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:

unnī

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.

hī‘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 THREE:

THE GENERAL SYSTEM OF THE VIRTUOUS COMMUNITY

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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).”

ome references:

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

q Muslim, Aṣ-Ṣaḥīḥ, (English translation), book 31, hadīths 5920-3

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

q An-Nasā’ī, Khaṣā’iṣ ‘Alī ibn Abī Ṭālib, hadīth 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 THREE: THE GENERAL SYSTEM OF THE VIRTUOUS COMMUNITY

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 3

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 Three: The General System of the Virtuous Community

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:

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 THREE: THE GENERAL SYSTEM OF THE VIRTUOUS COMMUNITY

Chapter One: Religious Referential Authority

Chapter Two: Identity and Its Aspects

Chapter Three: Internal and External Relations

Chapter Four: Policies and Groundwork

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(1) The general framework of the system of the virtuous community along with the general responsibilities and duties necessary to meet the needs of the community.

(2) The identity, role and features of the virtuous community.

(3) The nature of relations between the religiously commissioned leader (i.e. Imam) and the individuals of the virtuous community, the nature of internal relations within the community and external relations with other communities.

(4) The groundwork and fixed political and social guidelines that the virtuous community must abide by in its movement towards perfection.

econd: They presented detailed rules and principles in various fields.

In this section, we will thrash out the first step along with its aforementioned four aspects within seven chapters. The second step will be discussed in future volumes of this series.

From the beginning, the Ahl al-Bayt (‘a) understood that this general system must be capable of functioning within an Islamic system of government in the Muslim community in general, adjusting to the common surroundings.

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identified to be divinely ordained offices that are prescribed through direct designation by Almighty Allah, like in the case of the Prophets and Messengers, or through indirect designation, such as the case of the Holy Imams and other prophets’ successors. For instance, the Holy Prophet (s), by the command of Almighty Allah, designated Imam `Ali to be the next Imam (i.e. leader). The other Holy Imams (‘a) were specified in the same way by the preceding Imam.

(2) The particularities and qualifications of the person designated as Prophet or Imam are the same. Both are, as a stipulation, required to have the highest degree of perfection, which is called infallibility (`ismah).

(3) Both a Prophet and an Imam undertake the same responsibilities, duties, and rights towards the masses and have the same rights, the observance of which is obligatory upon the masses. Like a Prophet, an Imam must be obeyed by the public, enjoy general authority over them, be regarded as having a greater claim over the believers than they have on themselves, undertake the mission of conveying the divine message, edify, educate, teach the public the Book and Wisdom, tend to their affairs, and live at the same level as them. In this respect, the Holy Qur'an states:

هُوَ الَّذِی بَعَثَ فِی الْأُمِّیِّینَ رَسُولًا مِنْهُمْ یَتْلُو عَلَیْهِمْ آیَاتِهِ وَیُزَکِّیهِمْ وَیُعَلِّمُهُمُ الْکِتَابَ وَالْحِکْمَةَ وَإِنْ کَانُوا مِنْ قَبْلُ لَفِی ضَلَالٍ مُبِینٍ

He it is Who raised among the inhabitants of Mecca a Messenger from

among themselves, who recites to them His communications and purifies them,

and teaches them the Book and the Wisdom, although they were before certainly

in clear error. (62:2)

The system that the Ahl al-Bayt (‘a) set forth for managing the affairs of the virtuous community is based on the aforementioned concept of Imamate. Even if an Imam is circumstantially deprived of authority and power to rule, he

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must still possess all the particularities and qualifications to undertake all the responsibilities and carry out all the duties divinely entrusted upon him. The public, on the other hand, must obey the Imam. All such responsibilities and duties must be compatible with the circumstances as well as the virtuous community that is being managed. The ability or inability to perform such responsibilities and duties would depend upon the circumstances.

In the age of the absence of the Imam, the well-qualified mujtahid, in his capacity as the natural heir of the Prophets and the Imams, must undertake this mission. The Prophets have in fact not left gold or silver coins as their legacies, but rather great knowledge and wisdom. In this respect, the Holy Prophet (s) is reported to have said:

اَلعُلَمَاءُ مَصَابِیحُ الأَرْضِ،

وَخُلَفَاءُ الأَنْبِیَاءِ، وَوَرَثَتِی، وَوَرَثَةُ الأَنْبِیَاءِ.

The scholars are the lanterns

of the earth, the representatives of prophets, my heirs and the heirs of the

prophets.(1)

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

إنَّ

الْعُلَمَاءَ وَرَثَةُ الأَنْبِیَاءِ، وَذَاکَ أَنَّ الأَنْبِیَاءَ لَمْ

یُوَرِّثُوا دِرْهَماً وَلاَ دِینَاراً؛ وَإنَّمَا أَوْرَثُوا أَحَادِیثَ مِنْ

أَحَادِیثِهِمْ. فَمَنْ أَخَذَ بِشَیْءٍ مِنْهَا فَقَدْ أَخَذَ حَظّاً وَافِراً.

فَانْظُرُوا عِلْمَکُمْ عَمَّنْ تَأْخُذُونَهُ، فَإنَّ فِینَا أَهْلَ الْبَیْتِ

فِی کُلِّ خَلَفٍ عُدُولاً یَنْفُونَ عَنْهُ تَحْرِیفَ الْغَالِینَ،

وَانْتِحَالَ الْمُبْطِلِینَ، وَتَأْوِیلَ الْجَاهِلِینَ.

Verily, scholars are the

heirs of the prophets. The prophets have not left behind them Dirhams or

Dinars; rather, the treasure they have left behind is their discourses. So,

whoever applies some of these discourses acquires a great share of the fortune.

You must consider the source from which you take your knowledge. Verily, in

each generation, there are some decent people belonging to us, the Ahl

al-Bayt (‘a), who cleanse this religion from the distortions of the

exaggerators, the forgery of the misguided, and the interpretation of the

ignorant ones.(2)

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The previously mentioned natural sequence (i.e. extension) in the divine position and representation of the Prophets has been clearly mentioned in the following verse of the Holy Qur'an:

إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِیهَا هُدًی وَنُورٌ یَحْکُمُ بِهَا النَّبِیُّونَ الَّذِینَ أَسْلَمُوا لِلَّذِینَ هَادُوا وَالرَّبَّانِیُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ کِتَابِ اللَّهِ وَکَانُوا عَلَیْهِ شُهَدَاءَ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآیَاتِی ثَمَنًا قَلِیلًا وَمَنْ لَمْ یَحْکُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِکَ هُمُ الْکَافِرُونَ

Surely, We revealed the

Torah in which was guidance and light. With it, the prophets who submitted

themselves to Allah judged matters for those who were Jews, masters of divine

knowledge and doctors, because they were required to guard part of the Book

of Allah, and they were witnesses thereof; therefore, fear not the people and

fear Me, and do not take a small price for My communications. And whoever did

not judge by what Allah revealed, those are the unbelievers. (5:44)

Abu-`Amr al-Zubayri has reported Imam al-Sadiq (‘a) as saying:

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إنَّ مِمَّا إسْتُحِقَّتْ بِهِ

الإمَامَةُ التَّطْهِیرَ وَالطَّهَارَةَ مِنَ الذُّنُوبِ وَالْمَعَاصِی

الْمُوبِقَةِ الَّتِی تُوجِبُ النَّارَ، ثُمَّ الْعِلْمَ الْمَکْنُونَ بِجِمیعِ

مَا یَحْتَاجُ إلَیْهِ الأَمْرُ مِنْ حَلاَلِهَا وَحَرَامِهَا، وَالْعِلْمَ بِهِ

خَاصَّةً وَعَامَّةً، وَالْمُحْکَمِ وَالْمُتَشَابِهِ وَدَقِائِقِ عِلْمِهِ

وَغَرَائِبِ تَأْوِیلِهِ وَنَاسِخِهِ وَمَنْسُوخِهِ.

Among the matters by which one is

deservingly designated for Imamate are purification and purity from sins and

destructive acts of disobedience (to Almighty Allah)—which have an inevitable

punishment in Hellfire—and acquaintance with unseen knowledge of everything the

position (of Imamate) requires, such as, the lawful and unlawful and full

awareness of specific and general matters of law, including knowledge of decisive

and allegorical issues, the minutest details of the law, the most precise points

of interpretation and currently valid and abrogated matters.

The reporter asked, “What is the evidence that proves that an Imam must have full knowledge of the things you have just mentioned?”

The Imam (‘a) answered:

قَوْلُ

اللهِ فِی مَنْ أَذِنَ اللهُ لَهُمْ بِالْحُکُومَةِ وَجَعَلَهُمْ أَهْلَهَا: {إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِیهَا هُدًی وَنُورٌ یَحْکُمُ بِهَا النَّبِیُّونَ الَّذِینَ أَسْلَمُوا لِلَّذِینَ هَادُوا وَالرَّبَّانِیُّونَ وَالْأَحْبَارُ } فَهَذِهِ الأَئِمَّةُ دُونَ

الأَنْبِیَاءِ الَّذِینَ یَرِثُونَ النَّاسَ بِعِلْمِهِمْ، وَأَمَّا الأَحْبَارُ

فَهُمُ الْعُلَمَاءُ دُونَ الرَّبَّانِیِّینَ.

ثُمَّ أَخْبَرَ فَقَالَ:

{بِمَا اسْتُحْفِظُوا مِنْ کِتَابِ اللَّهِ وَکَانُوا عَلَیْهِ شُهَدَاءَ} وَلَمْ

یَقُلْ بِمَا حُمِّلُوا مِنْهُ.

The proof is Almighty Allah’s statement about those whom

He has permitted to hold the position of government and those whom He has

stated to be the actual men of authority. He says, ‘Surely, We revealed the

Torah in which was guidance and light; with it the prophets who submitted

themselves to Allah judged matters for those who were Jews and the masters of

Divine knowledge and the doctors. (5:44)’ These are Imams not Prophets who

inherit the authority over people due to their knowledge. The doctors are the

scholars whose rank is less than that of the masters of divine knowledge.

After that, Almighty Allah continues to say, ‘Because they were required to

guard part of the Book of Allah, and they were witnesses thereof.’ Notice

that He has not said, ‘because they were required to convey it.’(1)

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A mujtahid who represents ‘the doctors’ in the aforementioned holy verse must be characterized by the required qualifications that are held by the Imams–who represent ‘the masters of divine knowledge’–in the amount that is compatible with him (the mujtahid), his responsibilities, and rights. These qualifications are:

(1) Full acquaintance with religious laws

(2) Utmost decency

(3) Other personal qualifications to include:

(a) Awareness of political and social conditions

(b) Personal experience of the advantages and disadvantages linked to the movement and perfection of the virtuous community

(c) Courage to implement difficult, yet required, decisions

(d) Ability to take responsibility and lead the movement

(e) Maintenance of equality among the believers

(f) Presenting an exceptional example of conduct

Similarly, a mujtahid must enjoy the same rights and duties of the Holy Imams, yet again, in the amount that is

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compatible with his level of leadership.

This understanding and view of the general system of the virtuous society is an important issue because many responsibilities, relationships, policies, systems, courses, and situations that are compatible with the theoretical comprehension of the Prophets’ movements and their roles in the history of humanity as well as the norms that have affected history, branch out from this understanding.

(2) Reaching decisions on judgments in cases of litigation, allegations, and disputes

A review of the history of the Ahl al-Bayt (‘a) shows that while they practiced their roles as Imams in a limited way within the milieu of the virtuous community, they began establishing this system (religious referential authority) with the growth of the virtuous community. As a result, the circle of the virtuous community’s works, activities, and existence extended to such an extent that this system became the basic and general system in the ages after the Holy Imams (‘a).

As will be discussed in further detail, the Holy Imams (‘a) themselves established this system for the virtuous community by managing some of the affairs among the masses so that this would play a pertinent role in building the virtuous community and become an effective, reliable and sufficient system after the occultation of Imam al-Mahdi–may Allah hasten his advent.

It can be said that the most important and basic role of the Imams al-Jawad, al-Hadi, and al-`Askari, was to firm up and consolidate the posts of the system of religious referential authority.(1)

In order to depict the religious referential authority completely and clearly, we should have a lengthier discussion about the qualifications that must be met by a marji`, the tasks that must be undertaken by him, and the steps that the Ahl al-Bayt (‘a) took in the field of organizing the virtuous community.(2)

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یَنْظُرَانِ مَنْ کَانَ

مِنْکُمْ مِمَّنْ رَوَی حَدِیثَنَا وَنَظَرَ فِی حَلاَلِنَا وَحَرَامِنَا

وَعَرَفَ أَحْکَامَنَا، فَلْیَرْضُوا بِهِ حَکَماً.

They (i.e. the disputant parties) must seek out one of you (i.e. the Shi`ah) who has reported our discourses, has acquaintance with what has been deemed lawful and what has been deemed unlawful by us, and has familiarity with our laws; then, they must accept him as arbitrator.(1)

On the authority of Imam `Ali (‘a), Imam Muhammad al-Baqir (‘a) reported the Holy Prophet (s) to have repeated the following supplicatory prayer three times:

اَللَّهُمَّ إرْحَمْ خُلَفَائِی.

O Allah, (please) have

mercy upon my representatives.

When he was asked to define his representatives, the Holy Prophet (s) answered:

الَّذِینَ یَأْتُونَ بَعْدِی،

یَرْوُونَ حَدِیثِی وَسُنَّتِی.

My representatives are those, among the coming generations, who will report my sayings and traditions.(2)

The following instruction has been mentioned in the famous document signed by Imam al-Mahdi—the Patron of the Age:

وَأَمَّا الْحَوَادِثُ الْوَاقِعَةُ

فَارْجِعُوا فِیهَا إلَی رُوَاةِ حَدِیثِنَا، فَإنَّهُمْ حُجَّتِی عَلَیْکُمْ،

وَأَنَا حُجَّةُ اللهِ.

As for the events that

will take place in the future, you must refer them to the reporters of our

traditions, for they are my proof on you and I am the Proof of Almighty

Allah.

In addition, there are other traditions—some of which will

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be cited later—confirming that the ordinary followers of the Ahl al-Bayt (‘a) must refer to the well-versed and well-qualified scholars of their sect with respect to the religious laws. There are also other traditions that order the well-versed scholars to issue verdicts.

B. Decency: According to jurisprudents, decency can be defined as uprightness in following Islamic laws and avoidance of deviation. In other words, a decent person is one who never commits any act of disobedience to Almighty Allah, such as negligence of an obligatory act or commitment of a forbidden act unless there is a religiously justifiable reason. In this respect, there is no difference between minor or major sins.(1)

Decency is a disposition involving integrity in following Islam such that neither a major nor a minor sin is committed.(2)

Decency can be also defined as the faculty that habitually prevents one from performing acts of disobedience for which Almighty Allah has threatened Hellfire. This is not the same as regret that is felt after lust or anger vanishes because in regret the person experiences degeneration caused by such an act of disobedience.(3)

Imam al-Khumayni has mentioned a similar definition of

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decency in Tahrir al-Wasilah.(1)

Sayyid al-hakim seems to consider the decency that must be enjoyed by a marji`, as understood by religious believers (i.e. mutasharri`ah), to be such a supreme rank that it is neither compelled nor overcome by lust or anger in such a way that neither repentance nor regret will be necessary. “To be fair,” Sayyid al-hakim adds, “it is extremely difficult for a general referential authority to persevere with decency in the issuance of verdicts–and this may take place in any age for a single or a group of scholars–unless such decency is of a powerful and supreme rank and is always monitored and managed. If such a rank of decency is lacking, this will definitely cause one’s feet to slip and expose great men to hazards. Only from Almighty Allah can we seek protection against such dangers.”(2)

Because traditions have highlighted the existence of decency among the qualities of witnesses that testify, leaders of congregational prayers, and leaders of holy wars in particular in addition to leaders of general affairs as well as other persons, religious scholars have concluded that decency must be one of the qualifications for a general referential authority. The scholars have unanimously agreed on this condition.

Moreover, the rationally approvable line of conduct (i.e. al-Sirah al-`uqala'iyyah) that is assented by the Holy Legislator also confirms this condition, as is maintained by both Sunni and Shi`ite scholars.(3)

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In this respect, a tradition that is reported from Imam Muhammad al-Baqir (‘a) states that the Holy Prophet (s) has said:

لاَ

تَصْلُحُ الإمَامَةُ إلاَّ لِرَجُلٍ فِیهِ ثَلاَثُ خِصَالٍ: وَرَعٌ یَحْجُزُهُ

عَنْ مَعَاصِی اللهِ، وَحِلْمٌ یَمْلِکُ بِهِ غَضَبَهُ، وَحُسْنُ الْوِلاَیَةِ

عَلَی مَنْ یَلِی حَتَّی یَکُونَ لَهُمْ کَالْوَالِدِ الرَّحِیمِ.

Imamate is unsuitable for

anyone except a man who enjoys the following three qualities: (1) piety that prevents him from committing acts of disobedience to Almighty Allah, (2) self-possession that makes him control himself in situations of rage, and (3) affectionate authority over those who are under his authority to the degree that he acts as their tender father.(1)

Shaykh al-Kulayni has also reported through an authentic chain of authority on the authority of Muhammad ibn Muslim that Imam al-Baqir (‘a) said to him:

وَاللهِ،

یَا مُحَمَّدُ، مَنْ أَصْبَحَ مِنْ هَذِهِ الأُمَّةِ لاَ إِمَامٌ لَهُ مِنَ

اللهِ عَزَّ وَجَلَّ ظَاهِرٌ عَادِلٌ، أَصْبَحَ ضَالاًّ تَائِهاً، وَإنْ مَاتَ

عَلَی هَذِهِ الْحَالَةِ مَاتَ مِیتَةَ کُفْرٍ وَنِفَاقٍ. وَاعْلَمْ، یَا

مُحَمَّدُ، أَنَّ أَئِمَّةَ الْجَوْرِ وَأَتْبَاعَهُمْ لَمَعْزُولُونَ عَنْ

دِینِ اللهِ، قَدْ ضَلُّوا وَأَضَلُّوا.

O Muhammad, I swear by Allah that if any one of this nation begins his

day without having a leader (i.e. Imam) characterized by directness and

decency, who is designated by Almighty Allah, he is then certainly misled and

lost. If he dies in such a state, he will have then died the death of

unbelief and hypocrisy. Be it known to you, Muhammad, that leaders of

injustice and their followers are detached from the religion of Allah, for

they have strayed from the right path and misled others.(2)

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C. Competence: Competence stands for aptitude, capability, and power to manage affairs. It thus includes proficient reasoning, excellent management, courage, fair policy, supervision, and guardianship along with other personal qualities upon which competence relies.

In their verdicts, scholars have highlighted competence as a term specified to be among the qualities of a religious referential authority. For instance, in his book of Tadhkirat al-Fuqaha', `Allamah al-hilli has referred to the term of competence as being one of the indisputable conditions that is unanimously agreed upon by all jurisprudents. He thus says:

Among the conditions that must be met by an Imam is that…he must be courageous, have a judicious view and be competent. In addition, his hearing, sight, and pronunciation must be sound. Finally, he must be the most virtuous of his contemporaries.(1)

This condition has also been confirmed in many traditions. Imam `Ali Amir al-Mu'minin ('a) is reported to have said:

أَیُّهَا النَّاسُ، إنَّ أَحَقَّ

النَّاسِ بِهَذَا الأَمْرِ أَقْوَاهُمْ عَلَیْهِ وَأَعْلَمُهُمْ بِأَمْرِ اللهِ

فِیهِ. فَإنْ شَغِبَ شَاغِبٌ اِسْتُعْتِبَ، فَإنْ أَبَی قُوتِلَ.

O people, the most

rightful of all persons to hold this office (leadership) is the one who is most competent among them to maintain it and who knows best Almighty Allah’s commands about it. If any mischief is created by a mischief-monger, he will be called upon to repent. If he refuses, he will be fought.(2)

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Imam `Ali ('a) is also reported as saying:

وَالثَّانِی أَنْ یَکُونَ أَعْلَمَ

النَّاسِ بِحَلاَلِ اللهِ وَحَرَامِهِ وَضُرُوبِهِ وَأَحْکَامِهِ وَأَمْرِهِ

وَنَهْیِهِ وَجَمِیعِ مَا یَحْتَاجُ إلَیْهِ النَّاسُ، فَیَحْتَاجُ إلَیْهِ

النَّاسُ وَیَسْتَغْنِی عَنْهُمْ.

The second quality (of one who must have the leadership of the Muslim nation) is that he must be the most knowledgeable among all people of what Almighty Allah has deemed lawful and unlawful as well as all the laws, commands, prohibitions and whatever is needed by people, as decided by Almighty Allah. So, people will need such a person but that person does not need them.(1)

In his authentic report, al-`Ays ibn al-Qasim has reported Imam al-Sadiq (‘a) to have said:

وَانْظُرُوا لأَِنْفُسِکُمْ؛

فَوَاللهِ، إنَّ الرَّجُلَ لَیَکُونُ لَهُ الْغَنَمُ فِیهَا الرَّاعِی، فَإذَا

وَجَدَ رَجُلاً أَعْلَمَ بِغَنَمِهِ مِنَ الَّذِی هُوَ فِیهَا یَمُجُّهُ

وَیَجِیءُ بِذَلِکَ الرَّجُلِ الَّذِی هُوَ أَعْلَمُ بِغَنَمِهِ مِنَ الَّذِی

کَانَ فِیهَا.

