ وَالأُقْحُوَانَ،

وَذَهَبُوا إلَی بَابِهَا فَیَفْتَحُ لَهُمُ الْبَابَ رِضْوَانُ ثُمَّ یَسْجُدُونَ

للهِ فِی فَنَاءِ الْجِنَانِ. فَقَالَ لَهُمُ الْجَبَّارُ: إرْفَعُوا رُؤوسَکُمْ،

فَإنِّی قَدْ رَفَعْتُ عَنْکُمْ مَؤونَةَ الْعِبَادَةِ، وَأَسْکَنْتُکُمْ جَنَّةَ

الرِّضْوَانِ. فَإنْ فَاتَکَ یَا أَحْنَفُ مَا ذَکَرْتُ لَکَ فِی صَدْرِ کَلاَمِی،

لَتُتْرَکُنَّ فِی سَرَابِیلِ الْقَطِرَانِ وَلَتُطَوَّفَنَّ بَیْنَهَا وَبَیْنَ

حَمِیمٍ آنٍ، وَلَتُسْقَیَنَّ شَرَاباً حَارَّ الْغَلَیَانِ فِی أَنْضَاجِهِ، فَکَمْ

یَؤْمَئِذٍ فِی النَّارِ مِنْ صُلْبٍ مَحْطُومٍ وَوَجْهٍ مَهْشُومٍ وَمُشَوَّهٍ

مَضْرُوبٍ عَلَی الْخُرْطُومِ، قَدْ أَکَلَتِ الْجَامِعَةُ کَفَّهُ، وَالْتَحَمَ

الطَّوْقُ بِعُنُقِهِ. فَلَوْ رَأَیْتَهُمْ یَا أَحْنَفُ یَنْحَدِرُونَ فِی أَوْدِیَتِهَا،

وَیَصْعَدُونَ جِبَالَهَا، وَقَدْ أُلْبِسُوا الْمُقَطَّعَاتِ مِنَ القَطِرَانِ،

وَأُقْرِنُوا مَعَ فُجَّارِهَا وَشَیَاطِینِهَا، فَإذَا اسْتَغَاثُوا بِأَسْوَأَ

أَخْذٍ مِنْ حَرِیقٍ شَدَّتْ عَلَیْهِمْ عَقَارِبُهَا وَحَیَّاتُهَا، وَلَوْ رَأَیْتَ

مُنَادِیاً یُنَادِی وَهُوَ یَقُولُ: یَا أَهْلَ الْجَنَّةِ وَنَعِیمِهَا، وَیَا

أَهْلَ حُلِیِّهَا وَحُلَلِهَا، خُلُودٌ فَلاَ مَوْتَ، فَعِنْدَهَا یَنْقَطِعُ رَجَاؤُهُمْ،

وَتَنْغَلِقُ الأَبْوَابُ، وَتَنْقَطِعُ بِهِمُ الأَسْبَابُ. فَکَمْ یَوْمَئِذٍ

مِنْ شَیْخٍ یُنَادِی وَاشَیْبَتَاهُ! وَکَمْ مِنْ شَابٍّ یُنَادِی وَاشَبَابَاهُ!

وَکَمْ مِنِ امْرَأَةٍ تُنَادِی وَافَضِیحَتَاهُ! هُتِکَتْ عَنْهُمُ السُّتُورُ،

فَکَمْ یَوْمَئِذٍ مِنْ مَغْمُوسٍ بَیْنَ أَطْبَاقِهَا مَحْبُوسٌ. یَا لَکَ غَمْسَةٌ

أَلْبَسَتْکَ بَعَدْ لِبَاسِ الکُتَّانِ وَالْمَاءِ الْمُبَرَّدِ عَلَی الْجُدْرَانِ

وَأَکْلِ الطَّعَامِ أَلْوَاناً بَعْدَ أَلْوَانٍ لِبَاساً لَمْ یَدَعْ لَکَ شَعْراً

نَاعِماً کُنْتَ مُطْعِمَهُ إلاَّ بَیَّضَهُ وَلاَ عَیْناً کُنْتَ تُبْصِرُ بِهَا

إلَی حَبِیبٍ إلاَّ فَقَأَهَا، هَذَا مَا أَعَدَّ اللهُ لِلْمُجْرِمِینَ، وَذَلِکَ

مَا أَعَدَّ اللهُ لِلْمُتَّقِینَ.

No,

Ahnaf. Their state is not due to either. Allah, the Glorified, loved some

people, those who served Him with devotion in this world as if they were heavily

burdened, because He knew their dread of the Day of Resurrection before they had

witnessed it. My companions have therefore exerted all their possible efforts

in this regard. When they imagine the morning when all creatures will appear in

the presence of their Lord, they imagine a rope coming out of Hell to gather

all the creatures before their Lord and visualize the record that will open

before the Witnesses and uncover all their sins. Thus, their souls turn to

flee, their hearts seek escape with wings of fear, and their minds toss

hither and thither as if boiling in a cauldron. Though they long (to meet

Allah) with the longing of one lost in the darkness, they are distressed and

afraid because of that to which they have dedicated themselves. Thus, they

have become weak-bodied, broken-hearted, gloomy-faced, dry-lipped, and

thin-stomached. You see them as if they are drunk; they talk in the

loneliness of nights and are as worn out as their shriveled skins. They have

sincerely offered their acts to Allah, overtly and in private. Their hearts

have never felt secure because of their fear of Allah. They have guarded

their actions knowing they were the domes of their tribute. Were you to see

them at night—when eyes sleep, silence prevails, and birds remain calm and

motionless in their nests—the threatening horror of the Day of Resurrection

deters them from sleeping, being reminded of Allah saying, “Did the people of

the towns think themselves secure from Our wrath that could strike them at

night during their sleep? (7:97)” So, they wake up panic-stricken, and hurry

to their prayers, crying. Sometimes they weep and at other times praise

Allah. In their places of worship, their wailing resounds. On gloomy nights,

they weep. Were you, O Ahnaf, to see them at night either standing or with

backs bent! They recite parts of the Qur’an in their prayers. Their wailings,

lamentations, and sighs are heart-rending. If they sigh, you think the fire

(of Hell) has taken them by the throat. If they wail, you think their necks are

in the noose. If you look at them during the day, you see them as people who

“walk gently on the earth,” speak “politely to people,” and “when addressed

by the ignorant ones, their only response is, ‘Peace be with you.’” And “when

they come across something impious, they pass by, ignoring it.” They prevent

their feet from following and investigating people’s defects, stop their

tongues from speaking ill of people’s reputations, check their ears from hearing

evil about others, turn their eyes away from (looking at) the acts of

disobedience to Allah, and direct them towards the Abode of Peace—whoever

enters it will be saved from doubt and grief. It seems, O Ahnaf, that you

have been engaged in looking at a face that afflicts you with various sorts

of misfortunes the very moment that you enjoy looking at its prosperous appearance;

and you have been engaged in looking at the drawings of the exterior of that

lodging, as well as its hanging curtains, while wind and hot weather are destroying

its fruits within. Nevertheless, that lodging, which is definitely not your

permanent abode, has distracted you from (working for) the Final Abode that

Allah created from a white pearl, deep rivers, and planted trees, and cast

shadows of ripe fruit over it, and filled it with young Paradisiacal women

(houris). There He will lodge (permanently) His disciples and the obedient

people. Were you, O Ahnaf, to see them when

they will come to their Lord, the Glorified! When their mares are stricken,

their riding camels will produce a sound that no one has ever heard. A cloud

that rains musk and saffron will overshadow them. Their mares will neigh among

the plants of the gardens (of Paradise), and their camels will take them over

the rising slopes of saffron. They will walk solemnly on pearls and corals.

The curators of Paradise will receive them with pulpits of basil. A wind from

the direction of the Divine Throne will then disperse over them jasmine and

daisies. When they approach the portals (of Paradise), Ri¤wan (the Paradise

doorkeeper) will open these portals before them and they will prostrate

themselves before Allah in the courtyard of Paradise. Allah, the Omnipotent,

will say to them, “Raise your heads. I have freed you from the burden of

worship and housed you in the bliss of contentment.” If you, O Ahnaf,

disregard that which I have related, you will be left in shirts of tar, run between

blazing fire and boiling water, and be served with boiling water. On that

day, many spines will be broken, many faces distorted, and many deformed and

beaten on the nose. Likewise, chains will gouge the palms of many and bands will

choke the necks. Were you, O Ahnaf, to see them slipping into the valleys of

Hell and climbing the mountains there while dressed in tar and grouped with

the sinful and the devils! If they call for help against the fire, scorpions

and snakes will attack them. Were you also to see the caller who will say, “O

people of Paradise and its bliss, jewels, and garments, you will live forever

and you will never die.” Only then will they lose hope completely. The doors

will close and relationships will be cut off. On that day, many old men will

mourn their old age, many youths will mourn their youth, and many women will bewail

their scandals. The screens (separating them from Hell) will be removed. On

that day, many will be dipped into and detained between the layers of Hell.

It is a dip that will cause you to wear a garment–after having worn linen

clothes, drunk water that was cooled, and eaten various meals—which will turn

every single smooth hair grey and gouge out the eye with which you saw your

dear ones. This is what Allah has prepared for the offenders and that was what Allah has prepared for the

God-fearing.(1)

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Another depiction has been reported by al-Karachaki in his book of Kanz al-Fawa'id(1) as reported by Nawf al-Bakkali(2) from Imam `Ali (‘a) in an address to a group of his companions among whom was Hammam ibn `Abadah ibn Khaytham. A part of this discourse has been recorded by al-Sharif al-Ra¤i in Nahj al-Balaghah.(3)

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The Ahl al-Bayt (‘a) have also called attention to this principle as they established connections between faith and practice and clearly stated that perfection of faith cannot be achieved without putting faith into practice. In the coming discussions, more light will be shed on this topic. Imam al-Sadiq (‘a) is reported to have said:

یَنْبَغِی لِمَنِ إدَّعَی هَذَا الأَمْرَ فِی

السِّرِّ أَنْ یَأْتِیَ عَلَیْهِ بِبُرْهَانٍ فِی الْعَلاَنِیَةِ… یُحِلُّ

حَلاَلَ اللهِ، وَیُحَرِّمُ حَرَامَ اللهِ، وَیَکُونُ لَهُ ظَاهِرٌ یُصَدِّقُ

بَاطِنَهُ.

He who claims embracing this faith (i.e. loyalty

to the Ahl al-Bayt (‘a)) within one’s heart must provide overt proof.…He

must commit to all that which Almighty Allah has deemed lawful, refrain from whatever

He has deemed unlawful, and show an outward appearance that proves his inner belief.(1)

He (‘a) is also reported to have said:

لَیْسَ مِنْ شِیعَتِنَا مَنْ قَالَ بِلِسَانِهِ

وَخَالَفَنَا فِی أَعْمَالِنَا وَآثَارِنَا؛ وَلَکِنْ مِنْ شِیعَتِنَا مَنْ

وَافَقَنَا بِلِسَانِهِ وَقَلْبِهِ وَاتَّبَعَ آثَارَنَا وَعَمِلَ عَمَلَنَا.

أُولَئِکَ شِیعَتُنَا.

Verily,

he who claims being one of our followers in words but violates our deeds and

traditions is not one of our Shi`ah. Our Shi`ah are only those who concur

with us in words and intentions, imitate our traditions, and emulate our

deeds. These, indeed, are our Shi`ah.(2)

p: 103

Through an authentic chain of authority, al-Kashshi reported Dawud ibn Farqad to have said that he heard Imam al-Sadiq (‘a) saying:

إنَّ أَصْحَابِی أُولُوا النُّهَی

وَالتُّقَی؛ فَمَنْ لَمْ یَکُنْ مِنْ أَهْلِ النُّهَی وَالتُّقَی فَلَیْسَ مِنْ

أَصْحَابِی.

My companions are verily

the people of understanding and piety. Hence, he who does not enjoy

understanding and piety is not my companion.(1)

al-Hadhdha' reported Imam al-Sadiq (‘a) as saying:

مَنْ أَحَبَّ للهِ وَأَبْغَضَ للهِ وَأَعْطَی للهِ

فَهُوَ مِمَّنْ کَمُلَ إِی-مَانُهُ.

He who loves, hates, and gives for the sake of Allah actually enjoys perfect faith.(1)

According to another tradition, Imam al-Baqir (‘a) is reported to have said:

ِدُّ الْمُؤْمِنِ فِی اللهِ مِنْ أَعْظَمِ شُعَبِ

الإیمَانِ. أَلاَ وَمَنْ أَحَبَّ فِی اللهِ وَأَبْغَضَ فِی اللهِ وَأَعْطَی فِی

اللهِ وَمَنَعَ فِی اللهِ فَهُوَ مِنْ أَصْفِیَاءِ اللهِ.

When a believer loves (others) for the sake of Almighty Allah, this will be one of

the greatest parts of faith. Verily, he who loves, hates, gives, and

withholds for the sake of Almighty Allah is one of His elite servants.(2)

Other traditions also express true faith and piety through love that is intended purely for Allah’s sake. Fu¤ayl ibn Yasar reported that he asked Imam al-Sadiq (‘a) whether loving and hating for Allah’s sake is part of faith. The Imam (‘a) answered:

وَهَلِ الإیمَانُ إلاَّ الْحُبُّ وَالبُغْضُ؟

Is true faith anything other than love and hate?

Then, the Imam (‘a) quoted the following Qur’anic verse to confirm his words:

وَلَکِنَّ اللَّهَ حَبَّبَ إِلَیْکُمُ الْإِیمَانَ وَزَیَّنَهُ فِی قُلُوبِکُمْ وَکَرَّهَ إِلَیْکُمُ الْکُفْرَ وَالْفُسُوقَ وَالْعِصْیَانَ أُولَئِکَ هُمُ الرَّاشِدُونَ

…Allah has endeared faith to you and has

made it seemly in your hearts, and He has made hateful to you unbelief,

transgression and disobedience; these are the followers of a right way.

(49/7)(3)

p: 105

Abu-Ubaydah al-Hadhdha' also reported that Imam al-Baqir (‘a) said to him:

یَا زِیَادُ، وَیْحَکَ!

وَهَلِ الدِّینُ إلاَّ الْحُبُّ؟ أَلاَ تَرَی قَوْلَ اللهِ تَعَالَی: ﴿قُلْ إِنْ کُنْتُمْ تُحِبُّونَ

اللَّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللَّهُ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَاللَّهُ

غَفُورٌ رَحِیمٌ﴾

O Ziyad, woe unto you! Is faith anything other than love? You should

have considered Almighty Allah’s saying (in the Holy Qur’an), “Say: If you

love Allah, then follow me, Allah will love you and forgive you your faults,

and Allah is Forgiving, Merciful. (3/31)”(1)

many aspects of acting as excellent exemplars.

In view of this, the practical demonstration as excellent exemplars must be among the features that distinguish the Shi`ah from others. Moreover, the Holy Imams (‘a), through traditions, have matched this feature to their own attributes, since the Imams (‘a) have always been excellent exemplars.

`Umar ibn Yahya is reported to have heard Imam al-Sadiq (‘a) saying:

إنَّ أَحَقَّ النَّاسِ بِالْوَرَعِ آلُ مُحَمَّدٍ

وَشِیعَتُهُمْ، کَیْمَا تَقْتَدِیَ الرَّعِیَّةُ بِهِمْ.

Verily,

the first to be characterized by devoutness are the Household of Muhammad (‘a)

and their followers so that the people will pattern themselves after them.((1))

As has been previously cited, Imam al-Sadiq (‘a) is reported to have said:

فَإنَّ

الرَّجُلَ مِنْکُمْ إذَا وَرِعَ فِی دِینِهِ وَصَدَقَ الْحَدِیثَ وَأَدَّی

الأَمَانَةَ وَحَسَّنَ خُلُقَهُ مَعَ النَّاسِ قِیلَ هَذَا جَعْفَرِیٌّ،

فَیَسُرُّنِی ذَلِکَ وَیَدْخُلُ عَلَیَّ مِنْهُ السُّرُورَ، وَقِیلَ هَذَا

أَدَبُ جَعْفَرٍ. وَاللهِ لَحَدَّثَنِی أَبِی عَلَیْهِ السَّلاَمُ أَنَّ

الرَّجُلَ کَانَ یَکُونُ فِی القَبِیلَةِ مِنْ شِیعَةِ عَلِیٍّ عَلَیْهِ

السَّلاَمُ فَیَکُونُ زَیْنَهَا، آدَاهُمْ لِلأَمَانَةِ، وَأَقْضَاهُمْ

لِلْحُقُوقِ، وَأَصْدَقَهُمْ لِلْحَدِیثِ، إلَیْهِ وَصَایَاهُمْ

وَوَدَائِعُهُمْ، تُسْأَلُ الْعَشِیرَةُ عَنْهُ فَتَقُولُ: مَنْ مِثْلُ فُلانٍ؟

إنَّهُ آدَانَا لِلأَمَانَةِ وَأَصْدَقُنَا لِلْحَدِیثِ.

Verily, if one of you

shows piety in his religious affairs, speaks nothing but the truth, and

behaves politely towards the people, they will refer to him as belonging to

Ja`far and they will say that this is the way Ja`far educates his followers.

This will please me and fill me with delight. If one does the opposite, it is

I who will be defamed and offended, since the people will say that Ja`far has

educated his followers in this manner. I swear by Allah that my father (‘a)

told me that a Shi`ite in a clan would be the best of its individuals, the

most trustworthy, the most observant of their rights, and the most honest.

The other individuals would always keep their wills and trusts with him, and

when asked about him, they would answer that he was unmatched among them,

since he was the most trustworthy and the most honest.(2)

p: 107

Imam al-Sadiq (‘a) is also reported as saying:

إنَّ أَصْحَابَ

عَلِیٍّ عَلَیْهِ السَّلاَمُ کَانُوا الْمَنْظُورَ إلَیْهِمْ فِی الْقَبَائِلِ،

وَکَانُوا أَصْحَابَ الْوَدَائِعِ، مَرْضِیِّینَ عِنْدَ النَّاسِ.

The companions of `Ali (‘a)

were the most notable figures in their clans. They were also the most

trustworthy and the most respected in the eyes of the people.(1)

According to another tradition, Sulayman ibn Mahran reported that he once visited Imam al-Sadiq (‘a) and found a group of Shi`ah listening to the Imam while he was instructing them by saying:

مَعَاشِرَ الشِّیعَةِ! کُونُوا لَنَا زَیْناً، وَلاَ

تَکُونُوا عَلَیْنَا شَیْناً. قُولُوا لِلنَّاسِ حُسْناً، وَاحْفَظُوا

أَلْسِنَتَکُمْ، وَکُفُّوهَا عَنِ الفُضُولِ وَقُبْحِ القَوْلِ.

O groups of Shi`ah, represent us with fairness and

do not represent us unbecomingly. Speak to men good words, withhold your tongues (from speaking evil), and desist from idle chat and foul language.(2)

p: 108

إمْتَحِنُوا شِیعَتَنَا عِنْدَ

مَوَاقِیتِ الصَّلاَةِ کَیْفَ مُحَافَظَتُهُمْ عَلَیْهَا، وَإلَی أَسْرَارِنَا

کَیْفَ حِفْظُهُمْ لَهَا عِنْدَ عَدُوِّنَا، وَإلَی أَمْوَالِهِمْ کَیْفَ

مُوَاسَاتُهُمْ لإِخْوَانِهِمْ فِیهَا.

You can test our true followers (the Shi`ah)

through their performing the prayers at the best time of prayer, keeping our

secrets from our enemies, and taking their brethren-in-faith as partners in

their wealth.(1)

Another tradition holds that Abul-Rabi` al-Shami reported that he once visited Imam al-Sadiq (‘a) and found his house full of attendants some of whom were from Khurasan and others from Syria and other districts. He could not find a place to sit. Then, Imam al-Sadiq (‘a), who was leaning, sat erect and said:

یَا شِیعَةَ آلِ مُحَمَّدٍ! إعْلَمُوا أَنَّهُ لَیْسَ

مِنَّا مَنْ لَمْ یَمْلِکْ نَفْسَهُ عِنْدَ غَضَبِهِ، وَمَنْ لَمْ یُحْسِنْ

صُحْبَةَ مَنْ صَحِبَهُ، وَمُخَالَفَةَ مَنْ خَالَفَهُ، وَمُرَافَقَةَ مَنْ

رَافَقَهُ، وَمُجَاوَرَةَ مَنْ جَاوَرَهُ…

O Adherents of Muhammad’s Household, know that they are not ours who do not control

themselves when in rage, do not respect the association with their companions,

associates, and parties, and do not oppose those opposed to them in a

peaceful way.(2)

Maysir has reported Imam al-Baqir (‘a) as saying to him, “O Maysir! May I introduce to you our true Shi`ah?”

Maysir said, “May I be your devoted servant! Please do.” The Imam (‘a) said:

p: 110

إنَّهُمْ

حُصُونٌ حَصِینَةٌ، وَصُدُورٌ أَمِینَةٌ، وَأَحْلاَمٌ رَزِینَةٌ، لَیْسُوا

بِالْمَذَایِیعِ الْبُذَّرِ، وَلاَ بِالْجُفَاةِ الْمُرَائِینَ، رُهْبَانُ

اللَّیْلِ، أُسْدُ النَّهَارِ.

They are

strong fortresses, faithful hearts and restrained intellects. They do not

hide the truth and are not vain or ostentatious. They are humble worshippers

at night and courageous lions during the day.(1)

Imam al-Baqir (‘a) is also reported to have said:

شِیعَتُنَا الْمُتَبَاذِلُونَ فِی وِلاَیَتِنَا،

الْمُتَحَابُّونَ فِی مَوَدَّتِنَا، الْمُتَزَاوِرُونَ فِی إحْیَاءِ أَمْرِنَا،

الَّذِینَ إذَا غَضِبُوا لَمْ یَظْلِمُوا، وَإنْ رَضُوا لَمْ یُسْرِفُوا،

بَرَکَةٌ عَلَی مَنْ جَاوَرُوا، سِلْمٌ لِمَنْ خَالَطُوا.

Our true

Shi`ah are surely those who meet the needs of each other for the sake of

(their loyalty to) our leadership, love each other for the sake of their love

for us, and exchange visits for the sake of discussing our affairs. They neither

wrong others when they are enraged nor exceed the limits when they are

pleased. They are a blessing for their neighbors and peace for their

associates.(2)

In previously mentioned traditions, we have come to know about the Holy Imams (‘a) approach of instructing and disciplining their followers to comply with high moral standards, emphasizing the quality of restoring trusts to their owners and fulfilling responsibilities. Such traditions can also be found in reference books of Hadith, especially chapters on appropriate relationships with others and enjoining that which is right. Furthermore, separate books have been written on such topics.(3)

p: 111

Third: The establishment of cultural foundations, such as schools and seminaries that educate well-versed jurisprudents, propagators, and scholars specialized in religious sciences. Such schools have been invulnerable forts that shelter this virtuous community against collapse. Therefore, the Ahl al-Bayt (‘a) have emphasized the duty of seeking knowledge and the necessity of dissemination of knowledge by the scholars. In this respect, Imam `Ali Amir al-Mu'minin (‘a) is reported as saying:

أَیُّهَا النَّاسُ! إعْلَمُوا أَنَّ کَمَالَ الدِّینِ

طَلَبُ الْعِلْمِ وَالْعَمَلُ بِهِ. أَلاَ وَإنَّ طَلَبَ الْعِلْمِ أَوْجَبُ

عَلَیْکُمْ مِنْ طَلَبِ الْمَالِ. إنَّ الْمَالَ مَقْسُومٌ مَضْمُونٌ لَکُمْ،

قَدْ قَسَمَهُ عَادِلٌ بَیْنَکُمْ وَضَمِنَهُ، وَسَیَفِی لَکُمْ. وَالْعِلْمُ

مَخْزُونٌ عِنْدَ أَهْلِهِ، وَقَدْ أُمِرْتُمْ بِطَلَبِهِ مِنْ أَهْلِهِ

فَاطْلُبُوهُ.

O people! Beware that the perfection of religion depends upon acquiring

knowledge and putting it into practice. It is more important for you to

acquire knowledge than to collect wealth. Wealth has been distributed among you

by the Just Lord. He has guaranteed it and He will keep His promise. However,

He has stored knowledge in the hearts of some, and has ordered you to go forth

to seek it from them.(1)

Many traditions carry this emphasis on seeking knowledge:

طَلَبُ الْعِلْمِ فَرِیضَةٌ.

Seeking knowledge is a religious duty.

أَلاَ إنَّ اللهَ یُحِبُّ بُغَاةَ الْعِلْمِ.

Verily,

Almighty Allah loves the seekers of knowledge.

إنَّ الشَّاخِصَ فِی طَلَبِ الْعِلْمِ کَالْمُجَاهِدِ

فِی سَبِیلِ اللهِ.

One who exerts serious effort to seek knowledge will have the same reward as one

who strives in the way of Allah.

p: 113

Furthermore, the Holy Prophet (S) is reported to have said:

تَذَاکَرُوا، وَتَلاَقَوْا، وَتَحَدَّثُوا: فَإنَّ

الْحَدِیثَ جَلاَءٌ لِلْقُلُوبِ. إنَّ الْقُلُوبَ لَتَرِینُ کَمَا یَرِینُ

السَّیْفُ؛ وَجَلاَؤُهَا الْحَدِیثُ.

