Miscellaneous information:

The Role of the Ahl al-Bayt in Building the Virtuous Com-

munity Book Two: General Rules and Fundamentals Ayatullah

Sayyid Muhammad Baqir Al-Hakim 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 Ah-

madi Publisher: ABWA Publishing and Printing Center First

Printing: 2011 Printed by: Mojab Copies: 5000 © Ahl al-Bayt

(‘a) World Assembly (ABWA) All rights An elaborate thesis on

how the purified Ahlul Bayt played their role in the post Prophetic era in building a virtuous Community. The series is com-

prised of 8 volume set. vol. 1 "Goals and Characteristics", Vol.

2 "General rules and Fundamentals" vol. 3 "General System of the virtuous Community" vol. 4 " The Security System of the virtuous Community" vol. 5 " The Economic System of the virtuous Community" vol. 6 " The System of Social Relations of the virtuous Community" vol. 7 " The Ritual System of the virtuous Community" vol. 8 "The System of Devotional acts of the virtuous Community"

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1

Chapter

Preface

When the Holy Imams of the Ahl al-Bayt (‘a) started building

a virtuous community inside Muslim society, they first set up a group of strong, compact bases and foundations to establish it.

These bases and foundations were derived from the message of

Islam, the seal of all divine religions, to express an accurate concept of this message and achieve the previously mentioned

goals and characteristics.

The characteristics of these bases and foundations are uni-

versality, genuineness, accuracy, and confidence. They are

thus a mixture of dimensions and aspects possessing adequate

cohesiveness to enable the virtuous community to undertake

its historical role in maintaining and defending Islam and the Muslim nation on the one hand, and being excellent exemplars

for human society throughout history on the other.

These bases and foundations correspond to the doctrinal,

moral, cultural, and mental aspects as well as the common fa-

cets of policy. Thus, I have divided this book into five chapters.

The superstructure and the various systems of managing the

affairs of the virtuous community will be discussed in future

volumes.

It is worth mentioning that each chapter can serve as an in-

dependent, documentary, historical or analytical field of study.

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2

Chapter

Ideology And Creed

The Holy Imams of the Ahl al-Bayt (‘a) have taken a special

interest in ideology and faith, because these two matters rep-

resent the basis of any human society. When the ideology and

faith of any community is strong, clear, compatible and com-

prehensive, the community will be powerful and capable of fa-

cing the difficulties, problems, and various conditions that

stem from the natural progress of history.

The Holy Qur’an has paid the greatest attention to this as-

pect and has prioritized the issue of creed and thought over all other issues, to implant it firmly in the Muslim community.

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

through ideology and faith:

4

The Holy Qur’an and Sunnah; the Sources of Faith The Holy Imams (‘a) strictly abided by the ideas that can easily be inferred from the Holy Qur’an and the authentic Sunnah; therefore, they cited texts from the Holy Qur’an and Prophetic traditions as accurate proofs of the ideas they discussed. In addition, they always presented beliefs that were compatible with human nature. This fact is visible in their verbal demonstration of these beliefs and also in their style of providing arguments and discussing other ideas.1

The Holy Imams of the Ahl al-Bayt (‘a), realizing that conjec-

ture is not sufficient, paid special attention to reason in understanding faith, in realizing facts and creating conviction and confidence in the doctrinal notions. Nevertheless, they never

failed to confirm the point that the Holy Qur’an and Sunnah

carried the accurate faith that can be certified by sound human intellect.

5

Integration between Faith and Sect

The Ahl al-Bayt (‘a) have integrated doctrinal and sectarian

fundaments of faith and the nature of the universe, life, the

seen and unseen worlds on the one hand and the branches that

ramify from these doctrines on the other. In other words, they have considered the necessity of perfect alliance between theory and application, faith and behavior, fundamental and sec-

ondary issues. The sect of the Imamiyyah Shi’ah rests upon the belief that the Ahl al-Bayt (‘a) play a role fundamental to faith with regard to the universal view of Islam. Imamate enjoys a

divine nature similar to the nature of Messengership and its responsibilities, with the exception of receiving divine revelation.

An Imam, just like a Messenger, is chosen by Almighty Allah to complete a mission.

In fact, human behavior depends upon understanding such

doctrines. On proving this fact, we will clearly note that there is correlation between the belief in wilayah (divinely commissioned leadership of the Holy Imams) and the integration of

faith and deeds.

In this respect, Shaykh al-Kulayni has reported Imam al-

Baqir and Imam al-Sadiq (‘a) as saying:

Faith is to profess and act, and Islam is to profess

without acts. 2

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

Whoever loves a person who is disobedient to us is him-

self disobedient to us, whoever loves one that is obedient

to us is actually obedient to us, whoever assists a wrong-

doer is actually a wrongdoer, and whoever hinders a

wrongdoer is actually just. Verily, there is no proximity

between Almighty Allah and any person. Loyalty to us

cannot be attained except by means of obedience. 3

In the book of ‘Uyun Akhbar al-Ridha, it is recorded that Ibrahim ibn Muhammad al-Hamdani reported Imam al-Ridha

(‘a) as saying:

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Whoever hinders a decent person is actually a wrongdoer.

No one can attain loyalty to Allah except by means of obedience to Him. The Holy Messenger of Allah—may Allah bless

him and his Household—once said to the sons of ‘Abd al-Mut-talib, “Bring me your deeds, not your ancestries or lineages.”

Almighty Allah says,

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

relationship between them on that day, nor shall they ask

of each other. Then, as for him whose good deeds are

preponderant, these are the successful, and as for him

whose good deeds are light, these are they who shall

have lost their souls, abiding in hell. (23:101-103)” 4

The Shi’ah depend upon the Holy Imams of the Ahl al-Bayt

(‘a) in both the principle and secondary affairs of religion. They believe that they possess:

a) Perfect knowledge among finite human beings; (Almighty

Allah alone has perfect knowledge)

b) Infallibility from sinning or misinterpretation; and, c)

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

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

Verily, the knowledge that was brought down to the

earth with Adam has not been taken back. Knowledge is

transmitted among generations through inheritance. ‘Ali

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

er a knowledgeable individual of us (i.e. the Ahl al-Bayt

(‘a)) passes away, another knowledgeable one—from his

household holding the same knowledge as he, or any oth-

er amount that Allah decides for him—will succeed him. 5

Dhurays al-Kannasi is reported to have said that he once vis-

ited Imam al-Sadiq (‘a) and found Abu-Basir there. The Imam

(‘a) said:

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

the prophets. (Prophet) Solomon (‘a) then inherited

David’s. Most surely, (Prophet) Muhammad (S) inherited

Solomon’s and we inherited Muhammad’s. We also

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possess the Scriptures of (Prophet) Abraham (‘a) and

(Prophet) Moses (‘a).

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

The Imam (‘a) answered:

Abu-Muhammad, this is not knowledge. True know-

ledge is to know what happens during the night and day,

each day and every moment.

Hence, to turn towards the Holy Imams (‘a) in order to obtain

knowledge is not similar to turning to narrators or well-versed scholars whose tasks are restricted to transmitting traditions and issuing verdicts ( fatwa). People resort to scholars to learn certain religious laws by means of transmission of traditions

and issuing of verdicts. Such individuals are not divinely designated leaders of the nation and they cannot enact any religious law in question that is not present in the Islamic code of religious law; rather, they only issue verdicts according to their knowledge of traditions and fundamentals of the set laws of

Islam.

Authentic traditions relegate the knowledge of the laws of

Islam to well-qualified scholars under certain conditions.

Besides, the referential religious authorities ( marji’) rely upon intuition and are exposed to mistake and lack of awareness in

understanding certain texts, retaining others, or inferring rules from others, unlike the well-guided Holy Imams of the Ahl al-Bayt (‘a) who hold divinely commissioned leadership over

people and enjoy decisive knowledge.

Muhammad ibn al-Hasan al-Maythami has reported that he

heard Imam al-Sadiq (‘a) stating:

Allah, the Almighty and Majestic, has verily disciplined

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

as He wanted him to be. He then delegated the affairs to

him, saying, “Take what the Messenger assigns to you

and deny yourselves that which he withholds from you.”

Whatever has been granted to the Messenger of Allah (S)

by Him has been granted to us. 6

For that reason, the individuals of the virtuous community

did not suffer from schism or ambivalence between the

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commands issued by the political rulers of the Muslim community and the verdicts that were issued by specialist scholars of Muslim jurisprudence. In fact, these scholars used to issue verdicts either out of their private understandings of the Holy Qur’an and Sunnah or their references to presumptive matters

like the rules of analogy ( qiyas), equitable preference ( istihsan), and acceptable advantages ( al-Masalih al-Mursalah).

They would adopt unfounded rules whenever they failed to

come upon the religious text that revealed the accurate law of an issue. At other times, they issued verdicts that were in violation of religious texts, especially when they depended upon

their personal views ( ijtihad), because in their conception these religious texts were remote from equitable preference and the

achievement of acceptable social advantages that they estim-

ated through personal understanding of social conditions.

It happened sometimes that such jurisprudents (i.e. issuers

of verdicts) came under threat of prosecution by the ruling authorities because of such contradictions. For instance, Abu-

Hanifah (the founder of the Hanafiyyah school of law) was ar-

rested and imprisoned by al- Mansur, the ‘Abbasid ruler, be-

cause he issued a verdict supporting two sons of ‘Abdullah al-

Mahdh. Another example is Ahmad ibn Hanbal (the founder of

the Hanbaliyyah school of law) who exposed himself to mal-

treatment by the ruling authorities because of his attitude towards the issue of the creation of the Qur’an and his disagreement with al-Ma'mun, the ‘Abbasid ruler, on this issue.

The virtuous community did not experience the schism that

took place between theologians and Muslim philosophers—who

adopted certain doctrinal hypotheses and views about which

they disagreed with each other to a great extent—and the ver-

dicts that were issued by some jurisprudents who did not ac-

cede to certain hypotheses. Some Muslim communities had to

refer to a jurisprudent of a certain sect who adopted certain

doctrines and ideologies, such as those adopted by the Ash’ar-

iyyah, the Mu’tazilah, and the Mufawwidhah (Indeterminists).

When the latter adopted contradictory doctrines and ideolo-

gies, they disagreed with the referential religious authority.

Such doctrinal and ideological differences cannot be found

among the scholars and referential authorities of the Shi’ah,

the followers of the Ahl al-Bayt (‘a).

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Comprehensibility of Doctrines

The Ahl al-Bayt (‘a) covered a large variety of doctrinal is-

sues with elaborate explanations, clarifications and details.

They did not leave any aspect uncovered; thereby, blocking any personal opinions, impressions, and inferences to interfere in the issuance of religious laws.

Unlike the behavioral issue, which is secondary, the doctrinal issue is primarily significant.

Sensitive and incisive results and consequences stem from

this issue and all details of the spiritual, social, political, and futuristic structure of human life reflect upon it. In view of this, the Ahl al-Bayt (‘a) did not restrict their presentations of doctrinal aspects to the principles of Muslim faith, such as Unity of Almighty Allah ( tawhid), Prophethood( nubuwwah), and Final Assemblage ( ma’ad); rather, they also discussed various aspects like the following:

1. Divine justice ( ‘adl)

2. Imamate ( imamah)

3. Fatalism ( jabr) and indeterminism ( ikhtiyar) 4. Predestination ( qadar)

5. Disbelief ( kufr) and belief ( iman) and their relationship to personal acts and behavior

6. Infallibility or inerrancy ( ‘ismah)

7. Decency

8. Death and life

9. Norms of history

10. Divine test

11. Loyalty (to the divinely designated leaders)

12. Love and hatred

13. Ethics

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

15. Details of the Final Abode, such as:

a) The period between burial and the final judgment

( barzakh)

b) The resurrection ( ba’th)

c) Raising to life ( nushur)

d) The Divine Pond ( hawdh)

e) The Discriminating Bridge ( sirat)

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f) Vision ( ru’yah)

g) The calling to account ( hisab)

h) Intercession ( shafa’ah)

i) Paradise and Hellfire

j) Chastisement and comfort

k) Immortality in Hellfire or Paradise

16. Rational good and evil of things

17. Divine Revelation

18. Reason

Presenting the details of all these issues, the Holy Imams (‘a) demonstrated their intellectual and doctrinal aspects through

consummate situations that played a vital role in strengthening the doctrinal and structural foundation of the virtuous community, ensuring the firm integration of its individuals.

This comprehensiveness is obvious when we refer to Shaykh

al-Saduq’s book of al-’Aqa'id (The Beliefs) and Shaykh al-Mufid’s commentaries on this book. The contents of these two

books rely in essence upon the traditions of the Ahl al-Bayt (‘a) with regard to the detailed presentation of these beliefs.

Looking at the history of Imamate, the period of the Holy

Imams’ (‘a) presence (i.e. the lifetimes of eleven of the Holy Imams (‘a)) reveals a wide range of disagreements about doctrinal issues among the followers of the Ahl al-Bayt (‘a). As a result, secondary sects and groups emerged among these followers. However, the Holy Imams (‘a) began to present the

doctrinal issues in a comprehensive and all-inclusive manner,

reducing these sects and groups to an inconsequential number

by the age of the Major Occultation.

This was a great achievement considering the conditions of

this age were more difficult, due to the impossibility of direct contact with a Holy Imam, than when the Holy Imams (‘a) were

present. This doctrinal stability was a big achievement of the Holy Imams (‘a)—an achievement that could guarantee the

doctrinal and ideological soundness of the virtuous community.

This amply testifies to the significance of establishing this doctrinal foundation among this community.

Furthermore, the history of Islam witnessed wide-ranging

doctrinal disagreements among the other Muslim groups that

have continued to the present day due to their differences with the Shi‘ah in following the referential authority (i.e. the Imams 11

(‘a))—who can provide necessary details—together with the Holy Qur’an. The result is that other Muslim groups do not

have a referential religious authority who can resolve their

differences.

Despite the fact that all Muslims agree upon the Holy

Qur’an, it can be subjected to various interpretations; there-

fore, the Ahl al-Bayt (‘a) laid great stress on the necessity of the existence of a referential authority capable of interpreting the Holy Qur’an in the authentic manner. The Holy Prophet (S), in the famous tradition known as hadith al-thaqalayn (the Two Weighty Things) and hadith al-safinah (the Ark of Salvation) emphasized the necessity of referring to the second “weighty

thing”, the Ahl al-Bayt (‘a).7

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Freedom of Thought and Sound Logic

The Ahl al-Bayt (‘a) established the rules of true methodology in dealing with doctrinal and ideological issues by emphasizing freedom of thought and belief. These rules were founded on

the following grounds:

a) Sound logic, the use of reason, sentiment and inherent human nature.

b) Reference only to the Holy Qur’an and the Prophetic au-

thentic traditions to obtain sound beliefs. This does away with personal desires and individual political tendencies, personal or qualitative tastes, tempers, trends, and conjecture, by use of which errors are committed widely, such as when using analogy and equitable preference. These things are called ‘opinion ( ra'y)’ in the words of the Ahl al-Bayt (‘a) and the traditions of the Holy Prophet (S), who is reported to have said:

Whoever interprets the Qur’an according to his own

opinion has definitely become a disbeliever. Verily, the

religion of Allah cannot be comprehended through opin-

ions. 8

A number of traditions emphasize the absolute referentiality

of the Holy Qur’an and authentic Prophetic traditions, such as the following:

Ayyub ibn al-Hurr has reported that he heard Imam al-Sadiq

(‘a) saying:

All things must be referred to the Book of Allah and to

the Sunnah. Any tradition that is not compatible with the

Book of Allah is fake. 9

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

Any discourse that is not supported by the Book of Al-

lah must be false. 10

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

receptive to all probabilities and conditions man may face.

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

(1) Freedom of thought

(2) Commitment to regulations and restrictions of inference

(of religious laws from their sources) as exactly as they are

defined by Islamic law (i.e. the Holy Qur’an and Sunnah)

(3) Receptiveness to emerging issues, reevaluation of their

understanding, inference, examination and treatment, compat-

ible with inherent human nature, reason and sentiment

These distinctive features also enabled this community to de-

fend the genuine Islamic doctrine and ideology against not only other intellectual and doctrinal personal opinions within

Muslim society but also intellectual and doctrinal currencies

outside the Islamic frame.

1. - Examples on such discussions can be seen in Shaykh al-

Majlisi’s book of Bihar al-Anwar, Vol. 10, Shaykh al-Tabrisi’s al-Ihtijaj, and Shaykh al-Kulayni’s Usul al-Kafi, Chapter: Faith and Unbelief (kitab al-iman wal-kufr).

Books on the biographies of the Holy Imams (‘a) are also full

of reports on their discussions of other beliefs. All such discussions prove that the Holy Imams (‘a) depended upon the Holy

Qur’an and Sunnah in their debates.

For instance, let us refer to two examples only:

1. Lady Fatimah al-Zahra'’s Sermon: “O Muslims! Is my in-

heritance usurped?! O son of Abu-Quhafah, is it in the Book of Allah that you inherit your father’s property, yet I do not inherit my father’s? Surely, you have done a strange thing! Have

you deliberately deserted the Book of Allah and turned your

back on it?

Allah said, “And Solomon was David's heir. (27:16)”

He also said about Yahya (‘a) (Prophet John) son of Zachariah

(‘a): “Oh, give me from Thy presence a successor who shall be

my heir and also heir to the house of Jacob. (19:5-6)”

He also said, “And those who are akin are nearer one to an-

other in the ordinance of Allah. (8:75)”

He also said, “Allah enjoins you concerning your children:

The male shall have the equal of the portion of two females.

(4:11)”

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He also said, “Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives. (2:180)”

You claim that I have no position and no inheritance from my

father, and there is no kinship between us. Did Allah distin-

guish you with a verse, from which He excluded my father? Or,

do you say: the people of two religions do not inherit from each other? Are my father and I not of one religion? Or, are you

more aware of the Qur’an than my father and my cousin?

So, here it is before you! Take it with its noseband and

saddle! It shall dispute with you on the Day of Punishment;

what a fair judge Allah is, the master is Muhammad (S), and

the appointment is the Day of Resurrection. At the time of the Hour, the wrongdoers shall lose, and it shall not benefit you to regret then! For every Message, there is a time limit, and you shall know to whom a punishment that will confound him

comes, and upon whom a lasting doom will fall.” (al-Ihtijaj,

102).