…Choose for yourselves; I swear by Allah, an owner of a flock of sheep who has hired a shepherd must certainly dismiss his shepherd and appoint another if he finds that the latter is more skilled in shepherding his sheep than the earlier.(2)

In a previous tradition, the Holy Prophet (s) has mentioned ‘nice authority’ as one of the conditions of an Imam. This

p: 31

quality corresponds with competence.

Describing an Imam, Imam al-Riza (‘a) has said:

وَالإمَامُ عَالِمٌ لاَ یَجْهَلُ

وَرَاعٍ لاَ یَنْکِلُ... نَامِی الْعِلْمِ، کَامِلُ الْحِلْمِ، مُضْطَلِعٌ

بِالإمَامَةِ، عَالِمٌ بِالسِّیَاسَةِ، مَفْرُوضُ الطَّاعَةِ، قَائِمٌ بِأَمْرِ

اللهِ، نَاصِحٌ لِعِبَادِ اللهِ، حَافِظٌ لِدِینِ اللهِ.

An Imam is so

knowledgeable that he ignores nothing, so watchful that he never tires…He is of ever-growing knowledge and perfect self-possession. He is well-versed in (the affairs of) Imamate, is knowledgeable of politics, is obeyed as an obligation, undertakes his tasks by Almighty Allah’s command, is a well-wisher of Allah’s servants, and safeguards the religion of Allah…(1)

p: 32

Ibrahim ibn `Abd al-hamid and others have reported Imam al-Sadiq (‘a) as saying:

رَحِمَ اللهُ زُرَارَةَ بْنَ

أَعْیُنٍ. لَولاَ زُرَارَةُ وَنُظَرَاؤُهُ لاَنْدَرَسَتْ أَحَادِیثُ أَبِی.

May Allah have mercy upon

Zurarah ibn A`yun. Had it not been for Zurarah and his peers, the traditions of my father would have been wiped out.(1)

ulayman ibn Khalid has said that he heard Imam al-Sadiq (‘a) saying:

مَا أَجِدُ أَحَداً أَحْیَا

ذِکْرَنَا وَأَحَادِیثَ أَبِی إلاَّ زُرَارَةَ، وَأبَا بَصِیرٍ لَیْثَ

الْمُرَادِیَّ، وَمُحَمَّدَ بْنَ مُسْلِمٍ وَبُرَیْدَ بْنَ مُعَاوِیَةَ

العُجَلِیَّ. وَلَوْلاَ هَؤُلاَءِ مَا کَانَ أَحَدٌ یَسْتَنْبِطُ هَذَا.

هَؤُلاَءِ حُفَّاظُ الدِّینِ وَأُمَنَاءُ أَبِی عَلَی حَلاَلِ اللهِ

وَحَرَامِهِ. وَهُمُ السَّابِقُونَ إلَیْنَا فِی الدُّنْیَا وَالسَّابِقُونَ

إلَیْنَا فِی الآخِرَةِ.

I cannot find anyone who revived our affairs and my father’s traditions save Zurarah, Abu-Basir Layth al-Muradi, Muhammad ibn Muslim, and Burayd ibn Mu`awiyah al-`Ujali. Had it not been for these persons, none would have had the ability to infer this.

These are the protectors of the religion and the trustees of my father regarding the lawful and the unlawful that Almighty Allah has determined. They are verily the forerunners toward us in this world and the forerunners toward us in the Hereafter.(2)

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Abu-`Ubaydah al-hadhdha' is reported to have said that he heard Imam al-Sadiq (‘a) saying:

زُرَارَةُ وَأَبُو بَصِیرٍ

وَمُحَمَّدُ بْنُ مُسْلِمٍ وَبُرَیْدٌ مِنَ الَّذِینَ قَالَ اللهُ تَعَالَی: {وَالسَّابِقُونَ السَّابِقُونَ أُولَئِکَ الْمُقَرَّبُونَ}

Zurarah, Abu-Basir,

Muhammad ibn Muslim, and Burayd are among those about whom Almighty Allah has

said, ‘And the foremost are the foremost; these are they who are drawn nigh

to Allah. (56:10-11)’(1)

`Abdullah ibn Abi-Ya`fur has reported that he said to Imam al-Sadiq (‘a), “I cannot meet you every time I would like, and I cannot come to you. However, one of our parties may come to me and ask a question while I do not have all the answers.”

The Imam (‘a) answered:

مَا یَمْنَعُکَ مِنْ مُحَمَّدِ بْنِ

مُسْلِمٍ الثَّقَفِیِّ؟ فَإنَّهُ سَمِعَ مِنْ أَبِی وَکَانَ عِنْدَهُ وَجِیهاً.

What prevents you from

asking Muhammad ibn Muslim al-Thaqafi? He heard from my father and he had

considerable status with him.(2)

Yunus ibn Ya`qub has reported that Imam al-Sadiq (‘a) said to him and his companions when they once visited him:

أَمَا

لَکُمْ مِنْ مَفْزَعٍ؟ أَمَا لَکُمْ مِنْ مُسْتَرَاحٍ تَسْتَرِیحُونَ إلَیْهِ؟

مَا یَمْنَعُکُمْ مِنَ الْحَارِثِ بْنِ الْمُغِیرَةِ النَّضْرِیِّ؟

Do you not have any shelter? Do you not have any

rest-house to rest in? What prevents you from joining al-harith ibn

al-Mughirah al-Nazri?(3)

Jamil ibn Darraj has reported that Imam al-Sadiq (‘a),

p: 36

condemning someone, said:

لاَ قَدَّسَ اللهُ رُوحَهُ، وَلاَ قَدَّسَ مِثْلَهُ!

إنَّهُ ذَکَرَ أَقْوَاماً کَانَ أَبِی ائْتَمَنَهُمْ عَلَی حَلاَلِ اللهِ

وَحَرَامِهِ، وَکَانُوا عَیْبَةَ عِلْمِهِ. وَکَذَلِکَ الْیَوْمَ هُمْ عِنْدِی

مُسْتَوْدَعَ سِرِّی وَأَصْحَابَ أَبِی حَقّاً. إذَا أَرَادَ اللهُ بِأَهْلِ الأَرْضِ

سُوءاً صَرَفَ بِهِمْ عَنْهُمُ السُّوءَ. هُمْ نُجُومُ شِیعَتِی أَحْیَاءً

وَأَمْوَاتاً. هُمُ الَّذِینَ أَحْیَوْا ذِکْرَ أَبِی. بِهِمْ یَکْشِفُ اللهُ

کُلَّ بِدْعَةٍ، یَنْفُونَ عَنْ هَذَا الدِّینِ إنْتِحَالَ الْمُبْطِلِینَ

وَتَأْوِیلَ الْغَالِینَ.

May Allah sanctify

neither his soul nor the souls of his likes! He reviled some personalities

whom my father used to entrust with the lawful and the unlawful matters that

have been decided by Almighty Allah and they were the store of his knowledge!

Similarly, these very persons are the hoards of my secrets and true

companions of my father. If Almighty Allah wills to pour a misfortune on the

inhabitants of this earth, he may save them from this misfortune for the sake

of these persons in particular. They are verily the stars of my followers

(i.e. Shi`ah) in their lifetimes and after their death. It is they who

revived the affairs of my father. By them, Almighty Allah exposes all

heresies. They save this religion from the fabrications of the wrongdoers and

the misinterpretations of the exaggerators.

لاَ قَدَّسَ اللهُ رُوحَهُ، وَلاَ قَدَّسَ مِثْلَهُ!

إنَّهُ ذَکَرَ أَقْوَاماً کَانَ أَبِی ائْتَمَنَهُمْ عَلَی حَلاَلِ اللهِ

وَحَرَامِهِ، وَکَانُوا عَیْبَةَ عِلْمِهِ. وَکَذَلِکَ الْیَوْمَ هُمْ عِنْدِی

مُسْتَوْدَعَ سِرِّی وَأَصْحَابَ أَبِی حَقّاً. إذَا أَرَادَ اللهُ بِأَهْلِ الأَرْضِ

سُوءاً صَرَفَ بِهِمْ عَنْهُمُ السُّوءَ. هُمْ نُجُومُ شِیعَتِی أَحْیَاءً

وَأَمْوَاتاً. هُمُ الَّذِینَ أَحْیَوْا ذِکْرَ أَبِی. بِهِمْ یَکْشِفُ اللهُ

کُلَّ بِدْعَةٍ، یَنْفُونَ عَنْ هَذَا الدِّینِ إنْتِحَالَ الْمُبْطِلِینَ

وَتَأْوِیلَ الْغَالِینَ.

May Allah sanctify

neither his soul nor the souls of his likes! He reviled some personalities

whom my father used to entrust with the lawful and the unlawful matters that

have been decided by Almighty Allah and they were the store of his knowledge!

Similarly, these very persons are the hoards of my secrets and true

companions of my father. If Almighty Allah wills to pour a misfortune on the

inhabitants of this earth, he may save them from this misfortune for the sake

of these persons in particular. They are verily the stars of my followers

(i.e. Shi`ah) in their lifetimes and after their death. It is they who

revived the affairs of my father. By them, Almighty Allah exposes all

heresies. They save this religion from the fabrications of the wrongdoers and

the misinterpretations of the exaggerators.

The Imam (‘a) then wept. I (the reporter) asked, “Who are these?”

The Imam (‘a) answered:

مَنْ

عَلَیْهِمْ صَلَوَاتُ اللهِ، وَعَلَیْهِمْ رَحْمَتُهُ أَحْیَاءً وَأَمْوَاتاً:

بُرَیْدُ الْعُجَلِیُّ وَأَبُو بَصِیرٍ وَزُرَارَةُ وَمُحَمَّدُ بْنُ مُسْلِمٍ.

Allah’s blessings and

mercy be upon them in their lifetimes and after their death. They are Burayd

al-`Ujali, Abu-Basir, Zurarah, and Muhammad ibn Muslim.(1)

Dawud ibn Sarhan has reported that he heard Imam al-Sadiq (‘a) saying:

p: 37

إنِّی

لأُحَدِّثُ الرَّجُلَ بِالْحَدِیثِ، وَأَنْهَاهُ عَنِ الْجِدَالِ وَالْمِرَاءِ

فِی دِینِ اللهِ، وَأَنْهَاهُ عَنِ الْقِیَاسِ، فَیَخْرُجُ مِنْ عِنْدِی

فَیَتَأَوَّلُ حَدِیثِی عَلَی غَیْرِ تَأْوِیلِهِ... إنَّ أَصْحَابَ أَبِی

کَانُوا زَیْناً أَحْیَاءً وَأَمْوَاتاً. أَعْنِی زُرَارَةَ وَمُحَمَّدَ بْنَ

مُسْلِمٍ وَمِنْهُمْ لَیْثُ الْمُرَادِیُّ وَبُرَیْدُ الْعُجَلِیُّ. هَؤُلاَءِ

الْقَائِلُونَ بِالْقِسْطِ، هَؤُلاَءِ الْقَوَّامُونَ بِالْقِسْطِ، هَؤُلاَءِ

السَّابِقُونَ السَّابِقُونَ أُولَئِکَ الْمُقَرَّبُونَ.

When I hold a discourse with some men and warn them

against argument and disputation in matters concerning the religion of

Almighty Allah and against analogy, they misinterpret my discourse as soon as

they leave me….

The companions of my father were good examples in their

lifetimes and after their death. These are Zurarah, Muhammad ibn Muslim,

Layth al-Muradi, and Burayd al-`Ujali. It is these people who speak fairly.

It is these people who are the maintainers of justice. It is these who are

the foremost—the foremost who are drawn near to Allah.(1)

The companions of my father were good examples in their

lifetimes and after their death. These are Zurarah, Muhammad ibn Muslim,

Layth al-Muradi, and Burayd al-`Ujali. It is these people who speak fairly.

It is these people who are the maintainers of justice. It is these who are

the foremost—the foremost who are drawn near to Allah.(2)

the virtuous community and its particularities as a favor.

In this respect, Imam al-Sadiq (‘a) is reported to have said to Mu`adh ibn Muslim al-Nahawi (the grammarian), “I have been informed that you sit in the mosque and give legal opinions to people.”

“Yes, I do,” Mu`adh answered, “and I wanted to ask you about this before I left you. As I sit in the mosque, people come to ask me questions. When I know that the asker is an opponent of you, I answer him according to the other sects’ opinion. When I know that the asker is a follower of you, I answer him according to what you have said about his question. However, it happens that a man whose sect I cannot recognize comes to me, so I answer by saying that so-and-so scholar says this, and so-and-so scholar says that. Hence, I include your sayings along with the others’ opinions.”

The Imam (‘a) answered, “Good, continue in this way, because I myself do it.”(1)

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

إعْرِفُوا

مَنَازِلَ شِیعَتِنَا بِقَدْرِ مَا یُحْسِنُونَ مِنْ رِوَایَاتِهِمْ عَنَّا.

فَإنَّا لاَ نَعُدُّ الفَقِیهَ مِنْهُمْ فَقِیهاً حَتَّی یَکُونَ مُحَدِّثاً.

Recognize the ranks of our

followers (i.e. Shi`ah) according to the extent to which they master reporting

our traditions. Verily, we cannot consider one to be a real jurisprudent

(i.e. faqih) until one is a proven traditionist (i.e. reporter of our

traditions).

p: 39

The Imam (‘a) was asked, “Is it possible that a faithful believer receives from the angels directly?”

He answered:

(الْمُؤْمِنُ) یَکُونُ مُفَهَّماً،

وَالْمُفَهَّمُ الْمُحَدَّثُ.

A faithful believer may receive explanations from the

angels. Hence, one who receives explanations is receiving them directly from

the angels.(1)

When the reporter put the same question before Imam Abu-Muhammad (‘a), he answered:

اَلعُمَرِیُّ وَابْنُهُ ثِقَتَانِ،

فَمَا أَدَّیَا عَنِّی فَعَنِّی یُؤَدِّیَانِ، وَمَا قَالاَ لَکَ فَعَنِّی

یَقُولاَنِ، فَاسْمَعْ لَهُمَا وَأَطِعْهُمَا، فَإنَّهُمَا الثِّقَتَانِ

الْمَأْمُونَانِ.

Al-`Umari and his son are

trustworthy. So, whatever they convey to you on behalf of me is truly

conveyed on behalf of me. Whatever they say to you on behalf of me is truly

said on behalf of me. So, you must listen to and obey them. They are verily

honest trustees.

The reporter once asked al-`Umari a certain question and al-`Umari answered:

مُحَرَّمٌ عَلَیْکُمْ أَنْ تَسْأَلُوا

عَنْ ذَلِکَ. وَلاَ أَقُولُ هَذَا مِنْ عِنْدِی، فَلَیْسَ لِی أَنْ أُحَلِّلَ

وَلاَ أُحَرِّمَ.

It is forbidden for you

all (i.e. the Shi`ah) to ask this question. Do not cite such a thing from me.

I have no right to forbid or deem things lawful.(1)

Isma`il ibn al-Fazl al-Hashimi has reported that he asked Imam al-Sadiq (‘a) about temporary marriage (i.e. mut`ah).

The Imam (‘a) answered:

إلْقَ عَبْدَ الْمَلِکِ بْنَ

جُرَیْحٍ فَسَلْهُ عَنْهَا، فَإنَّ عِنْدَهُ مِنْهَا عِلْماً.

You may find `Abd al-Malik

ibn Jurayh and address this question to him, because he has considerable

knowledge of this matter.

The reporter said: I therefore met with `Abd al-Malik who dictated a great deal of knowledge to me proving the legality of temporary marriage. Within the matters that `Abd al-Malik has reported about temporary marriage is

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that its term and number are limitless.

I then brought the paper dictated by `Abd al-Malik to Imam al-Sadiq (‘a) and he, confirming it, replied, “These dictations are true.”(1)

Al-Mufazzal ibn `Umar has reported that Imam al-Sadiq (‘a) during a long discourse to al-Fayz ibn al-Mukhtar said:

فَإذَا

أَرَدْتَ حَدِیثَنَا فَعَلَیْکَ بِهَذَا الْجَالِسِ.

If you want to be on familiar terms with our traditions,

you must join the sessions of this man.

When I asked our companions about the man whom the Imam (‘a) had indicated, they answered, “He is Zurarah ibn A`yun.”(2)

`Ali ibn al-Musayyab al-Hamadani has reported that he once said to Imam al-Riza (‘a), “My home is far away, and I cannot visit you any time I want. From whom should I acquire matters of the religion?”

The Imam (‘a) answered:

…مِنْ زَکَرِیَّا بْنِ آدَمَ الْقُمِّیِّ،

الْمَأْمُونِ عَلَی الدِّینِ وَالدُّنْیَا.

You should receive them

from Zakariyya ibn Adam al-Qummi, the one entrusted with worldly and

religious affairs.

The reporter added: When I left, I visited Zakariyya ibn Adam and asked him everything I needed.(3)

`Abd al-`Aziz ibn al-Muhtadi and al-hasan ibn `Ali ibn Yaqtin have both reported that they asked Imam al-Riza (‘a), “We can with difficulty present ourselves before you whenever we want to ask you about what we need from the

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matters of our religion. Is Yunus ibn `Abd al-Rahman so trustworthy that we can receive from him whatever we need about the matters of religion?”

The Imam (‘a) answered in the affirmative.(1)

Al-Fazl ibn Shadhan has reported `Abd al-`Aziz al-Muhtadi—describing him as the best of the people of Qum he had ever met and the representative of Imam al-Riza ('a) and one of his elite companions—as saying, “I said to Imam al-Riza, ‘I cannot visit you whenever I want to, so from whom should I acquire the matters of religion?’

The Imam (‘a) answered:

خُذْ عَنْ یُونُسَ بْنِ عَبْدِ

الرَّحْمَانِ.

You should take them from

Yunus ibn `Abd al-Rahman.(2)

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The Holy Prophet (s), who is divinely infallible and connected with divine revelation, took precautions for himself and for his authority among Muslims, saying:

إنَّمَا أَقْضِی بَیْنَکُمْ

بِالْبَیِّنَاتِ وَالأَیْمَانِ، وَبَعْضُکُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ،

فَأَیمَّا رَجُلٍ قَطَعْتُ لَهُ مِنْ مَالِ أَخِیهِ شَیْئاً فَإنَّما قَطَعْتُ

لَهُ بِهِ قِطْعَةً مِنْ نَارٍ.

I can only judge between

you on the bases of evidence and oaths, and some of you may provide their

evidence more convincingly than others. So, if I deem a portion of the

property of someone to be for another, this will mean that I have decided a

piece of Hellfire for him.(1)

Judgment, in the aforesaid tradition, does not include decisions made based on Unseen Divine Knowledge (al-ghayb al-ilahi). Judgments based on presented evidence may sometimes be contrary to actual fact, such as in cases when a plaintiff cannot find evidence to prove his claim, when a defendant swears falsely to gain the decision, or when a defendant refers taking an oath to the plaintiff who refrains from taking it out of fear of Almighty Allah and thus relinquishes his right so that the case is won by the defendant. The defendant might also provide false witnesses who apparently seem righteous and thus the judge may accept their testimony and issue a judgment contrary to reality.

The Holy Imams of the Ahl al-Bayt (‘a) encountered a real problem in the milieus of the virtuous community when they attempted to fill this crucial gap in the general system

p: 45

of the virtuous community. Therefore, they found a veritable and practical solution.

The problem of flawless judgment has various aspects some of which are related to the ruling authority since the position of a judge is an official position that requires permission determined and given by the ruling authority. This is the point of difference between judicature, being a governmental position, and issuance of verdicts, which was practiced by any well-versed scholar, traditionist, or student of jurisprudence without need for permission.

Other aspects are related to the executive and procedural power. A judge may settle a dispute by a sentence that he issues, but the actual executor of this sentence is the executive power, such as the police and other governmental agencies that use power to put that sentence into action when a party of the lawsuit refrains from submitting to the judge’s sentence. As for the Holy Imams of the Ahl al-Bayt (‘a), they did not have such executive power.

Other aspects are related to the community itself, be it a reluctance of qualified persons to assume this precise and sensitive job or be it the masses’ response and commitment to the decisions issued by the Holy Imams (‘a).

Despite all these impediments, the Holy Imams (‘a) succeeded in creating an active and functioning system of judicature during the span of their actual lifetimes which continued to survive during other ages. To achieve this goal, the Holy Imams (‘a) provided an exceptional form of judgment that is characterized by exactitude, flexibility, and lucidity. This form can be found in their traditions about judgment.

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اَلْقُضَاةُ أَرْبَعَةٌ؛

ثَلاَثَةٌ فِی النَّارِ وَوَاحِدٌ فِی الْجَنَّةِ: رَجَلٌ قَضَی بِجَوْرٍ وَهُوَ

یَعْلَمُ، فَهُوَ فِی النَّارِ. وَرَجُلٌ قَضَی بِجَوْرٍ وَهُوَ لاَ یَعْلَمُ،

فَهُوَ فِی النَّارِ. وَرَجُلٌ قَضَی بِالْحَقِّ وَهُوَ لاَ یَعْلَمُ، فَهُوَ

فِی النَّارِ. وَرَجُلٌ قَضَی بِالْحَقِّ وَهُوَ یَعْلَمُ، فَهُوَ فِی

الْجَنَّةِ.