Hold talks with each other, meet each other for study, and exchange discourses,

because discourses refine hearts. Like swords, hearts are exposed to

corrosion, and discourse is their refining polish.

Holding sessions and meetings to discuss the cultural and moral heritage of the Ahl al-Bayt (‘a), their virtues, everyday matters and imperative affairs of the virtuous community are also necessary for strengthening the cultural aspect of this community.(1)

Fourth: Among the distinctive features of the virtuous community built by the Ahl al-Bayt (‘a) is to take considerable interest in the assurance of financial resources for the virtuous community through two courses of action: trade and agriculture. These two courses procure a sort of economic protection against the influence of tyrannical rulers, persecution, pursuit, and sieges against the individuals of the virtuous community.

Numerous are the traditions that encourage commerce and agriculture. Some of these declare that nine tenths of sustenance lies in commerce.(2)

spirit of justice, mutual support, collaboration, joint liability and helping brethren-in-faith. This feature represents the covenant of allegiance among believers on which all relationships among individuals of the virtuous community depend, and through which their unity and adherence is achieved and points of weakness and defect dealt with. An individual might face isolation, siege, or insecurity because of certain social, economic or political conditions. However, such a spirit of allegiance will definitely come to his rescue.

Traditions convey the Ahl al-Bayt’s verdict concerning the significance of this principle as one of the duties towards brothers-in-faith. This topic will be discussed in the coming book about the economic system and social relationships within the virtuous community. In this respect, Imam al-Baqir (‘a) is reported as saying:

إنَّ مِنْ حَقِّ الْمُؤْمِنِ عَلَی أَخِیهِ

الْمُؤْمِنِ أَنْ یُشْبِعَ جَوعَتَهُ، وَیُوَارِیَ عَوْرَتَهُ، وَیُفَرِّجَ عَنْ

کُرْبَتِهِ، وَیَقْضِیَ دَیْنَهُ. فَإذَا مَاتَ خَلَّفَهُ فِی أَهْلِهِ

وَوِلْدِهِ.

The rights of a believer over another believer include: feeding him when he is

hungry, clothing him when he is naked, rescuing him from trouble, paying off

his debts, and taking care of his family after his death.(1)

(1) Enjoining that which is right, forbidding that which is wrong and striving hard for Allah’s sake. This principle means to resist wrong acts, oppression, and deviation.

(2) Mutual cooperation

(3) Helping each other

(4) Guiding each other

(5) Protecting the lives, possessions, and honor of the fraternity of believers

(6) Coexisting with Muslims of all inclinations

In addition, the Holy Imams (‘a) emphasized many other principles that work together to help form the strong, fundamentally perfect system which will be discussed in greater detail in the coming books of this series.

p: 116

قال الله تعالی:

﴿ إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمْ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا ﴾

Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. (Sūrat al-Aḥzāb 33:33).

Prophetic traditions mentioned in both in Sunnī and Shī‘ah authoritative reference books of ḥadīth and tafsīr (exegesis of the Qur’an) have confirmed that this holy verse was revealed to exclusively refer to the People of the Cloak [ahl al-kisā’], viz. Muḥammad, ‘Alī, Fāṭimah, al-Ḥasan, and al-Ḥusayn (‘a) as the Ahl al-Bayt (People of the Household).

For instance, refer to the following references:

Sunnī

Aḥmad ibn Ḥanbal (d. 241 AH), al-Musnad, 1:231; 4:107; 6:292, 304; Ṣaḥīḥ Muslim (d. 261 AH), 7:130; Al-Tirmidhī (d. 279 AH), Sunan, 5:361 et al.; Al-Dūlābī (d. 310 AH), Al-Dhuriyyah al-Ṭāhirah al-Nabawiyyah, p. 108; Al-Nasā’ī (d. 303 AH), Al-Sunan al-Kubrā’, 5:108; 113; Al-Ḥakīm al-Nayshābūrī (d. 405 AH), Al-Mustadrak ‘ala’ ṣ-Ṣahīḥāyn, 2:416, 3:133, 146-147; Al-Zarkashī (d. 794 AH), Al-Burhān, p. 197; Ibn Hājar al-Asqalānī (d. 852 AH), Fatḥ al-Barī Sharḥ Ṣaḥīḥ al-Bukhārī, 7:104.

Shī‘ah

Al-Kulaynī (d. 328 AH), Uṣūl al-Kāfī, 1:287; Ibn Babawayh (d. 329 AH), Al-Imāmah wa’ t-Tabṣīrah, p. 47, ḥadīth 29; Al-Maghribī (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37; Al-Ṣādūq (d. 381 AH), Al-Khiṣāl, pp. 403, 550; Al-Ṭūsī (d. 460 AH), Al-Amalī, ḥadīth 438, 482, 783.

For more details, refer to the exegesis of the holy verse recorded in the following books of tafsīr: Al-Jassās (d. 370 AH), Aḥkām al-Qur’ān; Al-Wāḥidī (d. 468 AH), Asbāb al-Nuzūl; Ibn al-Jawzī (d. 597 AH), Zād al-Masīr; Al-Qurṭubī (d. 671 AH), Al-Jāmi‘ Li-Aḥkām al-Qur’ān; Ibn Kathīr (d. 774 AH), Tafsīr; Al-Tha‘labī (d. 825 AH), Tafsīr; Al-Ṭabarī (d. 875 AH), Tafsīr; Al-Suyūṭī (d. 911 AH), Al-Durr al-Manthūr; Al-Shawkānī (d. 1250 AH), Fatḥ al-Qadīr; Al-‘Ayyāshī (d. 320 AH), Tafsīr; Al-Qummī (d. 329 AH), Tafsīr; Furt al-Kūfī (d. 352 AH), Tafsīr at the margin of the exegesis of Sūrat al-Nisā’ verse 59; Al-Ṭabarsī (d. 560 AH), Majma‘ al-Bayān, as well as many other sources.

p: 2

THE ROLE OF THE AHL AL-BAYT (‘a) IN Building THE VIRTUOUS COMMUNITY

BOOK TWO:

GENERAL RULES AND FUNDAMENTALS

p: 3

قال رسول الله صلی الله علیه و آله:

"إنی تارک فیکُمُ الثَقلین: کتاب الله، وعترتی أهلَ بیتی، ما إن تمسکتُم بهما لن تضلوا أبداً وأَنَّهُما لَن یَفترِقا حتّی یردا عَلیَّ الحوضَ"

The Messenger of Allah (ṣ) said:

“Verily, I am leaving among you two precious things [thaqalayn]: The Book of Allah and my progeny [‘itratī], the members of my Household [Ahl al-Bayt]. If you hold fast to them, you shall never go astray. These two will never separate from each other until they meet me at the Pond [ḥawḍ] (of Kawthar).”

Some references:

q Al­Ḥākim an­Nayshābūrī, Al­Mustadrak ‘alā’ṣ-Ṣaḥīḥayn (Beirut), vol. 3, pp. 109-110, 148, 533

q Muslim, Aṣ-Ṣaḥīḥ, (English translation), book 31, hadīths 5920-3

q At­Tirmidhī, Aṣ-Ṣaḥīḥ, vol. 5, pp. 621-2, hadīths 3786, 3788; vol. 2, p. 219

q An-Nasā’ī, Khaṣā’iṣ ‘Alī ibn Abī Ṭālib, hadīth 79

q Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26; vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182, 189-190

q Ibn al­‘Athīr, Jāmi‘ al­Uṣūl, vol. 1, p. 277

q Ibn Kathīr, Al­Bidāyah wa’n­Nihāyah, vol. 5, p. 209

q Ibn Kathīr, Tafsīr al-Qur’ān al-‘Aẓīm, vol. 6, p. 199

Naṣīr ad-Dīn al-Albanī, Silsilāt al-Aḥādīth aṣ-Ṣaḥīḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358

p: 4

THE ROLE OF

THE AHL AL-BAYT

IN BUILDING THE VIRTUOUS COMMUNITY

BOOK TWO:

GENERAL RULES AND FUNDAMENTALS

AYATULLAH SAYYID MUHAMMAD BAQIR AL-HAK«M

Translator

Badr Shahin

Cultural Affairs Department Ahl al-Bayt(‘a) World Assembly

p: 5

نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 2

نویسنده: آیة الله سید محمد باقر الحکیم

تهیه کننده: اداره ترجمه، اداره کل پژوهش مجمع جهانی اهل بیت (ع)

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Two: General Rules and Fundamentals

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakīm

Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)

Translator: Badr Shahin

Editor: Iffat Shah and Carol Ahmadi

Revised by: Ashraf Carl Eastman Ahmadi

Publisher: ABWA Publishing and Printing Center

First Printing: 2011

Printed by: Mojab

Copies: 5000

ISBN:

© Ahl al-Bayt (‘a) World Assembly (ABWA)

All rights reserved.

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

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Book Two:

General Basis And Foundations

Chapter One: Ideology and Faith

Chapter Two: Moral Aspect

Chapter Three:Cultural Aspect

Chapter Four:Mental Aspect

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The following features are visible in the Ahl al-Bayt’s procedure of building a virtuous community inside Muslim society through ideology and faith:

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The Holy Imams of the Ahl al-Bayt (‘a), realizing that conjecture is not sufficient, paid special attention to reason in understanding faith, in realizing facts and creating conviction and confidence in the doctrinal notions. Nevertheless, they never failed to confirm the point that the Holy Qur’an and Sunnah carried the accurate faith that can be certified by sound human intellect.

Islam. Imamate enjoys a divine nature similar to the nature of Messengership and its responsibilities, with the exception of receiving divine revelation. An Imam, just like a Messenger, is chosen by Almighty Allah to complete a mission.

In fact, human behavior depends upon understanding such doctrines. On proving this fact, we will clearly note that there is correlation between the belief in wilayah (divinely commissioned leadership of the Holy Imams) and the integration of faith and deeds.

In this respect, Shaykh al-Kulayni has reported Imam al-Baqir and Imam al-Jadiq (‘a) as saying:

الإی-مَانُ

إقْرَارٌ وَعَمَلٌ، وَالإسْلاَمُ إقْرَارٌ بِلاَ عَمَلٍ.

Faith is to profess and

act, and Islam is to profess without acts.(1)

Imam al-Riza (‘a) is also reported as saying:

مَنْ أَحَبَّ

لَنَا عَاصِیاً فَهُوَ عَاصٍ؛ وَمَنْ أَحَبَّ لَنَا مُطِیعاً فَهُوَ مُطِیعٌ:

وَمَنْ أَعَانَ ظَالِماً فَهُوَ ظَالِمٌ: وَمَنْ خَذَلَ ظَالِماً فَهُوَ

عَادِلٌ. إنَّهُ لَیْسَ بَیْنَ اللهِ وَبَیْنَ أَحَدٍ قَرَابَةٌ، وَلاَ تُنَالُ

وِلاَیَتُنَا إلاَّ بِالطَّاعَةِ.

Whoever loves a person who

is disobedient to us is himself disobedient to us, whoever loves one that is obedient

to us is actually obedient to us, whoever assists a wrongdoer is actually a

wrongdoer, and whoever hinders a wrongdoer is actually just. Verily, there is

no proximity between Almighty Allah and any person. Loyalty to us cannot be

attained except by means of obedience.(2)

In the book of `Uyun Akhbar al-Riza, it is recorded that Ibrahim ibn Muhammad al-Hamdani reported Imam al-Riza (‘a) as saying:

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مَنْ خَذَلَ عَادِلاً فَهُوَ ظَالِمٌ. وَلا یَنَالُ

أَحَدٌ وَلایَةَ اللَّهِ إِلاَّ بِالطَّاعَةِ. وَلَقَدْ قَالَ رَسُولُ اللَّهِ

صَلَّی اللهُ عَلَیْهِ وَآلِهِ لِبَنِی عَبْدِ الْمُطَّلِبِ: ائْتُونِی

بِأَعْمَالِکُمْ لاَ بِأَنْسَابِکُمْ وَأَحْسَابِکُمْ. قَالَ اللَّهُ تَبَارَکَ

وَتَعَالَی: ﴿فَإِذَا نُفِخَ فِی الصُّورِ فَلاَ أَنسَابَ بَیْنَهُمْ یَوْمَئِذٍ وَلاَ

یَتَسَاءَلُونَ. فَمَنْ ثَقُلَتْ مَوَازِینُهُ فَأُوْلَئِکَ هُمْ الْمُفْلِحُونَ.

وَمَنْ خَفَّتْ مَوَازِینُهُ فَأُوْلَئِکَ الَّذِینَ خَسِرُوا أَنفُسَهُمْ فِی جَهَنَّمَ

خَالِدُونَ. ﴾

Whoever hinders a decent person is actually a

wrongdoer. No one can attain loyalty to Allah except by means of obedience to

Him. The Holy Messenger of Allah—may Allah bless him and his Household—once

said to the sons of ‘Abd al-Mu(1)alib,

“Bring me your deeds, not your ancestries or lineages.” Almighty

Allah says, “When the trumpet is blown, there shall be no ties of

relationship between them on that day, nor shall they ask of each other.

Then, as for him whose good deeds are preponderant, these are the successful,

and as for him whose good deeds are light, these are they who shall have lost

their souls, abiding in hell. (23:101-103)”(2)

The Shi`ah depend upon the Holy Imams of the Ahl al-Bayt (‘a) in both the principle and secondary affairs of religion. They believe that they possess:

a) Perfect knowledge among finite human beings; (Almighty Allah alone has perfect knowledge)

b) Infallibility from sinning or misinterpretation; and,

c) Right of leadership to issue instructions (to be followed) and prohibitions (to be avoided).

Imam Muhammad al-Baqir (‘a) is reported to have said:

p: 21

إنَّ الْعِلْمَ الَّذِی نَزَلَ مَعَ آدَمَ

لَمْ یُرْفَعْ، وَالْعِلْمُ الَّذِی یُتَوَارَثُ، وَکَانَ عَلِیٌّ عَالِمَ

هَذِهِ الأُمَّةِ، وَإنَّهُ لَمْ یَهْلَکْ مِنَّا عَالِمٌ قَطُّ إلاَّ خَلَفَهُ

مِنْ أَهْلِهِ مَنْ عَلِمَ مِثْلَ عِلْمِهِ أوْ مَا شَاءَ اللهُ.

Verily, the knowledge that was brought down to the

earth with Adam has not been taken back. Knowledge is transmitted among

generations through inheritance. ‘Ali

(‘a) was the most knowledgeable of this nation. Whenever a knowledgeable

individual of us (i.e. the Ahl al-Bayt (‘a)) passes away, another

knowledgeable one—from his household holding the same knowledge as he, or any

other amount that Allah decides for him—will succeed him.(1)

Durays al-Kannasi is reported to have said that he once visited Imam al-Jadiq (‘a) and found Abu-Basir there. The Imam (‘a) said:

إنَّ دَاوُودَ

وَرِثَ عِلْمَ الأَنْبِیَاءِ وَإنَّ سُلَیْمَانَ وَرِثَ دَاوُودَ وَإنَّ

مُحَمَّداً وَرِثَ سُلَیْمَانَ وَإنَّا وَرِثْنَا مُحَمَّداً وَإنَّ عِنْدَنَا

صُحُفَ إبْرَاهِیمَ وَأَلْوَاحَ مُوسَی.

Verily, (Prophet) David (‘a) inherited the

knowledge of the prophets. (Prophet) Solomon (‘a) then inherited David’s.

Most surely, (Prophet) Muhammad (s) inherited Solomon’s and we inherited

Muhammad’s. We also possess the Scriptures of (Prophet) Abraham (‘a) and

(Prophet) Moses (‘a).

إنَّ دَاوُودَ

وَرِثَ عِلْمَ الأَنْبِیَاءِ وَإنَّ سُلَیْمَانَ وَرِثَ دَاوُودَ وَإنَّ

مُحَمَّداً وَرِثَ سُلَیْمَانَ وَإنَّا وَرِثْنَا مُحَمَّداً وَإنَّ عِنْدَنَا

صُحُفَ إبْرَاهِیمَ وَأَلْوَاحَ مُوسَی.

Verily, (Prophet) David (‘a) inherited the

knowledge of the prophets. (Prophet) Solomon (‘a) then inherited David’s.

Most surely, (Prophet) Muhammad (s) inherited Solomon’s and we inherited

Muhammad’s. We also possess the Scriptures of (Prophet) Abraham (‘a) and

(Prophet) Moses (‘a).

Abu-Basir commented, “This is real knowledge.”

The Imam (‘a) answered:

یَا أَبَا مُحَمَّدٍ! لَیْسَ هَذَا هُوَ الْعِلْمَ؛

إنَّمَا الْعِلْمُ مَا یَحْدُثُ بِاللَّیْلِ وَالنَّهَارِ یَوْماً بِیَوْمٍ

وَسَاعَةً بِسَاعَةٍ.

Abu-Muhammad,

this is not knowledge. True knowledge is to know what happens during the

night and day, each day and every moment.

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Hence, to turn towards the Holy Imams (‘a) in order to obtain knowledge is not similar to turning to narrators or well-versed scholars whose tasks are restricted to transmitting traditions and issuing verdicts (fatwa). People resort to scholars to learn certain religious laws by means of transmission of traditions and issuing of verdicts. Such individuals are not divinely designated leaders of the nation and they cannot enact any religious law in question that is not present in the Islamic code of religious law; rather, they only issue verdicts according to their knowledge of traditions and fundamentals of the set laws of Islam.

Authentic traditions relegate the knowledge of the laws of Islam to well-qualified scholars under certain conditions. Besides, the referential religious authorities (marji`) rely upon intuition and are exposed to mistake and lack of awareness in understanding certain texts, retaining others, or inferring rules from others, unlike the well-guided Holy Imams of the Ahl al-Bayt (‘a) who hold divinely commissioned leadership over people and enjoy decisive knowledge.

Muhammad ibn al-Hasan al-Maythami has reported that he heard Imam al-Jadiq (‘a) stating:

إنَّ

اللهَ عَزَّ وَجَلَّ أَدَّبَ رَسُولَهُ حَتَّی قَوَّمَهُ عَلَی مَا أَرَادَ،

ثُمَّ فَوَّضَ إلَیْهِ. فَقَالَ عَزَّ ذِکْرُهُ: ﴿وَمَا آتَاکُمْ الرَّسُولُ

فَخُذُوهُ وَمَا نَهَاکُمْ عَنْهُ فَانْتَهُوا﴾ فَمَا فَوَّضَ اللهُ

إلَی رَسُولِهِ فَقَدْ فَوَّضَهُ إلَیْنَا.

Allah, the Almighty and Majestic, has verily

disciplined His Messenger (s) so highly that He made him as exact as

He wanted him to be. He then delegated the affairs to him, saying, “Take what

the Messenger assigns to you and deny yourselves that which he withholds from

you.” Whatever has been granted to the Messenger of Allah (s) by Him has been

granted to us.(1)

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For that reason, the individuals of the virtuous community did not suffer from schism or ambivalence between the commands issued by the political rulers of the Muslim community and the verdicts that were issued by specialist scholars of Muslim jurisprudence. In fact, these scholars used to issue verdicts either out of their private understandings of the Holy Qur’an and Sunnah or their references to presumptive matters like the rules of analogy (qiyas), equitable preference (istihsan), and acceptable advantages (al-Masalih al-Mursalah). They would adopt unfounded rules whenever they failed to come upon the religious text that revealed the accurate law of an issue. At other times, they issued verdicts that were in violation of religious texts, especially when they depended upon their personal views (ijtihad), because in their conception these religious texts were remote from equitable preference and the achievement of acceptable social advantages that they estimated through personal understanding of social conditions.

It happened sometimes that such jurisprudents (i.e. issuers of verdicts) came under threat of prosecution by the ruling authorities because of such contradictions. For instance, Abu-Hanifah (the founder of the Hanafiyyah school of law) was arrested and imprisoned by al-Mansur, the `Abbasid ruler, because he issued a verdict supporting two sons of `Abdullah al-Mahz. Another example is Ahmad ibn Hanbal (the founder of the Hanbaliyyah school of law) who exposed himself to maltreatment by the ruling authorities because of his attitude towards the issue of the creation of the Qur’an and his disagreement with al-Ma'mun, the `Abbasid ruler, on this issue.

The virtuous community did not experience the schism that took place between theologians and Muslim philosophers—who adopted certain doctrinal hypotheses and views about which they disagreed with each other to a great extent—and the verdicts that were issued by some jurisprudents who did not accede to certain hypotheses. Some Muslim

p: 24

communities had to refer to a jurisprudent of a certain sect who adopted certain doctrines and ideologies, such as those adopted by the Ash`ariyyah, the Mu`tazilah, and the Mufawwizah (Indeterminists). When the latter adopted contradictory doctrines and ideologies, they disagreed with the referential religious authority.

Such doctrinal and ideological differences cannot be found among the scholars and referential authorities of the Shi`ah, the followers of the Ahl al-Bayt (‘a).

relationship to personal acts and behavior

6. Infallibility or inerrancy (`ismah)

7. Decency

8. Death and life

9. Norms of history

10. Divine test

11. Loyalty (to the divinely designated leaders)

12. Love and hatred

13. Ethics

14. The advent of al-Mahdi in the last period of time

15. Details of the Final Abode, such as:

a) The period between burial and the final judgment (barzakh)

b) The resurrection (ba`th)

c) Raising to life (nushur)

d) The Divine Pond (hawz)

e) The Discriminating Bridge (sirah)

f) Vision (ru’yah)

g) The calling to account (hisab)

h) Intercession (shafa`ah)

i) Paradise and Hellfire

j) Chastisement and comfort

k) Immortality in Hellfire or Paradise

16. Rational good and evil of things

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17. Divine Revelation

18. Reason

Presenting the details of all these issues, the Holy Imams (‘a) demonstrated their intellectual and doctrinal aspects through consummate situations that played a vital role in strengthening the doctrinal and structural foundation of the virtuous community, ensuring the firm integration of its individuals.

This comprehensiveness is obvious when we refer to Shaykh al-Jaduq’s book of al-`Aqa'id (The Beliefs) and Shaykh al-Mufid’s commentaries on this book. The contents of these two books rely in essence upon the traditions of the Ahl al-Bayt (‘a) with regard to the detailed presentation of these beliefs.

Looking at the history of Imamate, the period of the Holy Imams’ (‘a) presence (i.e. the lifetimes of eleven of the Holy Imams (‘a)) reveals a wide range of disagreements about doctrinal issues among the followers of the Ahl al-Bayt (‘a). As a result, secondary sects and groups emerged among these followers. However, the Holy Imams (‘a) began to present the doctrinal issues in a comprehensive and all-inclusive manner, reducing these sects and groups to an inconsequential number by the age of the Major Occultation. This was a great achievement considering the conditions of this age were more difficult, due to the impossibility of direct contact with a Holy Imam, than when the Holy Imams (‘a) were present. This doctrinal stability was a big achievement of the Holy Imams (‘a)—an achievement that could guarantee the doctrinal and ideological soundness of the virtuous community. This amply testifies to the significance of establishing this doctrinal foundation among this community.

Furthermore, the history of Islam witnessed wide-ranging

p: 27

doctrinal disagreements among the other Muslim groups that have continued to the present day due to their differences with the Shi‘ah in following the referential authority (i.e. the Imams (‘a))—who can provide necessary details—together with the Holy Qur’an. The result is that other Muslim groups do not have a referential religious authority who can resolve their differences.

Despite the fact that all Muslims agree upon the Holy Qur’an, it can be subjected to various interpretations; therefore, the Ahl al-Bayt (‘a) laid great stress on the necessity of the existence of a referential authority capable of interpreting the Holy Qur’an in the authentic manner. The Holy Prophet (s), in the famous tradition known as hadith al-thaqalayn (the Two Weighty Things) and hadith al-safinah (the Ark of Salvation) emphasized the necessity of referring to the second “weighty thing”, the Ahl al-Bayt (‘a).(1)

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All things must be referred to the Book of Allah and to the Sunnah. Any tradition that

is not compatible with the Book of Allah is fake.(1)

کُلُّ شَیْءٍ مَرْدُودٌ إلَی کِتَابِ اللهِ

وَالسُّنَّةِ؛ وَکُلُّ حَدِیثٍ لاَ یُوَافِقُ کِتَابَ اللهِ فَهُوَ زُخْرُفٌ.

Imam al-Jadiq (‘a) is also reported to have said:

مَا أَتَاکُمْ عَنَّا مِنْ حَدِیثٍ لاَ یُصَدِّقُهُ

کِتَابُ اللهِ فَهُوَ بَاطِلٌ.

Any

discourse that is not supported by the Book of Allah must be false.(2)

مَا أَتَاکُمْ عَنَّا مِنْ حَدِیثٍ لاَ یُصَدِّقُهُ

کِتَابُ اللهِ فَهُوَ بَاطِلٌ.

Any

discourse that is not supported by the Book of Allah must be false.(3)

c) Opening the door to ijtihad and inference (of religious laws from their sources) within regulations and valid principles of inference by finding in the Holy Qur’an all phenomena and events encountered by humanity in an objective spirit that is receptive to all probabilities and conditions man may face.