2. Argument of Imam ‘Ali Amir al-Mu'minin (‘a) on fighting

the people of al-Basrah:

Al-Asbagh ibn Nubatah reported that he was standing by

Imam ‘Ali (‘a) on the day of the Battle of the Camel when a

man stood before him and said, “O Amir al-Mu'minin, those

people (against whom we will fight) declare the Unity of Allah and so do we, confess that there is no god save Allah and so do we, and perform the prayers and so do we. For what reason

will we then fight them?”

The Imam (‘a) answered, “We will fight them according to

what Almighty Allah has revealed in His Book.”

The man asked, “As for me, I do not have full knowledge with

all that which Almighty Allah has revealed in His Book; so,

please explain it to me.”

The Imam (‘a) answered, “We fight them according to what

has been revealed in Chapter (Surah) al-Baqarah.”

The man asked, “I do not have knowledge with all that which

Almighty Allah has revealed in Surah al-Baqarah, so please ex-

plain it to me.”

The Imam (‘a) answered, “It is exactly the following verse

(ayah): ‘We have made some of these messengers excel over

others; among them are they to whom Allah spoke, and some of

15

them He exalted by (many degrees of) rank; and We gave clear miracles to Jesus son of Mary, and strengthened him with the

holy spirit. And if Allah had pleased, those after them would

not have fought one with another after clear arguments had

come to them, but they disagreed; so there were some of them

who believed and others who denied; and if Allah had pleased

they would not have fought one with another, but Allah brings

about what He intends. (2:253)’ Verily, it is we who have be-

lieved and it is they who have denied.”

The man added, “Verily, those people have denied. I swear it

by the Lord of the Ka’bah.”

He then attacked the enemies and fought them until he was

martyred, may Allah have mercy upon him.” (al-Ihtijaj, pp.

169-170).

2. - Shaykh al-Kulayni, Al-Kafi, 2:24, H. 2.

3. - Shaykh al-Saduq, ‘Uyun Akhbar al-Ridha 1:260.

4. - These traditions can be also found in al-Hurr al-’Amili’s Wasa'il al-Shi’ah 11:446.

5. - Shaykh al-Kulayni, al-Kafi 2:24, H. 3.

6. - Shaykh al-Kulayni, al-Kafi 1:268, H.9.

7. - Hadith al-thaqalayn reads:

The Holy Prophet (S) is authentically reported to have said:

Verily, I am leaving among you two precious things: the Book

of Allah and my progeny, 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.

Kanz al-’Ummal 1:185, 189.

Hadith al-safinah reads:

The Holy Prophet (S) is reported to have said:

The like of my Household in this nation is the Ark of Noah;

whosoever embarked upon it was saved, but whoever turned

away from it was drowned.

Kanz al-’Ummal 1:186.

8. - See the author’s book of Muhadharat fi ‘Ulum al-Qur’an,

Chapter: Exegesis and Interpretation of the Holy Qur’an &

Chapter: Exegesis in the View of the Ahl al-Bayt (‘a).

9. - Shaykh al-Kulayni, al-Kafi 1:69, H. 3; Al-Barqi, al-Mahasin 1:347, H. 127 ; ‘Allamah al-Majlisi, Bihar al-Anwar 2:242, H.

37.

16

10. - Al-Barqi, al-Mahasin 1:347, H. 128; ‘Allamah al-Majlisi, Bihar al-Anwar 2:242, H. 38.

17

3

Chapter

Ethical Aspect

In the process of structuring a human community, moral

standards represent the second basis on which it stands. These moral standards express the sentimental and cerebral aspects

of human behavior and ties linked to justice and injustice,

goodness and evil, spiritual/mental perfection and depravity in the progress of humanity. To sum up, philosophers describe

moral standards as practical reason and doctrinal and intellectual values as dependent upon hypothetical reason.

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The Role of Ethics in the Formation of Religious Laws

The Holy Imams of the Ahl al-Bayt (‘a) presented the features

of this aspect through the following two points:

(1) The role played by moral standards in the formation of re-

ligious laws and a system for human society.

(2) The responsibility of man regarding moral standards

defined through the desire to achieve perfection through them.

These two points became the sharpest points of disagree-

ment in Islamic ideology. A large number of Islamic intellectuals adopted the notion of fatalism ( jabr), which argues that man actually has no control over his ethical and behavioral deviations since they are independent of his free will; hence, man is controlled by the Divine will throughout his existence, and his deeds are only made and created by God.

This, however, makes no sense. It implies that God’s punish-

ment of man for violations of religious laws is opposed to Divine justice or inappropriate because man lacks any independ-

ent ethical perceptions by which he may deem things good or

hideous. On the contrary, man is obligated to obey religious

laws representing God’s commandment and Will. In this case,

humans are under the absolute authority of God in all affairs

and, as is declared in the following Qur’anic verse, God cannot be questioned about any of His affairs:

He cannot be questioned concerning what He does and

they shall be questioned.(21:23)

Moreover, religious laws, under such circumstances, become

devoid of any ethical or human background because these laws

are exclusive expressions of the Divine legislative Will.

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

First: Just as man is ethically capable of perceiving the goodness and evilness of things on the whole, so also can he per-

ceive the evilness of punishing people for deeds that they are compelled to do and the evilness of forcing people to perform

some acts and avoid others while they lack any willpower to

19

act. It is this ethical perception that can guide man to many divine facts.

Second: Religious law has come to reveal and define the de-

tails of the total awareness with which Almighty Allah has created man. Thus, Divine religious law is not only an obligation through which Almighty Allah practices His absolute authority

over man but also represents Divine justice, wisdom, and

Almighty Allah’s absolute dispensation of man’s acts. In other words, religious law corresponds to benefits and detriments of existence and progress of man towards perfection in this

world. Hence, it holds an ethical aspect.

We can now understand the significance of the theological

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

There is neither compulsion (by Almighty Allah to do things),

nor is there absolute delegation of power to man; rather, it is a course in the middle of these two courses.

People’s deeds, which are the objects of religious laws, are

the result of a person’s will, thus making the person respons-

ible for them. At the same time, humans are the creatures of

Almighty Allah Who has created them with a will, and hu-

mans—in their existence, survival and power—are subject to

Divine will and power and cannot act without Divine provision

of existence and power.

The Ahl al-Bayt (‘a) have extracted this role of moral stand-

ards from the Holy Qur’an.

Confirming freedom of human will, the Holy Qur’an sets

forth the following example:

Allah sets forth a parable: consider a slave, the prop-

erty of another, who has no power over anything, and one

whom We have granted from Ourselves a goodly susten-

ance; so, he spends from it secretly and openly. Are the

two alike? All praise is due to Allah! Nay, most of them

do not know. (16:75)

It also provides humans the desire to ponder this issue, such

as in the following holy verse:

20

Say: Are those who know and those who do not know

alike? (39:9)

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

Not alike are the good and the evil. (41:34)

By discussing such concepts, the Holy Qur’an aims at arous-

ing man’s natural and sentimental perceptions, because these

perceptions represent the foundations of ethical behavior,

which is defined and depicted by the Holy Qur’an in detail and which we call rational good and evil.

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

to this doctrine of Divine justice, which has become one of the fundamentals of their sect, they intended to establish an ethical basis in the spiritual and mental structure of their followers.

They instituted a sort of psychological and spiritual immunity to protect their followers against supporting or keeping silent with regard to grave ethical deviations, like the ascription of inequity and aggression to Almighty Allah.

21

Distinction between Islam and Faith

The Holy Imams (‘a) distinguished a Muslim from a believer

on ethical grounds, as is mentioned in the Holy Qur’an:

The dwellers of the desert say, “We believe.” Say, “You do not believe but say,

‘We submit’ and faith has not yet entered into your

hearts. And, if you obey Allah and His Messenger, He will

not diminish aught of your deeds. Surely, Allah is Forgiv-

ing, Merciful. The (true) believers are only those who be-

lieve in Allah and His Messenger then they doubt not and

struggle hard with their wealth and their lives in the way

of Allah. They are the truthful ones. (49:14-15)

Accordingly, declaration of Islam in utterance of the two

statements of belief (i.e. shahadah), belief in the Last Day, performing obligatory prayers, observance of fasting, performance of the ritual pilgrimage (to the Holy House of Allah in Mecca), and payment of the poor-rate ( zakat)—all stand as the first step of Islamic doctrine. By declaring and performing such, one’s

blood is protected from being shed, property and honor main-

tained, and the general Islamic social laws applied. From an

ethical aspect, however, all these differ in reality from the actual commitment to Islam and that which stems from such

commitment.

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

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

Imam Muhammad al-Baqir (‘a) has said:

Faith (iman) is what settles in hearts, revealed to

Almighty Allah, and is verified by practicing acts of obed-

ience to Him and submission to His decrees. Islam, on

the other hand, stands for the words and deeds that one

says or does publicly. Accordingly, Islam is that which is

adopted by groups of people of all sects. Due to

22

declaration of the creed of Islam, one’s blood is spared,

laws of inheritance are applied to him, and marriage is

permitted. Both Muslims and faithful are equal in per-

forming the obligatory prayers, paying the poor-rate, ob-

serving the (obligatory) fasting, and undertaking the

ritual pilgrimage (hajj). By doing these acts, they depart

atheism and attach themselves to faith. Islam does not

necessarily beget faith while faith always accompanies

Islam, even though both Islam and faith meet in words

and deeds. Just as the Ka’bah lies in the Sacred Mosque

while the Sacred Mosque is not situated in the Ka’bah, so

also does faith accompany Islam while Islam does not ne-

cessarily beget faith. Almighty Allah has said, “The

dwellers of the desert say, ‘We believe.’ Say, ‘You do not

believe but say, we submit; and faith has not yet entered

into your hearts.” Verily, the saying of Almighty Allah is

the most truthful of all sayings.

“Does a faithful believer enjoy a preference in virtues,

laws, provisions, or any other things over a Muslim?”

The Imam (‘a) answered:

“No, the same laws and rulings are applied to both Muslims and faithful believers. However, a faithful believer enjoys preference over a Muslim in deeds and acts of seeking nearness to Allah, the Almighty and Majestic.”

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

The Imam (‘a) answered:

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

Allah a goodly gift, so He will multiply it for him mani-

fold. (2:245)’ Those who receive multiplication of their

acts by Almighty Allah are the faithful believers. Each

good act of theirs will increase seventyfold.

This is the preference for the faithful believers. Their

acts Almighty Allah will multiply manifoldly according to

23

the degrees of their faith. Moreover, Almighty Allah im-

bues faithful believers with uncountable virtues as He

wills.”

The reporter asked, “If one converts to Islam, does this

mean that he has become a faithful believer?”

The Imam (‘a) answered:

“No, it does not. Such conversion only attaches him to belief and takes him out of disbelief.

Let me cite for you an example that will make you under-

stand the preference of faith over (profession of) Islam. If you see a man in the Sacred Mosque, can you testify that you saw him in the Ka’bah?”

The reporter answered, “No, I cannot.”

The Imam (‘a) asked:

“If you see a man in the Ka’bah; can you testify that you have seen him in the Holy Mosque?”

The reporter answered, “Yes, I can.”

The Imam (‘a) asked, “How is that?”

The reporter answered, “This man cannot arrive at the

Ka’bah before he enters the Sacred Mosque.”

The Imam (‘a) said:

“You are right and you have done well! Such are faith and

Islam.” 1

24

Faith and Deed

The Holy Imams (‘a) presented the practical aspect of belief

in Almighty Allah, which signifies man’s most important ethical characteristic. They also taught their followers how to take this faith out of its abstract doctrinal state and sheer mental commitment to its behavioral, practical, and applied form by interpreting faith as a reality, essentially composed of different

ranks and classes capable of being attained when put into

practice.

It seems that this topic was quite controversial during the

ages of the Holy Imams (‘a).

Some scholars argued that there is no difference between

the faith of the prophets and the faith of Satan, because faith is an unchangeable fact in the sense that it stands for no more

than commitment to believing in the existence of Almighty Al-

lah. This fact can be either present or absent. The only difference between the prophets and Satan in this ideology lies in

their behavior and deeds not in the original existence of their commitment to belief.

On the other hand, the instructions of the Ahl al-Bayt (‘a) entailed that belief in Almighty Allah is of various ranks that vary from one believer to another, because it depends upon practical actions to a great extent. Hence, the more a servant (of

Almighty Allah) commits himself and gives his commitment a

material form in his behavior, the more his degree of faith increases and stands firm in his heart and sentiment.

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

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

He (‘a) answered:

“It is to profess that there is no deity save Allah and

Muhammad is His messenger.”

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

The Imam (‘a) answered, “Yes, it is.”

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

The Imam (‘a) clarified:

25

“One’s faith is not substantiated without action, which is part of faith.” 2

This concept has been explained by some texts in various

ways, such as in the following tradition:

In al-Kafi, Shaykh al-Kulayni has reported that Hammad ibn

‘Amr al-Nusaybi said that someone once asked the knowledge-

able Imam (‘a) the following question:

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

The Imam (‘a) answered:

“It is verily the deed without which no other deed will be accepted.”

“What is that?” asked the man.

The Imam (‘a) explained:

“It is belief in Almighty Allah (i.e. faith), which is the highest of all deeds in rank, the most sublime in measurement, and the most honorable in standing.”

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

The Imam (‘a) answered:

“Faith is deed all in all. Word (i.e. utterance of the creed of faith) is only part of that deed according to a decree of

Almighty Allah that He has shown in His Book with obvious

light and firm argument to which the Book (i.e. Qur’an) testifies and upon which it calls.”

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

The Imam (‘a) said:

“Faith is of various states, ranks, classes, and standings.

Some people hold the most perfect degree of faith, others an extremely deficient degree, and others a ponderously abundant degree.”

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

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

The reporter asked, “How is that?”

26

The Imam (‘a) said:

“Verily, Allah, the Blessed and Exalted, has imposed

faith on the organs of human beings, spread it out and

distributed it among them. Therefore, every organ in the

human body is ordained with a sort of faith that is com-

pletely different from other sorts imposed upon other or-

gans. One of these organs is one’s heart with which he

can realize, comprehend, and understand things. It is the

chief of the body and all other organs cannot do or stop

doing anything except by its command. Other organs are

his hands with which he can hold things, his feet with

which he can walk, private parts that receive commands

from the heart, the tongue with which he can utter (the

texts of) the Book and testify to it, the eyes with which

he can see, and ears with which he can hear.

The faith that Almighty Allah has imposed on man’s

heart is different from that which He has imposed upon

the tongue; the faith imposed upon the tongue is differ-

ent from that imposed upon the eyes; the faith imposed

upon the eyes is different from that imposed upon the

hearing; the faith imposed upon the hearing is different

from that imposed upon the hands; the faith imposed

upon the hands is different from that imposed upon the

feet; the faith imposed upon the feet is different from

that imposed upon the private parts; and the faith im-

posed upon the private parts is different from that im-

posed on the face. The part of faith that is imposed upon

man’s heart is to profess, recognize, testify, submit, avow

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

is the One and Only, without any partner, Singular,

eternally besought of all, has taken neither consort nor

son, and that Muhammad—may He bless him and his

Household—is His servant and messenger.” 3

The Holy Imams of the Ahl al-Bayt (‘a) said one’s faith is de-

cided on the above grounds.

They also believed that Almighty Allah’s commissioning with

a duty must be in the scope of man’s ability and power.

27

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

Verily, Allah, the Almighty and Majestic, has placed

faith on seven qualities: piety, honesty, certitude, con-

tentedness, loyalty, knowledge, and forbearance. Next,

He distributed these qualities among people. He who

won all these seven qualities is definitely perfect (in

faith) and capable (of deserving all these seven qualit-

ies). He then granted some people one quality, two qual-

ities, and three qualities up to seven…Do not impose two

qualities of faith upon him who has been granted one

only and three qualities upon him who has been granted

two only and so on up to all seven, lest you overburden

them. 4

In a validly reported tradition, Sadir has reported that Imam

al-Baqir (‘a) addressed him as follows:

Verily, the believers are of various ranks. Some of them

hold one rank only, others two, some others three, some

others four, some five, some others six, and some others

seven. If you impose (an act that cannot be done except

by those who enjoy) two ranks upon one who has one

rank only, he will certainly fail to undertake it. If you im-

pose three ranks upon one who has two only, he will fail

to undertake it. If you impose four ranks upon one who

has three only, he will fail to undertake it. If you impose

five ranks upon one who has four only, he will fail to un-

dertake it. If you impose six ranks upon one who has five

only, he will fail to undertake it. If you impose seven

ranks upon one who has six only, he will fail to undertake

it. So also are the other ranks5 of faith. 6

In view of this, one’s faith is threatened when one deviates

from practical behavior and abandons ethical conduct. Like-

wise, one’s faith is increased and perfected when one abides by the highest moral standards of behavior.

This also reveals to us a method of education and manage-

ment. The more perfect one’s faith is, the more authorized to

hold higher grades of duties and responsibilities. Similarly,

whenever entrusting some responsibilities with some people, it 28

is necessary to take into consideration their level of faith in order to restrict to them the duties that are rendered to those of lower ranks of faith, as is instructed in the aforementioned

tradition.

Beyond doubt, such a method of understanding faith and the

role that moral standards play in the composition of this faith has great positive effects on behavioral and moral commitments and on the undertaking of responsibilities and tasks.

29

Pattern of Conduct and Morality

The Holy Imams (‘a) firmly instructed their companions and

followers to play the role of excellent exemplars and models of trust and reliance for the Muslim community.