There

are four categories of judges—three will be in Hellfire and only one in

Paradise: (1) a judge that intentionally rules unjustly will be in Hellfire;

(2) a judge that rules unjustly because he does not know will also be in

Hellfire; (3) a judge that rules according to that which is true but he does

not know will also be in Hellfire; and (4) a judge that rules according to

that which is true and knows (that he is ruling according to the truth) will

be in Paradise.(1)

Abu-Basir has reported that he, once, said to Imam al-Sadiq (‘a), “It happens that I have to decide about an issue that I have found neither in the Book of Allah nor in the Sunnah. Should we use our view about such issues?”

The Imam (‘a) answered:

لاَ، أَمَا إنَّکَ إنْ أَصَبْتَ

لَمْ تُؤْجَرْ، وَإنْ أَخْطَأْتَ کَذَبْتَ عَلَی اللهِ.

No! If you do so and hit

on the correct ruling, you will not be rewarded and if you do and fail to

make an accurate ruling, you will have fabricated a forgery against Almighty

Allah.(2)

Second: Referring to such false judges is a submission and surrender to the governments of tyrannical and unjust ruling authorities who appoint such unqualified persons as judges. As a result, reference to such judges is regarded as “summoning one another to the judgment of Satan” about which the Holy Qur'an says:

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أَلَمْ تَرَ إِلَی الَّذِینَ یَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَیْکَ وَمَا أُنْزِلَ مِنْ قَبْلِکَ یُرِیدُونَ أَنْ یَتَحَاکَمُوا إِلَی الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ یَکْفُرُوا بِهِ وَیُرِیدُ الشَّیْطَانُ أَنْ یُضِلَّهُمْ ضَلَالًا بَعِیدًا

Have you not seen those who

assert that they believe in what has been revealed to you and what was

revealed before you? They desire to summon one another to the judgment of the

Evil One, though they were commanded to deny him, and Satan desires to lead

them astray into remote error. (4:60)

Abu-Basir has quoted Imam al-Sadiq (‘a) regarding a man who had a dispute with one of his brethren-in-faith about a property. When the latter asked him to accept a third person of their faith as arbiter, the former refused and insisted on summoning his brother-in-faith to the official court of the unjust ruling authorities.

…کَانَ بِمَنْزِلَةِ الَّذِینَ قَالَ اللهُ عَزَّ وَجَلَّ: {أَلَمْ تَرَ إِلَی الَّذِینَ یَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَیْکَ وَمَا أُنْزِلَ مِنْ قَبْلِکَ یُرِیدُونَ أَنْ یَتَحَاکَمُوا إِلَی الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ یَکْفُرُوا بِهِ وَیُرِیدُ الشَّیْطَانُ أَنْ یُضِلَّهُمْ ضَلَالًا بَعِیدًا }

This man is of the same rank of those about whom Almighty Allah has said, “Have you not seen those who

assert that they believe in what has been revealed to you and what was

revealed before you? They desire to summon one another to the judgment of the

Evil One, though they were commanded to deny him. (4:60)”(1)

`Umar ibn hanzalah has reported that he asked Imam al-Sadiq (‘a), “Two of our acquaintances disputed about a debt or an issue of inheritance. They sued one another before the ruling authority and their judges. Is this acceptable?”

p: 49

The Imam (‘a) answered:

مَنْ

تَحَاکَمَ إلَیْهِمْ فِی حَقٍّ أَوْ بَاطِلٍ فَإنَّمَا تَحَاکَمَ إلَی طَاغُوتٍ،

وَمَا یَحْکُمُ لَهُ فَإنَّمَا یَأْخُذُ سُحْتاً وَإنْ کَانَ حَقُّهُ ثَابِتاً،

لأَنَّهُ أَخَذَهُ بِحُکْمِ الطَّاغُوتِ، وَقَدْ أَمَرَ اللهُ أَنْ یُکْفَرَ

بِهِ. قَالَ اللهُ تَعَالَی: {أَلَمْ تَرَ إِلَی الَّذِینَ یَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَیْکَ وَمَا أُنْزِلَ مِنْ قَبْلِکَ یُرِیدُونَ أَنْ یَتَحَاکَمُوا إِلَی الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ یَکْفُرُوا بِهِ وَیُرِیدُ الشَّیْطَانُ أَنْ یُضِلَّهُمْ ضَلَالًا بَعِیدًا }

Anyone who takes their litigation before such judges, be the judge right

or wrong, has in reality taken his litigation to the Evil One (Taghut).

Whatever he gains from that court is considered illegally acquired property,

even if it is his right. This is because he has taken it through the judgment

of the Evil One while Almighty Allah has commanded to deny him (the Evil One),

saying, “Have you not seen those who assert that they believe in what has been

revealed to you and what was revealed before you? They desire to summon one

another to the judgment of Satan, though they were commanded to deny him.

(4:60)”(1)

B. On various occasions, the Holy Imams (‘a) laid great stress on this issue so as to achieve a practical goal and create a strong personal deterrent that replaces the executive power of official judges of the unjust ruling authorities. As a step in this way, the Holy Imams (‘a) advised the virtuous community to strongly condemn the corruption, deviation and aggression that the offices of the ruling authorities in general and the system of judicature in particular used against the rights of people.

C. In the designation of a judge, the Holy Imams (‘a) followed a method characterized by flexibility on the one hand and by proportional power of execution on the other.

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They used to ask the disputant parties to choose for themselves an arbitrator and reach an agreement on selecting a judge, as is mentioned in the accepted tradition (i.e. maqbulah)(1) of `Umar ibn hanzalah and the authenticated tradition (i.e. muwaththaqah) of Abu-Basir.

ome scholars believe that such traditions do not denote a judge in the ordinary meaning, but give explanations of the qualities of the arbitrators of judgment and conciliation, because they specify as condition the consent of the two parties.(2) However, the last statement in the tradition involved apparently shows that it denotes the designation of judges.

D. The Holy Imams (‘a) gave general, simplified, and clear-cut qualifications that must be held by a judge whose words are taken as final judgment in the case that many judges disagree about a question (i.e. a chief-judge).

`Umar ibn hanzalah has reported that he asked Imam al-Sadiq (‘a), “Two of our acquaintances disputed about a debt or an issue of inheritance. They sued one another before the ruling authority and their judges. Is this acceptable?”

The Imam (‘a) answered:

مَنْ تَحَاکَمَ

إلَیْهِمْ فِی حَقٍّ أَوْ بَ-اطِلٍ فَإنَّمَ-ا تَحَ-اکَمَ إلَی الطَّاغُوتٍ،

وَمَا یَحْکُمُ لَهُ فَإنَّمَا یَأْخُذُ سُحْتاً وَإنْ کَانَ حَقّاً ثَابِت-اً،

لأَنَّهُ أَخَ-ذَهُ بِحُکْ-مِ الطَّاغُوتِ، وَقَدْ أَمَرَ اللهُ أَنْ یُکْفَرَ

بِهِ. قَالَ اللهُ تَعَالَی: {أَلَمْ تَرَ إِلَی الَّذِینَ یَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَیْکَ وَمَا أُنْزِلَ مِنْ قَبْلِکَ یُرِیدُونَ أَنْ یَتَحَاکَمُوا إِلَی الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ یَکْفُرُوا بِهِ وَیُرِیدُ الشَّیْطَانُ أَنْ یُضِلَّهُمْ ضَلَالًا بَعِیدًا }

Anyone who takes their

litigation before such judges, be the judge right or wrong, has in reality taken

his litigation to the Evil One (Taghut). Whatever he gains from that court is

considered illegally acquired property, even if it is his right. This is

because he has taken it by the judgment of the Evil One while Almighty Allah

has commanded to deny him, saying, “Have you not seen those who assert that

they believe in what has been revealed to you and what was revealed before

you? They desire to summon one another to the judgment of Satan, though they

were commanded to deny him. (4:60)

p: 51

“What should they do instead?” asked the reporter.

The Imam (‘a) explained:

یَنْظُرَانِ

مَنْ کَانَ مِنْکُمْ مِمَّنْ قَدْ رَوَی حَدِیثَنَا وَنَظَرَ فِی حَلاَلِنَا

وَحَرَامِنَا وَعَرَفَ أَحْکَامَنَا، فَلْیَرْضُوا بِهِ حَکَماً، فَإنِّی قَدْ

جَعَلْتُهُ عَلَیْکُمْ حَاکِماً. فَإذَا حَکَمَ بِحُکْمِنَا فَلَمْ یَقْبَلْ

مِنُهُ، فَإنَّمَا إسْتَخَفَّ بِحُکْمِ اللهِ وَعَلَیْنَا رَدَّ، وَالرَّادُّ

عَلَیْنَا الرَّادُّ عَلَی اللهِ، وَهُوَ عَلَی حَدِّ الشِّرْکِ بِاللهِ.

They should choose one

from among you who has reported our sayings, learnt the questions that we

have deemed legal and those we have deemed illegal, and gained knowledge of

our judgments; hence, they should accept him as arbitrator, for I proclaim such

individuals to be your judges. If the arbitrator then decides according to our

judgments, any rejecting party would be belittling the judgment of Allah and rejecting

us. Whoever rejects us has in fact rejected Almighty Allah—an act, which is

as grave as polytheism.(1)

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judgments of mutual consent.

Based on such interpretations, a group of jurisprudents are of the opinion that there is no definite text (authentically reported from the Holy Imams (‘a)) involving the designation of the mujtahid for this divine position. Such jurisprudents, however, admit that it is not feasible to leave this divine position unoccupied and lacking a responsible person among the Muslim community, who possesses the essential qualifications (al-qadr al-mutayaqqan) to undertake the responsibility of this position must be a well-qualified mujtahid. These jurisprudents also agree that the well-qualified mujtahid is the most suitable person to occupy this divine position from another type of evidence which is called dalil al-hisbah, meaning evidence that is derived from necessity.(1)

In any case, some texts that are reported from the Holy Imams (‘a) refer to or can be understood, suggestively or openly, as referring to the general authority of the well-qualified jurisprudent. Apart from exhaustive discussions on each of these texts, we can, in the main, extract this conceptual trend in the Ahl al-Bayt’s building of the system

p: 55

of the virtuous community—entailing that the well-qualified and well-versed jurisprudent must undertake the affairs of the general authority (wilayah).

More precisely, the position of the general authority is a fact firmly established in the milieus of the Ahl al-Bayt’s followers as it has been practiced by the mujtahids and supported by the scholars, irrespective of the evidence proving its transfer to the well-qualified jurisprudents.

However, the most obvious divine text that can be used as evidence proving this general authority for the well-qualified jurisprudents is the aforesaid verse (No. 44) of Surah al-Ma'idah (No. 6). As for hadith, the best tradition that proves this issue is a document of Imam al-Mahdi (may Allah hasten his advent) which he himself dictated:

وَأَمَّا الْحَوَادِثُ الْوَاقِعَةُ

فَارْجِعُوا فِیهَا إلَی رُوَاةِ حَدِیثِنَا، فَإنَّهُمْ حُجَّتِی عَلَیْکُمْ

وَأَنَا حُجَّةُ اللهِ.

As for the events that shall

take place in the future, you must refer them to the reporters of our

traditions, for they are my proofs for you and I am the Proof of Almighty

Allah.(1)

This tradition, pointing out ‘the events that shall take place in the future’, signifies the emerging issues that humanity is bound to encounter in the daily activities of life that will require a religious law to resolve them. In addition, the statement that the reporters of the traditions are the proofs of the Imam (‘a) for people has been concluded with the statement that the Imam (‘a) is the Proof of Almighty Allah for people. Of course, this is comprehensive and general. This significance can also be gauged from the traditions describing the qualities of judges. As has been previously discussed, judicial authority is considered to be one of the

p: 55

most important and crucial positions of the general authority.

The discussion of this topic consummates the Holy Imams’ (‘a) conception about the system of the virtuous community thus: the well-qualified jurisprudent (mujtahid) must conclusively be the religious referential authority of the individuals of the virtuous community, and such authority undertakes the tasks of the Imam (‘a).

Among the many well-versed jurisprudents, the religious referential authority can be appointed either through direct election by the masses made after investigating the required personal qualities–knowledgeability, decency, experience, competence, and others to which experienced people must testify–after which it becomes obligatory upon them to act upon the verdicts of that mujtahid; or, through indirect election by the masses who elect experienced individuals who in turn elect the general referential authority who then holds the authority of the Holy Imam. Such a process of election and voting cannot take place unless the masses possess the determination and freedom to vote in order to freely express their wills. As a practical example, well-versed scholars of the Islamic Republic of Iran elected the general referential authority and the Constitution of the country upheld their election.(1)

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with the call of Prophet Abraham (‘a).

In this tradition, the Imam (‘a) connects the name of Shi`ah with its historical root, that is Prophet Abraham (‘a) who was one of the Shi`ah of Prophet Noah (‘a). He also infers the name from the Holy Qur'an.

Confirming this fact, Abu-Basir reported that he heard Imam al-Sadiq (‘a) saying:

نَحْنُ أَهْلُ بَیْتِ الرَّحْمَةِ،

وَبَیْتِ النِّعْمَةِ، وَبَیْتِ الْبَرَکَةِ. وَنَحْنُ فِی الأَرْضِ بُنْیَانٌ.

وَشِیعَتُنَا عُرَی الإسْلاَمِ، وَمَا کَانَتْ دَعْوَةُ إبْرَاهِیمَ إلاَّ لَنَا

وَشِیعَتِنَا. وَلَقَدِ إسْتَثْنَی اللهُ إلَی یَوْمِ الْقِیَامَةِ إلَی

إبْلِیسَ فَقَالَ: {إِنَّ عِبَادِی لَیْسَ لَکَ عَلَیْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَکَ مِنَ الْغَاوِینَ}

We are the Household of

mercy, the House of grace, and the House of blessing. In the earth, we are

the structure and our Shi`ah are the handles of Islam. The prayer of

(Prophet) Abraham (‘a) was for none save us and our Shi`ah. Up to the Day of

Resurrection, Almighty Allah has excluded us from the sway of Iblis, saying,

“Surely, as regards My servants, you have no authority over them. (15:42)”(1)

In a previous chapter, we have cited how the Ahl al-Bayt (‘a) treated the name, rafizi, which their enemies used for their followers. They (‘a) showed the historical root of this name, which was the protestation of righteous followers of Prophet Moses (‘a) against the children of Israel when they worshiped the calf and deserted Prophet Aaron (‘a).

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the Holy Prophet (s) as saying:

مَثَلِی مَثَلُ شَجَرَةٍ؛ أَنَا

أَصْلُهَا، وَعَلِیٌّ فَرْعُهَا، وَالْحَسَنُ وَالْحُسَیْنُ ثَمَرَتُهَا،

وَالشِّیعَةُ أَوْرَاقُهَا. فَأَبَی أَنْ یَخْرُجَ مِنَ الطَّیِّبِ إلاَّ

الطَّیِّبُ.

The like of me is a tree; I am its

origin, `Ali its branch, hasan and husayn its fruit, and the Shi`ah its

leaves. So, nothing comes out of the good except the good.(1)

Ibn `Abbas has reported that the Holy Prophet (s) said:

یَا عَلِیُّ؛ شِیعَتُکَ هُمُ

الْفَائِزُونَ یَوْمَ الْقِیَامَةِ. فَمَنْ أَهَانَ وَاحِداً مِنْهُمْ فَقَدْ أَهَانَکَ،

وَمَنْ أَهَانَکَ فَقَدْ أَهَانَنِی، وَمَنْ أَهَانَنِی أَدْخَلَهُ اللهُ نَارَ

جَهَنَّمَ خَالِداً فِیهَا، وَبِئْسَ الْمَصِیرُ. یَا عَلِیُّ؛ أَنْتَ مِنِّی

وَأَنَا مِنْکَ؛ رُوحُکَ مِنْ رُوحِی؛ وَطِینَتُکَ مِنْ طِینَتِی؛ وَشِیعَتُکَ

خُلِقُوا مِنْ فَضْلِ طِینَتِنَا. فَمَنْ أَحَبَّهُمْ فَقَدْ أَحَبَّنَا، وَمَنْ

أَبْغَضَهُمْ فَقَدْ أَبْغَضَنَا، وَمَنْ عَادَاهُمْ فَقَدْ عَادَانَا، وَمَنْ

وَدَّهُمْ فَقَدْ وَدَّنَا.

O `Ali, your Shi`ah are the winners indeed on the Day of Resurrection.

So, whoever insults any one of them has in fact insulted you, and whoever

insults you has in fact insulted me, and whoever insults me will be sent by

Allah to Hellfire to dwell there forever and miserable shall be that fate. O

`Ali, you are part of me and I am part of you. Your soul is part of my soul

and your clay (of creation) is part of my clay. Your Shi`ah were created from

the remainder of our clay. So, whoever loves them has in fact loved us,

whoever hates them has in fact hated us, whoever antagonizes them has in fact

antagonized us, and whoever is devoted to them has in fact been devoted to

us…(2)

p: 65

At the same time, these origins carry human, social, and Islamic aspects, because the most important point in the supremacy and purity of lineage is legitimacy of birth, purity of faith and excellence of result.

The Imam ('a) has also said:

لَقَدْ ذَکَرَکُمُ اللهُ فِی کِتَابِهِ حَیْثُ قَالَ: {هَلْ یَسْتَوِی الَّذِینَ یَعْلَمُونَ وَالَّذِینَ لَا یَعْلَمُونَ إِنَّمَا یَتَذَکَّرُ أُولُو الْأَلْبَابِ} فَنَحْنُ الَّذِینَ نَعْلَمُ،

وَأَعْدَاؤُنَا الَّذِینَ لاَ یَعْلَمُونَ. وَشِیعَتُنَا أُولُو الأَلْبَابِ.

Almighty Allah has also mentioned you in His

Book, saying, “Are those who know and those who do not know alike? Only the

men of understanding are mindful. (39:9)” We represent ‘those who know’ and

our enemies represent ‘those who do not know’ and our Shi`ah represent ‘the

men of understanding.’(1)

ome jurisprudents have reported the following from Imam `Ali Amir al-Mu'minin (‘a):

﴿ أَلَا إِنَّ أَوْلِیَاءَ اللَّهِ لَا خَوْفٌ عَلَیْهِمْ وَلَا هُمْ یَحْزَنُونَ ﴾ أَتَدْرُونَ مَنْ أَوْلِیَاءُ اللهِ؟ هُمْ نَحْنُ

وَأَتْبَاعُنَا فَمَنْ تَبِعَنَا مِنْ بَعْدِهِمْ. طُوبَی لَنَا وَطُوبَی لَهُمْ

أَفْضَلُ مِنْ طُوبَی لَنَا.

(Almighty Allah

says,) “Now surely, the friends of Allah-- they shall have no fear nor shall

they grieve. (10:62)” Do you know who the friends of Allah are? They are we,

our followers, and those who shall follow us afterwards. A good final state

will be ours and a better final state will be theirs.

He was asked, “O Amir al-Mu'minin, what is the meaning of ‘a better final state will be theirs’. We and they are of the same state, are we not?”

The Imam (‘a) answered:

لاَ،

لأَنَّهُمْ حُمِّلُوا مَا لَمْ تُحْمَلُوا عَلَیْهِ، وَأَطَاقُوا مَا لَمْ

تُطِیقُوا.

No, you are not, because they shall stand what you have

not stood and they shall endure what you have not endured.(2)

p: 67

Muhammad ibn al-Fuzayl has reported Imam al-Riza (‘a) commenting on the following holy verse:

إِلَّا الْمُصَلِّینَ الَّذِینَ هُمْ عَلَی صَلَاتِهِمْ دَائِمُونَ

…Except those who

pray--those who are constant at their prayer. (70:22-23)

The Imam (‘a) said:

أُولَئِ-کَ

وَاللهِ أَصْحَ-ابُ الْخَمْسِینَ مِنْ شِیعَتِنَ--ا. {الْمُصَلِّینَ} أُولَئِ-کَ أَصْحَابُ الْخَمْسِ صَ-لَوَاتٍ مِنْ

شِیعَتِنَ-ا. {عَلَی صَلَاتِهِمْ دَائِمُونَ} هُمْ وَاللهِ مِنْ شِیعَتِنَا.

‘Those who pray’

stands for some of our Shi`ah who offer fifty prayers (a day), and ‘those who

are constant at their prayer’ stands for some of our Shi`ah who perform the

five prayers (a day). ‘The companions of the right hand’ are, by Allah, some

of our Shi`ah.(1)

`Anbasah al-`Abid has reported the following:

Commenting on the following holy verse,

کُلُّ نَفْسٍ بِمَا کَسَبَتْ رَهِینَةٌ إِلَّا أَصْحَابَ الْیَمِینِ

Every soul is held in

pledge for what it earns except the people of the right hand. (74:38-39),

Imam al-Baqir (‘a) said:

هُمْ شِیعَتُنَا أَهْلَ الْبَیْتِ.

These are the Shi`ah of the

Ahl al-Bayt.(2)

p: 68

Ya`qub ibn Maytham has reported that he found the following tradition in the book of his father. Imam `Ali (‘a) is reported to have said that he heard the Holy Prophet (s) saying:

Almighty Allah has said:

إِنَّ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِکَ هُمْ خَیْرُ الْبَرِیَّةِ

“As for those who

believe and do good, surely they are the best of creatures. (98:7)”

The Holy Prophet (s) then turned his face towards (Imam) `Ali (‘a) and said:

نَعَمْ. أَنْتَ یَا عَلِیُّ

وَشِیعَتُکَ. وَمِیعَادُکَ وَمِیعَادُهُمُ الْحَوْضُ غُرّاً مُحَجَّلِینَ

مُکَحَّلِینَ مُتَوَّجِینَ.