To summarize, the Ahl al-Bayt (‘a) School and the virtuous community distinctively embody:

(1) Freedom of thought

(2) Commitment to regulations and restrictions of inference (of religious laws from their sources) as exactly as they are defined by Islamic law (i.e. the Holy Qur’an and Sunnah)

(3) Receptiveness to emerging issues, reevaluation of their understanding, inference, examination and treatment, compatible with inherent human nature, reason and sentiment

These distinctive features also enabled this community to

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defend the genuine Islamic doctrine and ideology against not only other intellectual and doctrinal personal opinions within Muslim society but also intellectual and doctrinal currencies outside the Islamic frame.

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Conversely, the Ahl al-Bayt (‘a) School has laid stress on two conceptions of this notion:

First: Just as man is ethically capable of perceiving the goodness and evilness of things on the whole, so also can he perceive the evilness of punishing people for deeds that they are compelled to do and the evilness of forcing people to perform some acts and avoid others while they lack any willpower to act. It is this ethical perception that can guide man to many divine facts.

Second: Religious law has come to reveal and define the details of the total awareness with which Almighty Allah has created man. Thus, Divine religious law is not only an obligation through which Almighty Allah practices His absolute authority over man but also represents Divine justice, wisdom, and Almighty Allah’s absolute dispensation of man’s acts. In other words, religious law corresponds to benefits and detriments of existence and progress of man towards perfection in this world. Hence, it holds an ethical aspect.

We can now understand the significance of the theological battle that the Ahl al-Bayt (‘a) fought to define the ethical aspects of religious laws by raising the issue of the goodness and evilness of things understood by the human will and the relationship between human will and Divine will:

لاَ جَبْرٌ وَلاَ تَفْوِیضٌ؛ بَلْ أَمْرٌ بَیْنَ

أَمْرَیْنِ.

There

is neither compulsion (by Almighty Allah to do things), nor is there absolute

delegation of power to man; rather, it is a course in the middle of these two

courses.

People’s deeds, which are the objects of religious laws, are the result of a person’s will, thus making the person responsible for them. At the same time, humans are the

p: 36

creatures of Almighty Allah Who has created them with a will, and humans—in their existence, survival and power—are subject to Divine will and power and cannot act without Divine provision of existence and power.

The Ahl al-Bayt (‘a) have extracted this role of moral standards from the Holy Qur’an. Confirming freedom of human will, the Holy Qur’an sets forth the following example:

ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوکًا لَا یَقْدِرُ عَلَی شَیْءٍ وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ یُنْفِقُ مِنْهُ سِرًّا وَجَهْرًا هَلْ یَسْتَوُونَ الْحَمْدُ لِلَّهِ بَلْ أَکْثَرُهُمْ لَا یَعْلَمُونَ

Allah sets forth a parable: consider a slave, the

property of another, who has no power over anything, and one whom We have

granted from Ourselves a goodly sustenance; so, he spends from it secretly

and openly. Are the two alike? All praise is due to Allah! Nay, most of them

do not know. (16:75)

It also provides humans the desire to ponder this issue, such as in the following holy verse:

أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّیْلِ سَاجِدًا وَقَائِمًا یَحْذَرُ الْآخِرَةَ وَیَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ یَسْتَوِی الَّذِینَ یَعْلَمُونَ وَالَّذِینَ لَا یَعْلَمُونَ إِنَّمَا یَتَذَکَّرُ أُولُو الْأَلْبَابِ

Say:

Are those who know and those who do not know alike? (39:9)

It also provides the concepts of good and evil, justice and inequity, honesty and lying, and miserliness and altruism as well as other concepts:

وَلَا تَسْتَوِی الْحَسَنَةُ وَلَا السَّیِّئَةُ ادْفَعْ بِالَّتِی هِیَ أَحْسَنُ فَإِذَا الَّذِی بَیْنَکَ وَبَیْنَهُ عَدَاوَةٌ کَأَنَّهُ وَلِیٌّ حَمِیمٌ

Not

alike are the good and the evil. (41:34)

By discussing such concepts, the Holy Qur’an aims at arousing man’s natural and sentimental perceptions, because these perceptions represent the foundations of ethical behavior, which is defined and depicted by the Holy Qur’an in detail and which we call rational good and evil.

When the Ahl al-Bayt (‘a) directed their followers to

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adhere to this doctrine of Divine justice, which has become one of the fundamentals of their sect, they intended to establish an ethical basis in the spiritual and mental structure of their followers. They instituted a sort of psychological and spiritual immunity to protect their followers against supporting or keeping silent with regard to grave ethical deviations, like the ascription of inequity and aggression to Almighty Allah.

performing such, one’s blood is protected from being shed, property and honor maintained, and the general Islamic social laws applied. From an ethical aspect, however, all these differ in reality from the actual commitment to Islam and that which stems from such commitment.

As for faith (i.e. iman), it represents a high rank of firm belief in the doctrine and also steadfastness in whatever it requires and whatever results from it.

The following text—reported by al-Kulayni, in his book of al-Kafi, through a valid chain of authority, from Hamran ibn A`yun—is the best depiction of this conviction and clarifies the difference between being Muslim and being faithful:

Imam Muhammad al-Baqir (‘a) has said:

اَلإی-مَانُ مَا إسْتَقَرَّ فِی الْقَلْبِ

وَأَفْضَی بِهِ إلَی اللهِ عَزَّ وَجَلَّ وَصَدَّقَهُ الْعَمَلُ بِالطَّاعَةِ

للهِ وَالتَّسْلِیمِ لأَمْرِهِ. وَالإسْلاَمُ مَا ظَهَرَ مِنْ قَوْلٍ أَوْ

فِعْلٍ، وَهُوَ الَّذِی عَلَیْهِ جَمَاعَةٌ مِنَ النَّاسِ مِنَ الْفِرَقِ

کُلِّهَا. وَبِهِ حُقِنَتِ الدِّمَاءُ وَعَلَیْهِ جَرَتِ الْمَوَارِیثُ وَجَازَ

النِّکَاحُ وَاجْتَمَعُوا عَلَی الصَّلاَةِ وَالزَّکَاةِ وَالصَّوْمِ وَالْحَجِّ

فَخَرَجُوا بِذَلِکَ مِنَ الْکُفْرِ وَأُضِیفُوا إلَی الإی-مَانِ. وَالإسْلاَمُ

لاَ یُشْرِکُ الإی-مَانَ وَالإِی-مَانُ یُشْرِکُ الإسْلاَمَ وَهُمَا فِی

الْقَوْلِ وَالْفِعْلِ یَجْتَمِعَانِ، کَمَا صَارَتِ الْکَعْبَةُ فِی

الْمَسْجِدِ وَالْمَسْجِدُ لَیْسَ فِی الْکَعْبَةِ. وَکَذَلِکَ الإِی-مَانُ

یُشْرِکُ الإسْلاَمَ وَالإسْلاَمُ لاَ یُشْرِکُ الإی-مَانَ. وَقَدْ قَالَ اللهُ

تَعَالَی: { قَالَتْ الأَعْرَابُ آمَنَّا. قُلْ لَمْ تُؤْمِنُوا، وَلَکِنْ قُولُوا:

أَسْلَمْنَا، وَلَمَّا یَدْخُلْ الإِی-مَانُ فِی قُلُوبِکُمْ.} فَقَوْلُ اللهِ عَزَّ وَجَلَّ أَصْدَقُ الأَقْوَالِ.

Faith (iman) is

what settles in hearts, revealed to Almighty Allah, and is verified by

practicing acts of obedience to Him and submission to His decrees. Islam, on

the other hand, stands for the words and deeds that one says or does

publicly. Accordingly, Islam is that which is adopted by groups of people of

all sects. Due to declaration of the creed of Islam, one’s blood is spared,

laws of inheritance are applied to him, and marriage is permitted. Both

Muslims and faithful are equal in performing the obligatory prayers, paying

the poor-rate, observing the (obligatory) fasting, and undertaking the ritual

pilgrimage (hajj). By doing these acts, they depart atheism and attach

themselves to faith. Islam does not necessarily beget faith while faith

always accompanies Islam, even though both Islam and faith meet in words and

deeds. Just as the Ka`bah lies in the Sacred Mosque while the Sacred Mosque

is not situated in the Ka`bah, so also does faith accompany Islam while Islam

does not necessarily beget faith. Almighty Allah has said, “The dwellers of

the desert say, ‘We believe.’ Say, ‘You do not believe but say, we submit;

and faith has not yet entered into your hearts.” Verily, the saying of

Almighty Allah is the most truthful of all sayings.

p: 39

The reporter of this saying asked, “Does a faithful believer enjoy a preference in virtues, laws, provisions, or any other things over a Muslim?”

The Imam (‘a) answered:

لاَ. هُمْ یَجْرِیَانِ فِی ذَلِکَ مَجْریً وَاحِداً.

وَلَکِنَّ لِلْمُؤْمِنِ فَضْلاً عَلَی الْمُسْلِمِ فِی أَعْمَالِهِمَا وَمَا

یَتَقَرَّبَانِ بِهِ إلَی اللهِ عَزَّ وَجَلَّ.

“No,

the same laws and rulings are applied to both Muslims and faithful believers.

However, a faithful believer enjoys preference over a Muslim in deeds and

acts of seeking nearness to Allah, the Almighty and Majestic.”

لاَ. هُمْ یَجْرِیَانِ فِی ذَلِکَ مَجْریً وَاحِداً.

وَلَکِنَّ لِلْمُؤْمِنِ فَضْلاً عَلَی الْمُسْلِمِ فِی أَعْمَالِهِمَا وَمَا

یَتَقَرَّبَانِ بِهِ إلَی اللهِ عَزَّ وَجَلَّ.

“No,

the same laws and rulings are applied to both Muslims and faithful believers.

However, a faithful believer enjoys preference over a Muslim in deeds and

acts of seeking nearness to Allah, the Almighty and Majestic.”

The reporter asked, “Almighty Allah says, ‘Whoever brings a good deed, shall have ten like it (6:160),’ while you have just said that Muslims and faithful believers both perform the prayers, pay the poor-rate, observe fasting, and go on the ritual pilgrimage! How do you explain this preference?”

p: 40

The Imam (‘a) answered:

أَلَیْسَ قَدْ

قَالَ عَزَّ وَجَلَّ: {فَیُضَاعِفَهُ

لَهُ أَضْعَافًا کَثِیرَةً؟} فَالْمُؤْمِنُونَ هُمُ الَّذِینَ یُضَاعِفُ اللهُ عَزَّ وَجَلَّ

لَهُمْ حَسَنَاتِهِمْ لِکُلِّ حَسَنَةٍ سَبْعِینَ ضِعْفاً. فَهَذَا فَضْلُ

الْمُؤْمِنِ، وَیَزِیدُهُ اللهُ عَلَی قَدْرِ صِحَّةِ إی-مَانِهِ أَضْعَافاً

کَثِیرَةً. وَیَفْعَلُ اللهُ بِالْمُؤْمِنِینَ مَا یَشَاءُ مِنَ الْخَیْرِ.

“Almighty Allah has also said, ‘Who is it that will offer

Allah a goodly gift, so He will multiply it for him manifold. (2:245)’ Those

who receive multiplication of their acts by Almighty Allah are the faithful

believers. Each good act of theirs will increase seventyfold. This is the

preference for the faithful believers. Their acts Almighty Allah will

multiply manifoldly according to the degrees of their faith. Moreover,

Almighty Allah imbues faithful believers with uncountable virtues as He

wills.”

The reporter asked, “If one converts to Islam, does this mean that he has become a faithful believer?”

The Imam (‘a) answered:

لاَ.

وَلَکِنَّهُ قَدْ أُضِیفَ إلَی الإِی-مَانِ وَخَرَجَ مِنَ الْکُفْرِ.

وَسَأَضْرِبُ لَکَ مَثَلاً تَعْقِلُ بِهِ فَضْلَ الإِی-مَانِ عَلَی الإسْلاَمِ:

أَرَأَیْتَ لَوْ بَصُرْتَ رَجُلاً فِی الْمَسْجِدِ، أَکُنْتَ تَشْهَدُ أَنَّکَ

رَأَیْتَهُ فِی الْکَعْبَةِ؟

“No, it does not.

Such conversion only attaches him to belief and takes him out of disbelief.

Let me cite for you an example that will make you understand the preference

of faith over (profession of) Islam. If you see a man in the Sacred Mosque,

can you testify that you saw him in the Ka`bah?”

The reporter answered, “No, I cannot.”

The Imam (‘a) asked:

لَوْ بَصُرْتَ رَجُلاً فِی الْکَعْبَةِ، أَکُنْتَ

شَاهِداً أَنَّهُ قَدْ دَخَلَ الْمَسْجِدَ الْحَرَامَ؟

“If

you see a man in the Ka`bah; can you testify that you have seen him in the

Holy Mosque?”

p: 41

The reporter answered, “Yes, I can.”

The Imam (‘a) asked, “How is that?”

The reporter answered, “This man cannot arrive at the Ka`bah before he enters the Sacred Mosque.”

The Imam (‘a) said:

قَدْ أَصَبْتَ وَأَحْسَنْتَ. کَذَلِکَ

الإِی-مَانُ وَالإسْلاَمُ.

“You are right and

you have done well! Such are faith and Islam.”(1)

On the other hand, the instructions of the Ahl al-Bayt (‘a) entailed that belief in Almighty Allah is of various ranks that vary from one believer to another, because it depends upon practical actions to a great extent. Hence, the more a servant (of Almighty Allah) commits himself and gives his commitment a material form in his behavior, the more his degree of faith increases and stands firm in his heart and sentiment.

In his book of al-Kafi, Shaykh al-Kulayni, through a valid chain of authority, has reported Jamil ibn Darraj as saying:

I, once, asked Imam al-Jadiq (‘a) to define faith.

He (‘a) answered:

شَهَادَةُ أَنْ

لاَ إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّداً رَسُولُهُ.

“It is to profess

that there is no deity save Allah and Muhammad is His messenger.”

I further asked, “This is an act; is it not?”

The Imam (‘a) answered, “Yes, it is.”

I added, “So, action is part of faith.”

The Imam (‘a) clarified:

لاَ یَثْبُتُ

لَهُ الإی-مَانُ إلاَّ بِالْعَمَلِ، وَالْعَمَلُ مِنْهُ.

“One’s faith is not substantiated without action, which is

part of faith.”(1)

This concept has been explained by some texts in various ways, such as in the following tradition:

In al-Kafi, Shaykh al-Kulayni has reported that Hammad ibn `Amr al-Nusaybi said that someone once asked the knowledgeable Imam (‘a) the following question:

p: 43

“O Knowledgeable, inform me of the best of all deeds in the view of Almighty Allah.”

The Imam (‘a) answered:

مَا لاَ

یُقْبَلُ عَمَلٌ إِلاَّ بِهِ.

“It is verily the

deed without which no other deed will be accepted.”

“What is that?” asked the man.

The Imam (‘a) explained:

اَلإی-مَانُ بِاللهِ، الَّذِی هُوَ

أَعْلَی الأَعْمَالِ دَرَجَةً وَأَسْنَاهَا حَظّاً وَأَشْرَفُهَا مَنْزِلَةً.

“It

is belief in Almighty Allah (i.e. faith), which is the highest of all deeds

in rank, the most sublime in measurement, and the most honorable in

standing.”

“Please, tell me whether faith is both word and deed or only word without deed,” asked the reporter.

The Imam (‘a) answered:

الإی-مَانُ عَمَلٌ کُلُّهُ، وَالْقَوْلُ بَعْضُ ذَلِکَ

الْعَمَلِ بِفَرْضٍ مِنَ اللهِ بَیَّنَهُ فِی کِتَابِهِ، وَاضِحٌ نُورُهُ، ثَابِتَةٌ

حُجَّتُهُ، یَشْهَدُ بِهِ الْکِتَابُ وَیَدْعُو إلَیْهِ.

“Faith

is deed all in all. Word (i.e. utterance of the creed of faith) is only part

of that deed according to a decree of Almighty Allah that He has shown in His

Book with obvious light and firm argument to which the Book (i.e. Qur’an)

testifies and upon which it calls.”

“Please, describe this to me so that I can understand it,” requested the reporter.

The Imam (‘a) said:

إنَّ الإی-مَانَ حَالاَتٌ وَدَرَجَاتٌ وَطَبَقَاتٌ وَمَنَازِلُ

فَمِنْهُ التَّامُّ الْمُنْتَهِی تَمَامُهُ وَمِنْهُ النَّاقِصُ الْمُنْتَهِی نُقْصَانُهُ

وَمِنْهُ الزَّائِدُ الرَّاجِحُ زِیَادَتُهُ.

“Faith

is of various states, ranks, classes, and standings. Some people hold the

most perfect degree of faith, others an extremely deficient degree, and

others a ponderously abundant degree.”

p: 44

The reporter asked, “Can faith be perfect, increasable, and deficient?”

The Imam (‘a) answered, “Yes, it can.”

The reporter asked, “How is that?”

The Imam (‘a) said:

إنَّ اللهَ تَبَارَکَ

وَتَعَالَی فَرَضَ الإی-مَانَ عَلَی جَوَارِحِ بَنِی آدَمَ وَقَسَّمَهُ عَلَیْهَا

وَفَرَّقَهُ عَلَیْهَا؛ فَلَیْسَ مِنْ جَوَارِحِهِمْ جَارِحَةٌ إلاَّ وَهِیَ مُوَکَّلَةٌ

مِنَ الإی-مَانِ بِغَیْرِ مَا وُکِّلَتْ بِهِ أُخْتُهَا، فَمِنْهَا قَلْبُهُ الَّذِی

بِهِ یَعْقِلُ وَیَفْقَهُ وَیَفْهَمُ، وَهُوَ أَمِیرُ بَدَنِهِ الَّذِی لاَ تُورِدُ

الْجَوَارِحُ وَلاَ تَصْدُرُ إلاَّ عَنْ رَأْیِهِ وَأَمْرِهِ، وَمِنْهَا یَدَاهُ

اللَّتَانِ یَبْطِشُ بِهِمَا وَرِجْلاَهُ اللَّتَانِ یَمْشِی بِهِمَا وَفَرْجُهُ

الَّذِی البَاهُ مِنْ قِبَلِهِ وَلِسَانُهُ الَّذِی یَنْطِقُ بِهِ الْکِتَابَ وَیَشْهَدُ

بِهِ عَلَیْهَا، وَعَیْنَاهُ اللَّتَانِ یُبْصِرُ بِهِمَا، وَأُذُنَاهُ اللَّتَانِ

یَسْمَعُ بِهِمَا. وَفُرِضَ عَلَی الْقَلْبِ غَیْرُ مَا فُرِضَ عَلَی اللِّسَانِ،

وَفُرِضَ عَلَی اللِّسَانِ غَیْرُ مَا فُرِضَ عَلَی الْعَیْنَیْنِ، وَفُرِضَ عَلَی

الْعَیْنَیْنِ غَیْرُ مَا فُرِضَ عَلَی السَّمْعِ، وَفُرِضَ عَلَی السَّمْعِ غَیْرُ

مَا فُرِضَ عَلَی الْیَدَیْنِ، وَفُرِضَ عَلَی الْیَدَیْنِ غَیْرُ مَا فُرِضَ عَلَی

الرِّجْلَیْنِ، وَفُرِضَ عَلَی الرِّجْلَیْنِ غَیْرُ مَا فُرِضَ عَلَی الْفَرْجِ،

وَفُرِضَ عَلَی الْفَرْجِ غَیْرُ مَا فُرِضَ عَلَی الْوَجْهِ. فَأَمَّا مَا فُرِضَ

عَلَی الْقَلْبِ مِنَ الإی-مَانِ فَالإقْرَارُ وَالْمَعْرِفَةُ وَالتَّصْدِیقُ وَالتَّسْلِیمُ

وَالْعَقْدُ وَالرِّضَا بِأَنْ لاَ إلَهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِیکَ لَهُ،

أَحَداً صَمَداً لَمْ یَتَّخِذْ صَاحِبَةً وَلاَ وَلَداً، وَأَنَّ مُحَمَّداً، صَلَّی

اللهُ عَلَیْهِ وَآلِهِ، عَبْدُهُ وَرَسُولُهُ.

“Verily, Allah, the

Blessed and Exalted, has imposed faith on the organs of human beings, spread it

out and distributed it among them. Therefore, every organ in the human body

is ordained with a sort of faith that is completely different from other

sorts imposed upon other organs. One of these organs is one’s heart with

which he can realize, comprehend, and understand things. It is the chief of

the body and all other organs cannot do or stop doing anything except by its

command. Other organs are his hands with which he can hold things, his feet

with which he can walk, private parts that receive commands from the heart, the

tongue with which he can utter (the texts of) the Book and testify to it, the

eyes with which he can see, and ears with which he can hear. The faith that

Almighty Allah has imposed on man’s heart is different from that which He has

imposed upon the tongue; the faith imposed upon the tongue is different from

that imposed upon the eyes; the faith imposed upon the eyes is different from

that imposed upon the hearing; the faith imposed upon the hearing is

different from that imposed upon the hands; the faith imposed upon the hands

is different from that imposed upon the feet; the faith imposed upon the feet

is different from that imposed upon the private parts; and the faith imposed

upon the private parts is different from that imposed on the face. The part

of faith that is imposed upon man’s heart is to profess, recognize, testify, submit,

avow and accept that there is no deity but Allah. Also, that He is the One

and Only, without any partner, Singular, eternally besought of all, has taken

neither consort nor son, and that Muhammad—may He bless him and his

Household—is His servant and messenger.”(1)

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The Holy Imams of the Ahl al-Bayt (‘a) said one’s faith is decided on the above grounds. They also believed that Almighty Allah’s commissioning with a duty must be in the scope of man’s ability and power.

p: 46

It has been narrated on the authority of `Ammar ibn al-Ahwas that Imam al-Jadiq (‘a) said:

إنَّ اللهَ عَزَّ

وَجَلَّ وَضَعَ الإی-مَانَ عَلَی سَبْعَةِ أَسْهُمٍ: عَلَی البِرِّ وَالصِّدْقِ

وَالْیَقِینِ وَالرِّضَا وَالْوَفَاءِ وَالْعِلْمِ وَالْحِلْمِ. ثُمَّ قَسَّمَ

ذَلِکَ بَیْنَ النَّاسِ. فَمَنْ جُعِلَ فِیهِ هَذِهِ السَّبْعَةُ الأَسْهُمِ

فَهُوَ کَامِلٌ مُحْتَمِلٌ. وَقَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَلِبَعْضٍ

السَّهْمَیْنِ وَلِبَعْضٍ الثَّلاَثَةَ حَتَّی انْتَهَوا إلَی السَّبْعَةِ...

لاَ تَحْمِلُوا عَلَی صَاحِبِ السَّهْمِ سَهْمَیْنِ وَلاَ عَلَی صَاحِبِ

السَّهْمَیْنِ ثَلاَثَةً فَتَبْهَضُوهُمْ.

Verily, Allah, the Almighty and Majestic, has

placed faith on seven qualities: piety, honesty, certitude, contentedness,

loyalty, knowledge, and forbearance. Next, He distributed these qualities

among people. He who won all these seven qualities is definitely perfect (in

faith) and capable (of deserving all these seven qualities). He then granted

some people one quality, two qualities, and three qualities up to seven…Do

not impose two qualities of faith upon him who has been granted one only and

three qualities upon him who has been granted two only and so on up to all

seven, lest you overburden them.(1)

In a validly reported tradition, Sadir has reported that Imam al-Baqir (‘a) addressed him as follows:

إنَّ الْمُؤْمِنِینَ

عَلَی مَنَازِلَ؛ مِنْهُمْ عَلَی وَاحِدَةٍ، وَمِنْهُمْ عَلَی اثْنَتَیْنِ، وَمِنْهُمْ

عَلَی ثَلاَثٍ، وَمِنْهُمْ عَلَی أَرْبَعٍ، وَمِنْهُمْ عَلَی خَمْسٍ، وَمِنْهُمْ

عَلَی سِتٍّ، وَمِنْهُمْ عَلَی سَبْعٍ. فَلَوْ ذَهَبْتَ تَحْمِلُ عَلَی صَاحِبِ الْوَاحِدَةِ

ثِنْتَیْنِ لَمْ یَقْوَ، وَعَلَی صَاحِبِ الثِّنْتَیْنِ ثَلاَثاً لَمْ یَقْوَ، وَعَلَی

صَاحِبِ الثَّلاَثِ أَرْبَعاً لَمْ یَقْوَ، وَعَلَی صَاحِبِ الأَرْبَعِ خَمْساً لَمْ

یَقْوَ، وَعَلَی صَاحِبِ الْخَمْسِ سِتّاً لَمْ یَقْوَ، وَعَلَی صَاحِبِ السِّتِّ

سَبْعاً لَمْ یَقْوَ، وَعَلَی هَذِهِ الدَّرَجَاتِ.

Verily, the believers are

of various ranks. Some of them hold one rank only, others two, some others

three, some others four, some five, some others six, and some others seven.

If you impose (an act that cannot be done except by those who enjoy) two

ranks upon one who has one rank only, he will certainly fail to undertake it.