Presenting the philosophy of history, the Holy Qur’an refers

to two kinds of exemplars:

The first kind is the ‘Excellent Exemplar’ ( al-uswah al-hasan-ah) that is perfect in ideals, values and moral commitments, such as the exemplary role played by Prophet Abraham (‘a), his companions, and Prophet Muhammad (S) as well as other

Prophets and Messengers of Almighty Allah. In this respect,

the Holy Qur’an reads:

Certainly, you have in the Messenger of Allah an excel-

lent example for him whose hope is Allah and the latter

day and remembers Allah much. (33:21)

Indeed, there is for you a good example in Abraham

and those with him when they said to their people:

Surely, we are clear of you and of what you serve besides

Allah. (60:4)

Certainly, there is for you in them a good example, for

him who fears Allah and the last day. (60:6)

These are they to whom We gave the Book and the Wis-

dom and the prophecy; therefore, if these disbelieve in it,

We have already entrusted it to a people who are not dis-

believers in it. These are the ones whom Allah has

guided; therefore, follow their guidance. (6:89-90)

The second kind is the wicked exemplar ( al-uswah al-

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

Nay! They say: We found our fathers on a course and

surely, we are guided by their footsteps. (43:22)

They shall say: O our Lord! Surely, we obeyed our lead-

ers and our great men, so they led us astray from the

path. (33:67)

30

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

First, sound human nature and the effects of righteousness,

decency, and sentiment within man’s inner self.

Second, whims, lusts, fear, craving, and the points of weak-

ness and defect in man’s inner self.

The Holy Imams of the Ahl al-Bayt (‘a) urged their followers

to mobilize and utilize the first factor in order to attain this social and human position.

‘Abdullah ibn Abi-Ya’fur has reported Imam al-Sadiq (‘a) as

saying:

Act as heralds to goodness in the milieus of people by

other means than your tongues (i.e. speech) so that they

can become aware of your diligence, honesty, and piety. 7

Ibn ‘Abbas has reported that the Holy Prophet (S) was asked

about the best of associates.

He answered,

(The best associate) is he who reminds you of Almighty Allah when you see him, increases your knowledge when he speaks, and awakens your desires for the Hereafter when he acts. 8

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

Verily, the most hated of all people by Allah—the Almighty and Majestic—is one who follows the beliefs of a leader but does not imitate his conduct. 9

31

Decency and Good Manners

The Holy Imams of the Ahl al-Bayt (‘a) conferred a vital role

upon decency10 in practical social life. According to the Ahl al-Bayt (‘a) School, decency is essential in people who hold such offices, positions, and acts like rulership, judicature, governmental offices, issuance of religious laws, leading congrega-

tional prayers, testifying in litigations, divorces, and other offices listed in books on the practical laws of Islam. This is

clear-cut evidence regarding the fact that decency, as a qual-

ity, is of great importance, since it plays a vital role in social life.

Decency is so important that it is preferred to knowledge and

experience. Hence, knowledge of a person who lacks decency

and piety is worthless. Moreover, knowledge without piety de-

notes mischief. Therefore, the Holy Imams (‘a) have intensely

warned against wicked scholars (i.e. knowledgeable persons

who lack decency).

Thus, decency has occupied a special position in the mental-

ity and psychological and spiritual conditions of the followers of the Ahl al-Bayt (‘a). It has also had a profound impact on the attitudes of jurisprudents, judges, politicians, and managers of public activities.

Such understanding of decency is missing in other Muslim

sects or the religious milieus to which these sects belong. For instance, other Muslim sects admit, yet with discrepancy, that a decadent person ( fasiq) may lead a congregational prayer and rule over the Muslim community. They also show lenience

regarding the capacity of witnesses.

Without a doubt, decency holds a connotation wider than

trustworthiness and reliability; therefore, it engrosses a wide-ranging moral aspect.

Naturally, decency that is essential in witnesses differs in degree from decency essential in rulers, governors, judges, and

issuers of verdicts ( mufti). In the latter, decency must be of a higher degree in order to be compatible with the significance

of these offices and enable such people to handle their psychological and social pressures easily.

32

Method of Self-Purification

The Holy Imams (‘a) have instituted certain methods for the

virtuous community to attain self-purification and the required degree of high morality. One of these is struggle with the carnal self.

33

Struggle With The Carnal Self: Proposition And Approach Proposition

We need to understand the Islamic approach and proposition

of struggle with the carnal self as a topic. Briefly, we can al-lude to the following aspects:

First: Human life is extensively long in the sense that it is not restricted to existence in this world, which is in fact short and limited when compared to the eternal life of human beings.

This worldly existence is a period of test and tribulation but, because of its short term, it is treated as a period of “play, idle talk, pageantry, and boasting.” On the other hand, the other

eternal life is the Hereafter in which the reality of all actions and their just consequences materialize.

Second: The basis of perfection of human life is the human

soul, or self, not the physical aspect—the body—because that which survives and continues to exist and develop is the self not the body, which eventually perishes, reverses in nature,

changes, and transforms.

Thus, struggle with the carnal self is an element of perfection of the human self.

Third: Almighty Allah created man and gave him reason, re-

cognition of Him, a general inclination towards true guidance, and recognition of truths and causes of advantages and disadvantages, yet in a general manner. Almighty Allah also placed

in man fancies and lusts that can allure him towards worldly

life in order to test and try him on the one hand and to make

these fancies act us a motivating power on the other. Hence,

these are two factors, both parallel and opposite, that create human activity.

Besides, Almighty Allah has granted man the capability of

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

acts.

Whenever man applies his reason to direct his will and

choice and prevail over them, he will advance on the path of

perfection. On the other hand, if man allows his fancy and lusts 34

to prevail over his will and direct his actions, he will slip onto the path of deterioration and regression.

In the earlier hypothesis, the passions—directed by reason

and knowledge—become energy that propel towards perfec-

tion, while in the latter, they become destructive and detri-

mental energy.

Fourth: Out of His kindness, mercy, magnanimity, wisdom

and infinite knowledge, Almighty Allah sent the prophets with

books, missions and guidance through Divine revelation in or-

der to lead humanity towards the truth especially when facts

are confused and the truth resembles falsehood or when man

fails to realize and appreciate the truth or his benefit and loss.

The average person fails to recognize these truths and ad-

vantages; therefore, the prophets and messengers of Almighty

Allah undertake the missions of conveying His messages, lead-

ing humanity to righteousness, teaching the Holy Book and

wisdom, judging with justice between people in matters

wherein they differ and witnessing their conduct and activity.

Fifth: If human will coincides with the Divine Legislative Will represented by Divine edicts, laws, and provisions, the human

self will attain perfection because it will be compatible with the truth and its advantages. To achieve this, man is required to

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

Moreover, struggle with the self—against fancies and

lusts—intrinsically

leads

to

self-perfection, which

is

the

groundwork of human perfection, just as physical self-perfec-

tion can be attained through physical exertion and sports.

Islam has set up a definite course to overcome psychological

strife of the self and attain self-perfection. Of course, this course has certain pillars, foundations, and practical forms.

The following is a summary of these pillars and foundations

in addition to other general aspects that relate to the practical forms and methods. Details are postponed for another occasion.11

35

The Way

The pillars of the Ahl al-Bayt’s Islamic method of struggle

with the carnal self are as follows.

The detailed features can be obtained from discussions pub-

lished on the topic of struggle with the carnal self or self-purification.12

First: One of the foundations of struggle with the carnal self, according to Islam and the Ahl al-Bayt’s instructions, is to

strengthen one’s ties with Almighty Allah through:

(1) Strong faith in Him

(2) Full trust in Him

(3) A good concept of Allah

(4) Sincerity in deed and intention

(5) Love for Him

(6) Fear of Him

(7) Hope in Him

Second: The second foundation of struggle with the carnal

self is to comply with reason that guides towards the truth.

One of the features of complying with reason is to depend upon knowledge and erudition to face ignorance and fancies and

avoid falling under their influence. In view of this fact, Divine punishment and reward will be in accordance with one’s reason. It is strongly recommended to consult one’s reason and then give preference to it over fancy in all matters that one

may face in life.

Third: The other foundation of struggle with the carnal self

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

36

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

(1) Be steadfast in obeying Almighty Allah

(2) Be committed to religious duties

(3) Forsake acts of disobedience

(4) Avoid committing forbidden acts

(5) Withstand psychological and external pressures by means

of refraining from surrendering, accepting, or submitting to

them

(6) Persist in the path of obedience

(7) Shun all acts of disobedience

(8) Strengthen factors of patience

(9) Develop willpower and capability for endurance

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

one’s willpower

Fifth: Another foundation of struggle with the carnal self is

the practice of calling oneself to account and monitoring one’s deeds and activities as well as emotions, feelings, and senses.

By doing this one can figure out the scope of compatibility of one’s acts, behavior, emotions and feelings with religious laws, Islamic morals, perfective features and noble goals that

Almighty Allah has put before man along his progress towards

self-perfection.

Sixth: The other foundation is to repent and frequently turn

to Almighty Allah whenever one feels that he has deviated from the path of truth and the straight course of justice, and

whenever one falls into sin and wrongdoing or unwittingly

commits offences. As soon as man finds himself performing

such wrong deeds, he must hurry to repent by feeling sorry,

confessing that he has committed a sin, determining to commit

himself to religious duties, and compensating for the financial or moral wrongdoings that he may have committed against

others.

Seventh: The seventh foundation is to detect sources of lust-

ful drives, such as egoism and pursuance of desires like “wo-

men, sons, and hoarded treasures of gold and silver.” It also requires detecting psychological tendencies in one’s personality, 37

such as rage, envy, hunger for power, arrogance, cavorting about,

avarice,

laziness,

tribal

or

national

fanaticism,

ignorance-based zealotry, wronging others, inclination to

transgression, violation of others’ rights, and so on. The stage following detection must be to remedy these drives and be

watchful of them.

Eighth: Creation of immunity, resistance, impregnability, and

refuge against fancies inside the human self can play a major

role in the establishment of the high level of struggle against the carnal self that guides man in his progress towards self-perfection. To achieve such strength in the inner self, one

needs to commit oneself to performing recommended acts and

avoiding forbidden acts. Such commitment builds a defensive

fence around the self to prevent it from falling under the influences of fancies. When this is done, the self climbs more steps towards self-perfection.

38

More Methods for Struggle with the Carnal Self In addition to the above, other methods of struggle with the

carnal self can be derived from general Islamic teachings, as

follows:

(1) Supplicatory prayers (pl. ad’iyah/sing. du’a' ) and remembrance of Almighty Allah (i.e. dhikr): The Holy Imams of the Ahl al-Bayt ('a) set a course of supplicatory prayers and words and statements of dhikr that cover all the hours of days and nights. They also invited attention to the importance of devotional acts practiced on nights such as:

The Qadr Nights (the 19th, 21st, and 23rd of Ramadhan);

Thursday nights (i.e. the nights before Fridays);

The nights preceding the Feast Days (i.e. ‘Id—the 1st of

Shawwal and 10th of Dhu’l-Hijjah);

The eves of Islamic occasions such as the eves of the Holy

Prophet’s birth, the Divine Mission, ‘Id al-Ghadir, the 15th of Sha’ban…etc.

In addition to these nights, certain days of the year are of

special significance with regard to acts of worship, such as:

The first nine days of Dhu’l-Hijjah;

The Tashriq Days (the 11th, 12th, and 13th of Dhu’l-Hijjah);

The ‘Id Days, including the day of ‘Id Ghadir;

The Holy Prophet’s birthday;

The anniversary of the Divine Mission;

The day of ‘Ashura', and other special days.

(2) Special Recommended Prayers: The Holy Imams of the

Ahl al-Bayt ('a) prescribed a number of voluntary prayers to be performed at any time. These are prayers ascribed to the Four-teen Infallibles, Ja’far al-Tayyar’s Prayer, and other prayers, as well as other general prayers to be voluntarily offered on particular nights that have special devotional acts, such as the

nights of Ramadhan and Islamic anniversaries.

(3) Other Acts of Worship: The Holy Imams ('a) have also re-

commended other devotional, yet voluntary, acts such as fast-

ing, confinement to mosques ( i’tikaf), ‘Umrah, visitations to the tombs of the Holy Prophet (S), the Holy Imams (‘a) and the

righteous servants of Almighty Allah. Statements of glorifica-

tion of Almighty Allah ( dhikr), giving alms from one’s wealth 39

for the sake of Allah, and visiting one’s relatives, neighbors, brethren-i- -faith and even Muslims in general are included.

The minute details of all these devotional acts can be found

in reference books of hadith on chapters dedicated to certain subjects like struggle with the carnal self, self-perfection, skill in social relationships, affiliation with one’s brethren-in-faith and excellent moral behavior.

Practicing such devotional acts escalates the moral aspects

and behavioral commitments and strengthens the personality

at both individual and social levels.

Details of these acts are discussed in the coming book on

Rituals and Acts of the Worship System.

1. - Shaykh al-Kulayni, al-Kafi 2:26-27, H.5.

2. - Shaykh al-Kulayni, al-Kafi 2:38, H.6.

3. - Shaykh al-Kulayni, al-Kafi 2:38, H.7.

4. - Shaykh al-Kulayni, al-Kafi 2:42, H.1.

To impose two qualities of faith upon one who has been gran-

ted only one…etc.—this means to charge one who has only one

quality of faith with an act that cannot be done except by one who enjoys two qualities or more is unacceptable because he

will not be able to undertake such.

5. - This may be an indication of the grades mentioned by

Almighty Allah in the holy verse that reads, “They are of varying grades in the sight of Allah. (3:163)

6. - Shaykh al-Kulayni, al-Kafi 2:45, H. 3.

7. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 8:513, H. 1.

8. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 8:412, H. 4.

9. - Shaykh al-Sadur, al-Khisal 1:21, H. 62; ‘Allamah al-Majl-

isi, Bihar al-Anwar 71:178, H. 25.

10. - Decency (‘adalah) is a supreme rank of straightness and

righteousness on the path of the religion, or mental disposition that prevents man from falling prey to prohibitions and

abandoning obligatory acts or repenting after committing a sin.

11. - In my exegesis of Surah al-Jumu’ah (No. 62) I have

thrashed out the course of purification and education in Islam.

In the discussions of the ‘Social Relations System’ and ‘Rituals and Acts of Worship System’, I will introduce an aspect of this topic.

12. - I have dealt with this topic, in some details, in my lectures of Ramadhan, 1413-1414. Traditions in this respect are

40

overlooked on account of briefingbrevity. However, these traditions can be seen in al-Hurr al-’Amili’s Wasa'il al-Shi’ah, Vol.

11, Section: Self-StrifeStruggle with the Carnal Self, Section: Enjoining the Right and Forbidding the Evil, and other

sections.

41

4

Chapter

Cultural Aspect

Prelude

Culture, or education, occupies the third place of importance

in the process of building the virtuous community. It can por-

tray the correct features of this community, since it represents the proportionally detailed outlines of the doctrinal and moral content and the foundation on which the superstructure of the

virtuous community can be established. The institutions, pro-

grams, and consequences of education can maintain the endur-

ance and continuity of this structure in addition to connecting with the doctrinal and moral aspects.

Education helps make these aspects become part of the cul-

ture by which the nation abides.

Education is a well-fortified shelter that can maintain the

doctrines and morals of the nation on the one hand and supply

the people with a high moral spirit on the other.

It can also hold together the nation and the virtuous com-

munity from all parts of the world to unify them on their path, affairs, and goals. This is so because education monitors the

details of the social structure and supplies all aspects with the concepts it needs at political, economic, social, organizational, or security levels and even at the levels of form, content, and purport.

The Ahl al-Bayt (‘a) School has granted the educational as-

pect a special privilege and particular significance through

their actions and by building the virtuous community.

No doubt, the Holy Qur’an, being the richest source of Islam-

ic education in the view of the Ahl al-Bayt (‘a), has been the object of their greatest interest. For that reason, Imam ‘Ali Amir 42

al-Mu'minin (‘a) took the initiative of compiling the Holy Qur’an based on its revelation and interpretation.

In this respect, ‘Amr ibn Abi’l-Miqdam has reported on the

authority of Jabir that he heard Imam al-Baqir (‘a) saying:

None may claim that he compiled the entire Qur’an as ex-

actly as it was revealed but a liar. None compiled and preserved it as exactly as it was revealed except ‘Ali ibn Abi-Talib (‘a) and the Imams (‘a) after him. 1

Likewise, Imam ‘Ali (‘a) was the first to compile, write down

and preserve the Prophetic Traditions (Sunnah), because these

traditions are considered the second source of Islamic culture.

His efforts resulted in the Comprehensive Document ( al-Sahifah al-Jami’ah) that was transferred to the Holy Imams (‘a) thereafter.

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

O Abu-Muhammad, we do have the Jami’ah with us. What do

they know about the Jami’ah?

It is a seventy-cubit long document that was measured and

directly dictated by Allah’s Messenger (S) and handwritten by

‘Ali (‘a). It includes all that which is lawful and unlawful and everything people may need, even matters that are as minute as the expiation for a scratch. 2

Abu-Basir has also reported that he heard Imam al-Sadiq (‘a),

talking about the verdicts of Ibn Shabramah, saying:

How can he be compared with the Jami’ah? It is the dicta-

tions of Allah’s Messenger (S) and the handwriting of ‘Ali (‘a).

It comprises all that which is legal and illegal even matters that are as minute as the expiation for a scratch. 3

Additionally, Imam ‘Ali (‘a), after the Messenger of Allah (S), was the most knowledgeable of all people, the most skilled in

judgment, and the most experienced in the lawful and the un-

lawful issues as well as the interpretation of the Holy Qur’an.

He was verily the door to the city of the Holy Prophet’s

knowledge.

At the level of practice, Imam ‘Ali (‘a) was the most liberal of all people in cultural and educational aspects after the Holy

Prophet (S). He was the first to set courses and invent new

43

branches in the sciences of education. He is thus the founder of a number of sciences, such as jurisprudence ( fiqh), haditho-logy, exegesis of the Holy Qur’an ( tafsir), syntax ( nahw), and many others.4

The same course of Imam ‘Ali (‘a) has been followed by the

other Holy Imams (‘a), their followers and partisans who, directed by the Holy Imams (‘a), founded the Islamic sciences.5

In the field of education, while building the virtuous com-

munity, the Holy Imams (‘a) worked on diagnosing and con-

structing two important projects:

44

First Project: Cultural And Educational Courses Any educational course plays a major role in successfully

strengthening the cultural aspect of the virtuous community by making its individuals competent enough to fulfill their requirements and fill the gaps of their cultural needs.