Yes, it is. O `Ali, it is

you and your Shi`ah (who are the best of creatures). Our promised meeting

place with them shall be at the Divine Pond. They shall be bright brow

marked, dark-eyed with kohl, and crowned.(1)

Jabir has reported Imam al-Baqir (‘a) as follows:

Commenting on this holy verse,

إِنَّ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِکَ هُمْ خَیْرُ الْبَرِیَّةِ

“As for those who

believe and do good, surely they are the best of creatures. (98:7)”

The Imam said:

p: 69

هُمْ شِیعَتُنَا أَهْلَ الْبَیْتِ.

These are the Shi`ah of

the Ahl al-Bayt.(1)

Undoubtedly, such descriptions apply to individuals of the virtuous community granting an identity when they construct inside themselves the supreme significance that is inspired by these descriptions.

Numerous are the traditions that prescribe the behavior of the Shi`ah and their commitment to their beliefs. Some of these traditions have also been previously cited in the discussion of “Goals and Particularities”. One of the comprehensive traditions in this respect is the following, reported by Abu-Basir from Imam al-Sadiq (‘a):

شِیعَتُنَا أَهْلُ الْوَرَعِ

وَأَهْلُ الْوَفَاءِ وَالأَمَانَةِ وَأَهْلُ الزُّهْدِ وَالْعِبَادَةِ،

أَصْحَابُ إحْدَی وَخَمْسِینَ رَکْعَةً فِی الْیَوْمِ وَاللَّیْلَةِ،

الْقَائِمُونَ بِاللَّیْلِ وَالصَّائِمُونَ بِالنَّهَارِ، یُزَکُّونَ

أَمْوَالَهُمْ، وَیَحِجُّونَ الْبَیْتَ وَیَجْتَنِبُونَ کُلَّ مُحَرَّمٍ.

Our Shi`ah are the people

of piety, faithfulness, and honesty. They are the people of asceticism and

worship. They perform fifty-one units of prayer in a single day and night.

They pass their nights with devotional acts and their days with fasting. They

purify their wealth, go on pilgrimage to the House of God, and refrain from

committing any forbidden act.(2)

p: 70

The Imam answered:

إی،

وَاللهِ، مِنْ أَنْفُسِهِمْ، یَا عُمَرُ! أَمَا تَقْرَأُ کِتَابَ اللهِ عَزَّ

وَجَلَّ: {وَمَنْ یَتَوَلَّهُمْ مِنْکُمْ فَإِنَّهُ مِنْهُمْ} أَوَ مَا تَقْرَأُ

قَوْلَ اللهِ عَزَّ اسْمُهُ: {فَمَنْ تَبِعَنِی فَإِنَّهُ مِنِّی وَمَنْ عَصَانِی فَإِنَّکَ غَفُورٌ رَحِیمٌ }

Yes! I swear it by Allah. You

are part of Muhammad’s Household themselves, `Umar. Have you not read Allah’s

Book saying, “Most surely, the nearest of people to Abraham are those who

followed him and this Prophet and those who believe; and Allah is the

guardian of the believers. (3:68)” Have you not read Allah’s Book saying, “He

who follows My ways is of me, and He that disobeys me, You are indeed Oft-

forgiving, Most Merciful. (14:36)”(1)

adir has reported Imam al-Sadiq (‘a) as saying:

أَنْتُمْ آلُ مُحَمَّدٍ. أَنْتُمْ

آلُ مُحَمَّدٍ.

You all are Muhammad’s

household. You all are Muhammad’s household.(2)

This is similar to the aforementioned saying of the Holy Prophet (s):

سَلْمَانُ مِنَّا أَهْلَ الْبَیْتِ.

Salman belongs to us—the

Ahl al-Bayt.

Al-`Ayyashi has recorded in his book of Tafsir (i.e.

p: 72

exegesis of the Holy Qur'an) that Imam al-Sadiq (‘a) said:

مَ-نْ

تَوَلَّ-ی آلَ مُحَمَّ--دٍ وَقَدَّمَهُمْ عَلَی جَمِیعِ النَّاسِ بِمَا

قَدَّمَهُمْ مِنْ قَرَابَةِ رَسُولِ الله فَهُوَ مِنْ آلِ مُحَمَّدٍ

لِمَنْزِلَتِهِ عِنْدَ آلِ مُحَمَّدٍ، لاَ أَنَّهُ مِنَ الْقَوْمِ

بِأَعْیُنِهِمْ، وَإنَّما هُوَ مِنْهُمْ بِتَوَلِّیهِ إلَیْهِمْ وَاتِّبَاعِهِ

إیَّاهُمْ. وَکَذَلِکَ حُکْمُ اللهِ فِی کِتَابِهِ: {وَمَنْ یَتَوَلَّهُمْ مِنْکُمْ فَإِنَّهُ مِنْهُمْ} وَقَوْلُ إبْرَاهِیمَ: {فَمَنْ تَبِعَنِی فَإِنَّهُ مِنِّی وَمَنْ عَصَانِی فَإِنَّکَ غَفُورٌ رَحِیمٌ }

Whoever maintains

allegiance to Muhammad’s Household and prefers them to all other people

because of their relation to Allah’s Messenger, is considered one of

Muhammad’s Household in the light of his status with them, but not one of the

actual members of Muhammad’s Household; rather, he is one of them on the

basis of maintaining allegiance to them and following them. This is the very

judgment of Almighty Allah that He has declared in His Book, saying, “He

amongst you that turns to them for friendship is of them.” (5:51) Similarly,

Prophet Abraham (‘a) has stated (as quoted in the Holy Qur'an), “He who follows My ways is of me,

and He that disobeys me, You are indeed Oft- forgiving, Most Merciful.”

(14:36)(1)

یَخْرُجُ أَهْلُ وِلاَیَتِنَا

یَوْمَ الْقِیَامَةِ مِنْ قُبُورِهِمْ مُشْرِقَةً وُجُوهُهُمْ، مَسْتُورَةً

عَوْرَاتُهُمْ، آمِنَةً رَوْعَاتُهُمْ، قَدْ فُرِّجَتْ عَنْهُمُ الشَّدَائِدُ،

وَسُهِّلَتْ لَهُمُ الْمَوَارِدُ، یَخَافُ النَّاسُ وَلاَ یَخَافُونَ، وَیَحْزَنُ

النَّاسُ وَلاَ یَحْزَنُونَ، وَقَدْ أُعْطُوا الأَمْنَ وَالإِیمَانَ،

وَانْقَطَعَتْ عَنْهُمُ الأَحْزَانُ، حَتَّی یُحْمَلُوا عَلَی نُوقٍ بِیضٍ لَهَا

أَجْنِحَةٌ، عَلَیْهِمْ نَعَالٌ مِنْ ذَهَبٍ شِرْکُهَا النُّورُ، حَتَّی

یَقْعُدُونَ فِی ظِلِّ عَرْشِ الرَّحْمَانِ عَلَی مَنَابِرَ مِنْ نُورٍ، بَیْنَ

أَیْدِیهِمْ مَائِدَةٌ یَأْکُلُونَ مِنْهَا حَتَّی یَفْرُغَ النَّاسُ مِنَ

الْحِسَابِ.

On the Day of

Resurrection, the loyalists to us come out of their graves with bright faces

and covered private parts, secured against horror. Their sufferings will have

been relieved and their paths will be made easy-to-pass. All people will be

terrified, but our loyalists will not; and all people will be aggrieved, but

our loyalists will not, because they will have already been granted security

and faith; therefore, their sorrows will have stopped. Their feet in golden

sandals wearing ropes of light, they will be taken on white winged camels to

the Throne of the All-beneficent Lord where they will sit under the shadow of

the Throne on stages of light. Before them, there will be a dining-table from

which they will eat until the judgments of others come to an end.(1)

Salman al-Farisi—may Allah have mercy upon him—narrated the following:

p: 74

کُنْتُ ذَاتَ یَوْمٍ

جَالِساً عِنْدَ رَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، إِذْ أَقْبَلَ

عَلِیُّ بْنُ أَبِی طَالِبٍ، عَلَیْهِ السَّلاَمُ، فَقَالَ لَهُ: «أَلاَ

أُبَشِّرُکَ؟» قَالَ: «بَلَی، یَا رَسُولَ اللهِ.» قَالَ: «هَذَا حَبِیبِی

جَبْرَئِیلُ یُخْبِرُنِی عَنِ اللهِ، جَلَّ جَلاَلُهُ، أَنَّهُ قَدْ أَعْطَی مُحِبَّکَ

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.»

I was sitting with the Holy Prophet (s) when `Ali ibn Abi-Talib (‘a) joined us.

The Holy Prophet (s) said to him, “O `Ali, may I convey to you good news?” “Yes,

Allah’s Messenger! You may,” answered `Ali. The Holy Prophet (s) said, “My

dear Archangel Gabriel has just informed me that Almighty Allah bestowed

seven blessings on those who love and follow you. These are (1) gentleness at

the moment of death, (2) leisure while alone in the grave, (3) light in the

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

(5) impartiality at the Scale, (6) permission to pass the Discriminating

Bridge, and (7) entrance to Paradise eighty years before the other nations.”(1)

Zayd ibn `Ali has reported on the authority of his fathers that Imam `Ali (‘a) said:

شَکَوْتُ إِلَی رَسُولِ اللهِ،

صَلَّی اللهُ عَلَیْهِ وَآلِهِ، حَسَدَ مَنْ یَحْسِدُنِی، فَقَالَ: «یَا

عَلِیُّ، أَمَا تَرْضَی أَنْ تَکُونَ أَوَّلَ أَرْبَعَةٍ یَدْخُلُونَ

الْجَنَّةَ؟ أَنَا وَأَنْتَ وَذَرَارِینَا خَلْفَ ظُهُورِنَا، وَشِیعَتُنَا عَنْ

أَیْمَانِنَا وَشَمَائِلِنَا.»

One day, I complained to

the Messenger of Allah (s) about the envy I had to encounter from others. He

answered me saying, “O `Ali, will it not satisfy you that you are one of the

first four to enter Paradise? These four are I, you, our descendants being

behind us, and our Shi`ah being to the right and left of us.(2)

p: 75

Al-Daraqutni has recorded that the Holy Prophet (s) is reported to have said:

یَا

أَبَا الْحَسَنِ، أَمَا إنَّکَ وَشِیعَتَکَ فِی الْجَنَّةِ.

O Abu’l-hasan! Most surely, your Shi`ah and you shall be

in Paradise.(1)ib al-Baghdadi, Tarikh Baghdad 12:289.(2)imah, in company with `Ali, visited him. The Holy Prophet (s) said to `Ali:

أَنْتَ وَأَصْحَابُکَ فِی

الْجَنَّةِ، أَنْتَ وَشِیعَتُکَ فِی الْجَنَّةِ.

You and your companions

shall be in Paradise. You and your Shi`ah shall be in Paradise…(3)ib al-Baghdadi, Tarikh Baghdad 12:358.(4)- Ibn hajar al-`Asqalani, al-Sawa`iq al-Muhriqah pp. 161; al-Kha(5)

Through a chain of authority that is connected to Anas ibn Malik, al-Mughazili reported the Holy Prophet (s) to have said:

یَدْخُلُ

مِنْ أُمَّتِی الْجَنَّةَ سَبْعُونَ أَلْفاً لاَ حِسَابَ عَلَیْهِمْ.

Seventy thousand individuals from my nation shall enter

Paradise free of the calling to account.

p: 76

He (s) then turned his face towards (Imam) `Ali and said:

هُمْ شِیعَتُکَ وَأَنْتَ

إِمَامُهُمْ.

These are your Shi`ah, and

you are their leader (i.e. Imam).(1)

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

إِنَّ اللهَ، عَزَّ وَجَلَّ،

أَعْطَی الْمُؤْمِنَ ثَلاَثَ خِصَالٍ: العِزَّ فِی الدُّنْیَا وَالدِّینِ،

وَالْفُلْجَ فِی الآخِرَةِ، وَالْمَهَابَةَ فِی صُدُورِ الْعَالَمِینَ.

Verily, Almighty Allah has

granted the faithful believers three qualities: (1) dignity in worldly and

religious affairs, (2) success in the Hereafter, and (3) veneration in the

hearts of people.(2)

Imam al-Riza (‘a) has reported on the authority of his fathers that the Holy Prophet (s) said:

إِنَّ الْمُؤْمِنَ یُعْرَفُ فِی

السَّمَاءِ کَمَا یَعْرِفُ الرَّجُلُ أَهْلَهُ وَوِلْدَهُ، وَإِنَّهُ أَکْرَمُ

عَلَی اللهِ، عَزَّ وَجَلَّ، مِنْ مَلَکٍ مُقَرَّبٍ.

Verily, the faithful

believer is known in the heavens in the same way as one knows his wife and

children, and he is more favorite in the sight of Almighty Allah than an

archangel.(3)

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In addition, many traditions have revealed the high ranks that the followers of the Ahl al-Bayt (‘a) will win in the Next World.

Abu-Basir has reported Imam al-Sadiq (‘a) as saying:

وَاللهِ، مَا بَعْدَنَا غَیْرُکُمْ،

وَإِنَّکُمْ مَعَنَا فِی السَّنَامِ الأَعْلَی، فَتَنَافَسُوا فِی الدَّرَجَاتِ.

By Allah I swear, none

comes immediately after us save you (i.e. the Shi`ah). You shall be with us

on the Supreme Summit. So, compete with each other for gaining ranks.(1)

Moreover, the Ahl al-Bayt (‘a) applied the ranks mentioned in the Holy Qur'an to their followers, including al-sabiqun (the foremost in faith) and al-fa'izun (the winners).

Ibn `Abbas is reported to have said that he once asked the Holy Prophet (s) about the interpretation of Almighty Allah’s saying:

وَالسَّابِقُونَ السَّابِقُونَ أُولَئِکَ الْمُقَرَّبُونَ فِی جَنَّاتِ النَّعِیمِ

And those foremost in

faith will be foremost in the Hereafter. This group will be those nearest to

Allah; in the Gardens of Bliss. (56:10-12)

The Holy Prophet (s) answered:

قَالَ لِی جَبْرَئِیلُ: ذَاکَ عَلِیٌّ وَشِیعَتُهُ، هُمُ

السَّابِقُونَ إَلَی الْجَنَّةِ، الْمُقَرَّبُونَ

مِنَ اللهِ بِکَرَامَتِهِ لَهُمْ.

(Archangel) Gabriel told me that these are `Ali and his

Shi`ah. They shall precede all others to Paradise and they are the nearest to

Allah due to the honor that He shall confer upon them.(2)

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Imam al-Riza (‘a) has reported on the authority of his fathers that the Holy Prophet (s) said:

شِیعَةُ

عَلِیٍّ هُمُ الْفَائِزُونَ یَوْمَ الْقِیَامَةِ.

The partisans (Shi`ah) of

`Ali are the winners on the Day of Resurrection.(1)

Jabir ibn Yazid has reported (Imam) Muhammad ibn `Ali al-Baqir (‘a) as saying: When I asked Ummu-Salamah, the Holy Prophet’s wife, about `Ali ibn Abi-Talib, she answered that she had heard the Holy Prophet (s) saying:

إِنَّ

عَلِیّاً وَشِیعَتَهُ هُمُ الْفَائِزُونَ.

Verily, `Ali and his

Shi`ah are the winners.(2)

إِنَّ

عَلِیّاً وَشِیعَتَهُ هُمُ الْفَائِزُونَ.

Verily, `Ali and his

Shi`ah are the winners.(3)

It is understood that these represent the four previously mentioned aspects of the identity of the virtuous community: the Islamic, historical, political, and human aspects.

Through these features and specifications, the identity of the faithful believer, who maintains true allegiance to Almighty Allah, the Holy Prophet (s), and the Ahl al-Bayt (‘a), can be defined as part of the general system that the Ahl al-Bayt (‘a) set forth for individuals of the virtuous community to manage their affairs and delineate their conduct.

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authority in the issuance of verdicts and the explication of religious duties; in adjudication and making judgments among disputant parties; or in management, social and political affairs where his orders must be carried out and his administration accepted.

All these responsibilities can be contained in one referential authority provided that he is qualified enough and able to undertake all of them. There can be more than one religious referential authority when proficiencies differ in their levels or when the general referential authority cannot undertake all these responsibilities at the same time or in the same region. In such cases, it becomes necessary to refer to the most skilled authority in a certain field—i.e., to refer to one authority in case of need of a religious answer about a certain issue, refer to another in case of judgment and to a third in social or political affairs—in a certain region. Such being the case, religious referential authority, as an office, can be individualized according to each well-qualified authority’s competence, qualification, and sound experience.

(2) Islam has determined the criteria for worthiness in such a way that the qualities become the organizational scale for the virtuous community. These qualities include belief in Almighty Allah, the message of Islam and Imamate; piety; hard work; knowledge; and precedence in sacrifice. The organizational relationship of the virtuous community with the referential authority and leadership and the assessment of individuals concerning the religious authority depend upon the above.

(3) The nature of this relationship is generally compulsory; that is, it is obligatory upon the individuals of the virtuous community to carry out the instructions and orders of the religious referential authority. Another feature is that each party must unavoidably undertake its own responsibilities,

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carry out its duties, and retain all the rights which are connected to and inspired by religious duties.(1) Hence, there is no alternative for either of the two parties.

(4) This correlation can exist and be achieved through two converging activities:

The first is carried out by the religious referential authority who undertakes the divinely commanded responsibilities, including propagating religion, sanctifying it and educating people.

The second activity is carried out by the faithful believers who are required to undertake the mission of investigating the nominees for holding the office of the religious referential authority so as to arrive at the truth, choosing the most qualified scholar for this office and bonding with this most righteous and most reliable person (i.e. the most upright and virtuous mujtahid). Having reached the truth, the faithful believers are then required to commit themselves morally and religiously to this bond.

Imam `Ali (‘a) has said:

أَیُّهَا النَّاسُ، إِنَّ لِی

عَلَیْکُمْ حَقّاً، وَلَکُمْ عَلَیَّ حَقٌّ. فَأَمَّا حَقُّکُمْ عَلَیَّ

فَالنَّصِیحَةُ لَکُمْ، وَتَوْفِیرُ فَیْئِکُمْ عَلَیْکُمْ، وَتَعْلِیمُکُمْ

کَیْلاَ تَجْهَلُوا، وَتَأْدِیبُکُمْ کَیْمَا تَعْلَمُوا. وَأَمَّا حَقِّی

عَلَیْکُمْ، فَالْوَفَاءُ بِالْبَیْعَةِ، وَالنَّصِیحَةُ فِی الْمَشْهَدِ

وَالْمَغِیبِ، وَالإِجَابَةُ حِینَ أَدْعُوکُمْ، وَالطَّاعَةُ حِینَ آمُرُکُمْ.

O people, I have a right

over you and you have a right over me. As for your rights over me, they are

to counsel you, pay you your dues fully, teach you so that you do not remain

ignorant, and instruct you in the code of behavior that you must act upon. As

for my rights over you, they are to fulfill the obligation of allegiance, give

support whether present or absent, respond when I call upon you, and obey

when I order you.(2)

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To sum up, the religious referential authority (marji`) is required to undertake his religious, political, social, and juristic role, while the faithful believer (mu'min) is required to investigate whether the marji` meets the qualifications, terms, and regulations that must be enjoyed by the one who assumes this office so that the mu'min can realize the truth and take the exact stance that he is religiously required to take, on the basis of the indubitable Prophetic tradition which reads:

مَنْ مَاتَ وَلَمْ یَعْرِفْ إِمَامَ

زَمَانِهِ مَاتَ مِیتَةً جَاهِلِیَّةً.

Whoever dies before

recognizing the authority (i.e. Imam) of his time has died as a non-Muslim.(1)

Another tradition confirms:

فَانْظُرُوا عِلْمَکُمْ هَذَا

عَمَّنْ تَأْخُذُونَهُ.

You must then consider the

source from which you take your knowledge.(2)

On the other hand, and as far as this relationship is

p: 86

concerned, the individuals of the virtuous community have always identified their referential authority and religious leader to the extent that such recognition has become one of the general religious matters that characterize the followers of the Ahl al-Bayt (‘a) who commit themselves to it. This is known as taqlid (i.e. reference to a well-qualified scholar to learn the religious verdicts or positions on various affairs of life).

It is however not necessary for the referential authority and the religious leader to get to know all the individuals of the community, since he can undertake his responsibilities and duties towards the virtuous community without knowing each and every individual in person.

We can now make out the basic differences between the system of the virtuous community and other standard party organizations, in which loyalty is usually given to the organization not the righteous individual and privileges are given according to activities within the organization not according to the actual qualifications of the members. Moreover, the activities of such organizations are maintained through the undertakings of the founders to gain new members, while in the system of the virtuous community, the matter is the opposite–the faithful members of the virtuous community are required to investigate the validity of the leader and elect the one most qualified and appropriate for this office.

Another difference is that sometimes the leadership has to be revealed and sometimes concealed, while in the system of the virtuous community the leadership must be fully recognized by all the individuals.

Thus the organizational scene in ordinary parties, when aiming to form an all-inclusive structure from within, is quite the opposite of the organizational scene in the system of the

p: 87

virtuous community established by the Ahl al-Bayt (‘a) (the system of the religious referential authority).