If you impose three ranks upon one who has two only, he will fail to

undertake it. If you impose four ranks upon one who has three only, he will

fail to undertake it. If you impose five ranks upon one who has four only, he

will fail to undertake it. If you impose six ranks upon one who has five

only, he will fail to undertake it. If you impose seven ranks upon one who

has six only, he will fail to undertake it. So also are the other ranks(2) of faith.(3)

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In view of this, one’s faith is threatened when one deviates from practical behavior and abandons ethical conduct. Likewise, one’s faith is increased and perfected when one abides by the highest moral standards of behavior.

This also reveals to us a method of education and management. The more perfect one’s faith is, the more authorized to hold higher grades of duties and responsibilities. Similarly, whenever entrusting some responsibilities with some people, it is necessary to take into consideration their level of faith in order to restrict to them the duties that are rendered to those of lower ranks of

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faith, as is instructed in the aforementioned tradition.

Beyond doubt, such a method of understanding faith and the role that moral standards play in the composition of this faith has great positive effects on behavioral and moral commitments and on the undertaking of responsibilities and tasks.

أُولَئِکَ الَّذِینَ آتَیْنَاهُمُ الْکِتَابَ وَالْحُکْمَ وَالنُّبُوَّةَ فَإِنْ یَکْفُرْ بِهَا هَؤُلَاءِ فَقَدْ وَکَّلْنَا بِهَا قَوْمًا لَیْسُوا بِهَا بِکَافِرِینَ

أُولَئِکَ الَّذِینَ هَدَی اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ قُلْ لَا أَسْأَلُکُمْ عَلَیْهِ أَجْرًا إِنْ هُوَ إِلَّا ذِکْرَی لِلْعَالَمِینَ

These

are they to whom We gave the Book and the Wisdom and the prophecy; therefore,

if these disbelieve in it, We have already entrusted it to a people who are

not disbelievers in it. These are the ones whom Allah has guided; therefore,

follow their guidance. (6:89-90)

The second kind is the wicked exemplar (al-uswah al-sayyi'ah) which relies upon power, authority, and external domination. This is specifically the pattern of oppressors, tyrants, leaders of evil, ruling authorities, and the rich. Referring to these wicked exemplars, the Holy Qur’an states:

بَلْ قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَی أُمَّةٍ وَإِنَّا عَلَی آثَارِهِمْ مُهْتَدُونَ

Nay!

They say: We found our fathers on a course and surely, we are guided by their

footsteps. (43:22)

وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَکُبَرَاءَنَا فَأَضَلُّونَا السَّبِیلَا

They

shall say: O our Lord! Surely, we obeyed our leaders and our great men, so

they led us astray from the path. (33:67)

Usually, man acts upon one of the following two basic factors in the issue of exemplar:

First, sound human nature and the effects of righteousness, decency, and sentiment within man’s inner self.

Second, whims, lusts, fear, craving, and the points of weakness and defect in man’s inner self.

The Holy Imams of the Ahl al-Bayt (‘a) urged their followers to mobilize and utilize the first factor in order to attain this social and human position.

`Abdullah ibn Abi-Ya`fur has reported Imam al-Jadiq (‘a)

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as saying:

کُونُوا دُعَاةً لِلنَّاسِ بِالْخَیْرِ بِغَیْرِ

ألْسِنَتِکُمْ، لِیَرَوْا مِنْکُمُ الإجْتِهَادَ وَالصِّدْقَ وَالْوَرَعَ.

Act as

heralds to goodness in the milieus of people by other means than your tongues

(i.e. speech) so that they can become aware of your diligence, honesty, and

piety.(1)

Ibn `Abbas has reported that the Holy Prophet (s) was asked about the best of associates. He answered,

(خَیْرُ الْجُلَسَاءِ) مَنْ تُذَکِّرُکُمُ اللهَ رُؤْیَتُهُ،

وَیَزِیدُ فِی عِلْمِکُمْ مَنْطِقُهُ، وَیُرَغِّبُکُمْ فِی الآخِرَةِ عَمَلُهُ.

(The

best associate) is he who reminds you of Almighty Allah when you see him,

increases your knowledge when he speaks, and awakens your desires for the

Hereafter when he acts.(2)

Imam Zayn al-`Abidin (‘a) is reported to have said:

إنَّ أَبْغَضَ النَّاسِ إلَی اللهِ عَزَّ وَجَلَّ

مَنْ یَقْتَدِی بِسُنَّةِ إمَامٍ وَلاَ یَقْتَدِی بِأَعْمَالِهِ.

Verily,

the most hated of all people by Allah—the Almighty and Majestic—is one who

follows the beliefs of a leader but does not imitate his conduct.(3)

Ahl al-Bayt (‘a) School, decency is essential in people who hold such offices, positions, and acts like rulership, judicature, governmental offices, issuance of religious laws, leading congregational prayers, testifying in litigations, divorces, and other offices listed in books on the practical laws of Islam. This is clear-cut evidence regarding the fact that decency, as a quality, is of great importance, since it plays a vital role in social life.

Decency is so important that it is preferred to knowledge and experience. Hence, knowledge of a person who lacks decency and piety is worthless. Moreover, knowledge without piety denotes mischief. Therefore, the Holy Imams (‘a) have intensely warned against wicked scholars (i.e. knowledgeable persons who lack decency).

Thus, decency has occupied a special position in the mentality and psychological and spiritual conditions of the followers of the Ahl al-Bayt (‘a). It has also had a profound impact on the attitudes of jurisprudents, judges, politicians, and managers of public activities.

Such understanding of decency is missing in other Muslim sects or the religious milieus to which these sects belong. For instance, other Muslim sects admit, yet with discrepancy, that a decadent person (fasiq) may lead a congregational prayer and rule over the Muslim community. They also show lenience regarding the capacity of witnesses.

Without a doubt, decency holds a connotation wider than trustworthiness and reliability; therefore, it engrosses a wide-ranging moral aspect.

Naturally, decency that is essential in witnesses differs in

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degree from decency essential in rulers, governors, judges, and issuers of verdicts (mufti). In the latter, decency must be of a higher degree in order to be compatible with the significance of these offices and enable such people to handle their psychological and social pressures easily.

create human activity.

Besides, Almighty Allah has granted man the capability of creating personal activities, notions about the future, and arriving at generalizations. As a result, human volition has been the decisive factor in man’s movement and choice of certain acts.

Whenever man applies his reason to direct his will and choice and prevail over them, he will advance on the path of perfection. On the other hand, if man allows his fancy and lusts to prevail over his will and direct his actions, he will slip onto the path of deterioration and regression.

In the earlier hypothesis, the passions—directed by reason and knowledge—become energy that propel towards perfection, while in the latter, they become destructive and detrimental energy.

Fourth: Out of His kindness, mercy, magnanimity, wisdom and infinite knowledge, Almighty Allah sent the prophets with books, missions and guidance through Divine revelation in order to lead humanity towards the truth especially when facts are confused and the truth resembles falsehood or when man fails to realize and appreciate the truth or his benefit and loss.

The average person fails to recognize these truths and advantages; therefore, the prophets and messengers of Almighty Allah undertake the missions of conveying His messages, leading humanity to righteousness, teaching the Holy Book and wisdom, judging with justice between people in matters wherein they differ and witnessing their conduct and activity.

Fifth: If human will coincides with the Divine Legislative Will represented by Divine edicts, laws, and provisions, the human self will attain perfection because it will be compatible with the truth and its advantages. To achieve this, man is required to

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strive against his fancies and control his lusts in order to make them fall in line with the religious laws.

Moreover, struggle with the self—against fancies and lusts—intrinsically leads to self-perfection, which is the groundwork of human perfection, just as physical self-perfection can be attained through physical exertion and sports.

Islam has set up a definite course to overcome psychological strife of the self and attain self-perfection. Of course, this course has certain pillars, foundations, and practical forms. The following is a summary of these pillars and foundations in addition to other general aspects that relate to the practical forms and methods. Details are postponed for another occasion.(1)

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accordance with one’s reason. It is strongly recommended to consult one’s reason and then give preference to it over fancy in all matters that one may face in life.

Third: The other foundation of struggle with the carnal self includes the avoidance of disobedience to Almighty Allah, sins, and wrongdoing and the practice of piety, chastity and restraint when the self inclines towards evil and lusts. The next stage is identifying one’s development in the struggle against the carnal self, control over tendencies, and use of faculties of the self within legal restrictions. The positive and negative psychological and spiritual consequences on life are connected to such commitment to contend with the self.

Fourth: The fourth foundation of struggle with the carnal self can be summarized in the following points:

(1) Be steadfast in obeying Almighty Allah

(2) Be committed to religious duties

(3) Forsake acts of disobedience

(4) Avoid committing forbidden acts

(5) Withstand psychological and external pressures by means of refraining from surrendering, accepting, or submitting to them

(6) Persist in the path of obedience

(7) Shun all acts of disobedience

(8) Strengthen factors of patience

(9) Develop willpower and capability for endurance

(10) Control one’s emotions and passivity by strengthening one’s willpower

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Fifth: Another foundation of struggle with the carnal self is the practice of calling oneself to account and monitoring one’s deeds and activities as well as emotions, feelings, and senses. By doing this one can figure out the scope of compatibility of one’s acts, behavior, emotions and feelings with religious laws, Islamic morals, perfective features and noble goals that Almighty Allah has put before man along his progress towards self-perfection.

Sixth: The other foundation is to repent and frequently turn to Almighty Allah whenever one feels that he has deviated from the path of truth and the straight course of justice, and whenever one falls into sin and wrongdoing or unwittingly commits offences. As soon as man finds himself performing such wrong deeds, he must hurry to repent by feeling sorry, confessing that he has committed a sin, determining to commit himself to religious duties, and compensating for the financial or moral wrongdoings that he may have committed against others.

Seventh: The seventh foundation is to detect sources of lustful drives, such as egoism and pursuance of desires like “women, sons, and hoarded treasures of gold and silver.” It also requires detecting psychological tendencies in one’s personality, such as rage, envy, hunger for power, arrogance, cavorting about, avarice, laziness, tribal or national fanaticism, ignorance-based zealotry, wronging others, inclination to transgression, violation of others’ rights, and so on. The stage following detection must be to remedy these drives and be watchful of them.

Eighth: Creation of immunity, resistance, impregnability, and refuge against fancies inside the human self can play a major role in the establishment of the high level of struggle

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against the carnal self that guides man in his progress towards self-perfection. To achieve such strength in the inner self, one needs to commit oneself to performing recommended acts and avoiding forbidden acts. Such commitment builds a defensive fence around the self to prevent it from falling under the influences of fancies. When this is done, the self climbs more steps towards self-perfection.

The `«d Days, including the day of `«d Ghadir;

The Holy Prophet’s birthday;

The anniversary of the Divine Mission;

The day of `Ashura', and other special days.

(2) Special Recommended Prayers: The Holy Imams of the Ahl al-Bayt ('a) prescribed a number of voluntary prayers to be performed at any time. These are prayers ascribed to the Fourteen Infallibles, Ja`far al-Tayyar’s Prayer, and other prayers, as well as other general prayers to be voluntarily offered on particular nights that have special devotional acts, such as the nights of Ramazan and Islamic anniversaries.

(3) Other Acts of Worship: The Holy Imams ('a) have also recommended other devotional, yet voluntary, acts such as fasting, confinement to mosques (i`tikaf), `Umrah, visitations to the tombs of the Holy Prophet (s), the Holy Imams (‘a) and the righteous servants of Almighty Allah. Statements of glorification of Almighty Allah (dhikr), giving alms from one’s wealth for the sake of Allah, and visiting one’s relatives, neighbors, brethren-in-faith and even Muslims in general are included.

The minute details of all these devotional acts can be found in reference books of hadith on chapters dedicated to certain subjects like struggle with the carnal self, self-perfection, skill in social relationships, affiliation with one’s brethren-in-faith and excellent moral behavior. Practicing such devotional acts escalates the moral aspects and behavioral commitments and strengthens the personality at both individual and social levels.

Details of these acts are discussed in the coming book on Rituals and Acts of the Worship System.

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aspect a special privilege and particular significance through their actions and by building the virtuous community.

No doubt, the Holy Qur’an, being the richest source of Islamic education in the view of the Ahl al-Bayt (‘a), has been the object of their greatest interest. For that reason, Imam `Ali Amir al-Mu'minin (‘a) took the initiative of compiling the Holy Qur’an based on its revelation and interpretation.

In this respect, `Amr ibn Abi’l-Miqdam has reported on the authority of Jabir that he heard Imam al-Baqir (‘a) saying:

مَا إدَّعَی أَحَدٌ مِنَ النَّاسِ أَنَّهُ جَمَعَ

الْقُرْآنَ کُلَّهُ کَمَا أُنْزِلَ إلاَّ کَذَّابٌ؛ وَمَا جَمَعَهُ وَحَفِظَهُ

کَمَا نَزَّلَهُ اللهُ تَعَالَی إلاَّ عَلِیُّ بْنُ أَبِی طَالِبٍ وَالأَئِمَّةُ

مِنْ بَعْدِهِ.

None

may claim that he compiled the entire Qur’an as exactly as it was revealed

but a liar. None compiled and preserved it as exactly as it was revealed

except `Ali ibn Abi-Talib (‘a) and the Imams (‘a) after him.(1)

Likewise, Imam `Ali (‘a) was the first to compile, write down and preserve the Prophetic Traditions (Sunnah), because these traditions are considered the second source of Islamic culture. His efforts resulted in the Comprehensive Document (al-Jahifah al-Jami`ah) that was transferred to the Holy Imams (‘a) thereafter.

Abu-Basir has reported Imam al-Jadiq (‘a) as saying:

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یَا أَبَا مُحَمَّدٍ! وَإنَّ عِنْدَنَا الْجَامِعَةَ.

وَمَا یُدْرِیهِمْ مَا الْجَامِعَةُ؟ صَحِیفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً

بِذِرَاعِ رَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، وَإمْلاَئِهِ مَنْ

فَلْقِ فِیهِ وَخَطِّ عَلِیٍّ بِیَمِینِهِ. فِیهَا کُلُّ حَلاَلٍ وَحَرَامٍ

وَکُلُّ شَیْءٍ یَحْتَاجُ النَّاسُ إلَیْهِ حَتَّی الأَرْشَ مِنَ الْخَدْشِ.

O

Abu-Muhammad, we do have the Jami`ah with us. What do they know about

the Jami`ah? It is a seventy-cubit long document that was measured and

directly dictated by Allah’s Messenger (s) and handwritten by `Ali (‘a). It

includes all that which is lawful and unlawful and everything people may

need, even matters that are as minute as the expiation for a scratch.(1)

Abu-Basir has also reported that he heard Imam al-Jadiq (‘a), talking about the verdicts of Ibn Shabramah, saying:

أَیْنَ هُوَ مِنَ الْجَامِعَةِ؟ أَمْلَی رَسُولُ

اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، وَخَطَّهُ عَلِیٌّ بِیَدِهِ. فِیهَا

جَمِیعُ الْحَلاَلِ وَالْحَرَامِ حَتَّی أَرْشُ الْخَدْشِ فِیهِ.

How

can he be compared with the Jami`ah? It is the dictations of Allah’s Messenger

(s) and the handwriting of `Ali (‘a). It comprises all that which is legal

and illegal even matters that are as minute as the expiation for a scratch.(2)

Additionally, Imam `Ali (‘a), after the Messenger of Allah (s), was the most knowledgeable of all people, the most skilled in judgment, and the most experienced in the lawful and the unlawful issues as well as the interpretation of the Holy Qur’an. He was verily the door to the city of the Holy

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Prophet’s knowledge.

At the level of practice, Imam `Ali (‘a) was the most liberal of all people in cultural and educational aspects after the Holy Prophet (s). He was the first to set courses and invent new branches in the sciences of education. He is thus the founder of a number of sciences, such as jurisprudence (fiqh), hadithology, exegesis of the Holy Qur’an (tafsir), syntax (nahw), and many others.(1)

The same course of Imam `Ali (‘a) has been followed by the other Holy Imams (‘a), their followers and partisans who, directed by the Holy Imams (‘a), founded the Islamic sciences.(2)

In the field of education, while building the virtuous community, the Holy Imams (‘a) worked on diagnosing and constructing two important projects:

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Weighty Things) has referred to this very fact, as has been previously cited.(1)

Third: Jurisprudential rules and fundamental principles of Islam can be inferred from the Holy Qur’an and Sunnah—the two sources of Islamic legislation. General rules and universal laws can be applied in order to deal with the latest developments. The Holy Legislator has left the Representative of the Holy Prophet (s), the Holy Imam (‘a) or a well-qualified jurisprudent, to deduct laws from their sources.

Inasmuch as the Islamic system is the final divinely revealed code of law, it must cover all ages and times. In view of this fact, jurisprudents and well-versed scholars are required to play the role of inferring the secondary and circumstantial religious laws from their sources in order to meet with the latest circumstances, on condition that such inference is based on the general laws of Islam. Furthermore, jurisprudents and scholars are required to assess the legal situation and human responsibility towards every event and condition.

As a part of the mission, competent scholars are required to implement the Qur’anic verses regarding Islamic law in their inferences regarding new developments that occur in Muslim life in general. They are also required to apply historical concepts and norms to their inferences attributed to the social and political conditions of the Muslim community.

Fourth: Considerable attention has been paid by the Holy Imams (‘a) to teach their followers the precise method of

p: 69

inference of religious laws from their sources and the accurate approach of using the Islamic texts (i.e. texts of the Holy Qur’an and Sunnah) in the most appropriate way. They are expected to compare the texts, which seem to be contradictory, with one another in order to come up with an acceptable result and to uncover points of concurrence and connection between them and also prefer some texts over others on the basis of certain regulations and standards that are defined in `Ilm al-Usul (Fundamentals of Muslim Jurisprudence).

The Holy Imams of the Ahl al-Bayt (‘a) asserted the significance of familiarization with the abrogating and abrogated, decisive and allegorical, general and particular, concise and elaborate texts of the sources of the religious legislation before a process of inference of religious laws is carried out. They also emphasized the use of the method of dealing with such texts and understanding some of them in the light of others. This matter was one of the gifts in which Imam `Ali (‘a) used to excel over the other companions of the Holy Prophet (s), since it was one of his peculiar excellences.

which the opinionists (ashab al-ra'y) had fallen; in other words, the Hadithists had become inert by depending upon a single text and not subjecting these single texts to perfect comprehension by comparing them to other texts. In fact, the totality of Almighty Allah’s words (i.e. the Holy Qur’an), the Holy Prophet’s traditions (i.e. Sunnah), and the Holy Imams’ (‘a) reported discourses are considered one word—one explaining the other—just like the uninterrupted speech of an individual when the first, middle, or the last part of that speech indicates the speech as a whole.

Second: Freedom of thought aimed at maintaining the vitality of the religious code of Islamic law and sustaining its capability to adapt itself to the changing circumstances and developments, without (1) falling victim to the perils of distortion, falsification and imitating other jurisprudential schools, (2) interpreting the sacred texts inappropriately, or (3) challenging the truth due to the political and cultural chaos into which the Muslim world had fallen as a result of the spread of seditious matters and painful events suffered by Muslims all through history.

p: 71

لَوْ عَلِمَ النَّاسُ مَا فِی الْعِلْمِ

لَطَلَبُوهُ وَلَوْ بِسَفْکِ الْمُهَجِ وَخَوْضِ اللُّجَجِ.

Had

people realized the benefits of knowledge, they would have certainly sought

it even by exposing themselves to death and the toil of tumults.(1)

Zayd al-Zarrad has reported Imam al-Jadiq (‘a) as saying:

قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ عَلَیْهِ

السَّلاَمُ: یَا بُنَیَّ؛ إعْرِفْ مَنَازِلَ الشِّیعَةِ عَلَی قَدْرِ

رِوَایَتِهِمْ وَمَعْرِفَتِهِمْ، فَإنَّ الْمَعْرِفَةَ هِیَ الدِّرَایَةُ

لِلرِّوَایَةِ، وَبِالدِّرَایَاتِ لِلرِّوَایَاتِ یَعْلُو الْمُؤْمِنُ إلَی

أَقْصَی دَرَجَاتِ الإی-مَانِ. إنِّی نَظَرْتُ فِی کِتَابٍ لِعَلِیٍّ عَلَیْهِ

السَّلاَمُ فَوَجَدْتُ فِی الْکِتَابِ: إنَّ قِیمَةَ کُلِّ إمْرِئٍ وَقَدْرَهُ

مَعْرِفَتُهُ.

Imam (Abu-Ja`far) al-Baqir ('a) said, “O Son, you can recognize the

ranks of the Shi`ah according to their reports and knowledge. Verily,

knowledge is to have acquaintance with the traditions. Through familiarity

with traditions, a believer can mount up to the furthest rank of belief. As I

looked at it, I found the following in the Book of `Ali (‘a): “The value and

worth of each individual is his/her knowledge.”(2)

Imam al-Jadiq (‘a) is also reported as saying:

إِعْرِفُوا مَنَازِلَ شِیعَتِنَا بِقَدْرِ مَا

یُحْسِنُونَ مِنْ رِوَایَاتِهِمْ عَنَّا، فَإنَّا لاَ نَعُدُّ الْفَقِیهَ

مِنْهُمْ فَقِیهاً حَتَّی یَکُونَ مُحَدَّثاً... اَلْمُؤْمِنُ یَکُونُ

مُفَهَّماً، وَالْمُفَهَّمُ مُحَدَّثٌ.

You can recognize the

standings of our Shi`ah (i.e. adherents) through recognizing the amount of

their reporting of our traditions in a proficient way. We cannot regard the

jurisprudents among them as true jurisprudents until they prove themselves as

reporters of our traditions…A believer can receive understanding of things

(from the angels), and one who receives understanding is actually talked to

by the angels.(3)

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In this respect, the Holy Imams of the Ahl al-Bayt (‘a) did not stop at touching this matter in general terms; rather, they portrayed the steps leading to it. These steps are as follows:

advantages and disadvantages related to these laws cannot be realized except by Divine revelation and inspiration. This is granted to prophets and divinely selected individuals or by learning, erudition, recording, and taking from the true scholars who are the Household of the Holy Prophet (s) and trustees of Divine revelation.

The Holy Prophet (s) is reported to have said:

مَنْ عَمِلَ عَلَی غَیْرِ عِلْمٍ کَانَ مَا یُفْسِدُ

أَکْثَرَ مِمَّا یُصْلِحُ.

He who acts without

knowledge will bring about more corruption than correction.(1)

Imam ‘Ali Amir al-Mu’minin (‘a) said:

إنَّ النَّاسَ آلُوا بَعْدَ رَسُولِ اللهِ، صَلَّی

اللهُ عَلَیْهِ وَآلِهِ، إلَی ثَلاَثَةٍ: آلُوا إلَی عَالِمِ هُدیً مِنَ اللهِ

قَدْ أَغْنَاهُ اللهُ بِمَا عَلِمَ عَنْ غَیْرِهِ، وَجَاهِلٍ مُدَّعٍ لِلْعِلْمِ

لاَ عِلْمَ لَهُ، مُعْجَبٍ بِمَا عِنْدَهُ، قَدْ فَتَنَتْهُ الدُّنْیَا وَفَتَنَ

غَیْرَهُ، وَمُتَعَلِّمٍ مِنْ عَالِمٍ عَلَی سَبِیلِ هُدیً مِنَ اللهِ

وَنَجَاةٍ. ثُمَّ هَلَکَ مَنِ إدَّعَی وَخَابَ مَنِ إفْتَرَی.

After the departure of Allah’s Messenger (s), the people separated into three

groups. One group represented the scholars that were truly guided by Almighty

Allah Who made them needless of other than Him due to the knowledge He gave

them (i.e. the Ahl al-Bayt (‘a)). Another group represented the ignorant ones

who pretended to be knowledgeable while they lacked knowledge. They were

admirers of what they had. They were tempted by this world while they

themselves tempted others. The third group represented those who were

learning from scholars for the sake of finding Allah’s guidance and

salvation. Beyond these three categories, perdition befall him who claims

falsely and frustration befall him who forges lies.(2)

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Imam al-Baqir (‘a) is reported to have said:

مَنْ أَفْتَی النَّاسَ بِغَیْرِ عِلْمٍ وَلاَ هُدیً

مِنَ اللهِ لَعَنَتْهُ مَلاَئِکَةُ الرَّحْمَةِ وَمَلاَئِکَةُ الْعَذَابِ،

وَلَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفِتْیَاهُ.

He who gives a verdict

without knowledge and true guidance will be cursed by the angels of mercy and

the angels of chastisement and will be responsible for the deeds of those who

acted upon his verdict.(1)

Answering the question of his companion who asked him to mention the creatures’ duty towards Almighty Allah, Imam al-Jadiq (‘a) is reported to have said:

أَنْ یَقُولُوا مَا یَعْلَمُونَ، وَیَکُفُّوا عَمَّا

لاَ یَعْلَمُونَ، فَإذَا فَعَلُوا أَدُّوا إلَی اللهِ حَقَّهُ.