While building the virtuous community culturally, the Ahl al-

Bayt (‘a) adopted four cultural policies that complemented

each other. These policies are as follows: While building the

virtuous community culturally, the Ahl al-Bayt (‘a) adopted four cultural policies that complemented each other. These policies are as follows:

Freedom of Thought and Sources of Islamic Education

First Line: Freedom of Thought and Accurate Ijtihad

Freedom of thought and accurate ijtihad forms the general framework and foundation of educational policy. A reference to this point, which is one of the distinctive features by which the jurisprudence of the Twelver Imamiyyah sect outmatches other

sects and jurisprudential schools, has been made in the previ-

ous chapter regarding intellectual and doctrinal aspects. We

saw that the Holy Imams (‘a) had a clear-cut goal and accurate course on which their educational school was set up and its scientific foundations framed.

This

framework

was

established

on

the

following

foundations:

First: The Holy Qur’an and the authentic Sunnah (traditions) of the Holy Prophet (S) are the essential sources of Islamic culture in all fields such as historical-philosophy, socio-philo-

sophy, Muslim jurisprudence, ethics, ideology, cosmology, lit-

erature, and linguistics.

Second: The principle of the referential authority of the Ahl al-Bayt (‘a) must be observed in understanding Islam, its convictions and in obtaining Islamic law. In fact, Islamic texts, history and Prophetic traditions have suffered inaccuracy in interpretations and explanations in addition to variety and multiplicity in situations and trends.

The policy of the Ahl al-Bayt (‘a) School firmly attests that

the Holy Imams (‘a) are the referential authorities in obtaining 45

an accurate understanding of Islam in addition to being the divinely appointed leaders of the Muslim nation and the legitim-

ate representatives of the Holy Prophet (S). The famous hadith al-thaqalayn (Tradition of the Two Weighty Things) has referred to this very fact, as has been previously cited.6

Third: Jurisprudential rules and fundamental principles of Islam can be inferred from the Holy Qur’an and Sunnah—the

two sources of Islamic legislation. General rules and universal laws can be applied in order to deal with the latest developments. The Holy Legislator has left the Representative of the

Holy Prophet (S), the Holy Imam (‘a) or a well-qualified jurisprudent, to deduct laws from their sources.

Inasmuch as the Islamic system is the final divinely revealed

code of law, it must cover all ages and times. In view of this fact, jurisprudents and well-versed scholars are required to

play the role of inferring the secondary and circumstantial religious laws from their sources in order to meet with the latest circumstances, on condition that such inference is based on the general laws of Islam. Furthermore, jurisprudents and scholars are required to assess the legal situation and human responsibility towards every event and condition.

As a part of the mission, competent scholars are required to

implement the Qur’anic verses regarding Islamic law in their

inferences regarding new developments that occur in Muslim

life in general. They are also required to apply historical concepts and norms to their inferences attributed to the social and political conditions of the Muslim community.

Fourth: Considerable attention has been paid by the Holy Imams (‘a) to teach their followers the precise method of inference of religious laws from their sources and the accurate ap-

proach of using the Islamic texts (i.e. texts of the Holy Qur’an and Sunnah) in the most appropriate way. They are expected

to compare the texts, which seem to be contradictory, with one another in order to come up with an acceptable result and to

uncover points of concurrence and connection between them

and also prefer some texts over others on the basis of certain regulations and standards that are defined in ‘Ilm al-Usul (Fundamentals of Muslim Jurisprudence) .

The Holy Imams of the Ahl al-Bayt (‘a) asserted the signific-

ance of familiarization with the abrogating and abrogated,

46

decisive and allegorical, general and particular, concise and elaborate texts of the sources of the religious legislation before a process of inference of religious laws is carried out. They

also emphasized the use of the method of dealing with such

texts and understanding some of them in the light of others.

This matter was one of the gifts in which Imam ‘Ali (‘a) used to excel over the other companions of the Holy Prophet (S), since it was one of his peculiar excellences.

47

Ijtihad and Vitality of Islamic Law

The objective of such meticulous freedom of thought was to

accomplish the following two significant matters:

First: Freedom of thought aimed at creating among every generation a class of well-qualified scholars competent enough to infer religious laws from their genuine and fundamental

sources. This was done to avoid falling into chaotic situations due to reliance upon the opinionism7 in which the opinionists

( ashab al-ra'y) had fallen; in other words, the Hadithists had become inert by depending upon a single text and not subject-ing these single texts to perfect comprehension by comparing

them to other texts. In fact, the totality of Almighty Allah’s words (i.e. the Holy Qur’an), the Holy Prophet’s traditions (i.e.

Sunnah), and the Holy Imams’ (‘a) reported discourses are con-

sidered one word—one explaining the other—just like the unin-

terrupted speech of an individual when the first, middle, or the last part of that speech indicates the speech as a whole.

Second: Freedom of thought aimed at maintaining the vitality of the religious code of Islamic law and sustaining its capability to adapt itself to the changing circumstances and developments, without (1) falling victim to the perils of distortion, falsi-fication and imitating other jurisprudential schools, (2) interpreting the sacred texts inappropriately, or (3) challenging the truth due to the political and cultural chaos into which the

Muslim world had fallen as a result of the spread of seditious matters and painful events suffered by Muslims all through history.(3) challenging the truth due to the political and cultural chaos into which the Muslim world had fallen as a result of the spread of seditious matters and painful events suffered by

Muslims all through history.

48

Seeking Knowledge and Learning

Second Line: Promotion of Seeking of Knowledge

The second line in the educational course of the Holy Imams

(‘a) is urging seeking of knowledge in general and knowledge

of the religious law in particular. In the Ahl al-Bayt (‘a) School, seeking knowledge has become a religious duty, the violation

of which brings about accountability. Books of hadith have dedicated separate chapters to this subject, since many traditions, such as the following, have confirmed it:

Imam al-Ridha (‘a) has reported Imam ‘Ali Amir al-Mu'minin

(‘a) as saying:

I heard the Messenger of Allah (S) saying, “Seeking

knowledge is obligatory upon every Muslim… Through it,

the Lord is obeyed (properly), kinships are observed, and

lawful and unlawful (matters) are recognized. Knowledge

is the leader of deed while deed is its follower. Know-

ledge is inspired in the blessed but withheld from the

wretched.” 8

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

Had people realized the benefits of knowledge, they

would have certainly sought it even by exposing them-

selves to death and the toil of tumults. 9

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

Imam (Abu-Ja’far) al-Baqir ('a) said, “O Son, you can

recognize the ranks of the Shi’ah according to their re-

ports and knowledge. Verily, knowledge is to have ac-

quaintance with the traditions. Through familiarity with

traditions, a believer can mount up to the furthest rank

of belief. As I looked at it, I found the following in the

Book of ‘Ali (‘a): “The value and worth of each individual

is his/her knowledge.” 10

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

You can recognize the standings of our Shi’ah (i.e. ad-

herents) through recognizing the amount of their report-

ing of our traditions in a proficient way. We cannot

49

regard the jurisprudents among them as true jurispru-

dents until they prove themselves as reporters of our tra-

ditions…A believer can receive understanding of things

(from the angels), and one who receives understanding is

actually talked to by the angels. 11

In this respect, the Holy Imams of the Ahl al-Bayt (‘a) did not stop at touching this matter in general terms; rather, they portrayed the steps leading to it. These steps are as follows:

Knowledge and Opinion

The Holy Imams (‘a) laid much stress on adopting the

Qur’anic methodology of research, highlighting the role of science and positivism in obtaining knowledge as opposed to the

course of adopting conjecture and surmise. As has been previ-

ously cited, the Holy Imams (‘a) attached acquaintance with

the religious laws to the authentic resources of these laws.

In addition, they asserted that the dependence upon these

resources must be consistent with the methodology of research

founded on study and learning derived from the true scholars,

the Ahl al-Bayt (‘a).

As a result of these instructions, the Holy Imams (‘a) blocked the way of adopting surmise and personal views, opinions and

conjecture, such as the so-called principles of equitable preference ( istihsan), analogy ( qiyas), acceptable advantages ( al-mas-alih al-mursalah) and similar invented principles. Divine truths, religious laws and the details of advantages and disadvantages related to these laws cannot be realized except by Divine revelation and inspiration. This is granted to prophets and divinely selected individuals or by learning, erudition, recording, and taking from the true scholars who are the Household of the

Holy Prophet (S) and trustees of Divine revelation.

The Holy Prophet (S) is reported to have said:

He who acts without knowledge will bring about more

corruption than correction. 12

Imam ‘Ali Amir al-Mu’minin (‘a) said:

After the departure of Allah’s Messenger (S), the

people separated into three groups. One group represen-

ted the scholars that were truly guided by Almighty Allah

50

Who made them needless of other than Him due to the

knowledge He gave them (i.e. the Ahl al-Bayt (‘a)).

Another group represented the ignorant ones who pre-

tended to be knowledgeable while they lacked know-

ledge. They were admirers of what they had. They were

tempted by this world while they themselves tempted

others. The third group represented those who were

learning from scholars for the sake of finding Allah’s

guidance and salvation. Beyond these three categories,

perdition befall him who claims falsely and frustration

befall him who forges lies. 13

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

He who gives a verdict without knowledge and true

guidance will be cursed by the angels of mercy and the

angels of chastisement and will be responsible for the

deeds of those who acted upon his verdict. 14

Answering the question of his companion who asked him to

mention the creatures’ duty towards Almighty Allah, Imam al-

Sadiq (‘a) is reported to have said:

They are required to say only that which they know and

refrain from that which they do not know. If they do so,

then they will have carried out their duty towards

Almighty Allah. 15

Recording the Hadith

In addition to memorizing, reflecting on, and comprehending

the Holy Qur’an, the Holy Imams (‘a) highlighted the signific-

ance of reporting, memorizing, and recording the Hadith.

In this regard, history has recorded a precedence for the Ahl

al-Bayt (‘a) and their followers who were the first to record, maintain, and circulate the Hadith, especially after the Holy

Sunnah had been in danger of extinction due to negativity

shown by the second caliph in the earliest age of Islam. When

the suggestion of recording the Hadith was put before him, the second caliph rejected it, claiming that such records would

have a negative bearing on retaining the Holy Qur’an and dis-

tract the public from it (i.e. the Holy Qur’an).16

51

As a result of the trend of recording and reporting the Hadith under the encouragement of the Holy Imams (‘a), their companions attained high ranks in jurisprudence and general

knowledge in which they excelled over all others.17

By virtue of these instructions, the companions of the Holy

Imams (‘a), in successive ages, endeavored to write down and

record the ahadith (plural of hadith). These recordings were known as al-Usul al-Arba’mi'ah (The Four Hundred Principles).

Some of the Holy Imams’(‘a) companions, such as Aban ibn

Taghlib and ‘Ubaydullah ibn ‘Ali al-Halabi referred to these recordings.18 The Holy Imams (‘a) praised those companions who

undertook this work, including Burayd ibn Mu’awiyah al-’Ajli,

Abu-Basir, Muhammad ibn Muslim, and Zurarah ibn A’yun.19

Propagation of Knowledge and Learning

The Ahl al-Bayt (‘a) instructed their companions and follow-

ers to seek knowledge and learn.

They highlighted these two activities as much as they fo-

cused on retaining and recording the Hadith. Consequently,

these practices became as important as recording the Hadith.

As a result, the Ahl al-Bayt (‘a) managed to pave the way for

making seeking of knowledge easy-to-obtain and within reach

by the individuals of the virtuous community despite the difficult political circumstances encountered by these individuals.

They suffered constant harassment by the ruling authorities

who also imposed economic and educational boycotts on them.

Shaykh al-Kulayni, in his book of al-Kafi, has reported Mu’awiyah ibn ‘Ammar as saying, I asked (Abu’Abdullah) Imam

al-Sadiq (‘a), “There is a reporter of your traditions who

spreads them among people so as to show them and your par-

tisans the right way. There is, on the other hand, a worshipper among your partisans that does not have such ability to report your traditions. Which one is better?”

The Imam (‘a) answered:

A reporter of our traditions who strengthens the hearts

of our Shi’ah (partisans) is better than a thousand wor-

shippers. 20

The Holy Prophet (S) is reported to have said:

52

Hold sessions of discussions, meet each other, and ex-

change discourses. Verily, discourses polish hearts. Just

as swords rust and are then polished by iron, so also do

hearts rust. 21

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

He who learns the science of reporting any traditions for the

sake of gaining a worldly benefit will have no share (of benefit) in the Hereafter, but he who learns it for the sake of gaining the benefits of the Next World will be granted by Allah the benefits of this world and the Next World.22

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

He who retains forty of our traditions, Almighty Allah,

on the Day of Resurrection, will include him with the

well-versed scholars. 23

Muhammad ibn Muslim has reported the following:

I asked Imam al-Sadiq (‘a), “When I hear a tradition from

you, is it acceptable to add or delete part of the statement

when I convey it to others?”

The Imam (‘a) answered:

If your intention is to explain its meaning, it is then

agreed. 24

This policy is the only reason for the continuity of the Ahl al-Bayt’s cultural momentum and the endurance of their scientific and cultural centers in spite of the difficult circumstances they had to encounter. In addition, one of the most prominent features and evident characteristics of the scientific policy of the Ahl al-Bayt (‘a) School is free education with which this school, along with all its branches, has withstood all pressures and

difficulties.

At the same time as the ruling authorities strongly supported

the official schools of the other Muslim sects by means of

massive donations, they exercised pressure and official perse-

cution against the schools of the Ahl al-Bayt’s followers in addition to depriving them of any support, donations or aid. Nevertheless, the Ahl al-Bayt’s schools endured in such an increasing manner that they occasionally excelled all the other officially 53

supported schools that would have collapsed and vanished if governmental aid had stopped.

Among the major reasons for such endurance and continuity

was the method of free education, the propagation of seeking

knowledge and the adoption of seeking nearness to Almighty

Allah through learning.

In fact, this is still the general feature of these schools and their prevailing methodology with regard to dealing with all

educational activities appertaining to the individuals of the virtuous community at all levels, including teaching, propagation, communication of religious laws, writing books, or any other

level of education. In fact, this is still the general feature of these schools and their prevailing methodology with regard to

dealing with all educational activities appertaining to the individuals of the virtuous community at all levels, including teaching, propagation, communication of religious laws, writing

books, or any other level of education.

54

Variety in Educational Methodology

Third Line: Variety in Methods of Educating and

Teaching

In addition to the current styles for preaching sermons, re-

porting traditions and composing poetry that were widely

known in the earliest era of Islam, the Holy Imams (‘a) took

much interest in other styles that were new methods for gener-

al education because they were unfamiliar practices and beha-

viors. These styles included supplicatory prayers ( du’a’), bequests ( wasiyyah), epistles ( risalah), statements ( bayan), formulas of visitation ( ziyarah), sessions ( majlis), general gatherings ( ijtima’) including congregational commemoration of Imam al-Husayn’s martyrdom ( al-majalis al-husayniyyah).

Supplicatory Prayer (Du’a')

In the educational system of the Ahl al-Bayt (‘a), supplica-

tions (or supplicatory prayers) have transformed into a perfect school that teaches doctrines, ethics, Islamic and social concepts, human relationships and high moral standards as well as self-purification, high discipline, and expression of relationships with Almighty Allah.

Through his famous supplications ( du’a’) and whispered prayers ( munajat), Imam ‘Ali Amir al-Mu'minin (‘a) founded this style for which he is famed. The most famous of his supplications is one reported by Kumayl ibn Ziyad al-Nakha’i and

known as Du’a’ Kumayl.

One of the distinctive and famous formulas of supplication of

the Ahl al-Bayt (‘a) is Imam al- Husayn’s ‘ Supplication on the Day of ‘Arafah’.

Taking advantage of this style, yet more expansively, Imam

‘Ali ibn al-Husayn Zayn al-’Abidin (‘a) produced an extensive

collection of supplications, the role and impact of which has

been considerable on the educational course of the Shi’ah. It

was the most successful style of treating the educational and

moral degradation that struck Muslim society on the one hand

and overcoming the difficult political circumstances that Imam Zayn al-’Abidin (‘a) had to encounter after the martyrdom of

55

his father and the proscription that the Umayyad ruling authorities imposed on him, on the other hand.25

Bequest (Wasiyyah)

The style of using bequests was started by the Holy Prophet

(S) who addressed Imam ‘Ali (‘a) with a number of political,

educative, and edifying instructions. Continuing this style,

Imam ‘Ali (‘a) instructed his son Hasan (‘a), as well as his other sons, through a number of bequests. After that, this style became another idiosyncratic course adopted by the Holy Imams

of the Ahl al-Bayt (‘a), who left such a valuable asset of be-

quests—touching on various educational features—that they

can be compiled in a voluminous book.26

Epistle (Risalah)

The style of epistles can be seen in the instructive and educational letters and statements of Imam ‘Ali (‘a) in the Nahj al-Balaghah. The same style is visible in the epistles that the Holy Imams (‘a) used to send to their partisans and followers, such as the epistles of Imam al-Baqir (‘a), Imam al-Sadiq (‘a), and Imam al-Kazim (‘a), that contained many precise and varied details of educational guidelines.27

More Styles

In coming books of this series, we will discuss in detail other styles, such as Ziyarah (Ritual Systems); the Husayni Assemblies (Educational Foundations); and general gatherings (Sys-

tem of Social Relations).

In these books, we will have a look at the great, organized

work of the Ahl al-Bayt (‘a) and the variety of educational

styles they engendered, some of which have become substan-

tial establishments and distinctive ventures. In these books, we will have a look at the great, organized work of the Ahl al-Bayt (‘a) and the variety of educational styles they engendered,

some of which have become substantial establishments and

distinctive ventures.

56

Variety in Topics of Education

Fourth Line: Miscellaneous Education and Scientific

Specialization

The Holy Imams of the Ahl al-Bayt (‘a) took much interest in

the variety of educational and scientific specializations because they believed that their followers must master such variety and specialization in various human and natural domains.

Not satisfied with the multiplicity and variety in educational information, the Holy Imams (‘a) urged their followers to adopt specialization in fields of knowledge in order to be able to

reach high levels in various educational issues. Since the be-

ginning, the Holy Imams of the Ahl al-Bayt (‘a) realized the significance of enlarging the fields of human and natural sciences.