The rules for establishment of any party inside the system of the virtuous community will be discussed under the title of ‘establishment’.

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In this respect, there are many reported texts entailing that the acme of hajj is to meet and visit the Holy Imams (‘a).

Through an authentic chain of authority, Shaykh al-Kulayni has reported Imam Muhammad al-Baqir (‘a) as saying:

إِنَّمَا أُمِرَ النَّاسُ أَنْ

یَأْتُوا هَذِهِ الأَحْجَارَ فَیَطَّوَّفُوا بِهَا ثُمَّ یَأْتُونَا

فَیُخْبِرُونَا بِوِلاَیَتِهِمْ، وَیَعْرِضُوا عَلَیْنَا نَصْرَهُمْ.

Actually, people have been

ordered to come to these stones and circumambulate them and then come to us

to show their loyalty to us and offer their support for us.(1)

Jabir has reported Imam al-Baqir (‘a) as saying:

تَمَامُ الْحَجِّ لِقَاءُ

الإِمَامِ.

The acme of hajj is to

visit the Imam.(2)

Yahya ibn Yasar has reported that he and his companions once went on hajj and then visited Imam al-Sadiq (‘a) who said to them:

حَاجَّ بَیْتِ اللهِ وَزُوَّارَ

قَبْرِ نَبِیِّهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، وَشِیعَةَ آلِ مُحَمَّدٍ،

هَنِیئاً لَکُمْ.

O pilgrims of Almighty

Allah’s House, visitors of His Prophet’s tomb, and partisans (Shi`ah) of

Muhammad’s Household, congratulations!(3)

Dharih al-Muharibi is reported to have said that he once aid to Imam al-Sadiq (‘a), “In His Book, Almighty Allah has ordered me something and I would like to carry it out.”

“What is it?” the Imam (‘a) asked.

Dharih replied, “It is His saying, ‘Then, let them complete

p: 90

the rites prescribed for them, perform their vows, and circumambulate the Ancient House. (22/29)’”

The Imam (‘a) explained:

{ثُمَّ لْیَقْضُوا تَفَثَهُمْ} لِقَاءُ الإِمَامِ، {وَلْیُوفُوا نُذُورَهُمْ} تِلْکَ الْمَنَاسِکُ.

Completion of the rites is

to meet the Imam, and performing of the vows is to do the rituals.

`Abdullah ibn Sinan said: When I heard this, I came to Imam al-Sadiq (‘a) and asked him for the interpretation of this holy verse. He (‘a) answered:

{ثُمَّ لْیَقْضُوا تَفَثَهُمْ} أَخْذُ الشَّارِبِ وَقَصُّ الأَظَافِرِ وَمَا شَابَهَ

ذَلِکَ.

It means to cut some of

the hair of your mustache, to trim your nails, and the like.

I said, “May Allah accept me as your ransom! Dharih al-Muharibi has told me that you had interpreted this verse into the meeting of the Imam and the doing of the rituals.”

The Imam (‘a) replied:

صَدَقَ ذَرِیْحٌ

وَصَدَقْتَ! إِنَّ لِلْقُرْآنِ ظَاهِراً وَبَاطِناً، وَمَنْ یَحْتَمِلُ مَا

یَحْتَمِلُ ذَرِیْحٌ؟

Both Dharih and you are truthful. The Qur'an has exoteric

and esoteric meanings. Who can comprehend what Dharih can?(1)

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

إِذَا حَجَّ أَحَدُکُمْ

فَلْیَخْتِمْ حَجَّهُ بِزِیَارَتِنَا، لأَِنَّ ذَلِکَ مِنْ تَمَامِ الْحَجِّ.

When you go on hajj, you must seal it with visiting us,

because this is the acme of the hajj.(2)

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In addition to these narrations, there are others encouraging visiting the Holy Imams (‘a) during their lifetimes and after their death.

Muhammad ibn Sinan has reported on the authority of Muhammad ibn `Ali that the Holy Prophet (s) said to Imam `Ali (‘a):

یَا

عَلِیُّ، مَنْ زَارَنِی فِی حَیَاتِی أَوْ بَعْدَ مَمَاتِی أَوْ زَارَکَ فِی

حَیَاتِکَ أَوْ بَعْدَ مَمَاتِکَ أَوْ زَارَ ابْنَیْکَ فِی حَیَاتِهِمَا أَوْ

بَعْدَ مَمَاتِهِمَا ضَمِنْتُ لَهُ یَوْمَ الْقِیَامَةِ أَنْ أُخَلِّصَهُ مِنْ

أَهْوَالِهَا وَشَدَائِدِهَا حَتَّی أُصَیِّرَهُ مَعِیَ فِی دَرَجَتِی.

O `Ali, whoever visits me in my lifetime or after my

death or visits you in your lifetime or after your death or visits your two

sons in their lifetimes or after their death, I guarantee that I shall save

him from the horrors and tribulations of the Day of Resurrection such that I bring

him up to my rank.(1)

Other traditions that are reported from the Ahl al-Bayt (‘a) assert that they are in wait for and in expectation of their Shi`ah to visit them.

`Ali ibn `Abd al-`Aziz has reported that he heard Imam al-Sadiq (‘a) saying:

وَاللهِ، إِنِّی لأُحِبُّ رِیحَکُمْ وَأَرْوَاحَکُمْ

وَرُؤْیَتَکُمْ وَزِیَارَتَکُمْ، وَإِنِّی لَعَلَی دِینِ اللهِ وَدِینِ

مَلاَئِکَتِهِ؛ فَأَعِینُونِی عَلَی ذَلِکَ بِوَرَعٍ. أَنَا فِی الْمَدِینَةِ

بِمَنْزِلَةِ الشَّعْرَةِ، أَتَقَلْقَلُ حَتَّی أَرَی الرَّجُلَ مِنْکُمْ

فَأَسْتَرِیحُ لَهُ.

By Allah

I swear, I do love your fragrance and your souls and I love meeting you on

your visits to me. I am verily following the religion of Allah and of His

angels, so help me continue this way by means of piety that you show. In

al-Madinah, I live like a hair. I keep on shaking until I see one of you and

feel comforted by his presence.(2)

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Confirming this course, some traditions indicate that the Ahl al-Bayt (‘a) ordered their followers to wait until they would have an opportunity to meet them in the case where they (i.e. the followers) were in doubt concerning opposing narrations reported to them from their Imams.

In the last part of the famous accepted tradition of `Umar ibn hanzalah, the Imam (‘a) instructed him saying:

إِذَا کَانَ ذَلِکَ، فَأَرْجِئْهُ

حَتَّی تَلْقَی إِمَامَکَ، فَإِنَّ الْوُقُوفَ عِنْدَ الشُّبُهَاتِ خَیْرٌ مِنَ

الإقْتِحَامِ فِی الْهَلَکَاتِ.

If such (doubt) takes

place, you must suspend it until you meet your Imam. Verily, to stop at

dubious matters is better than to engage oneself in matters that bring about

perdition.(1)

This is one of the distinctive features of the system that the Ahl al-Bayt (‘a) founded for the virtuous community. Organizations, including the military and the secret service, depend upon the sequence of ranks in their connections with the members of their parties, and political or religious leaders of such organizations hide themselves behind curtains or closed doors. On the other hand, the religious and political leaders in the Ahl al-Bayt’s system insisted on direct connections or meetings with the individuals of this community. However, such connection must be made at an appropriate and wide open level within limits imposed for security, unless there is an exceptional situation such as the leader being imprisoned, besieged, or hidden.

live, instructing the followers to refer to these representatives (or deputies) to receive the instructions of the Ahl al-Bayt (‘a) in the case that it is difficult to contact the Holy Imams (‘a) directly. This method was especially employed after the area in which followers lived had expanded.

These deputies (who exercised authority for the Ahl al-Bayt (‘a)) played various roles like updating religious laws, conveying political and social conditions, passing on instructions and ethical advice, collecting authorized funds and duties, solving disputations and conflicts that took place, or undertaking certain missions and duties that were connected to Imamate, such as custody of mortmain (i.e. waqf–they supervised the development of property for charitable or religious use) and guardianship of those underage who had no financial supporter. Some of these deputies used to undertake all these missions while others specialized in certain fields.

This system seems to have existed, although restrictedly, in the various ages of the Holy Imams (‘a); however, it manifested itself plainly in the age of Imam al-Sadiq (‘a) through the famous personalities whom the Imam (‘a) nominated to do various activities—in the field of jurisprudence as well as other fields. This has been previously discussed in the first chapter under the title ‘Issuance of Verdicts’.

In the age of Imam al-Kazim (‘a), this system expanded, as is demonstrated by the development of the incident of the al-Waqifah faction(1) whose members had been the deputies

p: 94

of Imam al-Kazim (‘a) and seized the funds of the religious levies.

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In the ages of the following Imams, the deputy system became so permanent that the general sense of this name ‘wakil’ came to express the very sense that entails exercising authority on behalf of the Holy Imams (‘a). In the Minor Occultation Age, this name took its perfect form when the Four Emissaries(1) undertook a mission more far-reaching than mere deputies. This mission was the general deputation of the Awaited Imam—may Allah hasten his advent—during the Minor Occultation Age.

A deep investigation of the personalities of these Four Emissaries proves that the basic feature on the strength of which a certain person was designated was complete trustworthiness along with capability to undertake and continue the responsibility. Apart from this quality, a designated nominee had to be foremost in knowledge and social conduct. Some persons who lived at the same time as the Four Emissaries were matchlessly well-known for their knowledge and virtue, as proven by the heritage that they left. One of these is Shaykh Muhammad ibn Ya`qub al-Kulayni who is considered to be one of the reformists in the early third century. There were also other persons who enjoyed prominent positions with the Emissaries who had full trust in them to the extent that these persons were deputed to their offices. Nevertheless, this office was given to those who possessed the highest level of these qualities.

Bringing this fact up, Shaykh al-Tusi in his book, Kitab al-Ghaybah, has reported `Ali ibn Bilal ibn Mu`awiyah al-Muhallabi as saying:

p: 96

Our mentors said: We had had no doubt at all that if anything happened to Abu-Ja`far Muhammad ibn `Uthman al-`Umari, none would take his office except Ja`far ibn Muhammad ibn Mattil or his father. Abu-Ja`far used to spend most of his time in Ja`far’s house to the extent that he, in the last years of his lifetime, would not eat any food except that which was cooked in the house of Ja`far ibn Ahmad ibn Mattil and his father. Hence, our mentors had no doubt at all that if anything happened to Abu-Ja`far, he would certainly designate Ja`far to the office of deputy. However, when Abu-Ja`far passed away and Abu’l-Qasim al-husayn ibn Rawh was chosen for this office, our companions accepted the matter without objection. They then treated the new emissary in the same way they did Abu-Ja`far. As for Ja`far ibn Ahmad ibn Mattil, he put himself at the disposal of Abu’l-Qasim as he did with Abu-Ja`far until he passed away.(1)

This narration refers to the aforementioned fact and, at the same time, reveals the supreme level of sincerity and piety that characterized the personalities of Ja`far ibn Ahmad ibn Mattil and his father.

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وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِیَاءُ بَعْضٍ

As for the believing men and the believing women, they

are guardians of each other. (9:71)

However, according to the Ahl al-Bayt’s teachings, faith must be perfect—a point that characterizes the virtuous community from other groups and communities. Such perfection can be attained only when belief in the divinely commissioned leadership of the Ahl al-Bayt (‘a) and loyalty to them in the capacity of their being the leaders of the Muslim nation as designated by Almighty Allah is attached to the belief in Almighty Allah and His Prophet (s).

In its content, the mutual relationship among the individuals of the virtuous community is not mere faith-based and cordial commitment; rather, it extends to the feelings and emotions in the inner self so that it is characterized by a sense of mutual affection and love for the sake of Almighty Allah and, at the same time, for other believers.

In his book of al-Kafi, Shaykh al-Kulayni has reported through an authentic chain of authority that Abu-`Ubaydah al-hadhdha' reported Imam al-Sadiq (‘a) as saying:

مَنْ

أَحَبَّ للهِ، وَأَبْغَضَ للهِ، وَأَعْطَی للهِ، فَهُوَ کَمَنْ کَمُلَ إِی-مَانُهُ.

He who loves, hates, and gives for the sake of Allah

actually enjoys perfect faith.(1)

a`id al-A`raj has reported Imam al-Sadiq (‘a) as saying:

مِنْ أَوْثَقِ عُرَی الإِی-مَانِ أَنْ تُحِبَّ فِی اللهِ،

وَتُبْغِضَ فِی اللهِ، وَتُعْطِیَ فِی اللهِ، وَتَمْنَعَ فِی اللهِ.

One of the firmest handles of faith is to love, hate,

give and withhold exclusively for the sake of Almighty Allah.(2)

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Moreover, authentic traditions read that faith and religion are in fact nothing but this love.

In his book of al-Mahasin, al-Barqi, through an authentic chain of authority, reported that Fuzayl ibn Yasar asked Imam al-Sadiq (‘a) whether to love and to hate for Allah’s sake is part of faith.

The Imam (‘a) answered:

وَهَلِ الإِیمَانُ إِلاَّ الْحُبُّ

وَالْکُرْهُ؟

Is true faith anything

other than such love and hate?

Then, the Imam (‘a) cited 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 the

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

to you unbelief and transgression and disobedience; these it is that are the

followers of a right way. (49:7)(1)

According to another authentic report, Imam al-Baqir (‘a) states that this love must be based on belief in Almighty Allah, His Prophet (s), and the Ahl al-Bayt (‘a) and it must also be based on love and fondness for the Ahl al-Bayt (‘a).

general. These rights can be summed up as follows:

Mutual Support: Imam Ja`far al-Sadiq (‘a) on the authority of his fathers has reported the Holy Prophet (s) as saying:

مَنْ سَمِعَ رَجُلاً یُنَادِی یَا

لَلْمُسْلِمِینَ، فَلَمْ یُجِبْهُ، فَلَیْسَ بِمُسْلِمٍ.

Whoever hears someone

calling for the help of Muslims but fails to respond to him, is not actually

a Muslim.(1)

ocial solidarity: It is obligatory upon each Muslim to conceal the flaws of his brother-in-faith, to meet his needs for food, and to help him in his livelihood.(2)

Abu-Basir has reported Imam al-Baqir (‘a) as saying:

وَلَئِنْ أَعُولَ أَهْلَ بَیْتٍ

مِنَ الْمُسْلِمِینَ، أُشْبِعُ جَوْعَتَهُمْ وَأَکْسُو عَوْرَتَهُمْ وَأَکُفُّ

وُجُوهَهُمْ عَنِ النَّاسِ أَحَبُّ إِلَیَّ مِنْ أَنْ أَحُجَّ حِجَّةً

وَحِجَّةً... حَتَّی إنْتَهَی إِلَی عَشْرٍ... وَمِثْلَهَا وَمِثْلَهَا...

حَتَّی إنْتَهَی إِلَی سَبْعِینَ.

Verily, if I provide for a

Muslim family—satiate their hunger, cover their private parts with clothing,

and save them from exposing themselves to others in begging—then this is more

favorable for me than going on a hajj pilgrimage and another hajj pilgrimage up

to ten times and even more up to seventy times.(3)

Al-Kha(4)ab al-Kufi and Mus`ab ibn `Abdullah have reported that Sadir al-Sayrafi visited Imam al-Sadiq (‘a) when a group of his companions were with him. The Imam (‘a) said to Sadir:

p: 101

یَا سَدِیرُ، لاَ تَزَالُ

شِیعَتُنَا مَرْعِیِّینَ مَحْفُوظِینَ مَسْتُورِینَ مَعْصُومِینَ مَا أَحْسَنُوا

النَّظَرَ لأَِنْفُسِهِمْ فِیمَا بَیْنَهُمْ وَبَیْنَ خَالِقِهِمْ، وَصَحَّتْ

نِیَّاتُهُمْ لأَِئِمَّتِهِمْ، وَبَرُّوا إِخْوَانَهُمْ، فَعَطَفُوا عَلَی ضَعِیفِهِمْ،

وَتَصَدَّقُوا عَلَی ذَوِی الْفَاقَةِ مِنْهُمْ. إِنَّا لاَ نَأْمُرُ بِظُلْمٍ،

وَلَکِنَّا نَأْمُرُکُمْ بِالْوَرَعِ، الْوَرَعِ، الْوَرَعِ، وَالْمُوَاسَاةِ،

الْمُوَاسَاةِ لإِخْوَانِکُمْ، فَإِنَّ أَوْلِیَاءَ اللهِ لَمْ یَزَالُوا

مُسْتَضْعَفِینَ قَلِیلِینَ مُنْذُ خَلَقَ اللهُ آدَمَ.

O Sadir, our Shi`ah

are safeguarded, protected, concealed, and sheltered as long as they have a

good feeling about one another in their inner selves, between their Creator

and them, and as long as they act with good intention towards their Imams and

act sympathetically towards their brethren-in-faith by means of compassion for

the weak among them and giving alms to the needy among them. Most surely, we

never order you to carry out an unfair matter; rather, we always order you to

be pious, be pious, be pious and to treat your brethren-in-faith the same way

you treat yourselves. Verily, the true saints of Allah have been always

deemed weak and few in number since Almighty Allah created (Prophet) Adam

(‘a).(1)

Special Social Relations: A true faithful believer is required to attend to the affairs of his brother-in-faith when the latter is absent.(2) Further duties have been mentioned in traditions reported from the Ahl al-Bayt (‘a), such as the following:

p: 102

Ibrahim ibn `Umar al-Yamani has reported Imam al-Sadiq (‘a) as saying:

حَقُّ

الْمُسْلِمِ عَلَی الْمُسْلِمِ أَنْ لاَ یَشْبَعَ وَیَجُوعَ أَخُوهُ، وَلاَ

یَرْوَی وَیَعْطِشَ أَخُوهُ، وَلاَ یَکْتَسِیَ وَیَعْرَی أَخُوهُ، فَمَا

أَعْظَمَ حَقَّ الْمُسْلِمِ عَلَی أَخِیهِ الْمُسْلِمِ! أَحِبَّ لأَِخِیکَ

الْمُسْلِمِ مَا تُحِبُّ لِنَفْسِکَ، وَإِذَا إحْتَجْتَ فَسَلْهُ، وَإِنْ

سَأَلَکَ فَأَعْطِهِ، لاَ تَمِلْهُ خَیْراً وَیَمِلُّهُ لَکَ، کُنْ لَهُ ظَهْراً

فَإِنَّهُ لَکَ ظَهْرٌ، إِذَا غَابَ فَاحْفَظْهُ فِی غَیْبَتِهِ، وَإِذَا شَهِدَ

فَزُرْهُ، وَأَجِلَّهُ وَأَکْرِمْهُ، فَإِنَّهُ مِنْکَ وَأَنْتَ مِنْهُ، فَإِنْ

کَانَ عَلَیْکَ عَاتِباً فَلاَ تُفَارِقْهُ حَتَّی تَسْأَلَ سَمِیحَتَهُ، وَإِنْ

أَصَابَهُ خَیْرٌ فَاحْمِدِ اللهَ، وَإِنِ إبْتُلِیَ فَاعْضُدْهُ، وَإِنْ

تُمُحِّلَ لَهُ فَأَعِنْهُ، وَإِذَا قَالَ الرَّجُلُ لأَِخِیهِ: أُفٍّ،

إنْقَطَعَ مَا بَیْنَهُمَا مِنَ الْوِلاَیَةِ، وَإِذَا قَالَ: أَنْتَ عَدُوِّی،

کَفَرَ أَحَدُهُمَا، فَإِذَا إتَّهَمَهُ إنْمَاثَ الإِیمَانُ فِی قَلْبِهِ کَمَا

یَنْمَاثُ الْمِلْحُ فِی الْمَاءِ.

The right of one Muslim over another is that he

must not eat his full while the other is starving; he must not quench his

thirst while the other is thirsty; and he must not dress himself while the

other is naked. How great then the right of one Muslim over another! Love for

your Muslim brother what you love for yourself. If you need something, you

should ask it from him, and if he needs something from you, you should give it

to him. Do not deprive him of any good thing lest he deprives you of the

same. Be his support, for he is your support. You should defend him when he

is absent and visit, respect, and honor him when he is present, because he is

part of you and you are part of him. If he has words of blame for you, do not

leave him before you ask his forgiveness. If he gains something good, then

thank Almighty Allah for it, and if a tribulation befalls him, support him. If

he is troubled, help him. If one says to one’s brother-in-faith, “ugh!” then

their friendship has ruptured, and if one says, “You are my enemy!” then one

of them has abandoned faith, and if one accuses one’s brother-in-faith of something,

one’s faith will dissolve from one’s heart in the same way as salt dissolves

in water.(1)

p: 103

Maysir is reported to have said that Imam al-Baqir (‘a), once, asked him, “Do you (i.e. the Shi`ah) regularly withdraw together to freely discuss various matters?”

“Yes, we do. I swear it by Allah.” answered Maysir.

The Imam (‘a) commented:

أَمَا وَاللهِ، لَوَدِدْتُ أَنِّی

مَعَکُمْ فِی بَعْضِ تِلْکَ الْمَوَاطِنِ.