They are required to say

only that which they know and refrain from that which they do not know. If

they do so, then they will have carried out their duty towards Almighty

Allah.(2)

the Hadith was put before him, the second caliph rejected it, claiming that such records would have a negative bearing on retaining the Holy Qur’an and distract the public from it (i.e. the Holy Qur’an).(1)

As a result of the trend of recording and reporting the Hadith under the encouragement of the Holy Imams (‘a), their companions attained high ranks in jurisprudence and general knowledge in which they excelled over all others.(2)

By virtue of these instructions, the companions of the Holy Imams (‘a), in successive ages, endeavored to write down and record the ahadith (plural of hadith). These recordings were known as al-Usul al-Arba`mi'ah (The Four Hundred Principles). Some of the Holy Imams’(‘a) companions, such as Aban ibn Taghlib and `Ubaydullah ibn `Ali al-Halabi referred to these recordings.(3) The Holy Imams (‘a) praised those companions who undertook this work, including Burayd ibn Mu`awiyah al-`Ajli, Abu-Basir, Muhammad ibn Muslim, and Zurarah ibn A`yun.(4)

As a result, the Ahl al-Bayt (‘a) managed to pave the way for making seeking of knowledge easy-to-obtain and within reach by the individuals of the virtuous community despite the difficult political circumstances encountered by these individuals. They suffered constant harassment by the ruling authorities who also imposed economic and educational boycotts on them.

Shaykh al-Kulayni, in his book of al-Kafi, has reported Mu`awiyah ibn `Ammar as saying, I asked (Abu`Abdullah) Imam al-Jadiq (‘a), “There is a reporter of your traditions who spreads them among people so as to show them and your partisans the right way. There is, on the other hand, a worshipper among your partisans that does not have such ability to report your traditions. Which one is better?”

The Imam (‘a) answered:

الرَّاوِیَةُ لِحَدِیثِنَا یَشُدُّ بِهِ قُلُوبَ

شِیعَتِنَا أَفْضَلُ مِنْ أَلْفِ عَابِدٍ.

A

reporter of our traditions who strengthens the hearts of our Shi`ah

(partisans) is better than a thousand worshippers.(1)

The Holy Prophet (s) is reported to have said:

تَذَاکَرُوا وَتَلاَقَوْا

وَتَحَدَّثُوا؛ فَإنَّ الْحَدِیثَ جَلاَءٌ لِلْقُلُوبِ. إنَّ الْقُلُوبَ

لَتَرِینُ کَمَا یَرِینُ السَّیْفُ، جَلاَؤهُ الْحَدِیدُ.

Hold

sessions of discussions, meet each other, and exchange discourses. Verily,

discourses polish hearts. Just as swords rust and are then polished by iron,

so also do hearts rust.(2)

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Imam Ja`far al-Jadiq (‘a) is reported to have said:

مَنْ أَرَادَ الْحَدِیثَ لِمَنْفَعَةِ الدُّنْیَا

لَمْ یَکُنْ لَهُ فِی الآخِرَةِ نَصِیبٌ؛ وَمَنْ أَرَادَ بِهِ خَیْرَ الآخِرَةِ

أَعْطَاهُ اللهُ خَیْرَ الدُّنْیَا وَالآخِرَةِ.

He who

learns the science of reporting any traditions for the sake of gaining a

worldly benefit will have no share (of benefit) in the Hereafter, but he who

learns it for the sake of gaining the benefits of the Next World will be

granted by Allah the benefits of this world and the Next World.(1)

مَنْ أَرَادَ الْحَدِیثَ لِمَنْفَعَةِ الدُّنْیَا

لَمْ یَکُنْ لَهُ فِی الآخِرَةِ نَصِیبٌ؛ وَمَنْ أَرَادَ بِهِ خَیْرَ الآخِرَةِ

أَعْطَاهُ اللهُ خَیْرَ الدُّنْیَا وَالآخِرَةِ.

He who

learns the science of reporting any traditions for the sake of gaining a

worldly benefit will have no share (of benefit) in the Hereafter, but he who

learns it for the sake of gaining the benefits of the Next World will be

granted by Allah the benefits of this world and the Next World.(2)

Imam al-Jadiq (‘a) is also reported as saying:

مَنْ حَفِظَ مِنْ أَحَادِیثِنَا أَرْبَعِینَ حَدِیثاً

بَعَثَهُ اللهُ یَوْمَ الْقِیَامَةِ عَالِماً فَقِیهاً.

He who retains forty of

our traditions, Almighty Allah, on the Day of Resurrection, will include him

with the well-versed scholars.(3)

Muhammad ibn Muslim has reported the following:

I asked Imam al-Jadiq (‘a), “When I hear a tradition from you, is it acceptable to add or delete part of the statement when I convey it to others?”

The Imam (‘a) answered:

إنْ کُنْتَ تُرِیدُ مَعَانِیَهُ فَلاَ بَأْسَ.

If your

intention is to explain its meaning, it is then agreed.(4)

This policy is the only reason for the continuity of the Ahl al-Bayt’s cultural momentum and the endurance of their scientific and cultural centers in spite of the difficult circumstances they had to encounter. In addition, one of the most prominent features and evident characteristics of the

p: 79

scientific policy of the Ahl al-Bayt (‘a) School is free education with which this school, along with all its branches, has withstood all pressures and difficulties.

At the same time as the ruling authorities strongly supported the official schools of the other Muslim sects by means of massive donations, they exercised pressure and official persecution against the schools of the Ahl al-Bayt’s followers in addition to depriving them of any support, donations or aid. Nevertheless, the Ahl al-Bayt’s schools endured in such an increasing manner that they occasionally excelled all the other officially supported schools that would have collapsed and vanished if governmental aid had stopped.

Among the major reasons for such endurance and continuity was the method of free education, the propagation of seeking knowledge and the adoption of seeking nearness to Almighty Allah through learning.

In fact, this is still the general feature of these schools and their prevailing methodology with regard to dealing with all educational activities appertaining to the individuals of the virtuous community at all levels, including teaching, propagation, communication of religious laws, writing books, or any other level of education.

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`Ali ibn al-Husayn Zayn al-`Abidin (‘a) produced an extensive collection of supplications, the role and impact of which has been considerable on the educational course of the Shi`ah. It was the most successful style of treating the educational and moral degradation that struck Muslim society on the one hand and overcoming the difficult political circumstances that Imam Zayn al-`Abidin (‘a) had to encounter after the martyrdom of his father and the proscription that the Umayyad ruling authorities imposed on him, on the other hand.(1)

In natural sciences, Jabir ibn Hayyan, who received his knowledge directly from Imam Ja`far al-Jadiq (‘a), not only specialized in chemistry but also established the foundations of this science. In addition, al-Mufazzal ibn `Umar and many other prominent companions of the Holy Imams (‘a) were specialists.(1)

Such comprehensiveness and specialization represented a policy in the educational building of the virtuous community aimed at meeting the requirements, filling the gaps and meeting the needs of this community on the one hand, and granting them their independence in construction, movement, and self-dependence on the other. This enabled the virtuous community to take its normal position in the Muslim nation in the capacity of its being a pioneering group that undertook its mission of safeguarding, reinforcing, and protecting Islam.

Naturally, such specialization does not mean turning away from the other fields of knowledge. In fact, the companions and followers of the Holy Imams (‘a) dealt with the other sciences by means of research and learning side by side with their specialization, concentrating on a certain branch of science so that the educational movement would be comprehensive and characterized by profundity and power.

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opportunities offered by these establishments would be limited to the followers of the Ahl al-Bayt (‘a). For these two reasons, the Holy Imams (‘a) took a considerable interest in creating special establishments.

In the following sections, we shall refer to certain establishments that had a great impact on the educational aspect of the lives of the followers of the Ahl al-Bayt (‘a).

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became the second most important school in the Shi`ite world in modern history after the School of Najaf.(1)

from one another competitively in the quality and quantity of their graduates and in the profundity of the jurisprudential, fundamental, and Islamic studies that they teach.

However, such increasing interest in the achievement of this goal resulted in negative consequences that affected the nature of the scientific outcome of these schools and their capability of achieving other goals. It is thus noticed that there are gaps, both wide and limited, in the yield of other Islamic fields of knowledge, such as exegesis of the Holy Qur’an, Islamic doctrine, philosophy, ethics, Hadith, history, and literature. This is so because there was always urgent need for ijtihad (i.e. deep specialization) in the fields of fiqh and Usul, and some other fields of knowledge which did not need such specialization.(1)

Nevertheless, these schools made speedy progress in opening the door to Ijtihad and maintaining the graduation of well-versed scholars in the various fields of Islamic sciences even in the harshest circumstances through which the Islamic world passed.

They could also stand steadfast in the face of attempts at distortion which were encountered by other religious schools in the Islamic world, such as al-Azhar in Cairo and the al-Zaytunah Schools of the Indian subcontinent, plus the schools of Mecca, Madinah, Baghdad, and other places.

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achievement of all that has been accomplished in the discipline:

(1) Freedom of thought and research

(2) Freedom in choosing classes and instructors

(3) Freedom in controlling and utilizing time suitably

(4) The financial system of these schools which is, to a great extent, controlled by the social and cultural requirements of the virtuous community

(5) The system of social relations that drives students to respond to the cultural requirements of the Muslim nation

Another factor was the moral course of the religious seminaries that arouses religious responsibility, prompts the highest degrees of piety and asceticism, and induces mental and spiritual education.

These factors have made the students of these religious seminaries move speedily to fill these gaps and stand steadfast against temptation.

These seminaries produced grand scholars and reformers in various scientific fields, such as Avicenna, Shaykh al-Mufid, Sharif al-Murtaza, Sharif al-Razi, Shaykh al-Tusi, Shaykh Nasir al-Din al-Tusi, al-Muhaqqiq al-Hilli, `Allamah al-Hilli, Shaykh al-Tabrisi, al-Shahid al-Awwal (First Martyr; Muhammad ibn Makki), al-Shahid al-Thani (Second Martyr: Zayn al-Din al-`Amili), Ibn Tawus, Shaykh al-Baha'i, Sayyid al-Damad, Mulla Jadra (Jadr al-Din al-Shirazi), `Allamah al-Majlisi (Muhammad Taqi); Shaykh al-Majlisi (Muhammad Baqir), al-Fayz al-Kashani, al-Muhaqqiq al-Karaki, al-Wahid al-Bahbahani, Sayyid Bahr al-`Ulum, Shaykh Kashif al-Ghi(1)a', `Allamah Sharaf al-Din, Sayyid Muhsin al-Amin, Shaykh al-Balaghi, Sayyid al-Hakim, `Allamah al-Taba(2)ahhari, Martyr al-Jadr, Sayyid al-Khu'i, and many others who played a major role not only in the Shi`ite world but also in the Islamic world as a whole. These scholars have enriched the Islamic scientific schools with new theories as they have written scientific encyclopedias and research papers on Muslim jurisprudence, the sciences of the Holy Qur’an, various fields of Islamic knowledge, history, and doctrine. In addition, they approached with great determination the events through which they served Islam and its blessed renaissance and boldly faced international colonization, atheism, and local tyranny.

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of the Ahl al-Bayt (‘a) had to encounter the problem of the aggression and harassment of the tyrannical ruling authorities against them, their culture, thoughts, and doctrines. Because of this, they could rarely find an opportunity to make use of mosques as cultural foundations, since mosques were under the management of the ruling authorities. They therefore had to choose other places away from the watchful eyes of the tyrants and their agents to study their religion, teach others, and exchange viewpoints in the various fields of life and culture.

Nevertheless, they never deserted the mosque; rather, they always established firm relationships with it as they practiced the Islamic rituals in the mosques even under the most vehement circumstances because they believed that the mosque was not only a place of study but also a place of worship, supplication, and confidential talk with Almighty Allah. In addition, mosques were a communication device of the Muslim nation.

The Holy Imams of the Ahl al-Bayt (‘a) worked earnestly toward keeping and maintaining this connection between their followers and mosques.

Whenever they would find an opportunity, the followers of the Holy Imams (‘a) made mosques their starting points for cultural work. As has been previously cited, al-Kufah Mosque was one of the major centers of the Ahl al-Bayt (‘a) School throughout the Islamic era.

Likewise, the mosques of the regions in which the followers of the Ahl al-Bayt (‘a) could find some freedom and security were used as centers of Islamic education without seeking alternative locations, such as mosques in Iran, Iraq, Lebanon, and other regions.

Additionally, the followers of the Holy Imams (‘a) took much interest in building, reconstructing, and concerning

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themselves with mosques—a fact that is witnessed in all Muslim regions that are inhabited by followers of the Ahl al-Bayt (‘a).

recommended to eat and sleep in mosques or to bring children therein. Of course, such rulings are not applicable to Husayniyyahs. There are also other specific acts and practices discommended in mosques but not in Husayniyyahs.

In addition, Husayniyyahs are originally dedicated to holding and practicing certain social and cultural ceremonies, such as mourning ceremonies, particular events, general festivals, and establishment of loan offices and public libraries that may help those who gather therein.

In view of this, Husayniyyahs have changed into special cultural foundations that the followers of the Ahl al-Bayt (‘a) have adopted for the sake of proclaiming the Islamic culture. Likewise, they have become the springboard to the establishment of a wide-ranging cultural foundation that the followers of the Ahl al-Bayt (‘a) have as a distinctive feature. This foundation is namely the commemoration of Imam al-Husayn’s martyrdom (al-sha`a'ir al-husayniyyah). Nevertheless, Husayniyyah is in fact an extension of the Islamic foundation of mosques.

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has resulted in safeguarding Islam and the Muslim nation from a variety of distortions.

The ceremonies of Imam al-Husayn’s martyrdom have played a great role in consummating the role of Imam al-Husayn’s uprising. This role is mainly consecrated within the virtuous community, even though it has had some impact on the Muslim milieus in general.

Because the cultural aspect is one of the basic, most important goals among its multifaceted goals, we will single out a rather comprehensive discussion on these ceremonies and include other aspects in order to round off its benefits.

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termination of your grief not yet come?”

The Imam (‘a) raised his head, looked at him, and answered:

وَیْلَکَ! وَاللهِ لَقَدْ شَکَا یَعْقُوبُ إلَی

رَبِّهِ فِی أَقَلَّ مَا رَأَیْتُ حِینَ قَالَ: ”یَا أَسَفِی عَلَی یُوسُفَ!“

وَإنَّهُ فَقَدَ إبْناً وَاحِداً. وَإنِّی رَأَیْتُ أَبِی وَجَمَاعَةَ أَهْلِ

بَیْتِی یُذَبَّحُونَ حَوْلِی.

Woe to

you! By Allah I swear, (Prophet) Jacob (‘a) complained to his Lord for less

than what I have seen, saying, “O my sorrow for Joseph!” That was because he

had lost one son only. As for me, I saw my father and a group of my household

lying slain around me!(1)

Imam al-Jadiq (‘a) is reported to have said:

بَکَی عَلِیُّ بْنُ الْحُسَیْنِ عَلَی الْحُسَیْنِ

بْنِ عَلِیٍّ صَلَوَاتُ اللهِ عَلَیْهِمْ أَجْمَعِینَ عِشْرِینَ - أَوْ

أَرْبَعِینَ - سَنَةً. وَمَا وُضِعَ بَیْنَ یَدَیْهِ طَعَامٌ إلاَّ بَکَی عَلَی

الْحُسَیْنِ حَتَّی قَالَ لَهُ مَوْلیً لَهُ: ”جُعِلْتُ فِدَاکَ یَا بْنَ

رَسُولِ اللهِ! إنِّی أَخَافُ عَلَیْکَ أَنْ تَکُونَ مِنَ الْهَالِکِینَ!“

قَالَ: ”إنَّمَا أَشْکُو بَثِّی وَحُزْنِی إلَی اللهِ. إنِّی لَمْ أَذْکُرْ

مَصْرَعَ بَنِی فَاطِمَةَ إلاَّ حَنَقَتْنِیَ الْعَبْرَةُ.“

‘Ali ibn al-Husayn wept for (his

father) Husayn ibn ‘Ali

(peace of Allah be upon them all) for twenty or fourty years. Whenever he was

served with food, he would weep for Husayn (‘a). Once, one of his servants said

to him, “May Allah accept me as ransom for you, O son of Allah’s Messenger (s)!

I fear you will die (by weeping so much).” The Imam answered, “I only

complain of my grief and sorrow to Allah. Whenever I recall the killing of

Fatimah’s sons, tears gush out.”(2)

p: 102

This intensive practice of weeping of Imam Zayn al-‘Abidin (‘a) cannot be interpreted as mere emotional reaction to the scenes that he had witnessed in those days of Muharram, after which he was not able to suppress his feelings and emotions. In addition to this understanding, this practice must have apprised his followers of a well-determined plan based on the tragic truth the Imam (‘a) had to personally suffer. This confirms its profundity and enormity so much so that this tragedy permanently exists as an issue experienced by the Muslim nation since the time it took place and as a basic motive for the virtuous community.

After Imam Zayn al-‘Abidin (‘a), other Holy Imams (‘a) offered further insight when they propounded it as a third example of holding in honor the rituals of God.(1) This was done by declaring an objection to injustice and personally reacting to the issue and goals of the tragedy of Karbala', and undertaking a course of self-purification and self-discipline. As a result, weeping over Imam al-Husayn’s martyrdom has changed into an act of worship practiced by people individually and collectively.

The Ahl al-Bayt’s emphasis on the significance of actually weeping and trying to weep for Imam al-Husayn ('a) and the reward of such acts shows that this act has become an example of weeping recommended by Almighty Allah, similar to weeping out of fear of Him.

In this regard, Imam al-Jadiq (‘a) is reported to have asked Fuzayl, “Do you regularly gather and mention us?”

Fuzayl answered, “Yes, we do.”

p: 103

The Imam (‘a) commented,

إنَّ تِلْکَ الْمَجَالِسَ أُحِبُّهَا، فَأَحْیُوا

أَمْرَنَا یَا فُضَیْلُ. فَرَحِمَ اللهُ مَنْ أَحْیَا أَمْرَنَا. یَا فُضَیْلُ،

مَنْ ذَکَرَنَا أَوْ ذُکِرْنَا عِنْدَهُ فَخَرَجَ مِنْ عَیْنِهِ مِثْلُ جَنَاحِ

الذُّبَابِ غَفَرَ اللهُ لَهُ ذُنُوبَهُ وَلَوْ کَانَتْ أَکْثَرَ مِنْ زَبَدِ

الْبَحْرِ.

I love these assemblies. Bring

to life our affairs (i.e. deeds), O Fuzayl. May Allah have mercy upon him who

revitalizes our deeds! O Fuzayl, if one mentions us or listens to our deeds

and his eyes shed a tear that is as little as a fly’s wing, Allah will

forgive all his sins even if they were as vast as the foam on the seas.(1)

Abu-Harun al-Makfuf (the blind) has reported that he once visited Imam al-Jadiq (‘a) who asked him to say an elegy about Imam al-Husayn (‘a). Abu-Harun recited the elegy in an ordinary way, but the Imam (‘a) said, “Do not recite it in this ordinary way; rather, chant it as you do at the graves.”

So, Abu-Harun started with this verse, “Pass by Husayn’s grave and say to his pure bones.”

As he saw Imam al-Jadiq (‘a) weeping, Abu-Harun stopped.

The Imam (‘a) commanded him to continue. He went on until the end of the lamentation. The Imam (‘a) then asked for more, so Abu-Harun chanted another elegy beginning with, “O Maryam, mourn for your master and weep soulfully for Husayn (‘a).”

Imam al-Jadiq (‘a) then wept, his body heaving with sobs, and women also began to wail. When they stopped, the Imam (‘a) said to Abu-Harun:

p: 104

مَنْ أَنْشَدَ فِی الْحُسَیْنِ فَأَبْکَی عَشَرَةً

فَلَهُ الْجَنَّةُ… مَنْ أَنْشَدَ فِی الْحُسَیْنِ فَأَبْکَی وَاحِداً فَلَهُ

الْجَنَّةُ. مَنْ ذَکَرَهُ فَبَکَی فَلَهُ الْجَنَّةُ.

If one recites an elegy about Husayn (‘a) and makes ten persons weep, Paradise

will be his reward. If he makes nine persons weep, Paradise will be the

reward…If he makes even one person weep, Paradise will still be the reward.

If one mentions Husayn (‘a) and weeps, Paradise will also be his

reward.(1)

This issue highlights a significant truth about the Ahl al-Bayt’s strategy about political issues: a faithful individual is required to demonstrate his political belief through this practice—under all circumstances—despite the fact that it represents the least degree of faith. Hence, it is imperative for a believer to be duly conscious of political ideology and belief. Many reports that deal with the duty of enjoining the right and forbidding the wrong confirm this. Such reports focus on condemning that which is wrong, even if only in one’s heart when higher levels of condemnation are impossible (such being described as the lowest level of faith).

Second: At the same time, weeping represents, at minimum, a moral and subjective reaction to the tragedy of Karbala', an arousal of Muslims’ emotions towards the event and its goals, and detachment from the enemies, their acts and wicked purposes.

This moral aspect of weeping became one of the natural means through which the Ahl al-Bayt (‘a) maintained the morality of unification. The virtuous community stood by the right party, faced wrongdoers despite pressures at various levels, including the external pressures of despotic rulers and the internal pressures of personal desires and lust.

Third: Because weeping has some bearing on tenderheartedness, wakefulness of the conscience, and awareness of the sentiments, it promotes a course of self-purification from sins and raises sensitivity towards the pains of humanity, deviations of the community and issues of persecution and justice.

The issues of hardheartedness, tenderheartedness, and reverence are the most important factors that create an impact on the personal progress of humanity. Relying on

p: 106

this fact, the Holy Qur’an treated and criticized hardheartedness and praised tenderheartedness and reverence on many occasions, some of which are as follows:

ثُمَّ قَسَتْ قُلُوبُکُمْ مِنْ بَعْدِ ذَلِکَ فَهِیَ کَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

Thenceforth were your hearts hardened: they became

like a rock and even worse in hardness. (2:74)

أَلَمْ یَأْنِ لِلَّذِینَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِکْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا یَکُونُوا کَالَّذِینَ أُوتُوا الْکِتَابَ مِنْ قَبْلُ فَطَالَ عَلَیْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَکَثِیرٌ مِنْهُمْ فَاسِقُونَ

Has

not the time arrived for the Believers that their hearts in all humility

should engage in the remembrance of Allah and the Truth revealed to them, and

that they should not become like those to whom was given Revelation

aforetime, but long ages passed over them and their hearts grew hard? For

many among them are rebellious transgressors. (57:16)

أَفَلَا یَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَی قُلُوبٍ أَقْفَالُهَا

Do

they not then earnestly seek to understand the Qur’an, or are there locks

upon (their) hearts? (47:24)

وَقَالُوا قُلُوبُنَا غُلْفٌ بَلْ لَعَنَهُمُ اللَّهُ بِکُفْرِهِمْ فَقَلِیلًا مَا یُؤْمِنُونَ

They

(i.e. the Jews) say, ‘Our hearts are the wrappings.’ Nay, Allah's curse is on

them for their blasphemy. Little is it they believe. (2:88)

أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَی نُورٍ مِنْ رَبِّهِ فَوَیْلٌ لِلْقَاسِیَةِ قُلُوبُهُمْ مِنْ ذِکْرِ اللَّهِ أُولَئِکَ فِی ضَلَالٍ مُبِینٍ

Woe to

those whose hearts are hardened and cannot celebrate the praises of Allah!

They are manifestly wandering in error. (39:22)

p: 107

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِیثِ کِتَابًا مُتَشَابِهًا مَثَانِیَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِینَ یَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِینُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَی ذِکْرِ اللَّهِ ذَلِکَ هُدَی اللَّهِ یَهْدِی بِهِ مَنْ یَشَاءُ وَمَنْ یُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

Allah has revealed from time to time the most

beautiful Message in the form of a Book, consistent with itself, yet

repeating its teaching in various aspects. The skins of those who fear their

Lord tremble thereat; then their skins and their hearts do submit to the

celebration of Allah's praises. Such is the guidance of Allah: He guides

therewith whom He pleases, but those whom Allah leaves to stray can have none

to guide. (39:23)

The state of hearts and setting a seal on them, mentioned in the Holy Qur’an, is the state of hardheartedness. The opposite state is that of purity, reverence, fear, tenderness, leading to tranquility.

Based on this fact, the Holy Legislator has encouraged weeping for fear of Him. Thus, an eye that weeps for fear of Allah is, according to sacred texts, in line with the eyes abstaining from violating His prohibitions and staying awake to guard in His way.(1) In addition to its political and moral aspects, weeping enjoys a spiritual and sentimental aspect.

No doubt, weeping is the finest way of cleansing the filth from the hearts and preparing them to respond to improvement. This is linked to justice and injustice. The motives of weeping that stir up such emotional and sentimental feelings have an impact on man’s outlook on life and reaction to various socio-politico-economic issues. When feelings towards wrong and oppression are aroused

p: 108

in a person and when he reacts to such feelings, he will undoubtedly think about the causes of injustice and the standards of justice and resort to methods of commitment to it. Usually, discussions of such ideas surface after stimulation of such feelings.