They also foresaw the expansion in the horizons of knowledge

as well as intellectual conflicts and doctrinal deviations that the Islamic world would face, such as tendencies of infidelity, atheism, exaggeration, fanaticism, opinionism, personal views, and adjacency with the Greek, Indian, Persian, and Byzantine

civilizations.

As a result of such efforts, specialization in various branches of science was practiced not only in later ages of Islamic history when educational affairs and branches ramified and ex-

panded, but also in past ages, particularly in the beginning of the second century of Hijrah, and under the special direction of the Holy Imams (‘a). For instance, Husham ibn al- Hakam was

specialized in theology, Zurarah ibn A’yun and Muhammad ibn

Muslim in issuance of religious verdicts, Aban ibn Taghlib in

the sciences of the Holy Qur’an, and Sulaym ibn Qays, Lut ibn

Yahya, and Aban al-Ahmar al-Bujali in history.

In natural sciences, Jabir ibn Hayyan, who received his know-

ledge directly from Imam Ja’far al-Sadiq (‘a), not only specialized in chemistry but also established the foundations of this science. In addition, al-Mufadhdhal ibn ‘Umar and many other

prominent companions of the Holy Imams (‘a) were special-

ists.28

Such comprehensiveness and specialization represented a

policy in the educational building of the virtuous community

aimed at meeting the requirements, filling the gaps and

57

meeting the needs of this community on the one hand, and granting them their independence in construction, movement,

and self-dependence on the other. This enabled the virtuous

community to take its normal position in the Muslim nation in

the capacity of its being a pioneering group that undertook its mission of safeguarding, reinforcing, and protecting Islam.

Naturally, such specialization does not mean turning away

from the other fields of knowledge. In fact, the companions and followers of the Holy Imams (‘a) dealt with the other sciences by means of research and learning side by side with their specialization, concentrating on a certain branch of science so that the educational movement would be comprehensive and characterized by profundity and power.

58

Second Project: Cultural And Scientific

Establishments

After identifying the sources of Islamic culture and organiz-

ing the general courses to be taught, the Holy Imams of the Ahl al-Bayt (‘a) devoted their attention to building educational and scientific establishments.29 They also encouraged others to activate establishments, such as mosques, which were the first

educational and worshipping establishments known in Muslim

societies. They also founded other educational establishments

unfamiliar to Muslims, where special sessions were held by the Ahl al-Bayt (‘a) and through the efforts of the virtuous community for the purpose of propagating and teaching their traditions. With the passage of time, these establishments became

one expansive educational establishment that included the con-

gregational commemoration of Imam al-Husayn’s martyrdom

(currently known as al-Majalis al-Husayniyyah).

Interest grew in these educational establishments for two

reasons that are related to the cultural aspect:

The First Reason was to instill these educational approaches

into the mainstream to ensure its continuity under all

circumstances.

The Second Reason was that these unique approaches were

not capable of being maintained by public establishments, no

matter how competent they happened to be. Also, the oppor-

tunities offered by these establishments would be limited to

the followers of the Ahl al-Bayt (‘a). For these two reasons, the Holy Imams (‘a) took a considerable interest in creating special establishments.

In the following sections, we shall refer to certain establishments that had a great impact on the educational aspect of the lives of the followers of the Ahl al-Bayt (‘a).

59

Shi’ite Seminaries (Ḥawzah ‘Ilmiyyah)

Since their first day, Muslims were forming debate groups in

the form of assemblies ( halqah) to confer the various branches of their sciences. Such sessions progressed into famous schools in the history of Islam, such as the School of Kufah, Madinah, Basrah, Mecca, Cairo, Andalusia and many others. In the tradition of the Ahl al-Bayt’s followers, such schools are called

hawzah (seminaries).

Moving with this stream, which was familiar to Muslims, the

Ahl al-Bayt (‘a) established these schools to not only teach the general knowledge of Islam but also activate schools of other

fields of knowledge and Islamic sciences in all the cities of the Muslim world. This role became more evident during the age

of Imam al-Baqir and Imam al-Sadiq—peace be upon them.

They played a distinctive role in educating and disseminating

knowledge among the entire Muslim community. As has been

previously cited, the major Muslim scholars and scientists studied under the Holy Imams (‘a).30

Likewise, the Holy Imams (‘a) played a major role in the es-

tablishment of schools, especially for their followers and partisans (Shi’ah), within a special course which they drew up to

build the virtuous community. This interest originated from

their belief in the vital role the educational establishment could play in founding the pillars of education.

60

Schools of Kufah and Qum

The School of Kufah was one of the private schools in the his-

tory of the Ahl al-Bayt (‘a).

Shi’ism found its way to Iraq at the beginning of the Islamic

conquest of Iran along with the earliest prominent companions

of the Holy Prophet (S), such as Hudhayfah ibn al-Yaman and

Salman al-Farsi. They participated in this conquest and were

the first to hold the highest governmental offices of the Islamic caliphate in the city of Mada'in, along with ‘Ammar ibn Yasir,

‘Abdullah ibn Mas’ud, and many others.

The School of Qum, a branch of the School of Kufah before it

became an independent school specializing in the sciences of

the Shi’ah, was then established in this small town by sincere followers of the Ahl al-Bayt (‘a) to avoid being harassed by the ruling authorities.

Other schools in the Muslim east followed the Schools of Ku-

fah and Qum, such as the schools in Ray (southern Tehran),

Khurasan (northern Iran), Isfahan (central Iran), Afghanistan, and Jabal ‘Amil (southern Lebanon).

After that, the School of Kufah, from which four thousand

scholars graduated, each of whom used to say, “Ja’far ibn

Muhammad al-Sadiq (‘a) taught me…”, developed to extend to

Baghdad. That was during the ages of Imam al-Hasan al-’As-

kari (‘a) and the ‘Four Envoys’ in the Age of the Minor

Occultation.

It distinctively expanded during the periods of Shaykh al-

Mufid, al-Sharif al-Murtadha, and Shaykh al-Tusi in whose age

this school moved to the cities of Najaf, Hillah, and Karbala' re-spectively. Finally, it settled in the holy city of Najaf in the last couple of centuries.

Passing through different stages, the School of Qum kept on

swinging between expansion and contraction until it became

the second most important school in the Shi’ite world in mod-

ern history after the School of Najaf.31

61

Graduation of Well-Versed Jurisprudents

The Holy Imams (‘a) took much interest in establishing reli-

gious seminaries. To achieve this goal, they encouraged their

followers to embark upon teaching, issuing verdicts, and hold-

ing meetings and assemblies dedicated to such subjects. A

firm, influential methodology was set up for running such

schools in order to put into action a set of scientific, educational, and spiritual objectives and contribute to the achievement of other social, political, and organizational goals, the details of which will be discussed in the following books of this series.

However, the principal goal was to maintain the momentum

of ijtihad. In addition to the graduation of proselytizers from all countries where the followers of the Ahl al-Bayt (‘a) existed, the most important objective of the scholastic courses in these schools was to graduate well-versed scholars and researchers

in fields like Muslim jurisprudence, Usul, preliminary sciences to these two fields and other Islamic sciences. Actually, this curriculum remained consistent for ages until the latest developments of the modern age made it necessary to add some new

courses to it.

As a result, we can see that such schools ( hawzah) are abounding with large numbers of well-versed jurisprudents

( mujtahid) in every age and among every generation and social class. It is also noticeable that these schools differ from one another competitively in the quality and quantity of their graduates and in the profundity of the jurisprudential, fundamental, and Islamic studies that they teach.

However, such increasing interest in the achievement of this

goal resulted in negative consequences that affected the

nature of the scientific outcome of these schools and their capability of achieving other goals. It is thus noticed that there are gaps, both wide and limited, in the yield of other Islamic fields of knowledge, such as exegesis of the Holy Qur’an, Islamic doctrine, philosophy, ethics, Hadith , history, and literature. This is so because there was always urgent need for ijtihad (i.e. deep specialization) in the fields of fiqh and Usul, and some other fields of knowledge which did not need such specialization.32

62

Nevertheless, these schools made speedy progress in open-ing the door to Ijtihad and maintaining the graduation of well-versed scholars in the various fields of Islamic sciences even in the harshest circumstances through which the Islamic world

passed.

They could also stand steadfast in the face of attempts at distortion which were encountered by other religious schools in

the Islamic world, such as al-Azhar in Cairo and the al-Zaytu-

nah Schools of the Indian subcontinent, plus the schools of

Mecca, Madinah, Baghdad, and other places.

63

Graduation of Missionaries

Among the other objectives of these schools was to graduate

preachers, missionaries, envoys to other countries and teach-

ers for subsidiary religious seminaries.

In this respect, these schools had to face a big problem. This was the absence of a curriculum competent enough in form

and content to achieve these objectives directly and respond to the requirements of the latest developments and the various

stages, especially in the new regions of the followers of the Ahl al-Bayt (‘a). This was so because the level of general knowledge of the Muslim nation, as well as the type of knowledge

and the new cultural and educational problems, were different

and more progressive than the previous ones. Besides, the mul-

tiplicity, ramifications, and reciprocity of the branches of knowledge, in addition to the existence of modern scientific and

technical methods, not to mention other channels of develop-

ment—all required a new treatment of the curricula at both

levels of form and content so as to spare time for the students, summarize knowledge for them, and supply them with useful

means in practical fields.

In view of this, the idea of specialization in the various fields of knowledge became practicable and more effective since it

would meet realistic requirements.

64

Surmounting New Problems

In spite of all the problems mentioned, the religious seminar-

ies were able to surmount them, albeit partially, by means of

increasing their personal scientific competence to enable a student to acquire scientific and technical knowledge through personal effort widening the horizons of knowledge.

The following features of these schools have helped in the

achievement of all that has been accomplished in the

discipline:

(1) Freedom of thought and research

(2) Freedom in choosing classes and instructors

(3) Freedom in controlling and utilizing time suitably

(4) The financial system of these schools which is, to a great extent, controlled by the social and cultural requirements of

the virtuous community

(5) The system of social relations that drives students to re-

spond to the cultural requirements of the Muslim nation

Another factor was the moral course of the religious seminar-

ies that arouses religious responsibility, prompts the highest degrees of piety and asceticism, and induces mental and spiritual education.

These factors have made the students of these religious sem-

inaries move speedily to fill these gaps and stand steadfast

against temptation.

65

Maintenance of Islamic Heritage

Among the other objectives of the religious seminaries was

the maintenance of Islamic heritage in general and the herit-

age and culture of the Ahl al-Bayt (‘a) in particular. They were to provide Islamic thought, doctrine, history, and other researches related to Islam with the new, genuine, and pure

thought based purely on Islamic resources and intended to

face the other ideological trends.

We notice that these schools and seminaries continued to

produce profound research and wide-ranging cultural investig-

ation to maintain this heritage, such as research in the bio-

graphy of reporters of Hadith ( ‘ilm al-rijal) and Islamic encyclopedias of Hadith and jurisprudence.

These seminaries produced grand scholars and reformers in

various scientific fields, such as Avicenna, Shaykh al-Mufid,

Sharif al-Murtadha, Sharif al-Radhi, Shaykh al-Tusi, Shaykh

Nasir al-Din al-Tusi, al-Muhaqqiq al-Hilli, ‘Allamah al-Hilli, Shaykh

al-Tabrisi,

al-Shahid

al-Awwal

(First

Martyr;

Muhammad ibn Makki), al-Shahid al-Thani (Second Martyr:

Zayn al-Din al- ’Amili), Ibn Tawus, Shaykh al-Baha'i, Sayyid al-Damad, Mulla Sadra (Sadr al-Din al-Shirazi), ‘Allamah al-Majl-

isi (Muhammad Taqi); Shaykh al-Majlisi (Muhammad Baqir), al-

Faydh al- Kashani, al-Muhaqqiq al-Karaki, al-Wahid al-Bahba-

hani, Sayyid Bahr al-’Ulum, Shaykh Kashif al-Ghita', Shaykh al-Jawahiri (known as Sahib al-Jawahir), Shaykh al-Ansari, and al-Shirazi the reformer.

In the past century, these seminaries produced master schol-

ars such as Jamal al-Din al- Afghani, Shaykh al-Akhund al-Khur-asani, Shaykh al-Mamuqani, Shaykh al-Na'ini, al- Muhaqqiq

al-’Iraqi, Sayyid al-Burujerdi, ‘Allamah Kashif al-Ghita', ‘Allamah Sharaf al-Din, Sayyid Muhsin al-Amin, Shaykh al-

Balaghi, Sayyid al-Hakim, ‘Allamah al-Tabataba'i, Sayyid al-

Khumayni, Martyr Mutahhari, Martyr al-Sadr, Sayyid al-Khu'i,

and many others who played a major role not only in the Shi’ite world but also in the Islamic world as a whole.

These scholars have enriched the Islamic scientific schools

with new theories as they have written scientific encyclopedias and research papers on Muslim jurisprudence, the sciences of

66

the Holy Qur’an, various fields of Islamic knowledge, history, and doctrine. In addition, they approached with great determination the events through which they served Islam and its

blessed renaissance and boldly faced international coloniza-

tion, atheism, and local tyranny.

67

Masjid and Husayniyyah

Since the beginning, the mosque ( masjid) has played the role of an educational institution, not to mention its religious and administrative roles in the Muslim community. Sermons, lessons, and lectures were delivered in mosques and people fre-

quented mosques in order to quench their thirst from this

spring of Islamic education.

Following this pattern, the followers of the Ahl al-Bayt (‘a)

used mosques to link the general culture with religious duties on the strength of belief in Almighty Allah and thus confer sacredness upon them (i.e. cultures). It was one of the religious duties to seek knowledge, as expressed by the Hadith that

states:

Seeking

of

knowledge

is

obligatory

upon

every

Muslim. 33

The followers of the Ahl al-Bayt (‘a) patterned this course

after the Holy Prophet (S) and his noble companions lead by

Imam ‘Ali ibn Abi-Talib (‘a)—the Master of the Successors of

the Prophets. During his reign as caliph, he changed the

mosque into a perfect Islamic foundation of rule, judicature, jihad, and social attitudes, and made education act as one of the basic features of this foundation.

68

The Virtuous Community and Mosque

In the various regions of the Muslim world, the followers of

the Ahl al-Bayt (‘a) had to encounter the problem of the aggression and harassment of the tyrannical ruling authorities

against them, their culture, thoughts, and doctrines. Because

of this, they could rarely find an opportunity to make use of

mosques as cultural foundations, since mosques were under

the management of the ruling authorities. They therefore had

to choose other places away from the watchful eyes of the tyr-

ants and their agents to study their religion, teach others, and exchange viewpoints in the various fields of life and culture.

Nevertheless, they never deserted the mosque; rather, they

always established firm relationships with it as they practiced the Islamic rituals in the mosques even under the most vehe-ment circumstances because they believed that the mosque

was not only a place of study but also a place of worship, supplication, and confidential talk with Almighty Allah.

In addition, mosques were a communication device of the

Muslim nation.

The Holy Imams of the Ahl al-Bayt (‘a) worked earnestly to-

ward keeping and maintaining this connection between their

followers and mosques.

Whenever they would find an opportunity, the followers of

the Holy Imams (‘a) made mosques their starting points for cultural work. As has been previously cited, al-Kufah Mosque was

one of the major centers of the Ahl al-Bayt (‘a) School

throughout the Islamic era.

Likewise, the mosques of the regions in which the followers

of the Ahl al-Bayt (‘a) could find some freedom and security

were used as centers of Islamic education without seeking al-

ternative locations, such as mosques in Iran, Iraq, Lebanon,

and other regions.

Additionally, the followers of the Holy Imams (‘a) took much

interest in building, reconstructing, and concerning themselves with mosques—a fact that is witnessed in all Muslim regions

that are inhabited by followers of the Ahl al-Bayt (‘a).

69

The Virtuous Community and Husayniyyah

In the regions where the followers of the Ahl al-Bayt (‘a)

could not find freedom and security, they would betake them-

selves to other places in order to maintain their culture, doctrines, and history. This was the reason for establishing places that are currently known as Husayniyyah 34 because the original idea was to find centers in which they could speak freely and securely, as is derived from many traditions reported from the Holy Imams (‘a).

The main subject discussed in such places was Imam al-

Husayn (‘a) and the atrocities he encountered. Later on, this

idea developed so largely that the followers of the Ahl al-Bayt (‘a) established many such Husayniyyah s as cultural and social centers.

Attending to the religious and ritual role of mosques, they

would dedicate one part of such buildings to worship and an-

other part to commemoration of the martyrdom of Imam al-

Husayn. This guaranteed more freedom of work and activity

and kept the mosque away from the religiously discommended

or banned matters, taking into consideration the fact that jurisprudents from the Ahl al-Bayt School (‘a) believed in keeping

mosques free of ceremonial impurity. They also hold it unlaw-

ful for the menstruous and the ceremonially impure to remain

in mosques and it is not recommended to eat and sleep in

mosques or to bring children therein. Of course, such rulings

are not applicable to Husayniyyah s. There are also other specific acts and practices discommended in mosques but not in

Husayniyyah s.

In addition, Husayniyyah s are originally dedicated to holding and practicing certain social and cultural ceremonies, such as mourning ceremonies, particular events, general festivals, and establishment of loan offices and public libraries that may help those who gather therein.

In view of this, Husayniyyah s have changed into special cultural foundations that the followers of the Ahl al-Bayt (‘a) have adopted for the sake of proclaiming the Islamic culture. Likewise, they have become the springboard to the establishment

of a wide-ranging cultural foundation that the followers of the 70

Ahl al-Bayt (‘a) have as a distinctive feature. This foundation is namely the commemoration of Imam al- Husayn’s martyrdom( al-sha’a'ir al-husayniyyah). Nevertheless, Husayniyyah is in fact an extension of the Islamicfoundation of mosques. is in fact an extension of the Islamic foundation of mosques.

71

Commemoration of Imam al-Ḥusayn’s Martyrdom

Commemorating Imam al-Husayn’s martyrdom has been one

of the significant fundamentals that the Ahl al-Bayt (‘a) established in the field of cultural activities. It has also been one of the distinctive features of their followers and devotees. This fundamental includes holding ceremonies commemorating

Imam al-Husayn (‘a) and his martyrdom, collective recital

of ziyarah (formulas to be said when visiting the tombs of the Holy Imams (‘a)), and other ceremonies that will be described.