By Allah I swear, I have

always wished I were also with you in some of these sessions…(1)

Khaythamah has reported that Imam al-Sadiq (‘a) said the following to him:

أَبْلِغْ

مَوَالِیَنَا السَّلاَمَ وَأَوْصِهِمْ بِتَقْوَی اللهِ الْعَظِیمِ، وَأَنْ

یَعُودَ غَنِیُّهُمْ عَلَی فَقِیرِهِمْ، وَقَوِیُّهُمْ عَلَی ضَعِیفِهِمْ،

وَأَنْ یَشْهَدَ حَیُّهُمْ جَنَازَةَ مَیِّتِهِمْ، وَأَنْ یَتَلاَقَوْا فِی

بُیُوتِهِمْ، فَإِنَّ فِی لِقَاءِ بَعْضِهِمْ بَعْضاً حَیَاةً لأَِمْرِنَا.

رَحِمَ اللهُ عَبْداً أَحْیَا أَمْرَنَا.

Convey my compliments to my loyalists and advise them to

show reverence to Almighty Allah: the rich among them must help the poor, the

powerful must help the weak, those alive must attend the funeral ceremony of

the dead, and they must assemble at their homes, for such meetings keep our activities

alive. May Allah have mercy upon a servant who keeps our activities alive!(2)

p: 105

Shu`ayb al-`Aqarqufi has reported that he heard Imam al-Sadiq (‘a) saying to his companions:

إِتَّقُوا اللهَ وَکُونُوا إِخْوَةً

بَرَرَةً مُتَحَابِّینَ فِی اللهِ، مُتَوَاصِلِینَ مُتَرَاحِمِینَ. تَزَاوَرُوا

وَتَلاَقَوْا وَتَذَاکَرُوا أَمْرَنَا وَأَحْیُوهُ.

Be in awe of Almighty

Allah and be devout brethren-in-faith who love each other for the sake of

Almighty Allah, meet each other constantly, and have mercy on one another.

Always exchange visits, meet each other, mention our affairs, and keep them alive.(1)

It is of note that these meetings were thereafter developed so broadly that they turned into a cultural foundation (as has been cited in a previous chapter) and definite rituals (as will be cited in coming chapters).

p: 106

Regarding their relationship with the general population of Muslims, the Ahl al-Bayt (‘a) confirmed abiding by the principle of coexistence and even taking the initiative to establish good relations based on firm foundations.

According to an authentic tradition, Shaykh al-Kulayni has reported Mu`awiyah ibn Wahab to have said that he, once, asked Imam al-Sadiq (‘a), “What should be the nature of our relations with our people and with those whom we meet?”

The Imam (‘a) answered:

تُؤَدُّونَ

الأَمَانَةَ إِلَیْهِمْ، وَتُقِیمُونَ الشَّهَادَةَ لَهُمْ وَعَلَیْهِمْ،

وَتَعُودُونَ مَرْضَاهُمْ، وَتَشْهَدُونَ جَنَائِزَهُمْ.

You must safeguard the trusts that they deposit with you,

bear witness for or against them, visit the sick among them, and attend their

funeral ceremonies.(1)

`Abdullah ibn Sinan has reported that he heard Imam al-Sadiq (‘a) saying:

أُوصِیکُمْ

بِتَقْوَی اللهِ، وَلاَ تَحْمِلُوا النَّاسَ عَلَی أَکْتَافِکُمْ فَتَذِلُّوا.

إِنَّ اللهَ، عَزَّ وَجَلَّ، یَقُولُ فِی کِتَابِهِ: {ﯦ ﯧ ﯨ} عُودُوا مَرْضَاهُمْ، وَاحْضُرُوا

جَنَائِزَهُمْ، وَاشْهَدُوا لَهُمْ وَعَلَیْهِمْ، وَصَلُّوا مَعَهُمْ فِی

مَسَاجِدِهِمْ حَتَّی یَکُونَ التَّمْیِیزُ وَتَکُونَ الْمُبَایَنَةُ مِنْکُمْ

وَمِنْهُمْ.

I instruct you to be

God-wary. Do not carry people on your shoulders (i.e. do not abase yourself

before others), lest you become humiliated. Verily, Almighty Allah says in

His Book, “Speak to people good words. (2:83)” Visit the sick among them,

attend their funeral ceremonies, bear witness for and against them, pray with

them in their mosques so that both they and you will be distinguished and set

apart.(2)

p: 108

Mu`awiyah ibn `Ammar has reported Imam al-Sadiq (‘a) as saying:

وَطِّنْ نَفْسَکَ عَلَی حُسْنِ

الصُّحْبَةِ لِمَنْ صَحِبْتَ فِی حُسْنِ خُلُقِکَ، وَکُفَّ لِسَانَکَ وَأکْظِمْ

غَیْضَکَ وَأَقِلَّ لَغْوَکَ، وَتَغْرِسُ عَفْوَکَ وَتَسْخُو نَفْسُکَ.

Habituate yourself to excellent company of those who you befriend by demonstrating

noble conduct, avoiding useless chat, suppressing your rage, reducing vulgarity,

instilling forgivingness, and acting magnanimously.(1)

Regarding the relationship with despotic ruling authorities and their devotees, the Holy Imams of the Ahl al-Bayt (‘a) insisted that their followers not approve of their deeds and not cooperate with them; on the contrary, they insisted that their followers boycott and resist them when they commit excess in acting unjustly.

Through his chain of authority, Shaykh al-Kulayni has reported on the authority of Talhah ibn Zayd that Imam al-Sadiq (‘a) said:

الْعَامِلُ بِالظُّلْمِ

وَالْمُعِینُ لَهُ وَالرَّاضِی بِهِ شُرَکَاءُ ثَلاَثَتُهُمْ.

The doer of injustice, his

supporter, and those who approve of his act are all three partners in the act

of injustice.(2)

`Abdullah ibn Sinan reported Imam al-Sadiq (‘a) as saying:

p: 109

مَنْ عَذَرَ ظَالِماً

بِظُلْمِهِ سَلَّطَ اللهُ عَلَیْهِ مَنْ یَظْلِمُهُ، فَإِنْ دَعَا لَمْ

یُسْتَجَبْ لَهُ، وِلَمْ یَأْجِرْهُ اللهُ عَلَی ظُلاَمَتِهِ.

As to anyone who excuses a wrongdoer for his

wrong deed, Almighty Allah shall set up over him one who wrongs him. Then, if

he prays, his prayers will not be responded to and he will not be compensated

for the wrong that has befallen him.(1)

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

إِذَا کَانَ

یَوْمُ الْقِیَامَةِ، نَادَی مُنَادٍ: أَیْنَ الظَّلَمَةُ وَأَعْوَانُ

الظَّلَمَةِ وَأَشْبَاهُ الظَّلَمَةِ، حَتَّی مَنْ بَرَی لَهُمْ قَلَماً وَلاَقَ

لَهُمْ دَوَاةً؟ فَیَجْتَمِعُونَ فِی تَابُوتٍ مِنْ حَدِیدٍ ثُمَّ یُرْمَی

بِهِمْ فِی جَهَنَّمَ.

On the Day of Resurrection,

a caller shall call out, “Where are the wrongdoers, their supporters and their

associates, even those who sharpened a pen or filled an inkpot for them?”

Then, all these shall be gathered in an iron casket and thrown into the

Hellfire.(2)

Regarding relations with the anti-Shi`ah (Nawasib) and other enemies of the Ahl al-Bayt (‘a) who perpetrate their hostility either purposefully or by ignoring the existence of the Imams, the Ahl al-Bayt (‘a) instructed their followers to renounce such groups in their hearts while at the same time being courteous to them in order to be saved from their evil and avoid their harm and aggression.

These instructions can be concluded in the traditions that were reported about the principle of taqiyyah, which will be cited in the coming book, Security System of the Virtuous Community. However, let us cite two traditions only:

p: 110

Through an authentic chain of authority, al-Barqi in his book of al-Mahasin has reported on the authority of Ibn Miskan that Imam al-Sadiq (‘a) said to him:

إِنِّی لأَحْسَبُکَ إِذَا شُتِمَ

عَلِیٌّ بَیْنَ یَدَیْکَ لَوْ تَسْتَطِیعُ أَنْ تَأْکُلَ أَنْفَ شَاتِمِهِ

لَفَعَلْتَ.

I believe that if `Ali (‘a)

is insulted in your presence, you would even eat the nose of the insulter if

you were able.

Ibn Miskan answered, “Yes, I would. May Allah accept me as your ransom! My family and I are such.”

Imam al-Sadiq (‘a) instructed:

فَلاَ تَفْعَلْ! فَوَاللهِ،

لَرُبَّمَا سَمِعْتُ مَنْ یَشْتِمُ عَلِیّاً وَمَا بَیْنِی وَبَیْنَهُ إِلاَّ

إسْطِوَانَةٌ فَأَسْتَتِرُ بِهَا فَإِذَا فَرِغْتُ مِنْ صَلاَتِی فَأَمُرُّ بِهِ

فَأُسَلِّمُ عَلَیْهِ وَأُصَافِحُهُ.

Well, you must not be such! By Allah (I swear), if I hear someone

insulting `Ali (‘a) while I am beside the column next to him (in a mosque), I

will hide myself behind that column and when I finish my prayer, I will pass

by, salute, and shake hands with him!((1))

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

إتَّقُوا عَلَی دِینِکُمْ،

وَاحْجِبُوهُ بِالتَّقِیَّةِ، فَإِنَّهُ لاَ إِیمَانَ لِمَنْ لاَ تَقِیَّةَ

لَهُ. إِنَّمَا أَنْتُمْ فِی النَّاسِ کَالنَّحْلِ فِی الطَّیْرِ، وَلَوْ أَنَّ

الطَّیْرَ یَعْلَمُ مَا فِی أَجْوَافِ النَّحْلِ مَا بَقِیَ فِیهَا شَیْءٌ

إِلاَّ أَکَلَتْهُ. وَلَوْ أَنَّ النَّاسَ عَلِمُوا مَا فِی أَجْوَافِکُمْ،

أَنَّکُمْ تُحِبُّونَنَا أَهْلَ الْبَیْتِ، لأَکَلُوکُمْ بِأَلْسِنَتِهِمْ

وَلَنَحَلُوکُمْ فِی السِّرِّ وَالْعَلاَنِیَةِ. رَحِمَ اللهُ عَبْداً مِنْکُمْ

کَانَ عَلَی وِلاَیَتِنَا.

Fear for your religion!

Conceal it by means of dissimulation. Verily, faithless is he who does not

practice taqiyyah (i.e. pious dissimulation). Among people, you (i.e.

the Shi`ah) are just like bees among birds. Had birds known what there was in

the abdomens of bees, they would have devoured them. Likewise, had people

known what faith you carry in your hearts concerning your love for us—the Ahl

al-Bayt—they would have swallowed you with their tongues and disgraced you

overtly and covertly. May Allah have mercy upon a servant from among you who

abides by (the terms of) loyalty to us.(2)

p: 111

Regarding relations with the heretic, the faithless, and their likes, the Holy Imams (‘a) instructed their followers to stay away from and resist this category of people. The same applies to atheists, polytheists, and Christians and Jews hostile to Islam.

An authentic tradition that is reported from Abu-hamzah al-Thamali holds that Imam `Ali ibn al-husayn Zayn al-`Abidin (‘a), in a long discourse, said:

إِیَّاکُمْ وَصُحْبَةَ الْعَاصِینَ

وَمَعُونَةَ الظَّالِمِینَ وَمُجَاوَرَةَ الْفَاسِقِینَ. إِحْذَرُوا

فِتْنَتَهُمْ وَتَبَاعَدُوا مِنْ سَاحَتِهِمْ.

Beware of befriending those

disobedient (to Almighty Allah), helping transgressors, and neighboring the

faithless. Be cautious of their seductions and keep yourselves away from

their circles.(1)

Imam al-Sadiq (‘a) reported the Holy Prophet (s) as saying:

إِذَا رَأَیْتُمْ أَهْلَ الرَّیْبِ

وَالْبِدَعِ مِنْ بَعْدِی فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ، وَأَکْثِرُوا

مِنْ سَبِّهِمْ وَالْقَوْلِ فِیهِمْ وَالْوَقِیعَةِ وَبَاهِتُوهُمْ کَیْ لاَ

یَطْمَعُوا فِی الْفَسَادِ فِی الإِسْلاَمِ، وَیَحْذَرَهُمُ النَّاسُ، وَلاَ

یَتَعَلَّمُوا مِنْ بِدَعِهِمْ، یَکْتُبِ اللهُ لَکُمْ بِذَلِکَ الْحَسَنَاتِ

وَیَرْفَعْ لَکُمْ بِهِ الدَّرَجَاتِ فِی الآخِرَةِ.

When you meet the people of dubiety and heresy (who shall come after

me), you must openly denounce them. Curse them, condemn them, bring shame on

them as much as you can, and denounce them so that they will not persist in

corrupting Islam further and people will become wary of them and stop

listening to their heresies. If you do so, Almighty Allah will record rewards

for you and raise your rank in the Hereafter.(2)

p: 112

The Holy Imams (‘a) also conveyed to their followers the necessity of staying at the borders of the Islamic state so as to defend it against the invasions of polytheists and anti-Islam militants.

Muhammad ibn Muslim and Zurarah have reported Imam al-Baqir and Imam al-Sadiq (‘a) as saying:

الرَّبَاطُ ثَلاَثَةُ أَیَّامٍ،

وَأَکْثَرُهُ أَرْبَعُونَ یَوْماً، فَإِذَا جَاوَزَ ذَلِکَ فَهُوَ جِهَادٌ.

Ribat (guarding the borders) is three days at least and forty days as a maximum. If it exceeds

this period, it is then jihad.(1)

In spite of this situation, the Ahl al-Bayt (‘a) granted their followers the opportunity to make use of polytheists, when necessary, in order to take refuge in the territories that are under their domination so as to avoid pursuit and persecution when such territories can grant them security against persecution which Muslim territories cannot.

hammad al-Samandi has reported that he said to Imam al-Sadiq (‘a), “I usually travel to the cities of the polytheists, but some of our companions claim that if I die in these

p: 113

territories, I will be added to the group of their dwellers.”

The Imam (‘a) asked:

یَا حَمَّادُ، إذَا کُنْتَ ثَمَّ

تَذْکُرُ أَمْرَنَا وَتَدْعُو إِلَیْهِ؟

O hammad, do you mention

our faith and invite people to it when you are there?

hammad answered affirmatively, so the Imam asked again:

فَإذَا کُنْتَ فِی هَذِهِ

الْمُدُنِ، مُدُنِ الإِسْلاَمِ، تَذْکُرُ أَمْرَنَا وَتَدْعُو إِلَیْهِ؟

When you live in the

territories of Muslims, can you mention our faith and invite people to it?

hammad answered negatively.

The Imam then said:

إِنَّکَ

إِذَا مِتَّ ثَمَّ تُحْشَرُ أُمَّةً وَحْدَکَ وَیَسْعَی نُورُکَ بَیْنَ

یَدَیْکَ.

So, if you die there, you will be resurrected alone in an

independent group and your light will be running before you.(1)

Regarding the relationship with the Dhimmis, the Holy Imams (‘a) persistently instructed their followers to treat this category of people with care, mercy, and justice based on the teachings of Islam.

Muhammad ibn Abi-hamzah has reported the following on the authority of a man who had seen Imam `Ali, the Commander of the Faithful (‘a).

One day, Imam `Ali (‘a) saw an old blind man begging, so he asked, “What is this?”

The attendants answered, “O Commander of the Faithful, he is only a Christian!”

p: 114

Imam `Ali (‘a) replied:

إسْتَعْمَلْتُمُوهُ، حَتَّی إذَا

کَبُرَ وَعَجِزَ مَنَعْتُمُوهُ! أَنْفِقُوا عَلَیْهِ مِنْ بَیْتِ الْمَالِ.

You exhausted his powers till

he became too old to work and then you stopped supporting him! Now, provide

him sustenance from the public treasury.(1)

In an earlier chapter (General Policies), we have referred to the details of some of these topics and we will refer to others in the following volumes (Security System and the System of Social Relations).

Concerning the main point of this topic, there are three forms of relationships that the virtuous community has with other groups and communities:

First Form: Coexistence, openness, and cooperation. This must be the attitude adopted with Muslims in general and with Dhimmis (With Dhimmis these characteristics must come together with caution against negative reactions).

econd Form: Renunciation along with dissimulation. This attitude is adopted with the persistent and ignorant enemies of the Ahl al-Bayt (‘a) and the enemies of the virtuous community in an attempt to defend the individuals of the virtuous community on the one hand and maintain unity of the Muslim nation on the other.

Third Form: Resistance and renunciation. This approach should be adopted against the atheists, the unjust rulers, and the factions of heresy and deviation.

More light will be shed on this topic in a later volume of this series.

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social frame—especially when we take into consideration the fact that there are various political parties and factions in Muslim communities—through which accurate positions can be assumed and distinctions be made between true and false views or right and wrong mottos and claims. Each party lays claim to being Muslim, raises slogans of adherence to Islam and attempts to justify its ideas and activities on the basis of texts from the Holy Qur'an and Holy Sunnah or on the basis of the supreme interests of Islam.

Under such conditions, the important role of the religious and political referential authority surfaces, because he is the most qualified and the most appropriate to specify the actual political attitudes towards secondary issues of both the Muslim nation and the virtuous community. Of course, such an authority must possess the faculty of inference in the fields of jurisprudence and policy, be pious and devout and have political and social experience.

p: 120

`Abd al-Rahman ibn al-Ash`ath,(1) and others. Despite variety in the degree of their

p: 122

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p: 123

tendencies and the influence on the goals of these movements, gaining power was the most important objective of these power-seekers who took action and gained positions in obedience to this objective. Of course, there were other issues which directed these power-seekers and their supporters to seize the most appropriate opportunity to act.

The best example of a chaotic trend was the Khawarij who seized all opportunities possible to act against the ruling authority, especially when this would cause political conditions to worsen and the rejecting movements to increase.

For instance, the Khawarij raised the slogan of ‘Judgment is Allah’s alone’ against Imam `Ali ('a) and against the Umayyad and `Abbasid dynasties thereafter.

Giving a general assessment of their political movement Imam `Ali (‘a) used to describe them and their slogan as follows:

کَلِمَةُ حَقٍّ یُرَادُ بِهَا

بَاطِلٌ. نَعَمْ، إنَّهُ لاَ حُکْمَ إِلاَّ للهِ، وَلَکِنَّ هَؤُلاَءِ

یَقُولُونَ: لاَ إِمْرَةَ إِلاَّ للهِ. وَإنَّهُ لاَ بُدَّ لِلنَّاسِ مِنْ

أَمِیرٍ بَرٍّ أَوْ فَاجِرٍ.

The sentence is true but

what they mean by it is false. It is true that judgment lies with none but

Allah, but these people say that the function of governance is only for

Allah. The fact is that there is no escape for people from good or bad rulers.(1)

Imam `Ali (‘a) also prohibited his Shi`ah and followers to fight against the Khawarij to the benefit of the Umayyads. He thus said:

لاَ تُقَاتِلُوا الْخَوَارِجَ

بَعْدِی، فَلَیْسَ مَنْ طَلِبَ الْحَقَّ فَأَخْطَأَهُ کَمَنْ طَلِبَ الْبَاطِلَ

فَأَدْرَکَهُ.

Do not fight the Khawarij

after me, because one who seeks right but does not find it is not like one

who seeks wrong and finds it.(2)

p: 125

He (‘a) predicted that the Khawarij would finally turn into thieves and robbers:

کَلاَّ وَالله، إِنَّهُمْ نُطَفٌ فِی أَصْلاَبِ الرِّجَالِ،

وَقَرَارَاتِ النِّسَاءِ، کُلَّمَا نَجَمَ مِنْهُمْ قَرْنٌ قُطِعَ، حَتَّی

یَکُونَ آخِرُهُمْ لُصُوصاً سَلاَّبِینَ.

By Allah, no! Not yet.

They still exist in the loins of men and wombs of women. Whenever a chief

would appear from among them, he would be cut down until the last of them

would turn into thieves and robbers.(1)

Other examples of such chaotic trends were the movements of the Qaramitah (one of the factions of the Khawarij) and the Zinj, some of whom also sought personal interests and tried to make use of general rejection of the ruling authority in order to achieve those interests.

Despite the gross damage that this trend caused Islam, its movement and existence lacked any real worth. However, offices of the ruling authorities, interest-seeking conflicts, and abhorrent political conditions did this trend a great favor when they allowed it to penetrate and impact the masses. Actually, this trend used to live on the margin of other movements. It make use of their weakness and mistakes, especially during the Umayyad reign. As a result, this trend could not withstand or maintain its independent form and appearance; rather, it continuously changed and took various forms that were colored by the current conditions in both political or intellectual developments.

It can be observed that some of those who adopted of this trend won the support of the Holy Imams (‘a) who either expressed their approval or, at least, acknowledged them for the principles upon which they based their movements. Nevertheless, the Holy Imams (‘a) would not contribute personally to such movements in the main and would not instruct their followers to respond to these movements openly. In other cases they did not even permit such movements.