Shaykh al-Tusi in his book of Misbah al-Za'ir has recorded a form of the ziyarah that is different from the famous one that is recited on the day of ‘Ashura'. Through a valid chain of authority, he has also reported this formula of ziyarah from ‘Abdullah ibn Sinan, the author of al-Mazar al-Kabir, as follows:

On the tenth of Muharram (‘Ashura') of one year, I visited my master Abu-‘Abdullah Ja‘far ibn Muhammad (al-Jadiq) (‘a) and found him gloomy, apparently aggrieved, with tears flowing from his eyes like pearls. I asked, “O Son of Allah’s Messenger (s)! What is making you weep? May Allah never cause your eyes to weep!”

The Imam (‘a) answered, “Are you inattentive? Do you not know that Husayn ibn ‘Ali (‘a) was martyred on this day?”

I then asked, “O master, what do you say about fasting on this day?”

The Imam (‘a) answered:

صُمْهُ مِنْ غَیْرِ تَبْیِیتٍ، وَأَفْطِرْهُ

مِنْ غَیْرِ تَشْمِیتٍ، وَلاَ تَجْعَلْهُ یَوْمَ صَوْمٍ کُمْلاً، وَلْیَکُنْ إفْطَارُکَ

بَعْدَ صَلاَةِ الْعَصْرِ بِسَاعَةٍ عَلَی شَرْبَةٍ مِنْ مَاءٍ، فَإنَّهُ فِی مِثْلِ

ذَلِکَ الْوَقْتِ مِنْ ذَلِکَ الْیَوْمِ تَجَلَّتِ الْهَیْجَاءُ عَنْ آلِ رَسُولِ

اللهِ وَانْکَشَفَتِ الْمَلْحَمَةُ عَنْهُمْ وَفِی الأَرْضِ مِنْهُمْ ثَلاَثُونَ

صَرِیعاً فِی مَوَالِیهِمْ، یَعَزُّ عَلَی رَسُولِ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ

مَصْرَعُهُمْ. وَلَوْ کَانَ فِی الدُّنْیَا یَوْمَئِذٍ حَیّاً لَکَانَ صَلَوَاتُ

اللهِ عَلَیْهِ هُوَ الْمُعَزَّی بِهِمْ…

یَا عَبْدَ اللهِ بْنَ

سِنَانٍ! إنَّ أَفْضَلَ مَا تَأْتِی بِهِ فِی هَذَا الْیَوْمِ أَنْ تَعْمَدَ إلَی

ثِیَابٍ طَاهِرَةٍ فَتَلْبَسُهَا وَتَتَسَلَّبُ… تُحَلِّلُ أَزْرَارَکَ وَتَکْشِفُ

عَنْ ذِرَاعَیْکَ کَهَیْئَةِ أَصْحَابِ الْمَصَائِبِ، ثُمَّ تَخْرُجُ إلَی أَرْضٍ

مُقْفَرَةٍ أَوْ مَکَانٍ لاَ یَرَاکَ بِهِ أَحَدٌ أَوْ تَعْمِدُ إلَی مَنْزِلٍ لَکَ

خَالٍ، أَوْ فِی خِلْوَةٍ مُنْذُ حِینَ یَرْتَفِعُ النَّهَارَ فَتُصَلِّی أَرْبَعَ

رَکَعَاتٍ تُحْسِنُ رُکُوعَهَا وَسُجُودَهَا وَخُشُوعَهَا، وَتُسَلِّمُ بَیْنَ کُلِّ

رَکْعَتَیْنِ. تَقْرَأُ فِی الأُولَی سُورَةَ الْحَمْدِ وَ{قُلْ یَا أَیُّهَا الْکَافِرُونَ}

وَفِی الثَّانِیَةِ الْحَمْدَ وَ{قُلْ هُوَ اللهُ أَحَدٌ} ثُمَّ تُصَلِّی رَکْعَتَیْنِ

أُخْرَیَیْنِ تَقْرَأُ فِی الأُولَی الْحَمْدَ وَسُورَةَ الأَحْزَابِ وَفِی الثَّانِیَةِ

الْحَمْدَ وَ{إذَا جَاءَکَ الْمُنَافِقُونَ} أَوْ مَا تَیَسَّرَ مِنَ الْقُرْآنِ.

ثُمَّ تُسَلِّمُ وَتُحَوِّلُ وَجْهَکَ نَحْوَ

قَبْرِ الْحُسَیْنِ عَلَیْهِ السَّلاَمُ وَمَضْجَعِهِ. فَتُمَثِّلُ لِنَفْسِکَ مَصْرَعَهُ

وَمَنْ کَانَ مَعَهُ مِنْ وُلْدِهِ وَأَهْلِهِ. وَتُسَلِّمُ وَتُصَلِّی عَلَیْهِ

وَتَلْعَنُ قَاتِلِیهِ وَتَبْرَأُ مِنْ أَفْعَالِهِمْ، یَرْفَعِ اللهُ عَزَّ وَجَلَّ

لَکَ بِذَلِکَ فِی الْجَنَّةِ مِنَ الدَّرَجَاتِ وَیَحِطَّ عَنْکَ مِنَ السَّیِّئَاتِ.

ثُمَّ تَسْعَی مِنَ الْمَوْضِعِ الَّذِی أَنْتَ فِیهِ إنْ کَانَ صَحْرَاءَ أَوْ فَضَاءً

أَوْ أَیَّ شَیْءٍ کَانَ خَطَوَاتٍ، تَقُولُ فِی ذَلِکَ: إنَّا للهِ وَإنَّا إلَیْهِ

رَاجِعُونَ؛ رِضیً بِقَضَاءِ اللهِ وَتَسْلِیماً لأَمْرِهِ. وَلْیَکُنْ عَلَیْکَ

فِی ذَلِکَ الْکَآبَةُ وَالْحُزْنُ. وَأَکْثِرْ مِنْ ذِکْرِ اللهِ سُبْحَانَهُ وَالاسْتِرْجَاعِ

فِی ذَلِکَ الْیَوْمِ.

فَإذَا فَرَغْتَ مِنْ

سَعْیِکَ وَفِعْلِکَ هَذَا، فَقِفْ فِی مَوْضِعِکَ الَّذِی صَلَّیْتَ فِیهِ ثُمَّ

قُلْ: اَللَّهُمَّ عَذِّبِ الْفَجَرَةَ الَّذِینَ شَاقُّوا رَسُولَکَ وَحَارَبُوا

أَوْلِیَاءَکَ وَعَبَدُوا غَیْرَکَ وَاسْتَحَلُّوا مَحَارِمَکَ، وَالْعَنِ القَادَةَ

وَالأَتْبَاعَ وَمَنْ کَانَ مِنْهُمْ فَخَبَّ وَأَوْضَعَ مَعَهُمْ أَوْ رَضِیَ بِفِعْلِهِمْ

لَعْناً کَثِیراً. اَللَّهُمَّ وَعَجِّلْ فَرَجَ آلِ مُحَمَّدٍ وَاجْعَلْ صَلَوَاتِکَ

عَلَیْهِ وَعَلَیْهِمْ وَاسْتَنْقِذْهُمْ مِنْ أَیْدِی الْمُنَافِقِینَ الْمُضِلِّینَ

وَالْکَفَرَةِ الْجَاحِدِینَ وَافْتَحْ لَهُمْ فَتْحاً یَسِیراً وَأَتِحْ لَهُمْ

رَوْحاً وَفَرَجاً قَرِیباً وَاجْعَلْ لَهُمْ مِنْ لَدُنْکَ عَلَی عَدُوِّکَ وَعَدُوِّهِمْ

سُلْطَاناً نَصِیراً. ثُمَّ ارْفَعْ یَدَیْکَ وَاقْنُتْ بِهَذا الدُّعَاءِ وَقُلْ

وَأَنْتَ تُؤمِی إلَی أَعْدَاءِ آلِ مُحَمَّدٍ…

You may

abstain from eating and drinking on that day but without a predetermined

intention of ritual fasting and you may break your abstinence from eating and

drinking but without prearrangement. Do not fast for the whole day; rather,

you must break your fast an hour after the

Afternoon (‘Asr) Prayer

with a drink of water. At this very time of that day, the combat with the

family members of Allah’s Messenger (s) terminated and the massacre ended

while thirty of their supporters were thrown on the ground. Their slaying is

very hard for Allah’s Messenger (s). Had he been alive then, he would

have been the one consoled for their death.

O

`Abdullah ibn Sinan, the best act you may do on this day is to dress yourself

in clean clothes, undo the buttons, and uncover your arms, just like those

stricken by a disaster. At midday, you may take leave to a wasteland or a

place where nobody can see you, go to an empty house you own, or keep

yourself secluded. You may offer a four-unit (rak`ah) prayer with

genuflection (ruku`) and prostration (sujud). After each two

units, you say the taslim (the concluding statement of prayers). In

the first unit, you recite Surah al-Hamd (al-Fatihah, No. 1) and Surah

al-Kafirun (No. 109) and in the second Surah al-Hamd and Surah al-Tawhid (al-Ikhlas,

No. 112). You then offer another two-unit prayer, reciting in the first unit

Surah al-Hamd and Surah al-Ahzab (No. 33) and in the second Surah al-Hamd and

Surah al-Munafiqun (No, 63) or any other part of the Holy Qur’an as much as is

easy.

You

then say the taslim and turn your face towards Husayn’s tomb and place

of rest. You then call to mind the way he, his sons and family members were

slain. You salute him, invoke Allah’s blessings upon him and Allah’s curse upon those who slew him, and distance yourself from their crimes. By

doing so, Almighty Allah will raise your rank in Paradise and absolve you

from your evildoings.

You

then take some steps in the place where you are, be it desert, an empty

space, or any other area, repeating the following words:

“We

are Allah’s and unto Him shall we return. We are pleased with His decree and we

submit to His decisions.”

Depression

and sadness should be manifest on your mien. You should also mention Almighty

Allah as much as you can and repeat the previous statement.

When

you finish walking while doing the previous acts, you should stop in the same

place where you offered the prayers and say the following statements:

“O Allah, torture the

wicked ones who contended with Your Messenger (s), fought against Your

Representatives (‘a), worshipped other deities than You, and violated Your

prohibitions. Curse the leaders and the followers as well as those who loved

them, those who participated with them, and those who approved of their

crimes with much cursing. O Allah, hasten the Deliverance of Muhammad’s

Family (‘a). Shower on them Your blessings and save them from the grasp of

the misleading hypocrites and the contemptuous unbelievers. Grant them (‘a) manifest

victory. Confer upon them soothing mercy and approaching relief, and furnish them

with an overcoming authority from You over Your enemy and theirs.”

You

then raise your hands, pointing to their (‘a) enemies, and say the following…

etc.(1)

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Investigation of the political, ethical, social, and spiritual denotations of this sublime ziyarah requires a lengthy discourse, especially when we take into consideration the historical aspect and the reactions of the despotic ruling authorities to it during the various stages of history. However, let us now refer to a number of basic aspects briefly. (s)

the Islamic ruling, yet in a special framework and a restricted goal, which is to refine the virtuous community and the genuine line of the Ahl al-Bayt’s followers in accordance with the purposes behind Imam al-Husayn’s uprising.

Such refinement can be achieved through loyalty to this Islamic standard, namely Imam al-Husayn (‘a), and by responding to his call in the capacity of a caller to Almighty Allah. This response has been introduced in the following formula:

لَبَّیْکَ دَاعِیَ

اللهِ! إنْ کَانَ لَمْ یُجِبْکَ بَدَنِی عِنْدَ إسْتِغَاثَتِکَ وَلِسَانِی

عِنْدَ إسْتِنْصَارِکَ، فَقَدْ أَجَابَکَ قَلْبِی وَسَمْعِی وَبَصَرِی.

سُبْحَانَ رَبِّنَا إنْ کَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً.

Here I

am responding to you, O caller to Allah. If my body could not respond to your

call when you called for aid and my tongue could not respond to your call for

help, then, verily, my heart, my hearing, and my sight have responded to you.

Glory be to our Lord! Most surely, the promise of our Lord was to be

fulfilled.(1)

Second Aspect: The Holy Imams of the Ahl al-Bayt (‘a) aimed at connecting the movement of the virtuous community and the genuine line of Islam to Imam al-Husayn’s Islamic standard and his religion-based situations. In view of differences in their conditions, which required variety in their provisional political affairs, the Holy Imams (‘a) needed to confirm a fixed line to be followed by their movement and a clear-cut practice for their school. This line signifies the objection to oppression and injustice, which was declared by Imam al-Husayn (‘a) in his first sermon delivered to the

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people of al-Kufah, saying:

أَیُّهَا النَّاسُ، إِنَّ رَسُولَ اللهِ، صَلَّی

اللهُ عَلَیْهِ وَآلِهِ، قَالَ: مَنْ رَأی سُلْطَاناً جَائِراً مُسْتَحِلاًّ

لِحَرَامِ اللهِ، نَاکِثاً لِعَهْدِهِ، مُخَالِفاً لِسُنَّةِ رَسُولِ اللهِ،

صَلَّی اللهُ عَلَیْهِ وَآلِهِ، یَعْمَلُ فِی عِبَادِ اللهِ بِالإثْمِ

وَالْعُدْوَانِ، فَلَمْ یُغَیِّرْ عَلَیْهِ بِقَوْلٍ وَلاَ فِعْلٍ کَانَ حَقّاً

عَلَی اللهِ أَنْ یُدْخِلَهُ مَدْخَلَهُ. أَلاَ وَإنَّ هَؤُلاَءِ قَدْ لَزِمُوا

طَاعَةَ الشَّیْطَانِ، وَتَوَلَّوْا عَنْ طَاعَةِ الرَّحْمَنِ، وَأَظْهَرُوا

الْفَسَادَ، وَعَطَّلُوا الْحُدُودَ، وَاسْتَأْثَرُوا بِالْفَیْءِ، وَأَحَلُّوا

حَرَامَ اللهِ وَحَرَّمُوا حَلاَلَهُ، وَإنِّی أَحَقُّ بِهَذَا الأَمْرِ.

O

people: Verily, Allah’s Messenger (s) has said, “He who realizes that an

unjust ruler is violating the prohibitions of Allah, breaching his pledge

with Him, opposing the traditions of His Messenger (s) and oppressing His

servants yet does not try to change that through his deeds or words, then

Allah will definitely place him with that ruler.” Verily, those rulers have acted

in accordance with Satan, abandoned their obedience to the All-beneficent

God, made overt mischief, infringed upon the provisions of Allah, seized

booty, violated the prohibitions of Allah, and prohibited that which Allah

has deemed lawful. Most certainly, it is my duty, more than anyone else, to

oppose them.(1)

The Holy Imams of the Ahl al-Bayt (‘a) took much interest in consolidating this fixed line in an unambiguous, clear way by concentrating on visiting Imam al-Husayn’s tomb, rendering homage to him, responding to his call, showing loyalty to his devotees and followers, and announcing hostility towards his enemies and all those who support and follow them.

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Third Aspect: The Holy Imams (‘a) worked towards educating the individuals of the virtuous community on commitment to the doctrinal, ethical, and political concepts present in the texts of the ziyarah that are addressed to Imam al-Husayn (‘a) on various occasions.

Visiting Imam al-Husayn’s tomb was consecrated within a certain season to express commitment to these multifaceted concepts. As a result, a cultural line, which is characterized by attentiveness and firmness, was created in the milieus of the virtuous community.

Fourth Aspect: By way of connecting with Imam al-Husayn’s movement, the Holy Imams (‘a) introduced the virtuous community politically and socially and opened the doors for other Muslims to join this movement. This fact explains the following two events that manifested themselves eminently throughout history associated with the visitation to Imam al-Husayn’s tomb.

First Event: The despotic authorities and the criminal tyrants practiced suppression and violence against the Muslims who visited the holy shrine of Imam al-Husayn (‘a). Throughout history, these visitors had to encounter various sorts of injury: some were killed, some fined, some their hands cut off and others persecuted. The holy tomb of Imam al-Husayn (‘a) was exposed to many attempts of ruination at the hands of despotic rulers, such as al-Mutawakkil, the `Abbasid ruler (822-861 AD), the Wahhabis at the end of the thirteenth century of Hegira, and the `Aflaqi(1) rulers of Iraq (1968-2003).

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Second Event: The Holy Imams (‘a) adopted the course of precautionary dissimulation (taqiyyah) and worked on safeguarding their followers and keeping them away from all risks and pain. However, they enlightened their followers on the necessity of reciting the ziyarah no matter what menace they faced, since visiting Imam al-Husayn’s tomb came to be regarded by them as a fight for the sake of Allah (i.e. jihad).

Imam Muhammad al-Baqir (‘a) is reported to have said:

مُرُوا شِیعَتَنَا

بِزِیَارَةِ قَبْرِ الْحُسَیْنِ بْنِ عَلِیٍّ، عَلَیْهِمَا السَّلاَمُ، فَإنَّ

إتْیَانَهُ مُفْتَرَضٌ عَلَی کُلِّ مُؤْمِنٍ یُقِرُّ لِلْحُسَیْنِ، عَلَیْهِ

السَّلاَمُ، بِالإمَامَةِ مِنَ اللهِ عَزَّ وَجَلَّ.

Command

our followers to visit the tomb of Husayn ibn ‘Ali

(‘a), for this deed is obligatory upon each and every believer who has

confessed to the divinely commissioned leadership of Husayn (‘a).(1)

Imam Ja‘far al-Jadiq (‘a) is reported to have said:

لَوْ أَنَّ أَحَدَکُمْ حَجَّ دَهْرَهُ ثُمَّ لَمْ

یَزُرِ الْحُسَیْنَ بْنَ عَلِیٍّ، عَلَیْهِمَا السَّلاَمُ، لَکَانَ تَارِکاً

حَقّاً مِنْ حُقُوقِ اللهِ وَحُقُوقِ رَسُولِهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ،

لأَنَّ حَقَّ الْحُسَیْنِ عَلَیْهِ السَّلاَمُ فَرِیضَةٌ مِنَ اللهِ عَزَّ

وَجَلَّ وَاجِبَةٌ عَلَی کُلِّ مُسْلِمٍ.

If you go on Hajj every year for your entire

lifetime but miss visiting Husayn ibn ‘Ali (‘a),

you will have abandoned one of the duties towards Allah and towards His

Messenger (s). Carrying out the duty towards Husayn (‘a) is verily obligatory

upon each Muslim by a command of Almighty Allah.(2)

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ceremony in Sham.(1)

The other members of the Holy Prophet’s household and some of his wives, such as Ummu-Salamah, also held funeral ceremonies in al-Madinah as soon as the surviving members of Imam al-Husayn’s family, headed by Imam Zayn al-‘Abidin (‘a), returned home.(2)

Whenever they had an opportunity and especially on the first ten days of the month of Muharram, the Ahl al-Bayt (‘a) continued to hold such ceremonies. They also encouraged their followers and devotees to do the same, as has been previously cited.

Although discussions of the history, aspects, consequences, and logic for these ceremonies of commemorating Imam al-Husayn’s martyrdom are too extensive for one book, we will hereinafter refer to some of these aspects briefly:

Since the beginning, the tyrannical authorities attempted to misrepresent the truth by presenting Imam al-Husayn’s uprising as mutiny against the legal authority, as an act of rebellion aimed at destroying Muslim unity. They also tried to cast a shadow on Imam al-Husayn’s personality and on the goals, background, causes, and circumstances of his uprising. The masses need to learn the truth of this great uprising in the history of Muslims. In the beginning Yazid, the tyrant, tried to absolve himself from the responsibility of this catastrophic massacre and cast the blame on `Ubaydullah ibn Ziyad, the commander-in-chief. However, the reason-based planning of the Ahl al-Bayt (‘a) reiterated the features of this uprising in such ceremonies and saved the truth from being hidden or lost. As a result, Imam al-Husayn’s uprising, with all its details and attributes, has been well-protected in the history of Islam.(1)

Second: These ceremonies keep the following significant aspects existent, active, and influential in Islamic life in general and the milieus of the virtuous community in particular:

A) These ceremonies activate the conscience of Muslims.

One of the basic goals of this uprising was to shake, revive and move this conscience whenever it was exposed to death or cultural anesthesia, or whenever it buckled under the psychological pressures or methods of terrorism that lead to

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absence of willpower despite acquaintance with the truth.(1)

The tragedy of Karbala' has thus become a moving factor not only for the present generation but also for all generations throughout the ages.

A pioneering role in this field has been played by the Ahl al-Bayt (‘a) through their magnificent depictions that embodied the tragedy in the most effective way. Additionally, poets of the Ahl al-Bayt (‘a) School have contributed to portraying and presenting this tragedy through the elegies they have composed in various stages of Muslim history.

We can understand the reason for the traditions that urged composing and reciting poetry on the tragedy of Imam al-Husayn (‘a) in particular.(2) We can also understand the reason for the voluminous poetic heritage on Imam al-Husayn (‘a), which is too huge to find its match in human literature as a whole.

B) These ceremonies reveal the politico-cultural recognition of the events by which the Muslim sects in general and the virtuous community in particular are passing, since this community has been characterized by profound and unique recognition of all political events and its commitment to Islamic principles and revolutionary ethics.

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C) These ceremonies shed light on the need of a genuine Islamic inspection of the Islamic system of government and its components. It is necessary to stipulate the correct attitude regarding the Islamic system of government and have the competence of distinguishing between right and wrong practices within this system, along with the capability of distinguishing between the red, green and grey lines so that a more comprehensive understanding is achieved of the issues that menace Islam which must be confronted and resisted.

Third: The ceremonies of commemorating Imam al-Husayn’s martyrdom maintain the human and social relations among the members of the virtuous community and the other Muslims who interact with them. However, such interactions must be within the accurate frame of these relations—a frame that represents the goals and moralities of Imam al-Husayn (‘a).

Just as these sessions and ceremonies have provided great opportunity to confirm such relations and strengthen the bonds of mutual love and affiliation among the members of the virtuous community and increase the spirit of cooperation and fraternity, so also have they become opportunities for spending, giving, offering, and attending to the feeble and poor after recognizing their condition. This can be accomplished because the largest congregations of Muslims of various social and religious levels attend such sessions and celebrations.

This aspect in the Ahl al-Bayt’s (‘a) plan (of commemorating Imam Husayn’s martyrdom) has preserved the unity of the virtuous community in its social and human relations throughout history regardless of the difficulties, ordeals, and pain the members of this community have to face.

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Fourth: These sessions and ceremonies of commemorating Imam al-Husayn’s uprising and martyrdom have contributed to spreading the genuine Islamic culture, which faced several attempts of ideological and physical debarments and terrorism at certain stages of its history as well as unavailability of both human and material potential for promulgating this culture.

The culture of the Ahl al-Bayt (‘a) School, in its various aspects including the doctrinal, ethical, behavioral and historical has been characterized by the features and peculiarities of genuine Islam as practiced by the Ahl al-Bayt (‘a). Opportunities to promulgate this culture were not always available; rather, they were even banned at certain times. Secondly, religious establishments, such as seminaries, mosques, and other cultural centers, were neither helpful nor available. As a result, the virtuous community was threatened by dissolution, loss, ignorance, or baseless fanaticism.

To tackle these needs, the Ahl al-Bayt (‘a) recommended establishing the commemoration of Imam al-Husayn’s uprising and martyrdom, thus establishing mobile cultural schools. Shaykh al-Kulayni, through a valid chain of authority, has reported Maysar as saying:

Imam Abu-Ja‘far (al-Baqir) once asked me, “Do you (Shi‘ite groups) usually seclude yourselves to exchange discourses and say whatever you have in mind freely?”

I answered, “Yes, I swear it by Allah. We usually seclude ourselves to exchange discourses and say whatever we have in our minds freely.”

The Imam (‘a) commented:

أَمَا وَاللهِ،

لَوَدِدْتُ أَنِّی مَعَکُمْ فِی بَعْضِ تِلْکَ الْمَوَاطِنِ. وَأَمَا وَاللهِ،

إنِّی لأُحِبُّ رِیحَکُمْ وَأَرْوَاحَکُمْ. وَإنَّکُمْ عَلَی دِینِ اللهِ

وَدِینِ مَلاَئِکَتِهِ. فَأَعِینُوا بِوَرَعٍ وَاجْتِهَادٍ.

By Allah I swear, I do wish I were with you on even some of these

occasions. By Allah I swear, I do love your fragrance and your souls. You are

following the very religion of Allah and the religion of His angels. So, help

(us) by means of piety and diligence.”(1)

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self-sacrifice, altruism, steadfastness, feelings of responsibility towards Muslim issues of resisting injustice and tyranny, abiding by what is right, fulfillment of pledges and covenants, sincerity to Almighty Allah, perseverance, and compliance with principles.

The fourth objective is to spread Islamic culture and cognizance of its various aspects, such as recognition of Islam, studying its fundamentals, raising the degree of feeling in human souls, and awakening sentiments and consciences.

The fifth objective is to strengthen the relations of fraternity, mutual love, and cooperation among the believers as well as take interest in their affairs, provide them with the required advice, help the poor and the feeble among them, bring into being more joint liability among them, and present them as a powerful, invulnerable and united community.

performing such rituals about which we cannot find a tradition reported from the Ahl al-Bayt (‘a) at the three levels of words, deeds, and confirmation.