Actually, commemoration of Imam Husayn’s martyrdom is re-

garded as one of the significant objectives that the Ahl al-Bayt (‘a) adopted in building a virtuous community. It is important because they relied on it in their movement inside the Muslim

nation, and it received inspiration from Imam al-Husayn’s up-

rising and venerated and highlighted the various political, cultural, doctrinal, and spiritual aspects of its goals.

The Holy Imams (‘a) laid the foundation of this commemora-

tion, giving it a purely religious color and defining its form and contents so that it corresponded with the significant role these ceremonies needed to play.

As for the form, these ceremonies must be utterly compatible

with the circumstances of the tragic saga of Karbala' and the

circumstances of the Ahl al-Bayt’s followers.

As for the contents, they must be compatible with the politic-

al, spiritual, cultural, and doctrinal aspects of Imam al-

Husayn’s (‘a) uprising and martyrdom.

Beyond doubt, Imam al-Husayn’s uprising has had a far-

reaching impact on movements of the Muslim nation and has

resulted in safeguarding Islam and the Muslim nation from a

variety of distortions.

The ceremonies of Imam al-Husayn’s martyrdom have played

a great role in consummating the role of Imam al-Husayn’s up-

rising. This role is mainly consecrated within the virtuous community, even though it has had some impact on the Muslim mi-

lieus in general.

Because the cultural aspect is one of the basic, most import-

ant goals among its multifaceted goals, we will single out a

rather comprehensive discussion on these ceremonies and

72

include other aspects in order to round off its benefits. Because the cultural aspect is one of the basic, most important

goals among its multifaceted goals, we will single out a rather comprehensive discussion on these ceremonies and include

other aspects in order to round off its benefits.

73

Commemoration of Imam al-Ḥusayn’s Martyrdom

and the Virtuous Community

The commemoration of Imam al-Husayn’s martyrdom can be

organized in the following two major sections according to its form and contents:

(1) Prescribed Rituals

The first section deals with the ceremonies held according to

authentic and forthright instructions reported from the Ahl al-Bayt (‘a). Their authenticity depends upon their performance:

A) Grief and Weeping

In addition to all reasonable semblances of grief, sorrow, and complaint about the offensive carried out against the grandson of the Holy Prophet (S), many traditions that are reported from the Holy Imams of the Ahl al-Bayt (‘a) have referred to the significance of weeping over Imam al-Husayn’s martyrdom. These

sorrowful slogans of protest obviously express the emotional

and spiritual reaction to Imam al-Husayn’s tragedy and intro-

duce the persecution he had to encounter and the brutal crime

that was committed against him.

Many other traditions have asserted that the Holy Imams (‘a)

did weep for Imam al-Husayn (‘a), as a token of protest that

was initially instituted and raised by Imam ‘Ali ibn al-Husayn Zayn al-‘Abidin (‘a).

In his book of Kamil al-Ziyarat, Ibn Qawlawayh has reported that a servant of Imam Zayn al-‘Abidin (‘a) saw him while he

was prostrating before Allah and weeping. He asked, “O ‘Ali

ibn al-Husayn (‘a), has the time of the termination of your grief not yet come?”

The Imam (‘a) raised his head, looked at him, and answered:

Woe to you! By Allah I swear, (Prophet) Jacob (‘a) com-

plained to his Lord for less than what I have seen, saying, “O

my sorrow for Joseph!” That was because he had lost one son only.

As for me, I saw my father and a group of my household lying slain around me! 35

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

74

‘Ali ibn al-Husayn wept for (his father) Husayn ibn ‘Ali (peace of Allah be upon them all) for twenty or fourty years. Whenever he was served with food, he would weep for Husayn (‘a).

Once, one of his servants said to him, “May Allah accept me as ransom for you, O son of Allah’s Messenger (S)! I fear you will die (by weeping so much).” The Imam answered, “I only complain of my grief and sorrow to Allah. Whenever I recall the killing of Fatimah’s sons, tears gush out.” 36

This intensive practice of weeping of Imam Zayn al-‘Abidin

(‘a) cannot be interpreted as mere emotional reaction to the

scenes that he had witnessed in those days of Muharram, after

which he was not able to suppress his feelings and emotions. In addition to this understanding, this practice must have ap-prised his followers of a well-determined plan based on the tragic truth the Imam (‘a) had to personally suffer. This confirms its profundity and enormity so much so that this tragedy per-manently exists as an issue experienced by the Muslim nation

since the time it took place and as a basic motive for the virtuous community.

After Imam Zayn al-‘Abidin (‘a), other Holy Imams (‘a)

offered further insight when they propounded it as a third ex-

ample of holding in honor the rituals of God.37 This was done

by declaring an objection to injustice and personally reacting to the issue and goals of the tragedy of Karbala', and undertaking a course of self-purification and self-discipline. As a result, weeping over Imam al-Husayn’s martyrdom has changed into

an act of worship practiced by people individually and

collectively.

The Ahl al-Bayt’s emphasis on the significance of actually

weeping and trying to weep for Imam al-Husayn ('a) and the

reward of such acts shows that this act has become an example

of weeping recommended by Almighty Allah, similar to weep-

ing out of fear of Him.

In this regard, Imam al-Sadiq (‘a) is reported to have asked

Fudhayl, “Do you regularly gather and mention us?”

Fudhayl answered, “Yes, we do.”

The Imam (‘a) commented,

I love these assemblies. Bring to life our affairs (i.e. deeds), O Fudhayl. May Allah have mercy upon him who revitalizes our 75

deeds! O Fudhayl, if one mentions us or listens to our deeds and his eyes shed a tear that is as little as a fly’s wing, Allah will forgive all his sins even if they were as vast as the foam on the seas. 38

Abu-Harun al-Makfuf (the blind) has reported that he once

visited Imam al-Sadiq (‘a) who asked him to say an elegy about Imam al-Husayn (‘a). Abu-Harun recited the elegy in an ordin-ary way, but the Imam (‘a) said, “Do not recite it in this ordin-ary way; rather, chant it as you do at the graves.”

So, Abu-Harun started with this verse, “Pass by Husayn’s

grave and say to his pure bones.”

As he saw Imam al-Sadiq (‘a) weeping, Abu-Harun stopped.

The Imam (‘a) commanded him to continue. He went on until

the end of the lamentation. The Imam (‘a) then asked for more, so Abu-Harun chanted another elegy beginning with, “O

Maryam, mourn for your master and weep soulfully for Husayn

(‘a).”

Imam al-Sadiq (‘a) then wept, his body heaving with sobs,

and women also began to wail.

When they stopped, the Imam (‘a) said to Abu-Harun:

If one recites an elegy about Husayn (‘a) and makes ten persons weep, Paradise will be his reward. If he makes nine persons weep, Paradise will be the reward…If he makes even one person weep, Paradise will still be the reward. If one mentions Husayn (‘a) and weeps, Paradise will also be his reward. 39

Logic for Weeping

If we take into consideration the following consequences of

weeping, we can understand its significance:

First: There is a political facet in weeping for Imam al-

Husayn (‘a). Weeping is generally the best human and social

method—sound and gentle—to condemn wrongdoing and ex-

press the profundity of this tragedy and the transgressions to which Imam al-Husayn (‘a) and his noble goals were exposed.

The political significance of this method manifests under cir-

cumstances of ordeal, repression of freedom and terrorism,

when all other aspects fail to convey the truth.

In various stages of history, the followers of the Ahl al-Bayt (‘a) have been experiencing difficult and brutal conditions;

76

therefore, the method of weeping has been the most appropriate in expressing and abiding by their political posture.

We can now clearly understand Imam Zayn al-‘Abidin’s in-

clination to this method considering his psychological state due to his presence in Karbala' during that tragedy.

This issue highlights a significant truth about the Ahl al-

Bayt’s strategy about political issues: a faithful individual is required to demonstrate his political belief through this prac-

tice—under all circumstances—despite the fact that it repres-

ents the least degree of faith. Hence, it is imperative for a believer to be duly conscious of political ideology and belief.

Many reports that deal with the duty of enjoining the right and forbidding the wrong confirm this. Such reports focus on condemning that which is wrong, even if only in one’s heart when

higher levels of condemnation are impossible (such being de-

scribed as the lowest level of faith).

Second: At the same time, weeping represents, at minimum,

a moral and subjective reaction to the tragedy of Karbala', an arousal of Muslims’ emotions towards the event and its goals,

and detachment from the enemies, their acts and wicked

purposes.

This moral aspect of weeping became one of the natural

means through which the Ahl al- Bayt (‘a) maintained the mor-

ality of unification. The virtuous community stood by the right party, faced wrongdoers despite pressures at various levels, including the external pressures of despotic rulers and the in-

ternal pressures of personal desires and lust.

Third: Because weeping has some bearing on tenderhearted-

ness, wakefulness of the conscience, and awareness of the sen-

timents, it promotes a course of self-purification from sins and raises sensitivity towards the pains of humanity, deviations of the community and issues of persecution and justice.

The issues of hardheartedness, tenderheartedness, and rev-

erence are the most important factors that create an impact on the personal progress of humanity. Relying on this fact, the

Holy Qur’an treated and criticized hardheartedness and

praised tenderheartedness and reverence on many occasions,

some of which are as follows:

Thenceforth were your hearts hardened: they became

like

a

rock

and

even

worse

in

hardness.

77

(2:74)Thenceforth were your hearts hardened: they be-

came

like

a

rock

and

even

worse

in

hardness.

(2:74)Thenceforth were your hearts hardened: they be-

came like a rock and even worse in hardness. (2:74)

Has not the time arrived for the Believers that their

hearts in all humility should engage in the remembrance

of Allah and the Truth revealed to them, and that they

should not become like those to whom was given Revela-

tion aforetime, but long ages passed over them and their

hearts grew hard? For many among them are rebellious

transgressors. (57:16)

Do they not then earnestly seek to understand the

Qur’an, or are there locks upon (their) hearts? (47:24)

They (i.e. the Jews) say, ‘Our hearts are the wrappings.’

Nay, Allah's curse is on them for their blasphemy. Little

is it they believe. (2:88)

Woe to those whose hearts are hardened and cannot

celebrate the praises of Allah! They are manifestly wan-

dering in error. (39:22)

Allah has revealed from time to time the most beautiful

Message in the form of a Book, consistent with itself, yet

repeating its teaching in various aspects. The skins of

those who fear their Lord tremble thereat; then their

skins and their hearts do submit to the celebration of

Allah's praises. Such is the guidance of Allah: He guides

therewith whom He pleases, but those whom Allah leaves

to stray can have none to guide. (39:23)

The state of hearts and setting a seal on them, mentioned in

the Holy Qur’an, is the state of hardheartedness. The opposite state is that of purity, reverence, fear, tenderness, leading to tranquility.

Based on this fact, the Holy Legislator has encouraged weep-

ing for fear of Him. Thus, an eye that weeps for fear of Allah is, according to sacred texts, in line with the eyes abstaining from 78

violating His prohibitions and staying awake to guard in His way.40 In addition to its political and moral aspects, weeping enjoys a spiritual and sentimental aspect.

No doubt, weeping is the finest way of cleansing the filth

from the hearts and preparing them to respond to improve-

ment. This is linked to justice and injustice. The motives of

weeping that stir up such emotional and sentimental feelings

have an impact on man’s outlook on life and reaction to various socio-politico-economic issues. When feelings towards wrong

and oppression are aroused in a person and when he reacts to

such feelings, he will undoubtedly think about the causes of injustice and the standards of justice and resort to methods of

commitment to it. Usually, discussions of such ideas surface

after stimulation of such feelings.

B) Significance of Ziyarah

Originally, Ziyarah of Imam al-Husayn (‘a) indicated pres-

ence near his tomb. Later, it took on a broader aspect apper-

taining to paying tribute to the Ahl al-Bayt (‘a) since it required visitation of Imam al-Husayn (‘a) on various occasions from

near and far. After that, visitations to Imam al-Husayn’s tomb paved the way for visiting the shrines of the other Holy Imams (‘a), their descendants and followers.

According to certain reports, the first to have visited Imam

al-Husayn’s grave was Imam Zayn al-‘Abidin (‘a), forty days

after his martyrdom (ceremonially called al-arba’in), on his return from Sham (currently Syria) to Madinah.41

Subsequently, the other Holy Imams (‘a) recommended visit-

ing Imam al-Husayn’s tomb.

According to traditions, some of which will be cited herein-

after, visiting Imam al-Husayn’s tomb is a duty required by

every Shi’ite individual who believes in Imam al-Husayn’s

Imamate.

Authentic traditions, reported from the Holy Imams (‘a), have

mentioned the great rewards ensuing from this blessed act of

devotion as well as its preference to the recommended (i.e. not obligatory) pilgrimage to Mecca ( ‘umrah).

Shaykh al-Tusi in his book of Misbah al-Za'ir has recorded a form of the ziyarah that is different from the famous one that is recited on the day of ‘Ashura'. Through a valid chain of

79

authority, he has also reported this formula of ziyarah from

‘Abdullah ibn Sinan, the author of al-Mazar al-Kabir, as follows: On the tenth of Muharram (‘Ashura') of one year, I visited my master Abu-‘Abdullah Ja‘far ibn Muhammad (al-Sadiq) (‘a) and found him gloomy, apparently aggrieved, with tears flowing from his eyes like pearls. I asked, “O Son of Allah’s Messenger (S)! What is making you weep? May Allah never cause your

eyes to weep!”

The Imam (‘a) answered, “Are you inattentive? Do you not

know that Husayn ibn ‘Ali (‘a) was martyred on this day?”

I then asked, “O master, what do you say about fasting on

this day?”

The Imam (‘a) answered:

You may abstain from eating and drinking on that day but

without a predetermined intention of ritual fasting and you may break your abstinence from eating and drinking but

without prearrangement. Do not fast for the whole day; rather, you must break your fast an hour after the Afternoon (‘Asr) Prayer with a drink of water. At this very time of that day, the combat with the family members of Allah’s Messenger (S) terminated and the massacre ended while thirty of their supporters were thrown on the ground. Their slaying is very hard for Allah’s Messenger (S). Had he been alive then, he would have been the one consoled for their death.

O ‘Abdullah ibn Sinan, the best act you may do on this day is to dress yourself in clean clothes, undo the buttons, and uncover your arms, just like those stricken by a disaster. At midday, you may take leave to a wasteland or a place where nobody can see you, go to an empty house you own, or keep yourself secluded. You may offer a four-unit (rak’ah) prayer with genuflec-tion (ruku’) and prostration (sujud). After each two units, you say the taslim (the concluding statement of prayers). In the first unit, you recite Surah al-Hamd (al- Fatihah, No. 1) and Surah al-Kafirun (No. 109) and in the second Surah al-Hamd and Surah al-Tawhid (al-Ikhlas, No. 112). You then offer

another two-unit prayer, reciting in the first unit Surah al-Hamd and Surah al-Ahzab (No. 33) and in the second Surah al-Hamd and Surah al-Munafiqun (No, 63) or any other part of

the Holy Qur’an as much as is easy.

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You then say the taslim and turn your face towards Husayn’s tomb and place of rest. You then call to mind the way he, his sons and family members were slain. You salute him, invoke Allah’s blessings upon him and Allah’s curse upon those who

slew him, and distance yourself from their crimes. By doing so, Almighty Allah will raise your rank in Paradise and absolve you from your evildoings.

You then take some steps in the place where you are, be it desert, an empty space, or any other area, repeating the following words:

“We are Allah’s and unto Him shall we return. We are

pleased with His decree and we submit to His decisions.”

Depression and sadness should be manifest on your mien.

You should also mention Almighty Allah as much as you can

and repeat the previous statement.

When you finish walking while doing the previous acts, you should stop in the same place where you offered the prayers and say the following statements:

“O Allah, torture the wicked ones who contended with Your

Messenger (S), fought against Your Representatives (‘a), worshipped other deities than You, and violated Your prohibitions.

Curse the leaders and the followers as well as those who loved them, those who participated with them, and those who approved of their crimes with much cursing. O Allah, hasten the Deliverance of Muhammad’s Family (‘a). Shower on them Your blessings and save them from the grasp of the misleading hypocrites and the contemptuous unbelievers. Grant them (‘a) manifest victory. Confer upon them soothing mercy and approaching relief, and furnish them with an overcoming authority from You over Your enemy and theirs.”

You then raise your hands, pointing to their (‘a) enemies, and say the following… etc. 42

Investigation of the political, ethical, social, and spiritual denotations of this sublime ziyarah requires a lengthy discourse, especially when we take into consideration the historical aspect and the reactions of the despotic ruling authorities to it during the various stages of history. However, let us now refer to a number of basic aspects briefly. (S)

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The Various Aspects of Ziyarah

First Aspect: This ziyarah represents the same set of principles represented by the rituals of Hajj according to the Islamic ruling, yet in a special framework and a restricted goal,

which is to refine the virtuous community and the genuine line of the Ahl al-Bayt’s followers in accordance with the purposes behind Imam al-Husayn’s uprising.

Such refinement can be achieved through loyalty to this

Islamic standard, namely Imam al-Husayn (‘a), and by respond-

ing to his call in the capacity of a caller to Almighty Allah. This response has been introduced in the following formula:

Here I am responding to you, O caller to Allah. If my body could not respond to your call when you called for aid and my tongue could not respond to your call for help, then, verily, my heart, my hearing, and my sight have responded to you. Glory be to our Lord! Most surely, the promise of our Lord was to be fulfilled. 43

Second Aspect: The Holy Imams of the Ahl al-Bayt (‘a)

aimed at connecting the movement of the virtuous community

and the genuine line of Islam to Imam al-Husayn’s Islamic

standard and his religion-based situations. In view of differ-

ences in their conditions, which required variety in their provi-sional political affairs, the Holy Imams (‘a) needed to confirm a fixed line to be followed by their movement and a clear-cut

practice for their school. This line signifies the objection to oppression and injustice, which was declared by Imam al- Husayn

(‘a) in his first sermon delivered to the people of al-Kufah,

saying:

O people: Verily, Allah’s Messenger (S) has said, “He who

realizes that an unjust ruler is violating the prohibitions of Allah, breaching his pledge with Him, opposing the traditions of His Messenger (S) and oppressing His servants yet does not try to change that through his deeds or words, then Allah will definitely place him with that ruler.” Verily, those rulers have acted in accordance with Satan, abandoned their obedience to the All-beneficent God, made overt mischief, infringed upon the provisions of Allah, seized booty, violated the prohibitions 82

of Allah, and prohibited that which Allah has deemed lawful.