This means that the Holy Imams of the Ahl al-Bayt (‘a) believed in the legal validity of the principles on which these movements were started and expected they would positively impact the Islamic state in general. On the other hand, when these movements were not comprehensive and revolutionary uprisings characterized by good planning, finality and requirements necessary for their success, the Ahl al-Bayt (‘a) deemed it unnecessary to require every individual of the Muslim community to play a role in it.

towards the best, spiritually and materially, and based on belief in Almighty Allah and on the true and genuine principles and doctrines of Islam. Furthermore, it depended upon a thorough objective investigation of reality and a full trust in Almighty Allah for other-worldly aid, divine support, and capability of assessing the future along with the outcome and consequences.

p: 129

however, is another tradition of the same purport:

Tariq ibn Shihab has reported Imam `Ali (‘a) as saying:

الإِمَامُ دَلِیلٌ لِلْقَاصِدِینَ،

وَمَنَارٌ لِلْمُهْتَدِینَ، وَسَبِیلٌ لِلسَّالِکِینَ، وَشَمْسٌ مُشْرِقَةٌ فِی

قُلُوبِ الْعَارِفِینَ. وِلاَیَتُهُ سَبَبٌ لِلنَّجَاةِ، وَطَاعَتُهُ

مُفْتَرَضَةٌ فِی الْحَیَاةِ، وَعُدَّةٌ بَعْدَ الْمَمَاتِ، وَعِزُّ

الْمُؤْمِنِینَ، وَشَفَاعَةُ الْمُذْنِبِینَ، وَنَجَاةُ الْمُحِبِّینَ، وَفَوْزُ

التَّابِعِینَ، لأَِنَّهَا رَأْسُ الإِسْلاَمِ، وَکَمَالُ الإِیمَانِ،

وَمَعْرِفَةُ الْحُدُودِ وَالأَحْکَامِ، وَتَبْیِینُ الْحَلاَلِ مِنَ

الْحَرَامِ. فَهِیَ مَرْتَبَةٌ لاَ یَنَالُهَا إِلاَّ مَنِ إخْتَارَهُ اللهُ

وَقَدَّمَهُ، وَوَلاَّهُ وَحَکَّمَهُ. فَالْوِلاَیَةُ هِیَ حِفْظُ الثُّغُورِ،

وَتَدْبِیرُ الأُمُورِ وَتَعْدِیدُ الأَیَّامِ وَالشُّهُورِ.

The Imam is the (true)

guide of the guidance-seekers, the lantern of the well-guided, the path of

those moving towards divinity, and the bright sun in the hearts of the

Gnostics. His leadership is a cause of redemption, and obedience to him is

imposed (by Allah) in this worldly life and becomes provisions in the life

after death. He is the dignity of believers, intercession for the sinful,

salvation for the lovers, and triumph for the followers, because he is the head

of Islam, the perfection of faith, familiar with regulations and laws, and aware

of the distinction between the lawful and unlawful. It is thus a rank that

none can attain except those whom Allah has chosen, preferred, and designated

for leadership and judgment. Wilayah then entails the defense of

borders, management of affairs, and account of the days and months…(1)

Abu-hamzah has reported Imam al-Baqir (‘a) as saying:

p: 131

بُنِیَ الإِسْلاَمُ عَلَی خَمْسٍ:

عَلَی الصَّلاَةِ وَالزَّکَاةِ وَالصَّوْمِ وَالْحَجِّ وَالْوِلاَیَةِ، وَلَمْ

یُنَادَ بِشَیْءٍ کَمَا نُودِیَ بِالْوِلاَیَةِ.

Islam is based on five

things: salat (performance of obligatory prayer), zakat

(poor-rate), hajj (pilgrimage to the Holy House in Makkah), sawm

(observance of fasting), and wilayah. No validation of anything is on

the level of the validation of wilayah.(1)

Through an authentic chain of authority, Zurarah has reported Imam al-Baqir (‘a) as saying:

بُنِیَ الإِسْلاَمُ عَلَی خَمْسَةِ

أَشْیَاءَ: عَلَی الصَّلاَةِ وَالزَّکَاةِ وَالْحَجِّ وَالصَّوْمِ

وَالْوِلاَیَةِ.

Islam is based on five

things: salat (performance of obligatory prayer), zakat

(poor-rate), hajj (pilgrimage to the Holy House in Makkah), sawm

(observance of fasting), and wilayah.

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

The Imam (‘a) answered:

الْوِلاَیَةُ أَفْضَلُ، لأَِنَّهَا

مِفْتَاحُهُنَّ، وَالْوَالِی هُوَ الدَّلِیلُ عَلَیْهِنَّ.

The best of them is the wilayah,

because it is the key to them, and the wali (divinely designated

leader) is the guide to them.(2)

الْوِلاَیَةُ أَفْضَلُ، لأَِنَّهَا

مِفْتَاحُهُنَّ، وَالْوَالِی هُوَ الدَّلِیلُ عَلَیْهِنَّ.

The best of them is the wilayah,

because it is the key to them, and the wali (divinely designated

leader) is the guide to them.(3)

According to another authentically reported tradition, Zayd al-Shahham has reported that Imam al-Sadiq (‘a) said to him:

یَا زَیْدُ، حُبُّنَا إِیمَانٌ

وَبُغْضُنَا کُفْرٌ.

O Zayd, to love us is

faith and to hate us is disbelief.(4)

p: 132

They maintained that one who loves them must eventually repent and return to Almighty Allah and the sinful among those who love them would undergo a penalty in this worldly life and chastisement in the grave (barzakh) or the hereafter although with final alleviation. We can understand from this counsel that love for the Ahl al-Bayt (‘a) is essential for guidance.

Jabir has reported the Holy Prophet (s) as saying:

مَنْ رَزَقَهُ اللهُ حُبَّ

الأَئِمَّةِ مِنْ أَهْلِ بَیْتِی فَقَدْ أَصَابَ خَیْرَ الدُّنْیَا وَالآخِرَةِ،

فَلاَ یَشُکَّنَّ أَحَدٌ أَنَّهُ فِی الْجَنَّةِ، فَإِنَّ فِی حُبِّ أَهْلِ

بَیْتِی عِشْرِینَ خِصْلَةً: عَشَرَةً فِی الدُّنْیَا وَعَشَرَةً فِی الآخِرَةِ.

أَمَّا فِی الدُّنْیَا، فَالزُّهْدُ، وَالْحِرْصُ عَلَی الْعَمَلِ، وَالْوَرَعُ

فِی الدِّینِ، وَالرَّغْبَةُ فِی الْعِبَادَةِ، وَالتَّوْبَةُ قَبْلَ الْمَوْتِ،

وَالنَّشَاطُ فِی قِیَامِ اللَّیْلِ، وَالْیَأْسُ مِمَّا فِی أَیْدِی النَّاسِ،

وَالْحِفْظُ لأَِمْرِ اللهِ وَنَهْیِهِ عَزَّ وَجَلَّ، وَالتَّاسِعَةُ بُغْضُ

الدُّنْیَا، وَالْعَاشِرَةُ السَّخَاءُ. وَأَمَّا فِی الآخِرَةِ: فَلاَ یُنْشَرُ

لَهُ دِیوَانٌ، وَلاَ یُنْصَبُ لَهُ مِیزَانٌ، وَیُعْطَی کِتَابَهُ بِیَمِینِهِ،

وَتُکْتَبُ لَهُ بَرَاءَةٌ مِنَ النَّارِ، وَیَبْیَضُّ وَجْهُهُ، وَیُکْسَی مِنْ

حُلَلِ الْجَنَّةِ، وَیُشَفَّعُ فِی مِائَةٍ مِنْ أَهْلِ بَیْتِهِ، وَیَنْظُرُ

اللهُ إِلَیْهِ بِالرَّحْمَةِ، وَیُتَوَّجُ مِنْ تِیجَانِ الْجَنَّةِ،

وَالْعَاشِرَةُ دُخُولُ الْجَنَّةِ بِغَیْرِ حِسَابٍ. فَطُوبَی لِمُحِبِّ أَهْلِ

بَیْتِی.

He whom Almighty Allah endues with love for the Imams of

my Household has in fact gained the benefit of this world and the next world.

He must not then doubt Paradise being his final abode. Verily, love for my

Household entails twenty features—ten in the life of the world and ten in the

hereafter.

The features of this worldly life are: (1) asceticism,

(2) aspiration to work, (3) religious abstinence, (4) inclination for

worship, (5) repentance before death, (6) pleasure in night worship, (7) absence

of envy for that which is possessed by others, (8) observance of commands and

prohibitions of Almighty Allah, (9) aversion for this world, and (10)

generosity.

Features on the Day of

Resurrection include: (1) the person’s Record of Deeds will not be opened for

settling his account, (2) he will not be called to weigh his good deeds against

his wrongdoings, (3) he will be given his Record of Deeds in his right hand,

(4) an acquittal from hellfire will be recorded for him, (5) his face will be

brightened, (6) he will be dressed in garments of Paradise, (7) he will be

granted the right to intercede for ten individuals of his relatives, (8)

Almighty Allah will look at him with mercy, (9) a crown of Paradise will be

placed on his head, and (10) he will be allowed to enter Paradise without being

called for reckoning. So, blessed be to those who love my Household.(1)

p: 133

Imam `Ali (‘a) is reported to have said to al-harith al-A`war:

لَیَنْفَعَنَّکَ حُبُّنَا عِنْدَ

ثَلاَثٍ: عِنْدَ نُزُولِ مَلَکِ الْمَوْتِ، وَعِنْدَ مُسَائَلَتِکَ فِی

قَبْرِکَ، وَعِنْدَ مَوْقِفِکَ بَیْنَ یَدَیِ اللهِ.

Verily, your love for us

shall help you in three situations: (1) when the Angel of Death comes to you,

(2) at the interrogation in the grave, and (3) when you are standing before

Almighty Allah for judgment.(1)

hasan ibn Muhammad ibn al-Fazl al-Hashimi has reported on the authority of his father that Imam al-Sadiq (‘a) said:

p: 134

إِنَّ حُبَّنَا، أَهْلَ الْبَیْتِ،

لَیُنْتَفَعُ بِهِ فِی سَبْعِ مَوَاطِنَ: عِنْدَ اللهِ، وَعِنْدَ الْمَوْتِ،

وَعِنْدَ الْقَبْرِ، وَیَوَْمَ الْمَحْشَرِ، وَعِنْدَ الْحَوْضِ، وَعِنْدَ

الْمِیزَانِ، وَعِنْدَ الصِّرَاطِ.

Verily, love for us—the

Ahl al-Bayt—shall be helpful at seven stations: (1) on meeting Almighty

Allah, (2) at death, (3) in the grave, (4) on the Day of Assemblage, (5) at

the Divine Pond, (6) at the Scale, and (7) on crossing the Discriminating

Bridge (sirat).(1)

Third: The Ahl al-Bayt (‘a) also affirmed that true patronage to them is in fact abiding by their course, keeping on the path of piety and religiousness, and exerting all possible effort to apply religious laws to one’s life. Accordingly, a true Shi`ite is one who practices struggle with the carnal self. The Ahl al-Bayt (‘a) asserted that actual application of one’s love for them and true loyalty to them is manifest in patterning one’s behavior and conduct after them.

In this respect, Imam al-Baqir (‘a) declared:

مَا شِیعَتُنَا إِلاَّ مَنِ إتَّقَی

اللهَ وَأَطَاعَهُ، وَمَا کَانُوا یُعْرَفُونَ إِلاَّ بِالتَّوَاضُعِ

وَالتَّخَشُّعِ وَأَدَاءِ الأَمَانَةِ وَکَثْرَةِ ذِکْرِ اللهِ.

Our Shi`ah include only

those who fear and obey Allah. They must be characterized by modesty,

submission, fulfillment of trusts, and abundant remembrance Allah…(2)

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

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شِیعَتُنَا أَهْلُ

الْوَرَعِ وَالإجْتِهَادِ وَأَهْلُ الْوَفَاءِ وَالأَمَانَةِ وَأَهْلُ الزُّهْدِ

وَالْعِبَادَةِ؛ أَصْحَابُ إحْدَی وَخَمْسِینَ رَکْعَةً فِی الْیَوْمِ

وَاللَّیْلَةِ، الْقَائِمُونَ اللَّیْلَ الصَّائِمُونَ النَّهَارَ، یُزَکُّونَ

أَمْوَالَهُمْ وَیَحِجُّونَ الْبَیْتَ وَیَجْتَنِبُونَ کُلَّ مُحَرَّمٍ.

Our

Shi`ah are the people of piety, diligence, loyalty and honesty. They are also

the people of asceticism and worship. They offer fifty-one units of prayer in

a single day and night. They pass their nights in worship and their days in fasting.

They purify their wealth, perform the pilgrimage to the House of God, and

refrain from committing any forbidden act.(1)

Imam `Ali (‘a) has defined the Shi`ah as follows:

شِیعَتُنَا الْمُتَبَاذِلُونَ فِی

وِلاَیَتِنَا، الْمُتَحَابُّونَ فِی مَوَدَّتِنَا، الْمُتَزَاوِرُونَ فِی

إِحْیَاءِ أَمْرِنَا، الَّذِینَ إِذَا غَضِبُوا لَمْ یَظْلِمُوا، وَإذَا رَضُوا

لَمْ یُسْرِفُوا، بَرَکَةٌ عَلَی مَنْ جَاوَرَهُمْ، سِلْمٌ لِمَنْ خَالَطُوا.

Our Shi`ah include only

those who meet the needs of each other for the sake of their loyalty to our

leadership, love each other for the sake of our pleasure, and exchange visits

for the sake of proclaiming our affairs. They do not oppress when they are

enraged and do not exaggerate when they are pleased. They are a blessing for

their neighbors and tranquility for their associates.(2)

Fourth: In addition to the belief in Almighty Allah, the message of Islam, the Hereafter, the Qur'an, and the

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Ka`bah, love for the Ahl al-Bayt (‘a) and loyalty to them represents one of the major pivots on which all Muslims agree unanimously because the Holy Qur'an has affirmed their purity and the obligation of bearing love for them and keeping good relations with them, saying:

قُلْ لَا أَسْأَلُکُمْ عَلَیْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِی الْقُرْبَی

Say: I do not ask of you

any reward for it but love for my near relatives. (42:23)

In conclusion, love for and loyalty to the Ahl al-Bayt (‘a) is one of the basic features of Islamic unity and the firm link between the virtuous community and the other individuals of the Muslim nation.

On account of the Ahl al-Bayt’s tireless efforts to establish this course, the Muslim nation now unanimously agrees on love for the Ahl al-Bayt (‘a) in spite of multiple attempts exerted throughout history to confront them, draw Muslims away from them, and separate their followers from them.

repressive and deviant ruling regimes and is represented through two main trends:

The First Trend is civil opposition, which denotes the minimum political attitude against such ruling regimes.

The Second Trend is religiously supported war (jihad) in which various political, propagative, and military activities are carried out characterized by readiness for self-sacrifice and martyrdom.

Choosing one of these two trends depends on (1) the actual identification of the circumstances and capabilities of the virtuous community, (2) the identification of the scope of deviation and injustice that is being practiced by the ruling authorities towards the people and Islam, and (3) the extent of the impact and change that can be made by this activity on the actuality of the Muslim nation.

The political position of renouncing the enemies of the Ahl al-Bayt (‘a) is based on the principle that to hate and provoke the hostility of the Ahl al-Bayt (‘a) is unbelief (kufr), because it is in evident opposition to the Holy Qur'an that has openly stated this reality. There are many traditions that show hatred of the Ahl al-Bayt (‘a) is kufr.

Islamic faith must always precede the private interests and advantages of the virtuous community in particular and all private interests in general.

This political trend signifies one aspect of taqiyyah in the approach of the Ahl al-Bayt (‘a) where it means to give up some personal practices and advantages in order to save the general interests and unity of Muslims such that these activities be restricted and given the shape of higher interests to avoid the total suppression and damage of the nation. This will be demonstrated in the volume dealing with the security system of the virtuous community where the issue of taqiyyah will be further discussed.

This sort of conduct was a unique phenomenon in the history of the virtuous community from the beginning of the period of Islam after the Holy Prophet (s), as is inferred from Imam `Ali’s posture towards the three caliphs because, although he knew he was the rightful holder of leadership of the Islamic state (a fact that he stated openly in his famous sermon called al-Shaqshaqiyyah (No. 3 in Nahj al-Balaghah) as well as on other occasions), he abided by this political trend which he himself explained on many occasions, including the following:

وَوَاللهِ، لأُسَلِّمَنَّ مَا

سَلِمَتْ أُمُورُ الْمُسْلِمِینَ وَلَمْ یَکُنْ فِیهَا جَوْرٌ إلاَّ عَلَیَّ

خَاصَّةً.

By Allah, so long as the

affairs of Muslims remain intact and there is no oppression perpetrated except

upon me, I shall keep quiet.(1)

In addition, it can be observed that Imam `Ali (‘a) corresponded with the general political movements of the three caliphs and would advise and support them for the

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sake of the general interests of Muslims.

The same applies to the state of affairs of Imam hasan (‘a) in connection with Mu`awiyah when he signed a truce in order to maintain the power of the Islamic state and save the blood of Muslims, especially the virtuous among them, from being shed and also to maintain the survival of the virtuous community.

At the same time, many of Imam hasan’s elite companions insisted that he renounce such a truce and enter armed confrontation with Mu`awiyah that would lead to martyrdom. This position was later taken by his brother, Imam husayn (‘a), not with Mu`awiyah but in his conflict with Yazid due to various changes in the circumstances.

The impact of this third political trend can be also discerned in the conduct of the other Holy Imams (‘a), such as al-Sadiq, al-Kazim, and al-Riza—peace be upon them—who had sufficient opportunities to ignite expansive revolutions against the deviant rulers but refrained from such acts because of the higher interests of Islam taking priority over their private interests and a thorough comprehension of the current political situation.

The same trend also applied to leading scholars of the Ahl al-Bayt (‘a), especially in the current age, shown in the positions taken by Shi`ite religious scholars towards the Ottoman Empire when it was exposed to the crusades of the West and their standpoints on present issues of the Muslim world. Under such conditions, the followers of the Ahl al-Bayt (‘a) stood along with other Muslims to defend the Ottoman empire which had itself treated the Shi`ah unjustly and been deviant in many of its practices and laws. The one and only reason for such support was that this empire raised the slogan of Islam and represented the Muslim Nation against the opponents of Islam.

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مَنْ کَفَّ یَدَهُ عَنِ النَّاسِ

فَإِنَّمَا یَکُفُّ عَنْهُمْ یَداً وَاحِدَةً وَیَکُفُّونَ عَنْهُ أَیْدِیاً

کَثِیرَةً.

Whoever refrains from reaching

out to help others will have surely stopped one hand (his own) from helping

others, while many hands will refrain from reaching out to him.(1)

According to this fact, one of the basic approaches of the enemies in the course of opposing the virtuous community was their attempt to isolate this community from Muslim society.(2)

(2) The Ahl al-Bayt (‘a) stressed abiding by the manners of good association as prescribed by Islam in order to strengthen the pillars of Muslim society and their social ties by visiting the sick, attending funeral ceremonies, and paying attention to sentimental and emotional aspects of life.

Husham al-Kindi has reported that he heard Imam al-Sadiq (‘a) say:

إِیَّاکُمْ أَنْ تَعْمَلُوا عَمَلاً

نُعَیَّرُ بِهِ! فَإِنَّ وَلَدَ السُّوءِ یُعَیَّرُ وَالِدُهُ بِعَمَلِهِ.

کُونُوا لِمَنِ إنْقَطَعْتُمْ إلَیْهِ زَیْناً، وَلاَ تَکُونُوا شَیْناً. صِلُوا

فِی عَشَائِرِهِمْ، وَعُودُوا مَرْضَاهُمْ، وَاشْهَدُوا جَنَائِزَهُمْ، وَلاَ

یَسْبِقُوکُمْ إلَی شَیْءٍ مِنَ الْخَیْرِ، فَأَنْتُمْ أَوْلَی بِهِ مِنْهُمْ.

وَاللهِ، مَا عُبِدَ اللهُ بِشَیْءٍ أَحَبَّ إِلَیْهِ مِنَ الْخِبْءِ…

التَّقِیَّةِ.

Avoid committing any act

due to which we may be disgraced. Verily, an immoral son brings disgrace to

his father because of his deeds. Be good for the sake of those to whom you

devotedly belong and do not be bad examples against them. Build good

relationships with them, visit their sick, attend their funeral ceremonies,

and let them not precede you in performing any act of decency because you are

worthier than them in such acts. By Allah I swear, Almighty Allah has never

been worshipped through a matter more appreciated by Him than concealment—dissimulation

(taqiyyah).(3)

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(3) The Ahl al-Bayt (‘a) instructed their followers through a set of rules and regulations determined for social relations to be committed to pledges, covenants, and commercial contracts that they concluded with other Muslims so that these commitments would act as solid ethical and legal bases for their relations with others.

Imam `Ali (‘a) is reported to have said:

إِنَّ الْعُهُودَ قَلاَئِدُ فِی

الأَعْنَاقِ إِلَی یَوْمِ الْقِیَامَةِ؛ فَمَنْ وَصَلَهَا وَصَلَهُ اللهُ،

وَمَنْ نَقَضَهَا خَذَلَهُ اللهُ، وَمَنِ اسْتَخَفَّ بِهَا خَاصَمَتْهُ إِلَی

الَّذِی أَکَّدَهَا وَأَخَذَ خَلْقَهُ بِحِفْظِهَا.

Verily, pledges are necklaces worn around the neck up to the Day of Resurrection.