The best justification in this respect is the idea that any practice or act is regarded as a traditional expression of glorifying Imam al-Husayn (‘a) or showing sorrow for his tragedy, especially if such a practice or act was common during the ages of the Holy Imams (‘a), or a tradition reminding of his tragedy and goals. Such practice and act will thus be legal according to the following Qur’anic rule:

ذَلِکَ وَمَنْ یُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَی الْقُلُوبِ

Whoever

holds in honor the symbols of Allah, such (honor) should come truly from

piety of hearts. (22:32)

To describe Imam al-Husayn (‘a) as ‘the Vengeance of Allah’ is one of His symbols or signs and rituals that hold Imam al-Husayn (‘a) in honor is to hold in honor signs of Allah. Besides, many traditions of general purport have instructed showing sorrow for Imam al-Husayn (‘a) and proclaiming his tragic event on the days of ‘Ashura' (the first ten days of Muharram).

The Second Topic is about the limits and framework in which these innovative ceremonies and rituals are practiced to satisfy the aforementioned Qur’anic rule.

The first kind is legally correct under all circumstances because its forms and contents have been mentioned in traditions reported from the Ahl al-Bayt (‘a). It, therefore, represents a fixed line.

As for the second kind, its legality must include the same contents and purport that Almighty Allah has decided for it; that is, the symbols of Allah must be held in honor. It is not sufficient to claim that the effectuation of such ceremonies is for Imam al-Husayn (‘a) and not for holding in honor the symbols of Allah, as long as their form expresses a

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traditional reason-based style of holding honor. Hence, such practices must be in line with the legitimate content of Imam al-Husayn’s uprising, as has been previously explained.

This content can be restricted to two basic lines:

The Positive Line, which entails the goals determined for holding the ceremonies of commemorating Imam al-Husayn’s uprising and martyrdom in their third line. As much as these ceremonies achieve the goals cited in the previous five points, these practices express holding in honor the symbols of Almighty Allah.

The Negative Line entails that these practices must not violate the sacredness of Islam and the Ahl al-Bayt (‘a) School and must not deform the view of this School. This may happen when these practices take a form that is incompatible with the actual goals that the Ahl al-Bayt (‘a) decided for them. Such distortion is obvious in some unwanted practices that are irreconcilable with any act of worship or behavior that the Holy Legislator has accepted to be an expression of connecting with, loving, honoring or glorifying Almighty Allah, as well as other forms that reasonable people acknowledge in social life. Some unwanted practices are disgusting to pure sentiment, sound human taste and reason. In fact, such practices are only expressions of uncontrolled passions, reckless emotions, and imaginations without legitimate basis since they cannot

be sanctioned by Islamic law. They are therefore practiced by naive people who lack acquaintance with Islamic culture and stand rejected by the well-versed scholars of jurisprudence and divinity.

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established to implant the spiritual and moral aspect in the virtuous community from their reported traditions and instructions for their followers and the treatment of issues.

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Abu-Hamzah al-Thumali, the supplication known as Du‘a’ al-Jawshan

Imam Zayn al-‘Abidin’s supplications in Al-Jahifah al-Sajjadiyyah, and many more.

In addition to their previously noted cultural aspects, these supplications and prayers represent a great spiritual domain that builds in the inner selves of worshippers a connection with Him through piety and a combination of fear and hope in Him.

Second Way: The Holy Imams (‘a) entered upon the styles of written or specifically delivered bequests (wasiyyah) and excellent exhortation. As has also been mentioned, not only do such styles represent cultural and educational aspects but they also embody spiritual and moral trends.

Imam Ja‘far al-Jadiq (‘a) has reported the following from his infallible fathers (‘a):

The Holy Prophet (s) said:

مَنْ لَمْ یُحْسِنِ الْوَصِیَّةَ عِنْدَ مَوْتِهِ کَانَ

نَقْصاً فِی عَقْلِهِ وَمُرُوَّتِهِ.

Whoever

fails to write his will before his death lacks reason and manliness.

He (s) was asked, “How should writing of one’s will be, Allah’s Messenger?”

He (s) instructed:

إذَا حَضَرَتْهُ الْوَفَاةُ وَاجْتَمَعَ النَّاسُ إلَیْهِ

قَالَ: اَللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ، عَالِمَ الْغَیْبِ وَالشَّهَادَةِ،

الرَّحْمَنُ الرَّحِیمُ؛ إنِّی أَعْهَدُ إلَیْکَ أَنِّی أَشْهَدُ أَنْ لاَ إلَهَ

إلاَّ أَنْتَ وَحْدَکَ لاَ شَرِیکَ لَکَ، وَأَنَّ مُحَمَّداً عَبْدُکَ وَرَسُولُکَ،

وَأَنَّ السَّاعَةَ آتِیَةٌ لاَ رَیْبَ فِیهَا، وَأَنَّکَ تَبْعَثُ مَنْ فِی الْقُبُورِ،

وَأَنَّ الْحِسَابَ حَقٌّ، وَأَنَّ الْجَنَّةَ حَقٌّ، وَمَا وَعَدَ اللهُ فِیهَا

مِنَ النَّعِیمِ وَمِنَ الْمَأْکَلِ وَالْمَشْرَبِ وَالنِّکَاحِ حَقٌّ، وَأَنَّ النَّارَ

حَقٌّ، وَأَنَّ الإیمَانَ حَقٌّ، وَأَنَّ الدِّینَ کَمَا وَصَفْتَ، وَأَنَّ الإسْلاَمَ

کَمَا شَرَعْتَ، وَأَنَّ الْقَوْلَ کَمَا قُلْتَ، وَأَنَّ الْقُرْآنَ کَمَا أَنْزَلْتَ،

وَأَنَّکَ أَنْتَ اللهُ الْحَقُّ الْمُبِینُ. وَإنِّی أَعْهَدُ إلَیْکَ فِی دَارِ

الدُّنْیَا أَنِّی رَضِیتُ بِکَ رَبّاً وَبِالإسْلاَمِ دِیناً وَبِمُحَمَّدٍ صَلَّی

اللهُ عَلَیْهِ وَآلِهِ نَبِیّاً وَبِعَلِیٍّ عَلَیْهِ السَّلاَمُ إِمَاماً، وَبِالْقُرآنِ

کِتَاباً، وَأَنَّ أَهْلَ بَیْتِ نَبِیِّکَ عَلَیْهِ وَعَلَیْهِمُ السَّلاَمُ أَئِمَّتِی.

اَللَّهُمَّ أَنْتَ ثِقَتِی عِنْدَ شِدَّتِی، وَرَجَائِی عِنْدَ کُرْبَتِی، وَعِدَّتِی

عِنْدَ الأُمُورِ الَّتِی تَنْزِلُ بِی، وَأَنْتَ وَلِیِّی فِی نِعْمَتِی، وَإلَهِی

وَإلَهُ آبَائِی، صَلِّ عَلَی مُحَمَّدٍ وَآلِهِ، وَلاَ تَکِلْنِی إلَی نَفْسِی طَرْفَةَ

عَیْنٍ أَبَداً، وَآنِسْ فِی قَبْرِی وَحْشَتِی وَاجْعَلْ لِی عِنْدَکَ عَهْداً یَوْمَ

أَلْقَاکَ مَنْشُوراً. فَهَذا عَهْدُ الْمَیِّتِ یَوْمَ یُوصِی بِحَاجَتِهِ. وَالْوَصِیَّةُ

حَقٌّ عَلَی کُلِّ مُسْلِمٍ.

In the

last hours of his life and when people gather around him, he must say: “O

Allah! O Designer of the heavens and the earth! O Knower of the unseen and

seen! O Most Beneficent! O Most Merciful! I confide in You that I bear

witness that there is no god save You alone, without Your having any

associate. I bear witness that Muhammad (s) is Your servant and messenger and

that the Hour shall undoubtedly come. You shall raise the dead from their graves,

and the Questioning will take place. Paradise is true, and that which You have

promised to be therein—such as bliss, eating, drinking and marriage—is true.

Hellfire is true, and Faith is true, and the (true) religion is as exactly as

You have described, and Islam is exactly as You have established, and all

that which You have said is exactly the truth, and the Qur’an is as exactly

as what You have revealed, and You are verily Allah, the Manifest Truth. I

also confide in You in this world that I submit to You being my Lord, Islam

being my religion, Muhammad being my Prophet, ‘Ali

being my Imam, the Qur’an being my Book, Your Prophet’s Household—peace be

upon him and them—being my Imams. O Allah, in You I trust at the time of

tribulation. You are my only provision when misfortunes befall me, You are my

patron in blessings, and You are my God and the God of my ancestors. So send

blessings upon Muhammad and his Household and do not make me depend on my own

self even for the twinkling of an eye. Please, entertain me in my grave and my

loneliness and keep my confidence in You active for the day on which I shall

meet You.”

This is the covenant of

the moribund when he makes his will, which is obligatory upon each Muslim

individual.”(1)

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Third Way: The Holy Imams (‘a) worked towards connecting faith with deed. In addition to its doctrinal contribution to understanding the reality of faith and unbelief, this course carries a spiritual and moral aspect that builds the spirit of piety and connection with Almighty Allah. As a rule, faith is not realized unless it is connected with deed, behavior, and commitment.

Shortly in this book, I will cite many traditions confirming that true Shi‘ah are those who represent actual piety, diligence, and steadfastness in tribulations and ordeals and are forerunners in worship and asceticism.

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More than one Imam has confirmed these facts to increase their followers’ level of faith. From these confirmations, we conclude that the Holy Imams (‘a) aimed to achieve a certain degree of emotional and sentimental momentum and deepen their followers’ commitment to and confidence in the virtuous community.

Let us now refer to some examples so that the idea will be clearer:

1. `Imran ibn Maytham has reported that Habbabah al-Walibiyyah said to him, “I will tell you about a discourse that I have heard from your master, al-Husayn ibn ‘Ali (‘a). He said:

وَالَّذِی جَعَلَ أَحْمَسَ خَیْرَ بُجَیْلَةٍ،

وَعَبْدَ الْقَیْسِ خَیْرَ رَبِیعَةٍ، وَهَمْدَانَ خَیْرَ الْیَمَنِ؛ إَنَّکُمْ

خَیْرُ الْفِرَقِ. مَا عَلَی مِلَّةِ إبْرَاهِیمَ إلاَّ نَحْنُ وَشِیعَتُنَا.

I

swear by Him Who has caused (the clan of) Ahmas to be the best of (the tribe

of) Bujaylah, has caused ‘Abd

al-Qays to be the best of Rabi‘ah,

and has caused Hamdan to be the best of the Yemen, you are verily the best of

sects. None is following the faith of (Prophet) Abraham (‘a) except us and our

Shi‘ah

(partisans).(1)

2. ‘Umar ibn Yazid has reported that Abu-‘Abdullah (Imam al-Jadiq) (‘a) once said:

أَنْتُمْ، وَاللهِ، مِنْ آلِ مُحَمَّدٍ.

By

Allah, I swear that you all are verily part of Muhammad’s Household (‘a).

I asked, “May Allah accept me as ransom for you! Do you mean that we are part of them?”

The Imam ('a) answered:

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نَعَمْ، وَاللهِ، مِنْ أَنْفُسِهِمْ.

Yes! I

swear by Allah. You are part of Muhammad’s Household (‘a) itself.

He repeated it three times. He (‘a) then gazed at me, I gazed at him and he said:

یَا عُمَرُ؛ إِنَّ

اللهَ تَبَارَکَ وَتَعَالَی یَقُولُ فِی کِتَابِهِ: { إِنَّ أَوْلَی النَّاسِ بِإِبْرَاهِیمَ لَلَّذِینَ اتَّبَعُوهُ وَهَذَا النَّبِیُّ وَالَّذِینَ آمَنُوا وَاللَّهُ وَلِیُّ الْمُؤْمِنِینَ }

O ‘Umar,

Allah the Blessed and Exalted says in His Book: “Most surely, the nearest of

people to Abraham (‘a) are those who followed him and this Prophet (s) and

those who believe and Allah is the guardian of the believers. (3:68)”(1)

وَاللهِ، مَا صَدَقَ أَحَدٌ مِمَّنْ أَخَذَ اللهُ

مِیثَاقَهُ فَوَفَی بِعَهْدِ اللهِ غَیْرُ أَهْلِ بَیْتِ نَبِیِّهِمْ

وَعِصَابَةٍ قَلِیلَةٍ مِنْ شِیعَتِهِمْ. وَذَلِکَ قَوْلُهُ تَعَالَی:

{وَمَا وَجَدْنَا لِأَکْثَرِهِمْ مِنْ عَهْدٍ وَإِنْ وَجَدْنَا أَکْثَرَهُمْ لَفَاسِقِینَ }

By Allah I swear, none of

those with whom Almighty Allah made His covenant fulfilled this covenant

except their Prophet’s Household (‘a) and a small group of their partisans.

This is the meaning of Almighty Allah’s saying (in the Holy Qur’an), “And We

did not find in most of them any faithfulness to the covenant, and We found

most of them to be certainly transgressors. (7:102)”(2)

4. Yunus ibn ‘Abd al-Rahman has reported Kulayb al-Asadi

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as saying that he heard Imam al-Jadiq (‘a) saying:

أَمَا وَاللهِ،

إنَّکُمْ لَعَلَیٰ دِینِ اللهِ وَمَلاَئِکَتِهِ. فَأَعِینُونَا عَلَی ذَلِکَ

بِوَرَعٍ وَإجْتِهَادٍ. عَلَیْکُمْ بِالصَّلاَةِ وَالْعِبَادَةِ. عَلَیْکُمْ

بِالْوَرَعِ.

By Allah, I swear

positively, you are following the religion of Allah and of His angels. So,

help us by means of piety and diligence. Abide by prayer and worship. Abide

by piety.(1)

5. Abu’l-Tufayl has reported that Imam `Ali Amir al-Mu'minin (‘a) once ascended the pulpit and said:

إنَّ اللهَ بَعَثَ

مُحَمَّداً صَلَّی الله عَلَیْهِ وَآلِهِ بِالنُّبُوَّةِ وَإصْطَفَاهُ بِالرِّسَالَةِ،

فَأَنَالَ فِی النَّاسِ وَأَنَالَ. وَعِنْدَنَا أَهْلَ الْبَیْتِ مَفَاتِیحُ الْعِلْمِ

وَأَبْوَابُ الْحِکْمَةِ وَضِیَاءُ الأَمْرِ وَفَصْلُ الْخِطَابِ. وَمَنْ یُحِبَّنَا

أَهْلَ الْبَیْتِ یَنْفَعْهُ إی-مَانُهُ وَیُتَقَبَّلْ مِنْهُ عَمَلُهُ. وَمَنْ لاَ

یُحِبَّنَا أَهْلَ الْبَیْتِ لاَ یَنْفَعْهُ إی-مَانُهُ وَلاَ یُتَقَبَّلْ مِنْهُ

عَمَلُهُ وَإنْ أَدْأَبَ اللَّیْلَ وَالنَّهَارَ لَمْ یَزَلْ.

Verily, Almighty Allah has

sent Muhammad—peace be upon him and his Household—with prophethood and chosen

him for conveying His Message. Therefore, he promulgated the religion for the

people some of whom accepted and others rejected. We, the Ahl al-Bayt (‘a),

hold the keys to knowledge, the doors to wisdom, the light of all affairs, and

the most decisive speech. Whoever loves us—the Ahl al-Bayt (‘a)—will benefit from

his faith and will have his deeds accepted, but whoever does not love us will

not benefit from his faith and will not have his deeds accepted even if he

works every day and night ceaselessly.(2)

6. Burayd al-`Ajali, Zurarah ibn A`yun, and Muhammad

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ibn Muslim—all these are authentic reporters who have said that Imam Muhammad al-Baqir (‘a) said to them:

مَا الِّذِی

تَبْغُونَ؟ أَمَا لَوْ کَانَتْ فَزْعَةٌ مِنَ السَّمَاءِ لَفَزِعَ کُلُّ قَوْمٍ

إلَی مَأْمَنِهِمْ، وَلَفَزِعْنَا إلَی نَبِیِّنَا وَفَزِعْتُمْ إلَیْنَا.

فَأَبْشِرُوا ثُمَّ أَبْشِرُوا ثُمَّ أَبْشِرُوا! لاَ وَاللهِ، لاَ یُسَوِّیکُمُ

اللهُ وَغَیْرَکُمْ، وَلاَ کَرَامَةَ لَهُمْ.

What more

are you seeking? If a horrible thing happens in the heavens and people resort

to a place to protect them, we shall resort to our Prophet (s) and you shall

resort to us. So, enjoy the glad tidings! Enjoy the glad tidings! Enjoy the

glad tidings! By Allah I swear, He shall never treat you like others and they

will have no dignity with Him.(1)

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impact on Muslims in general and becomes a common trend among them.

The merit, outcome, and reward of invocations of Divine blessings upon the Holy Prophet (s) and the Ahl al-Bayt (‘a) will be discussed in further details in the coming book on Acts of Worship within this series.

Muhammad ibn Idris al-Shafi‘i is well-known for composition of poetic verses proving the existence of this common trend among Muslims and referring to some political tendencies that opposed this trend for political and non-religious reasons.

Some of al-Shafi‘i’s poetic verses are as follows:

O Household of Allah’s Messenger, love for you is a duty imposed by Allah and revealed in the Qur’an.

It is sufficient for you that he who does not send blessings upon you will have his prayers nullified.

He has also composed the following:

If love for Muhammad’s Household (‘a) is a protest (against religion), then let both men and jinn witness that I am protesting (rafizi).(1)

Besides its great moral value, this love has cultural and political functions.

As for its cultural function, it has turned hearts towards true guidance, uprightness, and surrender to the culture and instructions of the Ahl al-Bayt (‘a).

As for its political function, it defends the Ahl al-Bayt (‘a) and their followers and provides ample opportunity to

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believe in their Divinely ordained leadership and their efficacious role in the history of Islam.

For these reasons, the political enemies of the Ahl al-Bayt (‘a) waged political campaigns against them and attempted to extinguish the torch of this love and loyalty and presented alternatives and other loyalties. They also attempted to debilitate this loyalty to the Ahl al-Bayt (‘a) and fight the issue of love for them. In order to achieve these vicious goals these political enemies used fanaticism, antagonism and hatred as weapons, always ready to commit inhumane crimes against the Ahl al-Bayt (‘a) and their followers.

In fact, the issue of love and affection for the Ahl al-Bayt (‘a) has always been clear at all levels, including authentic religious texts, historical facts, and practices in the ages of the Holy Prophet (s), the Companions (Jahabah), the Followers (Tabi`un) and the other righteous Muslims.

Hundreds of traditions that are reported from the Holy Prophet (s) and the Ahl al-Bayt (‘a) have laid the foundation of this love and considered it to be a basic goal and a means of winning Almighty Allah’s reward, pleasure, and forgiveness. In this regard, the Holy Prophet (s) is reported to have said,

الإسْلاَمُ عُرْیَانٌ؛ فَلِبَاسُهُ

الْحَیَاءُ، وَزِینَتُهُ الْوَقَارُ، وَمُرُوءَتُهُ الْعَمَلُ الصَّالِحُ، وَعِمَادُهُ

الْوَرَعُ. وَلِکُلِّ شَیْ ءْ أَسَاسٌ، وَأَسَاسُ الإِسْلاَمِ حُبُّنَا أَهْلَ

الْبَیْتِ.

Islam

is naked. Modesty is its dress, faithfulness its adornment, good deeds its

personality, and piety its pillar. Everything should have a basis. The basis

of Islam is the love for us—the Ahl al-Bayt (‘a).(1)

Imam ’Ali Amir al-Mu'minin (‘a) is reported to have said,

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عَلَیْکُمْ بِحُبِّ آلِ نَبِیِّکُمْ، فَإنَّهُ

حَقُّ اللهِ عَلَیْکُمْ وَالْمُوجِبُ عَلَی اللهِ حَقَّکُمْ. أَلاَ تَرَوْنَ

إلَی قَوْلِ اللهِ تَعَالَی:

﴿قُلْ لَا أَسْأَلُکُمْ عَلَیْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِی الْقُرْبَی﴾

You are advised to love your Prophet’s Household

(‘a). This is your duty towards Almighty Allah due to which He shall fulfill

His promise to you. Have you not considered Almighty Allah’s saying:

“Say:

I do not ask of you any reward for it but love for my near relatives. (42:23)”(1)

Imam Ja‘far al-Jadiq (‘a) has reported Imam ‘Ali (‘a) as saying:

ذِکْرُنَا أَهْلَ الْبَیْتِ

شِفَاءٌ مِنَ الوَعْکِ وَالأَسْقَامِ وَوِسْوَاسِ الرَّیْبِ. وَحُبُّنَا رِضَا

الرَّبِّ تَبَارَکَ وَتَعَالَی.

To mention us, the Ahl al-Bayt (‘a), is the

cure of apathy, disease, and suspicion. To love us is the pleasure of the

Blessed and Exalted Lord.(2)

Imam Ja‘far al-Jadiq (‘a) has also reported the Holy Prophet (s) as saying:

أَنَا شَافِعٌ یَوْمَ الْقِیَامَةِ

لأَِرْبَعَةِ أَصْنَافٍ وَلَوْ جَاؤوا بِذُنُوبِ أَهْلِ الدُّنْیَا: رَجَلٌ نَصَرَ

ذُرِّیَّتِی، وَرَجُلٌ بَذَلَ مَالَهُ لِذُرِّیَّتِی عِنْدَ الضِّیقِ، وَرَجُلٌ أَحَبَّ

ذُرِّیَّتِی بِاللِّسَانِ وَالْقَلْبِ، وَرَجُلٌ سَعَی فِی حَوَائِجِ ذُرِّیَّتِی

إذَا طُرِدُوا أَوْ شُرِّدُوا.

On the

Day of Resurrection I will certainly intercede for these four categories of

people, even if they are overburdened with the sins of the inhabitants of

this world: (1) those who support my descendants, (2) those who spend their

wealth for my descendants when they are in distress, (3) those who express

love for my descendants through their speech and with their heart, and (4)

those who exert efforts to satisfy the needs of my descendants when they are pursued

and banished.(3)

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Hannan ibn Sadir has reported Imam al-Baqir (‘a) as saying:

مَا ثَبَّتَ اللهُ حُبَّ عَلِیٍّ عَلَیْهِ السَّلاَمُ

فِی قَلْبِ أَحَدٍ فَزَلَّتْ بِهِ قَدَمٌ إلاَّ ثَبُتَتْ لَهُ قَدَمٌ أُخْرَی.

As for

one in whose heart Almighty Allah fixes the love for ‘Ali (‘a), if one of his feet

slips (from the Discriminating Bridge), the other foot will certainly be

steady.(1)

Al-Fuzayl reported Imam al-Riza (‘a) to have quoted Imam al-Baqir (‘a) as saying:

حُبُّنَا إی-مَانٌ وَبُغْضُنَا کُفْرٌ.

To

love us is faith and to hate us is unbelief.(2)

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ruling authorities despotically controlled and dominated the Islamic homeland.(1)

Hence, the issue of Imam al-Husayn’s martyrdom has survived as a signpost which directs towards true guidance those who stray off and wander in the murk of distortion and deception and from which the strivers, revolutionists, and freedom fighters obtain accurate potential, power, and determination.

rank and level from all other values and ideals when raised as mere cultural slogans.

shared his views about the ruling regime. However, they did not agree with his views about self-sacrifice and altruism.

It was improbable that those who had committed the sin (of abandoning the Imam (‘a)) would feel sorry and regretful. What was possible was that all those who could comprehend and apply the incident to their lives would understand this aspect and feel sorry and regretful for having missed contributing to the Imam’s uprising. Maybe they would not allow the political conditions of their own time to descend to such level of lowliness and retardation and thus avoid falling in the same trap in which the others had fallen or face the same fate the others had faced.

times. This was the state of Imam al-Husayn (‘a) and his devotees who knew the consequences and the fact that their uprising was not powerful enough to overthrow Yazid’s ruling regime.

In conclusion, the martyrdom of Imam al-Husayn (‘a) and his followers came after their determination to achieve martyrdom. This fact gives their martyrdom a spiritual level difficult to imagine. Generally, martyrdom that is determined and chosen bears great spiritual and moral fruit.

Shaykh al-Kulayni, through a valid chain of authority, has reported ‘Abd al-Rahman ibn al-Hajjaj as saying that when the trials that smite the faithful believers in particular were discussed before Imam al-Sadiq (‘a), he commented as follows:

سُئِلَ رَسُولُ

اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: مَنْ أَشَدُّ النَّاسِ بَلاَءً؟ فَقَالَ:

النَّبِیُّونَ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ. وَیُبْتَلَی الْمُؤْمِنُ بَعْدُ

عَلَی قَدْرِ إی-مَانِهِ وَحُسْنِ أَعْمَالِهِ. فَمَنْ صَحَّ إِی-مَانُهُ

وَحَسُنَ عَمَلُهُ إشْتَدَّ بَلاَؤُهُ، وَمَنْ سَخُفَ إی-مَانُهُ وَضَعُفَ

عَمَلُهُ قَلَّ بَلاَؤُهُ.