Most certainly, it is my duty, more than anyone else, to oppose them. 44

The Holy Imams of the Ahl al-Bayt (‘a) took much interest in

consolidating this fixed line in an unambiguous, clear way by

concentrating on visiting Imam al-Husayn’s tomb, rendering

homage to him, responding to his call, showing loyalty to his

devotees and followers, and announcing hostility towards his

enemies and all those who support and follow them.

Third Aspect: The Holy Imams (‘a) worked towards educating the individuals of the virtuous community on commitment

to the doctrinal, ethical, and political concepts present in the texts of the ziyarah that are addressed to Imam al-Husayn (‘a) on various occasions.

Visiting Imam al-Husayn’s tomb was consecrated within a

certain season to express commitment to these multifaceted

concepts. As a result, a cultural line, which is characterized by attentiveness and firmness, was created in the milieus of the

virtuous community.

Fourth Aspect: By way of connecting with Imam al-

Husayn’s movement, the Holy Imams (‘a) introduced the virtu-

ous community politically and socially and opened the doors

for other Muslims to join this movement. This fact explains the following two events that manifested themselves eminently

throughout history associated with the visitation to Imam al-

Husayn’s tomb.

First Event: The despotic authorities and the criminal tyrants practiced suppression and violence against the Muslims

who visited the holy shrine of Imam al-Husayn (‘a).

Throughout history, these visitors had to encounter various

sorts of injury: some were killed, some fined, some their hands cut off and others persecuted. The holy tomb of Imam alHusayn (‘a) was exposed to many attempts of ruination at the

hands of despotic rulers, such as al-Mutawakkil, the ‘Abbasid

ruler (822-861 AD), the Wahhabis at the end of the thirteenth

century of Hegira, and the ‘Aflaqi45 rulers of Iraq (1968-2003).

Second Event: The Holy Imams (‘a) adopted the course of

precautionary dissimulation ( taqiyyah) and worked on safeguarding their followers and keeping them away from all risks

83

and pain. However, they enlightened their followers on the necessity of reciting the ziyarah no matter what menace they faced, since visiting Imam al-Husayn’s tomb came to be regarded by them as a fight for the sake of Allah (i.e. jihad).

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

Command our followers to visit the tomb of Husayn ibn ‘Ali (‘a), for this deed is obligatory upon each and every believer who has confessed to the divinely commissioned leadership of Husayn (‘a). 46

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

If you go on Hajj every year for your entire lifetime but miss visiting Husayn ibn ‘Ali (‘a), you will have abandoned one of the duties towards Allah and towards His Messenger (S).

Carrying out the duty towards Husayn (‘a) is verily obligatory upon each Muslim by a command of Almighty Allah. 47

84

Commemorating Imam al-Husayn’s Martyrdom

The ceremonies commemorating Imam al-Husayn’s martyr-

dom ( al-majalis al-husayniyyah) are the assemblages that the followers of the Ahl al-Bayt (‘a) hold on the days of the great disaster, in Muharram and Safar, and on other days of the

year. In these assemblages, Muslims gather to recollect the

events of the tragedy of Karbala' as well as probe other reli-

gious issues.

Originally, these ceremonies expressed deep grief for Imam

al-Husayn’s martyrdom (‘a).

They recalled the terribleness of the calamity that befell

Imam al-Husayn (‘a) and his family members, and pointed out

the savagery of the Umayyad band in general and Yazid the

tyrant in particular, revealing the deep-rooted hatred and an-

imosity they had against Islam, the Messenger (S), and his

Household (‘a).

In the following stages, these ceremonies developed into a

mobile school of the Ahl al-Bayt’s followers to meet the cultur-al, political, emotional, and social needs of the virtuous community whose individuals could move freely in the midst of

these ceremonies under all circumstances.

Since the first days of the tragedy of Karbala', such sessions were first held in Sham when Yazid began to retreat in the face of the mass denunciation of the tragedy.

This mass wakefulness was the result of the all-inclusive en-

lightenment that Lady Zaynab and Imam Zayn al-’Abidin (‘a)

spread among the public when their caravan, carrying them as

captives, entered Sham and they were presented in the court

of Yazid ibn Mu’awiyah.

Some traditions confirm that Imam Zayn al-‘Abidin (‘a) held a

three-day funeral ceremony in Sham.48

The other members of the Holy Prophet’s household and

some of his wives, such as Ummu-Salamah, also held funeral

ceremonies in al-Madinah as soon as the surviving members of

Imam al-Husayn’s family, headed by Imam Zayn al-‘Abidin (‘a),

returned home.49

Whenever they had an opportunity and especially on the first

ten days of the month of Muharram, the Ahl al-Bayt (‘a)

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continued to hold such ceremonies. They also encouraged their followers and devotees to do the same, as has been previously

cited.

Although discussions of the history, aspects, consequences,

and logic for these ceremonies of commemorating Imam al-

Husayn’s martyrdom are too extensive for one book, we will

hereinafter refer to some of these aspects briefly:

Significance and Aspects

First: These ceremonies contribute to the preservation of the

great event of Imam al- Husayn’s uprising, which also embod-

ies a Divine proposal the purpose of which is to draw the

Muslim nation’s attention towards safeguarding the final Div-

ine message of Islam against loss, distortion, and deformation.

Since the beginning, the tyrannical authorities attempted to

misrepresent the truth by presenting Imam al-Husayn’s upris-

ing as mutiny against the legal authority, as an act of rebellion aimed at destroying Muslim unity. They also tried to cast a

shadow on Imam alHusayn’s personality and on the goals,

background, causes, and circumstances of his uprising. The

masses need to learn the truth of this great uprising in the history of Muslims.

In the beginning Yazid, the tyrant, tried to absolve himself

from the responsibility of this catastrophic massacre and cast the blame on ‘Ubaydullah ibn Ziyad, the commander-in-chief.

However, the reason-based planning of the Ahl al-Bayt (‘a) reiterated the features of this uprising in such ceremonies and

saved the truth from being hidden or lost. As a result, Imam alHusayn’s uprising, with all its details and attributes, has been well-protected in the history of Islam.50

Second: These ceremonies keep the following significant as-

pects existent, active, and influential in Islamic life in general and the milieus of the virtuous community in particular:

A) These ceremonies activate the conscience of Muslims. One

of the basic goals of this uprising was to shake, revive and

move this conscience whenever it was exposed to death or cul-

tural anesthesia, or whenever it buckled under the psycholo-

gical pressures or methods of terrorism that lead to absence of willpower despite acquaintance with the truth.51

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The tragedy of Karbala' has thus become a moving factor not only for the present generation but also for all generations

throughout the ages.

A pioneering role in this field has been played by the Ahl al-

Bayt (‘a) through their magnificent depictions that embodied

the tragedy in the most effective way. Additionally, poets of the Ahl al-Bayt (‘a) School have contributed to portraying and

presenting this tragedy through the elegies they have com-

posed in various stages of Muslim history.

We can understand the reason for the traditions that urged

composing and reciting poetry on the tragedy of Imam al-

Husayn (‘a) in particular.52 We can also understand the reason for the voluminous poetic heritage on Imam al-Husayn (‘a),

which is too huge to find its match in human literature as a

whole.

B) These ceremonies reveal the politico-cultural recognition

of the events by which the Muslim sects in general and the virtuous community in particular are passing, since this com-

munity has been characterized by profound and unique recog-

nition of all political events and its commitment to Islamic principles and revolutionary ethics.

C) These ceremonies shed light on the need of a genuine

Islamic inspection of the Islamic system of government and its components. It is necessary to stipulate the correct attitude regarding the Islamic system of government and have the com-

petence of distinguishing between right and wrong practices

within this system, along with the capability of distinguishing between the red, green and grey lines so that a more comprehensive understanding is achieved of the issues that menace

Islam which must be confronted and resisted.

Third: The ceremonies of commemorating Imam al-Husayn’s

martyrdom maintain the human and social relations among the

members of the virtuous community and the other Muslims

who interact with them. However, such interactions must be

within the accurate frame of these relations—a frame that rep-

resents the goals and moralities of Imam al- Husayn (‘a).

Just as these sessions and ceremonies have provided great

opportunity to confirm such relations and strengthen the bonds of mutual love and affiliation among the members of the virtuous community and increase the spirit of cooperation and

87

fraternity, so also have they become opportunities for spend-ing, giving, offering, and attending to the feeble and poor after recognizing their condition. This can be accomplished because

the largest congregations of Muslims of various social and religious levels attend such sessions and celebrations.

This aspect in the Ahl al-Bayt’s (‘a) plan (of commemorating

Imam Husayn’s martyrdom) has preserved the unity of the vir-

tuous community in its social and human relations throughout

history regardless of the difficulties, ordeals, and pain the

members of this community have to face.

Fourth: These sessions and ceremonies of commemorating

Imam al-Husayn’s uprising and martyrdom have contributed to

spreading the genuine Islamic culture, which faced several at-

tempts of ideological and physical debarments and terrorism at certain stages of its history as well as unavailability of both human and material potential for promulgating this culture.

The culture of the Ahl al-Bayt (‘a) School, in its various as-

pects including the doctrinal, ethical, behavioral and historical has been characterized by the features and peculiarities of

genuine Islam as practiced by the Ahl al-Bayt (‘a). Opportunities to promulgate this culture were not always available;

rather, they were even banned at certain times. Secondly, religious establishments, such as seminaries, mosques, and other

cultural centers, were neither helpful nor available. As a result, the virtuous community was threatened by dissolution, loss, ignorance, or baseless fanaticism.

To tackle these needs, the Ahl al-Bayt (‘a) recommended es-

tablishing the commemoration of Imam al-Husayn’s uprising

and martyrdom, thus establishing mobile cultural schools.

Shaykh al-Kulayni, through a valid chain of authority, has re-

ported Maysar as saying:

Imam Abu-Ja‘far (al-Baqir) once asked me, “Do you (Shi‘ite groups) usually seclude yourselves to exchange discourses and say whatever you have in mind freely?”

I answered, “Yes, I swear it by Allah. We usually seclude

ourselves to exchange discourses and say whatever we have in our minds freely.”

The Imam (‘a) commented:

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By Allah I swear, I do wish I were with you on even some of these occasions. By Allah I swear, I do love your fragrance and your souls. You are following the very religion of Allah and the religion of His angels. So, help (us) by means of piety and diligence.” 53

Basic Objectives

In view of the aforementioned display of the goals and out-

comes of commemorating Imam al-Husayn’s uprising and mar-

tyrdom, we can ascertain that the nearer these ceremonies get

to achieving their objectives in the most appropriate forms of practice the more they fulfill the actual function that the Holy Imams (‘a) planned.

However, when practiced in unacceptable forms, they will

definitely fail to achieve their goals and be just like prayers performed without cordial attention to Almighty Allah.

The objectives of practicing these rituals and ceremonies are

summarized below:

The first objective is to create a spiritual, mental, and emotional attachment to Imam al- Husayn (‘a), the Ahl al-Bayt (‘a), and the purposes of this great uprising.

The second objective is to accurately inspect, at two levels of policy and religion, the issue of government rule and political events that the Muslim nation faces, including the issues of injustice, justice, enjoining the right, forbidding the wrong, and constructing the divine system of rule.

The third objective is to implant the features of genuine moral education in the virtuous community’s political and social

movement. Such features can be represented through self-sac-

rifice, altruism, steadfastness, feelings of responsibility towards Muslim issues of resisting injustice and tyranny, abiding by what is right, fulfillment of pledges and covenants, sincerity to Almighty Allah, perseverance, and compliance with

principles.

The fourth objective is to spread Islamic culture and cogniz-ance of its various aspects, such as recognition of Islam, study-ing its fundamentals, raising the degree of feeling in human

souls, and awakening sentiments and consciences.

The fifth objective is to strengthen the relations of fraternity, mutual love, and cooperation among the believers as well as

89

take interest in their affairs, provide them with the required advice, help the poor and the feeble among them, bring into

being more joint liability among them, and present them as a

powerful, invulnerable and united community.

2) Innovative Rituals

The second section of this discussion deals with the rituals

associated with the commemoration of Imam al-Husayn’s upris-

ing and martyrdom, which have not been prescribed or recom-

mended by the Holy Imams (‘a). These rituals have been inven-

ted by their followers in various stages of history. These in-

clude organizing processions for expressing grief and sadness

for Imam al-Husayn’s martyrdom ( al-mawakib al-husayniyyah) and rituals of representing and acting out the scenes of Imam

al-Husayn’s tragedy in addition to other rituals that may be invented in the future.

Discussion in this respect can be based on the following two

topics:

The First Topic is dedicated to the legal justifications of performing such rituals about which we cannot find a tradition reported from the Ahl al-Bayt (‘a) at the three levels of words, deeds, and confirmation.

The best justification in this respect is the idea that any practice or act is regarded as a traditional expression of glorifying Imam al-Husayn (‘a) or showing sorrow for his tragedy, especially if such a practice or act was common during the ages of the Holy Imams (‘a), or a tradition reminding of his tragedy

and goals. Such practice and act will thus be legal according to the following Qur’anic rule:

Whoever holds in honor the symbols of Allah, such

(honor) should come truly from piety of hearts. (22:32)

To describe Imam al-Husayn (‘a) as ‘the Vengeance of Allah’

is one of His symbols or signs and rituals that hold Imam al-

Husayn (‘a) in honor is to hold in honor signs of Allah. Besides, many traditions of general purport have instructed showing

sorrow for Imam al-Husayn (‘a) and proclaiming his tragic

event on the days of ‘Ashura' (the first ten days of Muharram).

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The Second Topic is about the limits and framework in which these innovative ceremonies and rituals are practiced to satisfy the aforementioned Qur’anic rule.

The first kind is legally correct under all circumstances be-

cause its forms and contents have been mentioned in traditions reported from the Ahl al-Bayt (‘a). It, therefore, represents a fixed line.

As for the second kind, its legality must include the same

contents and purport that Almighty Allah has decided for it;

that is, the symbols of Allah must be held in honor. It is not sufficient to claim that the effectuation of such ceremonies is for Imam al-Husayn (‘a) and not for holding in honor the symbols

of Allah, as long as their form expresses a traditional reason-based style of holding honor. Hence, such practices must be in line with the legitimate content of Imam al-Husayn’s uprising, as has been previously explained.

This content can be restricted to two basic lines:

The Positive Line, which entails the goals determined for

holding the ceremonies of commemorating Imam al-Husayn’s

uprising and martyrdom in their third line. As much as these

ceremonies achieve the goals cited in the previous five points, these practices express holding in honor the symbols of

Almighty Allah.

The Negative Line entails that these practices must not viol-

ate the sacredness of Islam and the Ahl al-Bayt (‘a) School and must not deform the view of this School. This may happen

when these practices take a form that is incompatible with the actual goals that the Ahl al-Bayt (‘a) decided for them. Such

distortion is obvious in some unwanted practices that are irre-concilable with any act of worship or behavior that the Holy

Legislator has accepted to be an expression of connecting with, loving, honoring or glorifying Almighty Allah, as well as other forms that reasonable people acknowledge in social life.

Some unwanted practices are disgusting to pure sentiment,

sound human taste and reason.

In fact, such practices are only expressions of uncontrolled

passions, reckless emotions, and imaginations without legitim-

ate basis since they cannot be sanctioned by Islamic law.

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They are therefore practiced by naive people who lack acquaintance with Islamic culture and stand rejected by the well-versed scholars of jurisprudence and divinity.

1. - Shaykh al-Kulayni, al-Kafi 1:228, H. 1.

Undoubtedly, ‘compilation’ in this tradition must stand for

collecting the Holy Qur’an with all of its peculiarities that went along with it, beginning with the reasons for the revelation of its verses and its inferences including the Holy Prophet’s explanations of it.

2. - Shaykh al-Kulayni, al-Kafi 1:239, H. 1; al-Saffar, Basa'ir al-Darajat, p. 143, H. 4 and pp. 151-152, H. 3; al-Majlisi, Bihar al-Anwar 26:22, H. 11.

3. - Al-Saffar, Basa'ir al-Darajat, p. 145, H. 15; al-Majlisi, Bihar al-Anwar 26:35, H. 61 (quoted from the earlier reference book).

4. - This subject will be discussed in further detail in the coming book regarding the intellectual referential authority.

5. - Refer to Sayyid Hasan al-Sadr, Ta'sis al-Shi’ah li-’Ulum

al-Islam (The Shi’ah: Founders of the Sciences of Islam). This book has been summarized in Al-Shi’ah wa-Funun al-Islam (The

Shi’ah and Islamic Arts) and Mu'allifu al-Shi’ah fi’l-Islam

(Shi’ite Authors in Islam) by Sayyid ‘Abd al-Husayn Sharaf al-

Din.

6. - Proofs on this fact will be cited in a coming book about

the referential authority of the Ahl al-Bayt (‘a) within this

series.

7. - Opinionism (in Islamic traditions) is the trend of using

personal views and conjectures in the issuance of religious

verdicts.

8. - Shaykh al-Tusi, al-Amali, pp. 487-488; al-Majlisi, Bihar al-Anwar 1:171, H. 24 (quoted from the earlier reference book).

9. - Ibn Abi-Jumhur, ‘Awali al-La'ali 4:61, H. 9; al-Majlisi,

Bihar al-Anwar 1:171, H. 53 (quoted from the earlier reference book).

10. - Shaykh al-Saduq, Ma’ani al-Akhbar, p. 1, H. 2; al-Majl-

isi, Bihar al-Anwar 2:184, H. 4 (quoted from the earlier reference book).