Therefore, whoever fulfills their pledges will gain proximity with Almighty

Allah, whoever breaches them will be rejected by Him and if one

underestimates their importance, a suit shall be brought against him before

the One Who has affirmed the fulfillment of pledges and commanded His

creatures to adhere to them.(1)

Imam `Ali (‘a) is also reported to have said:

لاَ تَغْدُرَنَّ

بِعَهْدِکَ، وَلاَ تَخْفَرَنَّ ذِمَّتَکَ، وَلاَ تَخْتَلْ عَدُوَّکَ، فَقَدْ

جَعَلَ اللهُ سُبْحَانَهُ عَهْدَهُ وَذِمَّتَهُ أَمْناً لَهُ.

Never breach your pledges, never violate your obligations,

and never trick your enemy (by violating your covenant with him) because

Almighty Allah has made the pledge and promise to him (i.e. the enemy) as a security

for him.(2)

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

غِشُّ الصَّدِیقِ وَالْغَدْرُ

بِالْمَوَاثِیقِ مِنْ خِیَانَةِ الْعَهْدِ.

Among the examples of breach

of pledge are to cheat one’s friend and to break one’s covenant.(1)

(4) The Ahl al-Bayt (‘a) urged their followers to maintain high standards of conduct among people at both individual and collective levels so that they would become leading examples for the people and leave an estimable impact on them in the fields of guidance and concord. In this respect, Shaykh al-Kulayni has reported through an authentic chain of authority that Safwan ibn Yahya reported Abu-Usamah Zayd al-Shahham as saying that Imam al-Sadiq (‘a) said to him:

إقْرَأْ عَلَی مَنْ تَرَی أَنَّهُ یُطِیعُنِی مِنْهُمْ وَیَأْخُذُ

بِقَوْلِیَ السَّلاَمَ وَأُوصِیکُمْ بِتَقْوَی اللهِ عَزَّ وَجَلَّ وَالْوَرَعَ فِی

دِینِکُمْ وَالإجْتِهَادَ للهِ وَصِدْقَ الْحَدِیثِ وَأَدَاءَ الأَمَانَةِ وَطُولَ

السُّجُودِ وَحُسْنَ الْجِوَارِ، فَبِهَذَا جَاءَ مُحَمَّدٌ، صَلَّی اللهُ عَلَیْهِ

وَآلِهِ. أَدُّوا الأَمَانَةَ إلَی مَنِ إئْتَمَنَکُمْ عَلَیْهَا بَرّاً أَوْ فَاجِراً،

فَإِنَّ رَسُولَ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، کَانَ یَأْمُرُ بِأَدَاءِ

الْخَیْطِ وَالْمَخِیطِ. صِلُوا عَشَائِرَکُمْ وَاشْهَدُوا جَنَائِزَهُمْ وَعُودُوا

مَرْضَاهُمْ وَأَدُّوا حُقُوقَهُمْ، فَإنَّ الرَّجُلَ مِنْکُمْ إذَا وَرِعَ فِی دِینِهِ

وَصَدَقَ الْحَدِیثَ وَأَدَّی الأَمَانَةَ وَحَسُنَ خُلُقُهُ مَعَ النَّاسِ قِیلَ:

هَذَا جَعْفَرِیٌّ. فَیُسِرُّنِی ذَلِکَ وَیُدْخِلُ عَلَیَّ مِنْهُ السُّرُورَ. وَقِیلَ:

هَذَا أَدَبُ جَعْفَرٍ. وَإِذَا کَانَ عَلَی غَیْرِ ذَلِکَ دَخَلَ عَلَیَّ بَلاَؤُهُ

وَعَارُهُ وَقِیلَ: هَذَا أَدَبُ جَعْفَرٍ. فَوَاللهِ لَحَدَّثَنِی أَبِی، عَلَیْهِ

السَّلاَمُ، أَنَّ الرَّجُلَ کَانَ یَکُونُ فِی الْقَبِیلَةِ مِنْ شِیعَةِ عَلِیٍّ،

عَلَیْهِ السَّلاَمُ، فَیَکُونُ زَیْنَهَا؛ آدَاهُمْ لِلأَمَانَةِ وَأَقْضَاهُمْ

لِلْحُقُوقِ وَأَصْدَقَهُمْ لِلْحَدِیثِ، إِلَیْهِ وَصَایَاهُمْ وَوَدَائِعُهُمْ.

تُسْأَلُ الْعَشِیرَةُ عَنْهُ فَتَقُولُ: مَنْ مِثْلُ فُلانٍ؟ إنَّهُ لآدَانَا لِلأَمَانَةِ

وَأَصْدَقُنَا لِلْحَدِیثِ.

Deliver my greetings to anyone

you regard as obeying me and following my orders: I advise you to fear

Almighty Allah, act piously in the affairs of your religion, work

painstakingly for Almighty Allah, be honest in your speech, fulfill your trusts,

prostrate yourselves before Almighty Allah for considerable periods, and

observe good neighborhood. Verily, these are matters with which the Prophet

Muhammad (s) came. You should return to their owners that with which you were

entrusted, be the owners righteous or dissolute. The Messenger of Allah (s) would

order his followers to return items of safekeeping even if it had only been a

needle and thread. Build good relationships with your clans, present

yourselves at their funeral processions, visit the sick among them, and

fulfill your duties towards them. Verily, if one of you shows piety in his

religious affairs, only speaks the truth, and behaves politely with others,

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 people will say that Ja`far has educated his followers with these ill

manners. I swear by Allah that my father (‘a) told me that a Shi`ite in a

clan would be the best of that clan’s individuals, the most trustworthy, the

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

that clan would always keep their wills and trusts with him, and when they are

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

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

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habib al-Khath`ami has reported that he heard Imam al-Sadiq (‘a) saying:

عَلَیْکُمْ بِالْوَرَعِ

وَالإجْتِهَادِ، وَاشْهَدُوا جَنَائِزَهُمْ وَعُودُوا مَرْضَاهُمْ، وَاحْضُرُوا

مَعَ قَوْمِکُمْ مَسَاجِدَکُمْ، وَأَحِبُّوا لِلنَّاسِ مَا تُحِبُّونَ

لأَِنْفُسِکُمْ. أَمَا یَسْتَحِی الرَّجُلُ مِنْکُمْ أَنْ یَعْرِفَ جَارُهُ حَقَّهُ

وَلاَ یَعْرِفَ حَقَّ جَارِهِ؟

Adhere (all of you) to

abstinence (from acts of disobedience to Almighty Allah) and piety, attend

funeral ceremonies, visit the sick, present yourselves in the mosques with

your people, and desire for others whatever you desire for yourselves. Is it

not shameful to one of you when a neighbor observes your right but you do not

observe his?(1)

We conclude that the policy of maintaining Islamic unity signifies an unchangeable and major principle in the political trend of the virtuous community.

and the sought objective of this process is to guide people towards Almighty Allah and the right path which leads certainly to attainment of divine perfection.

An investigation of the following points gives us a clear understanding of this view:

(1) The concept of the Holy Imams of the Ahl al-Bayt (‘a) about the leadership of Muslims is that Imamate is a divinely designated position, in the sense that an Imam is assigned on the strength of a nomination made by the Holy Prophet or the preceding Imam. Notwithstanding, we find that in actual practice the Ahl al-Bayt (‘a)—after having been removed from this divinely designated position because of political circumstances that Muslims encountered immediately after the Holy Prophet’s demise—emphasized the people’s role in the processes of political change.

It is evident that Imam `Ali (‘a) became Caliph as the result of a direct election of Muslims living in al-Madinah, while Abu-Bakr claimed the position as a result of election by some people who held a (private) meeting at saqifah of Banu-Sa`idah, `Umar held the position due to direct nomination by one person—Abu-Bakr, and `Uthman came to the position as a result of the vote of four persons out of six persons that `Umar had named to choose the following caliph (without requesting the opinion of other Muslims on the issue).(1)

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The same thing applies to the rulers of the Umayyad and `Abbasid dynasties who totally deprived the nation of its role in a direct election or even consultation.

All this took place against explicit divine wording (nass) and in spite of the slogan that was raised by the followers of the School of Consultation (shura). Apparently, this slogan lacked any substance and was raised just to revoke the divine and Prophetic texts on designating Imam `Ali and his descendants (‘a) as the leaders of the Muslim nation.

It is also clear that the Holy Imams of the Ahl al-Bayt (‘a) in general political situations used to take the public view into consideration, as shown in Imam `Ali’s stance to the question of arbitration immediately after the Siffin War even though he had originally not supported the validity of this situation. Nevertheless, the Imam (‘a) based his stance on the general viewpoint of his army and declared it after discussion with the Khawarij.(1)

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The same thing can be said about Imam hasan’s truce with Mu`awiyah and Imam husayn’s open rejection of Yazid’s demands after being certain that the people of Iraq unanimously agreed with him in this matter.

(2) The Ahl al-Bayt (‘a) adopted a policy that admitted multiple political parties and opposition even if those parties were in the wrong and lacked any legal or actual justification. This policy was obvious in the general setting of Imam `Ali (‘a) who did not take any suppressive procedures against his political opponents as long as they did not use a weapon or power to face him politically. The most obvious example of this policy was Imam `Ali’s attitude towards the mutinous movements of Talhah and al-Zubayr and of the Khawarij after the issue of arbitration—when they isolated themselves from the Muslim community and refrained from carrying out their general duties towards society—as well as many other persons who objected to the Imam’s policy of allowing various sorts of opposing political activities.

(3) As has been discussed in the first chapter of this book, the Ahl al-Bayt (‘a) established an exclusive method of choosing a judge or a referential authority in the issue of issuing religious verdicts. This method then developed into the system of religious referential authority (marji`iyyah) by which a religious authority was elected by the people through natural and direct voting for a nominee that met the requirements of the office. In this system too, the two processes of electing the most qualified person and the

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people getting to know him grew in the nation so gradually that it became the norm in all issues.

The same method is applied while choosing a deputy of the referential authority—a method that takes form by means of gradual approval of the people, familiarity with and consent for that person.

(4) The Ahl al-Bayt (‘a) paid very special attention to the weak, poor, and needy Muslims in general, as well as the lower class of the Muslim society, such as non-Arabs, slaves, and others who later on represented the vast majority of the Muslim community. The Ahl al-Bayt (‘a) were famed for taking good care of these social classes and depending on them such that some individuals of (the tribe of) Quraysh protested against Imam `Ali’s manners towards the non-Arab Muslims who they used to call ‘the red-faced’, as mentioned in their famous complaint to Imam `Ali (‘a), “Those red-faced ones preoccupy you more than we do.”

The majority of the Muslim community, these lower-classed people, bore much love for the Ahl al-Bayt (‘a) as a natural result of the care that was shown for them.

This extraordinary attention and care for these classes can be observed in the following section of Imam `Ali’s famous Epistle to Malik al-Ashtar, the governor of Egypt:

اللهَ اللهَ فِی الطَّبَقَةِ

السُّفْلَی مِنَ الَّذِینَ لاَ حِیلَةَ لَهُمْ وَالْمَسَاکِین

وَالْ-مُحْتَاجِینَ وَأَهْلِ الْبُؤْسَی وَالزَّمْنَی، فإِنَّ فِی هذِهِ

الطَّبَقَةِ قَانِعاً وَمُعْتَرّاً، وَاحْفَظْ لله مَا اسْتَحْفَظَکَ مِنْ

حَقِّهِ فِیهِمْ، وَاجْعَلْ لَهُمْ قِسمْاً مِنْ بَیْتِ مَالِکَ، وَقِسماً مِنْ

غَلاَّتِ صَوَافِی الاِْسْلاَمِ فِی کُلِّ بَلَد، فإِنَّ لِلاَْقْصَی مِنْهُمْ

مِثْلَ الَّذِی لِلاَْدْنَی، وَکُلٌّ قَدِ اسْتُرْعِیتَ حَقَّهُ، فَلاَ

یَشْغَلنَّکَ عَنْهُمْ بَطَرٌ، فَإِنَّکَ لاَ تُعْذَرُ بِتَضْیِیعِ التَّافِهَ

لاِِحْکَامِکَ الْکَثِیرَ الْمُهِمَّ. فَلاَ تُشْخِصْ هَمَّکَ عَنْهُمْ، وَلاَ

تُصَعِّرْ خَدَّکَ لَهُمْ، وَتَفَقَّدْ أُمُورَ مَنْ لاَ یَصِلُ إِلَیْکَ

مِنْهُمْ مِمَّنْ تَقْتَحِمُهُ الْعُیُونُ، وَتَحْقِرُهُ الرِّجَالُ، فَفَرِّغْ

لاُِولئِکَ ثِقَتَکَ.

Beware! Fear Allah when

dealing with the lower classes of the poor who have none to sponsor them, who

are forlorn, indigent, and helpless and are greatly torn in mind—victims to

the vicissitudes of time. Among them, there are some who do not question

their lot in life and who in spite of their misery, do not go about begging.

For God's sake, safeguard their rights; for upon you rests the responsibility

of protection. Assign for their benefit a portion of the state treasury,

wherever they may be, whether close at hand or far from you. The rights of the

two should be equal in your eyes. Do not let any preoccupations cause you to

forget them, for no excuse whatsoever for the disregard of their rights will

be acceptable to God. Do not treat their interests to be of less importance

than your own, never put them outside the scope of your important

considerations, and note those who look down upon them and of whose condition

they keep you in ignorance.(1)

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be held by the most qualified religious referential authority (namely, marji`) who is designated by Almighty Allah, too, but in the light of meeting the requirements and qualifications that authorize holding this position, as declared by the Ahl-Bayt (‘a). However, the role of the nation in this respect is to decide on the person who best meets all these requirements and qualifications.(1)

(2) The nation is responsible for choosing the civil administration of the Muslim community. There are two aspects of social activity. One is the application of Islamic laws to the actions of the nation in general and of the virtuous community in particular to lead them to perfection through laws and regulations that must be practiced by the authority. The other aspect is related to the administration of private worldly affairs of the people and must be decided by the people themselves. This aspect includes the areas of permissibility in the religious code of Islamic law (i.e. issues that are determined to be permissible:ja’iz) in its all-comprehensive significance which covers issues that are determined to be recommended (mustahabb), disapproved of (makruh), or allowed (mubah). These areas of affairs have been left for man to choose for himself whether to perform them or not.

ometimes, this permissibility requires a social order to stop contradiction of personal wills or to put different interests, desires, and inclinations in accord. When this takes place, the administration of these affairs is left to

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people to do what best fits their desires and achieves their interests according to their personal experiences.

Because the office of management cannot be held by everyone, a special group from the community may select the most qualified person for this office. In constitutional terms this body is called a municipality council.

Legality of such a management council can be achieved through sanction by the supreme religious authority or where majority selection is unanimously supported by Muslims in general. Compliance becomes binding after such unanimity, as is indicated by considerable traditions of the Ahl al-Bayt (‘a), such as the Holy Prophet’s following instruction in his Farewell Sermon:

ثَلاَثٌ لاَ یَغِلُّ عَلَیْهِنَّ

قَلْبُ إمْرِئٍ مُسْلِمٍ: إِخْلاَصُ الْعَمَلِ للهِ، وَالنَّصِیحَةُ لأَِئِمَّةِ

الْمُسْلِمِینَ، وَاللُّزُومُ لِجَمَاعَتِهِمْ.

The heart of a real Muslim

must always stay true to the following three matters: (1) sincerity in deeds

that are intended for Almighty Allah, (2) loyalty to the leaders of Muslims,

and (3) abiding by unanimity.(1)

(3) The public may give advisory opinions to the leadership, since such advice demonstrates true interest by both in the general welfare of the community. A need for such consultation is necessary to achieve the highest social standards; however, this system is not necessary in the case of the leadership of the Infallible and divinely-directed Imams (‘a).

This common interest embodies a good ground for confirming and consolidating the relationship between the leadership and the nation, as is indicated by the following

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Qur'anic text:

فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ کُنْتَ فَظًّا غَلِیظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِکَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِی الْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَکَّلْ عَلَی اللَّهِ إِنَّ اللَّهَ یُحِبُّ الْمُتَوَکِّلِینَ

Thus it is due to mercy

from Allah that you deal with them gently, and had you been rough or hard

hearted, they would certainly have dispersed from around you; pardon them

therefore and ask pardon for them, and take counsel with them in the affair,

but when you resolve a matter, then place your trust in Allah. Surely, Allah

loves those who put their trust in Him. (3:159)

Although the Holy Prophet (s) did not require consultation in order to realize the reality of a situation, consultation had a considerable impact on the relationship and psychological and spiritual connection between the leadership and the public. This common interest contributes to educating the public on undertaking responsibility, playing a role in general issues, realizing the actual circumstances of issues and becoming familiar with facts and approaches to various issues of Muslims.

In the case of the religious authority that is selected on the basis of election after meeting the qualifications, the consultation of the nation contributes significantly in discerning the accurate attitudes towards the issues involved. In the light of this fact, texts from the Holy Qur'an and the Holy Sunnah emphasize the significance of consultation and mutual counseling in the individual and social lives of the Muslims.(1) The following Qur'anic text is

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one example:

وَأَمْرُهُمْ شُورَی بَیْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ یُنْفِقُونَ

…and their rule is

to take counsel among themselves. (42:38)

(4) The public is required to supervise and assess the level of procedures that are taken by the leadership or the selected administrative body. Such supervision can be classified into two aspects:

First, supervision of the qualities in the leadership or the religious authority that authorize him to hold this office—knowledge, piety, and excellent management—and the observed scope of harmony between his conduct and these qualifications.

econd, supervision of the quality of procedures and conformity with the totality of unequivocal laws of religion and with what the public needs from the leadership to achieve their desires and interests.

Indications of this special role of the public can be pointed out in the traditions about enjoining the right and forbidding evil, such as the famous speech of Imam husayn (‘a), recalling his grandfather, the Holy Prophet (s), as saying:

مَنْ رَآی

سُلْطَاناً جَائِراً مُسْتَحِلاًّ لِحَرَامِ اللهِ نَاکِثاً لِعَهْدِهِ

مُخَالِفاً لِسُنَّةِ رَسُولِ اللهِ یَعْمَلُ فِی عِبَادِ اللهِ بِالإِثْمِ

وَالْعُدْوَانِ فَلَمْ یُغَیِّرْ عَلَیْهِ بِفِعْلٍ وَلاَ قَوْلٍ، کَانَ حَقّاً

عَلَی اللهِ أَنْ یُدْخِلَهُ مَدْخَلَهُ.

If one realizes that an

unjust ruler is violating the prohibitions of Allah, breaching his pledge

with Him, opposing the traditions of His Messenger (s), and treating His

servants with wrongdoing and aggression, but that person does not try to

change that injustice by a deed or a word, Allah will surely associate him

with that ruler.(1)

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The public can practice supervision either directly, through constitutional means, or through civil organizations such as the press, political parties and other establishments that grant freedom of expressing personal views.

(5) The public are required to support, refer to and act sincerely towards the religious leadership. This aspect can be understood from traditions like the following:

A. Texts that reveal the obligation of obedience to the religious leadership:

یَا أَیُّهَا الَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَأَطِیعُوا الرَّسُولَ وَأُولِی الْأَمْرِ مِنْکُمْ فَإِنْ تَنَازَعْتُمْ فِی شَیْءٍ فَرُدُّوهُ إِلَی اللَّهِ وَالرَّسُولِ إِنْ کُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ ذَلِکَ خَیْرٌ وَأَحْسَنُ تَأْوِیلًا

O you who believe! Obey

Allah and obey the Messenger and those in authority from among you; then, if

you quarrel about anything, refer it to Allah and the Messenger if you

believe in Allah and the Last Day; this is better and more suitable in the

end. (4:59)

B. Texts that reveal the obligation of swearing allegiance to the Imam and the obligation of recognizing the Imam of one’s age, such as the following traditions:

مَنْ مَاتَ وَلَمْ یَعْرِفْ إِمَامَ

زَمَانِهِ مَاتَ مِیتَةً جَاهِلِیَّةً.

Whoever dies before

recognizing the authority (i.e. Imam) of his time has died as non-Muslim.

مَنْ مَاتَ وَلَیْسَ فِی

عُنُقِهِ بَیْعَةٌ مَاتَ مِیتَةً جَاهِلِیَّةً.

Whoever dies without

paying homage (to an Imam) has died as a non-Muslim.(1)

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C. Texts that reveal the obligation of giving advisory opinion to the leaders of Muslims, such as the previously mentioned tradition of the Holy Prophet (s) about the three things that must find no place in the heart of a true Muslim.

Holy Qur'an states:

أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا یَأْتِکُمْ مَثَلُ الَّذِینَ خَلَوْا مِنْ قَبْلِکُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّی یَقُولَ الرَّسُولُ وَالَّذِینَ آمَنُوا مَعَهُ مَتَی نَصْرُ اللَّهِ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِیبٌ

Do you think that you would

enter Paradise while yet the state of those who have passed away before you

has not come upon you. Distress and affliction befell them and they were

shaken violently so that the Messenger and those who believed with him said,

“When will the help of Allah come?” Now, surely, the help of Allah is nigh.

(2:214)

The Holy Qur'an has also determined jihad (used in its common sense meaning the exertion of all possible effort) to be one of the features that discriminates people because it is a phenomenon capable of perennial practice with definite outcomes and purports:

فَضَّلَ اللَّهُ الْمُجَاهِدِینَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَی الْقَاعِدِینَ دَرَجَةً

And Allah has preferred those who strive and fight by a

great reward, above those who hold back. (4:95)