Allah’s Messenger (s) was asked, “Who are the

most afflicted with ordeals in this world?” He (s) answered, “They are the

Prophets (‘a) and then the nearest to them descending downwardly. A

faithful believer is tested according to the amount of his faith and good

deeds. Those whose faith is sound and deeds are excellent will be tested more

intensely than the others. Those whose faith is deficient and deeds are weak

are tested the least.”(1)

Imam Muhammad al-Baqir (‘a) is reported to have said,

إنَّ اللهَ

لَیَتَعَاهَدُ الْمُؤْمِنَ بِالْبَلاَءِ کَمَا یَتَعَاهَدُ الرَّجُلُ أَهْلَهُ

بِالْهَدِیَّةِ مِنَ الْغَیْبَةِ وَیَحْمِیهِ مِنَ الدُّنْیَا کَمَا یَحْمِی

الطَّبِیبُ الْمَرِیضَ.

Verily,

Almighty Allah is attentive towards the faithful believers through calamities

in the same way as an absent husband attends to his wife with gifts. He also

protects them from worldly seductions in the same way that a physician

protects his patient.(2)

Al-Husayn ibn `Alwan has reported that Imam al-Sadiq (‘a) said the following to Sadir:

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إنَّ اللهَ إذَا أَحَبَّ عَبْ-داً غَتَّهُ بِالْبَلاَءِ غَتّاً. وَإنَّا

وَإیَّاکُمْ، یَا سَدِیرُ، لَنُصْبِحُ بِهِ وَنُمْسِی.

Verily, when Almighty Allah loves one of His

servants, He will thrust him abruptly into tribulations. O Sadir, you and we

are entering upon morns and eves with such tribulations.(1)

Addressing their partisans, the Holy Imams (‘a) confirmed that none deserves to be Shi‘ite except certain individuals who are ready to make such high-ranking sacrifices. They (‘a) used to test the sincerity and honesty of their true Shi‘ah (i.e. followers) through their propensities towards self-sacrifice.

Describing the righteous among his companions, Imam `Ali Amir al-Mu'minin (‘a) ascribed this feature to them, saying:

أَنْتُمُ

الأَنْصَارُ عَلَی الْحَقِّ، وَالإِخُوَانُ فی الدِّینِ، وَالْجُنَنُ یَوْمَ

الْبَأْسِ، وَالْبِطَانَةُ دُونَ النَّاسِ، بِکُمْ أَضْرِبُ الْمُدْبِرَ،

وَأَرْجُو طَاعَةَ الْمُقْبِلِ، فَأَعِینُونی بِمُنَاصَحَة خَلِیَّة مِنَ

الْغِشِّ، سَلِیمَة مِنَ الرَّیْبِ؛ فَوَاللهِ إِنِّی لأَوْلَی النَّاسِ

بِالنَّاسِ.

You

are the supporters of the Truth, the brethren in faith, the shield on the Day

of Tribulation, and (my) trustees among the rest of the people. With your

support, I strike he who turns away and hope for the obedience of he who comes

forward. Therefore, extend to me your support, which is free from deceit and

pure from doubt because, by Allah, I am the most preferable of all for the

people.(2)

Similarly, many traditions have been reported from the Holy Imams (‘a) concerning their encouragement of their followers to sacrifice themselves, risk themselves, give, offer, and strive for the sake of Almighty Allah.

Let us display some of these facts, instructions, and

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guidelines:

Abu-Jamilah has reported Imam al-Sadiq (‘a) as saying that Imam ‘Ali Amir al-Mu'minin’s precept for his companions was as follows:

إعْلَمُوا أَنَّ الْقُرْآنَ هُ-دَی اللَّیْلِ وَالنَّهَارِ

وَنُورُ اللَّیْلِ الْمُظْلِمِ عَلَی مَا کَانَ مِنْ جَهْدٍ وَفَاقَةٍ. فَإذَا حَضَرَتْ

بَلِیَّةٌ فَاجْعَلُوا أَمْوَالَکُمْ دُونَ أَنْفُسِکُمْ، وَإذَا نَزَلَتْ نَازِلَةٌ

فَاجْعَلُوا أَنْفُسَکُمْ دُونَ دِینِکُمْ. وَإعْلَمُوا أَنَّ الْهَالِکَ مَنْ هَلَکَ

دِینُهُ، وَالْحَرِیبُ مَنْ حُرِبَ دِینَهُ. أَلاَ وَإنَّهُ لاَ فَقْرَ بَعْدَ الْجَنَّةِ،

أَلاَ وَإنَّهُ لاَ غِنَی بَعْدَ النَّارِ؛ لاَ یُفَکُّ أَسِیرُهَا وَلاَ یَبْرَءُ

ضَرِیرُهَا.

Be it

known to you that the Qur’an is guidance during night and day and in the dim

of gloomy nights, because it suffices from all fatigue and indigence. If you

are afflicted with a tribulation, you must protect yourselves with your

wealth, but if a catastrophe afflicts you, you must then protect your

religion with your souls. Know that one who has truly perished is he whose

religion has perished, and one who has truly been despoiled is he whose

religion has been despoiled. Verily, there shall be no poverty after Paradise and there shall be no wealth after Hellfire whose captive shall never be released

and whose blindness shall never be cured.(1)

Imam ‘Ali (‘a) is reported to have said:

أَمَّا

بَعْدُ، فَإِنَّ الْجِهَادَ بَابٌ مِنْ أَبْوَابِ الجَنَّةِ، فَتَحَهُ اللهُ

لِخَاصَّةِ أَوْلِیَائِهِ، وَهُوَ لِباسُ التَّقْوَی، وَدِرْعُ اللهِ

الحَصِینَةُ، وَجُنَّتُهُ الوَثِیقَةُ، فَمَنْ تَرَکَهُ رَغْبَةً عَنْهُ

أَلبَسَهُ اللهُ ثَوْبَ الذُّلِّ، وَشَمِلَهُ البَلاَءُ، وَدُیِّثَ بِالصَّغَارِ

وَالقَمَاءَةِ، وَضُرِبَ عَلَی قَلْبِهِ بِالاِْسْهَابِ، وَأُدِیلَ الحَقُّ

مِنْهُ بِتَضْیِیعِ الجِهَادِ، وَسِیمَ الخَسْفَ، وَمُنِعَ النَّصَفَ.

Now

then, surely jihad (i.e. striving for Almighty Allah’s sake) is one of the

doors of Paradise, which Allah has opened for His chief friends. It is the

dress of piety and the protective armor of Allah and His trustworthy shield.

Whoever abandons it, Allah covers him with the dress of disgrace and the

clothes of distress. He is kicked with contempt and scorn, and his heart is

veiled with screens (of neglect). Truth is taken away from him because of

missing jihad. He has to suffer ignominy, and justice is denied to him.(2)

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3. Shaykh al-Kulayni, in his book of al-Kafi, has reported on the authority of Imam al-Sadiq (‘a) that the Holy Prophet (s) said,

اَلْخَیْرُ کُلُّهُ فِی السَّیْفِ وَتَحْتَ ظِلِّ

السَّیْفِ. وَلاَ یُقِیمُ النَّاسَ إلاَّ السَّیْفُ. وَالسُّیُوفُ مَقَالِیدُ

الْجَنَّةِ وَالنَّارِ.

The

entirety of goodness lies in swords and under their shadows. Nothing amends

people except swords. Swords are verily the keys of Paradise and Hellfire.(1)

Although this evaluation and comprehensive understanding of jihad has expansive denotations, the Holy Imams (‘a) did not stop at it; rather, they expounded and explained its laws and gave it more expansive significance in practical life—significance that includes honest words, distinguished behavior, and virtuous deeds.

We can observe that these high spirits of propensity towards self-sacrifice and strife for Almighty Allah’s sake

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are among the basic features identifying the followers of the Ahl al-Bayt (‘a). They also perpetuate this spiritual momentum in the Muslim nation to face the various circumstances to which they are exposed.

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drawing their attention to what the Holy Qur’an had corroborated in this field, and through their discourses. Many traditions have been reported from them in this field. For instance, the famous book of Wasa'il al-Shi‘ah has an independent chapter dealing with this subject. The Holy Imams (‘a), through numerous traditions, intended to implant this aspect in their followers’ mentalities.

Hafs ibn Ghiyath has reported Imam al-Sadiq (‘a) as addressing him with the following words:

یَا حَفْصُ! إنَّ مَنْ صَبَرَ صَبَرَ قَلِیلاً،

وَإنَّ مَنْ جَزَعَ جَزَعَ قَلِیلاًٍ. عَلَیْکَ بِالصَّبْرِ فِی جَمِیعِ أُمُورِکَ،

فَإنَّ اللهَ عَزَّ وَجَلَّ بَعَثَ مُحَمَّداً صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَأَمَرَهُ

بِالصَّبْرِ وَالرِّفْقِ، فَقَالَ: {وَاصْبِرْ عَلَی مَا یَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِیلًا وَذَرْنِی وَالْمُکَذِّبِینَ أُولِی النَّعْمَةِ وَمَهِّلْهُمْ قَلِیلًا} وَقَالَ تَبَارَکَ وَتَعَالَی: { ادْفَعْ بِالَّتِی هِیَ أَحْسَنُ فَإِذَا الَّذِی بَیْنَکَ وَبَیْنَهُ عَدَاوَةٌ کَأَنَّهُ وَلِیٌّ حَمِیمٌ وَمَا یُلَقَّاهَا إِلَّا الَّذِینَ صَبَرُوا وَمَا یُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِیمٍ} فَصَبَرَ رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ

وَآلِهِ حَتَّی نَالُوهُ بِالْعَظَائِمِ وَرَمَوْهُ بِهَا. فَضَاقَ صَدْرُهُ، فَأَنْزَلَ

اللهُ عَزَّ وَجَلَّ: {وَلَقَدْ نَعْلَمُ أَنَّکَ یَضِیقُ صَدْرُکَ بِمَا یَقُولُونَ

فَسَبِّحْ بِحَمْدِ رَبِّکَ وَکُنْ مِنَ السَّاجِدِینَ} ثُمَّ کَذَّبُوُهُ وَرَمَوْهُ، فَحَزِنَ لِذَلِکَ.

فَأَنْزَلَ اللهُ عَزَّ وَجَلَّ: {قَدْ نَعْلَمُ إِنَّهُ لَیَحْزُنُکَ الَّذِی یَقُولُونَ فَإِنَّهُمْ لَا یُکَذِّبُونَکَ وَلَکِنَّ الظَّالِمِینَ بِآیَاتِ اللَّهِ یَجْحَدُونَ

وَلَقَدْ کُذِّبَتْ رُسُلٌ مِنْ قَبْلِکَ فَصَبَرُوا عَلَی مَا کُذِّبُوا وَأُوذُوا حَتَّی أَتَاهُمْ نَصْرُنَا وَلَا مُبَدِّلَ لِکَلِمَاتِ اللَّهِ وَلَقَدْ جَاءَکَ مِنْ نَبَإِ الْمُرْسَلِینَ}

فَأَلْزَمَ النَّبِیُّ صَلَّی

اللهُ عَلَیْهِ وَآلِهِ نَفْسَهُ الصَّبْرَ. فَتَعَدَّوْا فَذَکَرُوا اللهَ تَبَارَکَ

وَتَعَالَی وَکَذَّبُوهُ. فَقَالَ: قَدْ صَبَرْتُ فِی نَفْسِی وَأَهْلِی وَعِرْضِی،

وَلاَ صَبْرَ لِی عَلَی ذِکْرِ إلَهِی. فَأَنْزَلَ اللهُ عَزَّ وَجَلَّ: {وَاصْبِرْ عَلَی مَا یَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِیلًا} فَصَبَرَ النَّبِیُّ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فِی

جَمِیعِ أَحْوَالِهِ. ثُمَّ بَشَّرَ فِی عِتْرَتِهِ بِالأَئِمَّةِ وَوُصِفُوا بِالصَّبْرِ،

فَقَالَ جَلَّ ثَنَاؤُهُ: {وَجَعَلْنَا مِنْهُمْ أَئِمَّةً یَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَکَانُوا بِآیَاتِنَا یُوقِنُونَ} فَعِنْدَ ذَلِکَ قَالَ صَلَّی اللهُ عَلَیْهِ

وَآلِهِ: الصَّبْرُ مِنَ الإیمَانِ کَالرَّأْسِ مِنَ الْجَسَدِ. فَشَکَرَ اللهُ عَزَّ

وَجَلَّ ذَلِکَ لَهُ، فَأَنْزَلَ اللهُ عَزَّ وَجَلَّ: {وَاصْبِرْ عَلَی مَا یَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِیلًا} فَقَالَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: إنَّهُ

بُشْرَی وَإنْتِقَامٌ. فَأَبَاحَ اللهُ عَزَّ وَجَلَّ لَهُ قِتَالَ الْمُشْرِکِینَ

فَأَنْزَلَ:

{وَتَمَّتْ کَلِمَتُ رَبِّکَ الْحُسْنَی عَلَی بَنِی إِسْرَائِیلَ بِمَا صَبَرُوا وَدَمَّرْنَا مَا کَانَ یَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا کَانُوا یَعْرِشُونَ} فَقَتَلَهُمُ اللهُ عَلَی یَدَیْ رَسُولِ اللهِ

صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَأَحِبَّائِهِ، وَجَعَلَ لَهُ ثَوَابَ صَبْرِهِ مَعَ

مَا ادَّخَرَ لَهُ فِی الآخِرَةِ. فَمَنْ صَبَرَ وَاحْتَسَبَ لَمْ یَخْرُجْ مِنَ

الدُّنْیَا حَتَّی یُقِرَّ اللهُ لَهُ عَیْنَهُ فِی أَعْدَائِهِ مَعَ مَا یَدَّخِرُ

لَهُ فِی الآخِرَةِ.

O Hafs, whoever perseveres

will in fact persevere for a short while(1)

and whoever breaks down will break down for a short while.

You must thus persevere in

all your affairs. Verily, Almighty Allah has sent Muhammad (s) (as His

messenger) and ordered him to be patient and lenient. He thus says, “Bear

patiently what they say and avoid them with a becoming avoidance. Leave Me to

deal with the rejecters, the lords of ease and plenty. (73:10-11)”

He also says, “Repel evil

with what is best, when lo! He who was your enemy would be as if he were a

warm friend. None is made to receive it but those who are patient and none is

made to receive it but those who have a mighty good fortune. (41:34-35)”

So, the Holy Prophet (s) continued

to deal with them patiently until they forged unbearable things against him

and accused him falsely of these things; therefore, he was distressed at what

they had forged against him. As a result, Almighty Allah revealed to him the

following: “Surely, We know that your breast straitens at what they say!

Therefore, celebrate the praise of your Lord and be of those who make

obeisance. (15:97-98)”

They then belied and

accused him of fabrications that made him sad. So, Almighty Allah revealed to

him the following: “We know indeed that what they say certainly grieves you,

but surely they do not call you a liar, but the unjust deny the

communications of Allah. Certainly, messengers before you were rejected, but

they were patient on being rejected and persecuted until Our help came to

them. (6:33-34)”

Although the Holy Prophet

(s) committed himself to patience, they transgressed all limits when they

began to speak irreverently of Almighty Allah and belied Him. So, the Holy

Prophet (s) said, “I have borne patiently what they said about myself, my

family, and my honor, but I cannot stand anymore what they are speaking

profanely of my Lord.” So, Almighty Allah revealed the following: “Bear

patiently what they say. (73:10)” So, the Holy Prophet (s) remained patient

under all conditions.

Then, Almighty Allah gave

him the good tidings of the Imams being from his offspring and ascribed

perseverance to them, saying, “We made of them Imams to guide by Our command

when they were patient and they were certain of Our communications. (32:24)”

Only then, the Holy Prophet (s) declared, “The position of patience to faith

is as the position of the head to the body.”

For this situation, Almighty Allah thanked His Prophet (s) and revealed

to him the following: “The good word of your Lord was fulfilled in the

children of Israel because they bore up (sufferings) patiently and We utterly

destroyed what Pharaoh and his people had wrought and what they built.

(7:137)” The Holy Prophet (s) understood the good tidings and the punishment

of Almighty Allah mentioned in this verse.

Then, Almighty Allah

allowed him to fight against the polytheists, saying, “Slay the idolaters

wherever you find them, and take them captives and besiege them and lie in

wait for them in every ambush. (9:5)” “Kill them wherever you find them. (2:191)”

So, Almighty Allah slew them at the hands of His Messenger (s) and those who

love Him. He also kept for His Messenger (s) the reward of patience along

with what He had already kept for him in the Hereafter.

Succinctly,

whoever draws on patience will never depart this world before Almighty Allah

delights him concerning his enemies not to mention what He has stored for him

in the Hereafter.(2)

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Imam Ja‘far al-Sadiq (‘a) has also reported the Holy Prophet (s) as saying:

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سَیَأْتِی عَلَی النَّاسِ زَمَانٌ لاَ یُنَالُ

فِیهِ الْمُلْکُ إلاَّ بِالْقَتْلِ وَالتَّجَبُّرِ، وَلاَ الْغِنَی إلاَّ بِالْغَصْبِ

وَالْبُخْلِ، وَلاَ الْمَحَبَّةُ إلاَّ بِاسْتِخْرَاجِ الدِّینِ وَاتِّبَاعِ الْهَوَی.

فَمَنْ أَدْرَکَ ذَلِکَ الزَّمَانَ فَصَبَرَ عَلَی الْفَقْرِ وَهُوَ یَقْدِرُ عَلَی

الْغِنَی، وَصَبَرَ عَلَی الْبُغْضَةِ وَهُوَ یَقْدِرُ عَلَی الْمَحَبَّةِ، وَصَبَرَ

عَلَی الذُّلِّ وَهُوَ یَقْدِرُ عَلَی الْعِزِّ آتَاهُ اللهُ ثَوَابَ خَمْسِینَ

صِدِّیقاً مِمَّنْ صَدَّقَ بِی.

After me, there shall come upon people an age in

which sovereignty cannot be gained except by means of killing and arrogance,

wealth cannot be obtained except by means of usurpation and stinginess, and

amicability cannot be attained except by means of disregarding the religious

affairs and pursuing the whims. So, as for him who lives in that time and

tolerates poverty while he can be rich, tolerates humility while he can be a

master, and tolerates people’s displeasure while he can obtain their respect,

Almighty Allah will give him the rewards of fifty veracious men who have

believed in me.(1)

(2) The Holy Imams (‘a) interpreted tribulations and ordeals (that afflict the faithful believers) to be means of nearness to Almighty Allah and divine favor. Providing examples, they referred to their personal tribulations and ordeals. Previously, I have introduced some traditions demonstrating this issue.

(3) The Holy Imams (‘a) averred that submission to and satisfaction with such tribulations and ordeals are in themselves high ranks of belief in Almighty Allah Who confers them upon none but His elite servants. Of course, this fact stirs up in souls the feelings of satisfaction, tranquility, steadfastness, and resistance. A statement in a

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famous formula of ziyarah reads:

اَللَّهُمَّ

فَاجْعَلْ نَفْسِی مُطْمَئِنَّةً بِقَدَرِکَ، رَاضِیَةً بِقَضَائِکَ… صَابِرَةً

عَلَی نُزُولِ بَلاَئِکَ.

O

Allah, cause my soul to be fully tranquil with Your decrees, satisfied with

Your providence… and steadfast against affliction of Your tribulations.(1)

Imam al-Sadiq (‘a) is reported to have said:

رَأْسُ طَاعَةِ اللهِ الصَّبْرُ وَالرِّضَا عَنِ

اللهِ فِی مَا أَحَبَّ الْعَبْدُ أَوْ کَرِهَ. وَلاَ یَرْضَی عَبْدٌ عَنِ اللهِ

فِی مَا أَحَبَّ أَوْ کَرِهَ إلاَّ کَانَ خَیْراً لَهُ فِی مَا أَحَبَّ أَوْ

کَرِهَ.

The apex

of obedience to Almighty Allah is perseverance and satisfaction with Allah regardless

of whether His servant likes or dislikes the circumstances. Whenever a

servant is pleased with Almighty Allah in what he likes or dislikes, this

shall certainly be better for him than the matter that he liked or disliked.(2)

Imam `Ali ibn al-Husayn (‘a) is reported to have said:

الزُّهْدُ عَشَرَةُ أَجْزَاءٍ؛ فَأَعْلَی دَرَجَاتِ

الزُّهْدِ أَدْنَی دَرَجَاتِ الْوَرَعِ. وَأَعْلَی دَرَجَاتِ الْوَرَعِ أَدْنَی

دَرَجَاتِ الْیَقِینِ. وَأَعْلَی دَرَجَاتِ الْیَقِینِ أَدْنَی دَرَجَاتِ الرِّضَا.

Asceticism

is of ten grades the highest of which is the lowest grade of piety. The

highest grade of piety is the lowest grade of conviction. The highest grade

of conviction is the lowest grade of satisfaction.(3)

(4) The Holy Imams (‘a) assured their followers that their fate and future was the same as their own.

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(5) The Holy Imams (‘a) also explained in detail the great rewards that their followers will win for attaching themselves to them and suffering because of it.

Such attachment and sufferings shall be the reason for acceptance of their deeds and redemption on the Day of Resurrection.

Al-‘Ala' ibn Muhammad has reported that he asked Imam al-Baqir (‘a) about the meaning of the following holy verse:

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِکَ یُبَدِّلُ اللَّهُ سَیِّئَاتِهِمْ حَسَنَاتٍ وَکَانَ اللَّهُ غَفُورًا رَحِیمًا

These

are they of whom Allah changes the evil deeds to good ones, and Allah is

Forgiving, Merciful. (25:70)

The Imam (‘a) answered:

یُؤْتَی بِالْمُؤْمِنِ الْمُذْنِبِ یَوْمَ

الْقِیَامَةِ حَتَّی یُقَامَ بِمَوْقِفِ الْحِسَابِ، فَیَکُونُ اللهُ تَعَالَی هُوَ

الَّذِی یَتَوَلَّی حِسَابَهُ لاَ یُطْلِعُ عَلَی حِسَابِهِ أَحَداً مِنَ النَّاسِ.

فَیُعَرِّفُهُ ذُنُوبَهُ، حَتَّی إذَا أَقَرَّ بِسَیِّئَاتِهِ قَالَ اللهُ عَزَّ

وَجَلَّ لِلْکَتَبَةِ: ”بَدِّلُوهَا حَسَنَاتٍ وَأَظْهِرُوهَا لِلنَّاسِ.“ فَیَقُولُ

النَّاسُ حِینَئِذٍ: ”أَمَا کَانَ لِهَذَا الْعَبْدِ سَیِّئَةٌ وَاحِدَةٌ؟!“ ثُمَّ

یَأْمُرُ اللهُ عَزَّ وَجَلَّ بِهِ إلَی الْجَنَّةِ. فَهَذَا تَأْوِیلُ الآیَةِ،

وَهِیَ فِی الْمُذْنِبِینَ مِنْ شِیعَتِنَا خَاصَّةٌ.

A

faithful believer, who has committed sins, will be brought on the Day of Resurrection

for questioning. It will be Almighty Allah Who takes upon Himself the calling

to account of such servants so that none will witness it. Then, Almighty

Allah displays the sins that servant had committed and the servant will

confess to them. After that, Almighty Allah will order the Noble Writers to

change these sins into good deeds and then show them to the people. As they

see these records, the people will say to each other, “This servant has not

committed any single sin all his life.” Then, Almighty Allah will determine

Paradise for that servant. This is the interpretation of the verse. This is

for our Shi‘ah exclusively.(1)

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On the authority of his fathers, Imam al-Ri¤a (‘a) has reported the Holy Prophet (s) as saying:

حُبُّنَا، أَهْلَ الْبَیْتِ، یُکَفِّرُ الذُّنُوبَ

وَیُضَاعِفُ الْحَسَنَاتِ. وَإنَّ اللهَ تَعَالَی لَیَتَحَمَّلُ عَنْ

مُحِبِّینَا أَهْلَ الْبَیْتِ مَا عَلَیْهِمْ مِنْ مَظَالِمِ الْعِبَادِ إِلاَّ

مَا کَانَ مِنْهُمْ فِیهَا عَلَی إضْرَارٍ وَظُلْمٍ لِلْمُؤْمِنِینَ. فَیَقُولُ

لِلسَّیِّئَاتِ: ”کُونِی حَسَنَاتٍ.“

To love us, the Ahl al-Bayt (‘a), erases

the sins and doubles the rewards. Verily, Almighty Allah shall take upon

Himself the responsibility of our lovers’ wrong deeds against others except

for the deeds that have caused loss and injustice to other faithful

believers. He shall order the wrongdoings to change into good deeds.(1)

In vol. 68 of Bihar al-Anwar, there is a section entitled ‘bab al-safh (Section: Pardoning)’ comprising many authentic traditions that demonstrate the same purport of this tradition.

If we combine these traditions with the other ones that specify piety and diligence as stipulations for joining the community of Shi‘ism, we can conclude that the virtuous community cannot include anyone except those who are characterized by piety and diligence; however, if such individuals commit sins, they shall be forgiven by Almighty Allah on account of their loyalty to the Ahl

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al-Bayt (‘a) and their sufferings because of this loyalty.

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