11. - Al-Kashshi, Ikhtiyar Ma’rifat al-Rijal 1:61, H. 2; al-Majlisi, Bihar al-Anwar 2:82, H. 1 (quoted from the earlier refer-

ence book).

92

12. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:12, S (section) 4, H. 13.

13. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:7, S. 3, H. 4.

14. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:9, S. 4, H. 1, 11, 14.

15. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:12, S. 4, H. 10.

Refer to Chapter: Qualifications of Judges in the same refer-

ence book, S. 6 (Illegality of Analogy and Conjectures), H. 14, 15, 20, 21.

16. - Ibn Sa’d, al-Tabaqat al-Kubra 5:140; Ibn ‘Abd al-Barr,

Jami’ Bayan al-’Ilm 2:147; al-Dhahabi, Tadhkirat al-Huffa¨

1:4-5; al-Muttaqi al-Hindi, Kanz al-’Ummal 5:239, H. 4865.

17. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:61, S. 8, Sifat al-Qadhi (Qualifications of Judges), H. 35.

18. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:72-3, S. 8, H.

80-81.

19. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:57-59, H. 14, 16, 21.

20. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:52, S. 8, H. 1.

21. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:52, S. 8, H. 3.

According to other forms of this tradition, the Holy Prophet

(S) said, “Just as swords rust, so also do hearts rust, and discourses are the polish of the rust of the hearts.”

22. Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:52, S. 8, H. 4.

23. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:52, S. 8, H. 5.

24. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 18:52, S. 8, H. 9.

25. - The al-Sahifah al-Sajjadiyyah (also called Psalms of

Islam) by Imam Zayn al-’Abidin (‘a) is one of the clearest ex-

amples in this respect.

26. - Examples on such precepts are: The Holy Prophet’s pre-

cept to Imam ‘Ali (‘a) (Tuhaf al-’Uqul by Ibn Shu’bah al-Har-

rani), Imam ‘Ali’s precept to Imam al-Hasan (‘a) (Nahj al-

Balaghah), Imam al-Baqir’s precept to Jabir al-Ju’fi (Tuhaf

al-’Uqul), Imam al-Sadiq’s precept to Muhammad ibn al-

Nu’man (Tuhaf al-’Uqul), and Imam al-Kaïm’s precept to

Husham ibn al-Hakam (Tuhaf al-’Uqul).

27. - Examples on such epistles are: Imam al-Sadiq’s Epistle

to his followers (al-Kafi 8:397), Imam al-Baqir’s Epistle to the entirety of the Shi’ah and his companions (al-Kafi 8:230), Imam al-Hadi’s

Epistle

of

refutations

of

the

Fatalists

and

93

Indeterminists (Tuhaf al-’Uqul 341), and Imam ‘Ali’s Instructive Epistle to his companions (400 instructions compiled in Tuhaf

al-’Uqul 66-83).

28. - Refer to Sayyid Hasan al-Sadr, Ta'sis al-Shi’ah li-’Ulum al-Islam (The Shi’ah; the Founders of the Sciences of Islam).

29. - Each of these establishments can be a topic for a com-

plete, expansive study. Nevertheless, we have to refer to the

basic features of these establishments for brevity.

30. - This discussion will be further discussed in the topic of the intellectual referential authority within my encyclopedia

entitled ‘The Role of the Ahl al-Bayt (‘a) in Muslim Life’.

31. - The history of these schools involves many details. I expect to have the opportunity to discuss these details in my

book on the virtuous referential authority, which deals with the applied aspect and the history of the virtuous community after the Occultation.

32. - During the age of the referential authority of Sayyid

Muhsin al-Hakim in the holy city of Najaf and Sayyid al-Bur-

ujirdi in Qum, several attempts were made to rectify the pro-

gress of the scholastic courses of these schools and fill the

gaps found therein. These attempts developed greatly to reach

their climax after the victory of the Islamic Revolution in Iran when a large movement of reformation began to bear fruit.

33. - Shaykh al-Kulayni, al-Kafi 1:30-31; Abu’l-Fath al-Kara-

jaki, Kanz al-Fawa'id 2:107; Ibn Abi-Jumhur, ‘Awali al- La'ali 4:70, H. 36; al-Majlisi, Bihar al-Anwar 1:177, H. 54 (as quoted from the previous reference book); al- Muttaqi al-Hindi, Kanz

al-’Ummal 10:57-79, S. Kitab al-’Ilm.

34. - Such places are ascribed to Imam Husayn (‘a) because

the ceremonies of commemorating his martyrdom and the lec-

tures about his uprising and its spiritual, moral, political, social, and doctrinal features were held therein.

35. - Al-Majlisi, Bihar al-Anwar 46:110, H. 4, as quoted from

Kamil al-Ziyarat.

36. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:922, H. 7.

37. - This is an indication of Almighty Allah’s remark men-

tioned in the Holy Qur’an, “Whoever holds in honor the rituals of Allah, such should come truly from piety of heart. (22:32)”

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38. - Al-Himyari al-Qummi, Qurb al-Isnad, p. 36, H. 117;

‘Allamah al-Majlisi, Bihar al-Anwar 44:282, H. 14 as quoted

from the earlier reference book.

39. - Allamal al-Majlisi, Bihar al-Anwar 44:287, H. 25 as

quoted from Kamil al-Ziyarat.

40. - ‘Allamah al-Majlisi, Bihar al-Anwar 93:329.

41. - Some reports indicate that the first to have visited

Imam Husayn (‘a) on the forty-day occasion was Jabir ibn

‘Abdullah al-Ansari, a grand and revered companion of the

Holy Prophet (S). See al-Muqarram, Maqtal al-Husayn, p. 360.

42. - ‘Allamah al-Majlisi, Bihar al-Anwar 101:303-307 as

quoted from Shaykh al-Tusi’s Misbah al-Za'ir.

43. - Imam al-Husayn’s formula of Ziyarah on the fifteenth of

Rajab and Sha’ban, as quoted from Abbas al-Qummi’s Mafatih

al-Jinan.

44. - Muhammad ibn Jarir al-Tabari, Tarikh al-Umam wa’l-

Muluk (known as Tarikh al-Tabari) 4:304; Ibn al-Athir, al-Kamil fi’l-Tarikh 4:48 (with little difference).

45. - Michel Aflaq (1910-1989), an anti-Islam leader and the

founder of al-Ba‘th Socialist Party, fought against Islam in general and against the rituals of the Shi‘ah in particular.

46. - Shaykh al-Mufid, al-Mazar, p. 37.

47. - Shaykh al-Mufid: al-Mazar, p. 37.

48. - Sayyid ‘Abdullah Shubbar, Jala' al-’Uyun 2:264.

49. - Muhammad ibn Sa’d, in his famous book of al-Tabaqat

al-Kubra, has recorded that when she was informed about the

martyrdom of Imam Husayn ('a), Ummu-Salamah, the Holy

Prophet’s wife, cried out, “Did they have the courage to do it?

May Allah fill their houses and their graves with fire!” She then wept so heavily that she lost consciousness. See also Ibn Hajar al-’Asqalani’s al-Bidayah wa’l-Nihayah 8:218.

50. - It is natural to find small differences in the details of the event. Not all the accounts that relate the details of Imam

Husayn’s martyrdom are adopted as truths; rather, such de-

tails and special situations are aimed at presenting the basic features, trends, plans, reasonable grounds, backgrounds, and

tragedies of this uprising, although there may be differences in depiction.

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51. - In my book entitled Thawrat al-Imam al-Husayn (Imam al-Husayn’s Uprising), I have discussed this goal in further

detail.

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

As for any one who composes poetic verses about Imam

Husayn (‘a) and weeps for him or makes others weep, Almighty

Allah shall certainly award him Paradise and forgive his of-

fenses.See al-Hurr al-’Amili, Wasa'il al-Shi’ah 10:464, H. 1.

53. - Al-Hurr al-Amili, Wasa'il al-Shi’ah 11:567, H. 5.

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5

Chapter

Spiritual And Moral Aspect

The spiritual and moral aspect is important in Islamic theory, because it is associated with the issues of feelings, emotions, and spiritual and moral senses. Coming after doctrine, ethics

and culture, this aspect occupies the fourth rank in import-

ance, since it is founded on the fact that man’s behavior, which is the natural consequence of willpower and determination, directly acts upon this aspect, whereas the other three aspects

represent the basis, background, and foundation on which

these sentiments and feelings rely. They are also the starting point of these three aspects. Feelings, emotions and sentiments stand for the stirring energy that supplies human beha-

vior with motion, activity, and agitation although such behavior is submissive to man’s willpower and its cause.

By virtue of this, there is a balanced relationship between

man’s feelings and actions. Man’s determination, steadfastness and willpower become stronger and more powerful when there

is compatibility between these feelings and reasonable, ethical, and cultural foundations.

For this reason, the Holy Imams of the Ahl al-Bayt (‘a) took

much interest in the spiritual and moral aspect. They worked

on directing it on the course that was compatible with both

general goals of building a virtuous community and doctrinal,

ethical, and cultural foundations.

We can observe the major lines that the Ahl al-Bayt (‘a) es-

tablished to implant the spiritual and moral aspect in the virtuous community from their reported traditions and instructions

for their followers and the treatment of issues.We can observe the major lines that the Ahl al-Bayt (‘a) established to implant the spiritual and moral aspect in the virtuous community from

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their reported traditions and instructions for their followers and the treatment of issues.

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Spirit of Piety and Combining Faith with Practice The Holy Imams of the Ahl al-Bayt (‘a) fed their followers

with the spirit of piety and the combining of faith with practice through the following features:

First Feature: They worked towards enhancing the spirit of piety and establishing a firm connection with Almighty Allah

through the following three major ways:

First Way: The Holy Imams (‘a) laid stress on and instructed the course of prayer, supplication, and confidential talk with Almighty Allah. Their great interest in supplication and their superb supplicatory prayers are numerous.

Their prayers and supplications cover all times and circum-

stances and take various forms, such as post-prayer supplica-

tions, supplications at each hour of the day and night, special supplications on special occasions and during religious seasons, such as supplications in the months of Ramadhan,

Sha‘ban, Rajab, and Dhi’l-Hijjah as well as occasions like feast days.

There are also various prayers offered on special occasions.

The supplicatory heritage of the Ahl al-Bayt (‘a) encompasses

many books that are voluminous, well known, and common to

all ages.

They have left for us extensive supplications that carry edu-

cational and cultural features.

Some of these include:

Imam ’Ali’s supplication reported by Kumayl ibn Ziyad al-

Nakha‘i (known as Du‘a’ Kumayl)

Imam al-Husayn’s supplication on the Day of ‘Arafah (the

ninth of Dhu’l-Hijjah)

Imam Zayn al-‘Abidin’s supplication that is reported by Abu-

Hamzah al-Thumali, the supplication known as Du‘a’ al-

Jawshan

Imam Zayn al-‘Abidin’s supplications in Al-Sahifah al-Saj-

jadiyyah, and many more.

In addition to their previously noted cultural aspects, these

supplications and prayers represent a great spiritual domain

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that builds in the inner selves of worshippers a connection with Him through piety and a combination of fear and hope in Him.

Second Way: The Holy Imams (‘a) entered upon the styles of written or specifically delivered bequests ( wasiyyah) and excellent exhortation. As has also been mentioned, not only do such styles represent cultural and educational aspects but they also embody spiritual and moral trends.

Imam Ja‘far al-Sadiq (‘a) has reported the following from his

infallible fathers (‘a):

The Holy Prophet (S) said:

Whoever fails to write his will before his death lacks reason and manliness.

He (S) was asked, “How should writing of one’s will be, Allah’s Messenger?”

He (S) instructed:

In the last hours of his life and when people gather around him, he must say: “O Allah! O Designer of the heavens and the earth! O Knower of the unseen and seen! O Most Beneficent! O

Most Merciful! I confide in You that I bear witness that there is no god save You alone, without Your having any associate. I bear witness that Muhammad (S) is Your servant and messenger and that the Hour shall undoubtedly come. You shall raise the dead from their graves, and the Questioning will take

place. Paradise is true, and that which You have promised to be therein—such as bliss, eating, drinking and marriage—is true. Hellfire is true, and Faith is true, and the (true) religion is as exactly as You have described, and Islam is exactly as You have established, and all that which You have said is exactly the truth, and the Qur’an is as exactly as what You have revealed, and You are verily Allah, the Manifest Truth. I also confide in You in this world that I submit to You being my Lord, Islam being my religion, Muhammad being my Prophet, ‘Ali being my Imam, the Qur’an being my Book, Your Prophet’s

Household—peace be upon him and them—being my Imams. O

Allah, in You I trust at the time of tribulation. You are my only provision when misfortunes befall me, You are my patron in blessings, and You are my God and the God of my ancestors. So send blessings upon Muhammad and his Household and do not

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make me depend on my own self even for the twinkling of an eye. Please, entertain me in my grave and my loneliness and keep my confidence in You active for the day on which I shall meet You.”

This is the covenant of the moribund when he makes his will, which is obligatory upon each Muslim individual.” 1

Third Way: The Holy Imams (‘a) worked towards connecting faith with deed. In addition to its doctrinal contribution to understanding the reality of faith and unbelief, this course carries a spiritual and moral aspect that builds the spirit of piety and connection with Almighty Allah. As a rule, faith is not realized unless it is connected with deed, behavior, and commitment.

Shortly in this book, I will cite many traditions confirming

that true Shi‘ah are those who represent actual piety, dili-

gence, and steadfastness in tribulations and ordeals and are

forerunners in worship and asceticism. Shortly in this book, I will cite many traditions confirming that true Shi‘ah are those who represent actual piety, diligence, and steadfastness in

tribulations and ordeals and are forerunners in worship and

asceticism.

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Real Supporters of the Truth

Second Feature: The Ahl al-Bayt (‘a) worked towards creating an emotional and sentimental connection with the virtuous

community. They laid emphasis on affiliation with the virtuous entity by:

(1) Ingraining genuineness and reality in their followers

(2) Providing them with profound historical roots

(3) Securing their belief in the Ahl al-Bayt’s school to the

highest levels

(4) Promoting as righteous the creed in which a righteous in-

dividual believes by means of standards, proofs and logical

evidence so that belief evolves from mere reason-based states

to spiritual, psychological and emotional commitments to faith.

Such evolution depends on testifying that:

(a) Their doctrines are the true and genuine doctrines of

Islam, utterly free from doubt and spuriousness

(b) Their community is the best of all communities and

groups

(c) They are part of the Ahl al-Bayt (‘a) because they are the worthiest in loyalty and the nearest to them

(d) They are the only group that fulfils the Divine Covenant

as it should be fulfilled

(e) Their love for and loyalty to the Ahl al-Bayt (‘a) are the things that shall benefit them on the Day of Resurrection

(f) They shall resort to the Holy Prophet (S) on the Day of Resurrection according to the glad tidings conveyed to them by

the Holy Imams (‘a)

More than one Imam has confirmed these facts to increase

their followers’ level of faith.

From these confirmations, we conclude that the Holy Imams

(‘a) aimed to achieve a certain degree of emotional and senti-

mental momentum and deepen their followers’ commitment to

and confidence in the virtuous community.

Let us now refer to some examples so that the idea will be

clearer:

1. ‘Imran ibn Maytham has reported that Habbabah al-Walib-

iyyah said to him, “I will tell you about a discourse that I have heard from your master, al-Husayn ibn ‘Ali (‘a). He said:

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I swear by Him Who has caused (the clan of) Ahmas to be the best of (the tribe of) Bujaylah, has caused ‘Abd al-Qays to be the best of Rabi‘ah, and has caused Hamdan to be the best of the Yemen, you are verily the best of sects. None is following the faith of (Prophet) Abraham (‘a) except us and our Shi‘ah (partisans). 2

2. ‘Umar ibn Yazid has reported that Abu-‘Abdullah (Imam al-

Sadiq) (‘a) once said:

By Allah, I swear that you all are verily part of Muhammad’s Household (‘a).

I asked, “May Allah accept me as ransom for you! Do you

mean that we are part of them?”

The Imam ('a) answered:

Yes! I swear by Allah. You are part of Muhammad’s House-

hold (‘a) itself.

He repeated it three times. He (‘a) then gazed at me, I gazed

at him and he said:

O ‘Umar, Allah the Blessed and Exalted says in His Book:

“Most surely, the nearest of people to Abraham (‘a) are those who followed him and this Prophet (S) and those who believe and Allah is the guardian of the believers. (3:68)” 3

3. Abu-Dharr is reported to have said:

By Allah I swear, none of those with whom Almighty Allah

made His covenant fulfilled this covenant except their Prophet’s Household (‘a) and a small group of their partisans. This is the meaning of Almighty Allah’s saying (in the Holy Qur’an),

“And We did not find in most of them any faithfulness to the covenant, and We found most of them to be certainly transgressors. (7:102)” 4

4. Yunus ibn ‘Abd al-Rahman has reported Kulayb al-Asadi as

saying that he heard Imam al- Sadiq (‘a) saying:

By Allah, I swear positively, you are following the religion of Allah and of His angels. So, help us by means of piety and diligence. Abide by prayer and worship. Abide by piety. 5

5. Abu’l-Tufayl has reported that Imam ‘Ali Amir al-Mu'minin

(‘a) once ascended the pulpit and said:

Verily, Almighty Allah has sent Muhammad—peace be upon

him and his Household—with prophethood and chosen him for

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conveying His Message. Therefore, he promulgated the religion for the people some of whom accepted and others rejected. We, the Ahl al-Bayt (‘a), hold the keys to knowledge, the doors to wisdom, the light of all affairs, and the most decisive speech. Whoever loves us—the Ahl al-Bayt (‘a)—will benefit from his faith and will have his deeds accepted, but whoever does not love us will not benefit from his faith and will not have his deeds accepted even if he works every day and night cease-lessly. 6

6. Burayd al-’Ajali, Zurarah ibn A’yun, and Muhammad ibn

Muslim—all these are authentic reporters who have said that

Imam Muhammad al-Baqir (‘a) said to them:

What more are you seeking? If a horrible thing happens in

the heavens and people resort to a place to protect them, we shall resort to our Prophet (S) and you shall resort to us. So, enjoy the glad tidings! Enjoy the glad tidings! Enjoy the glad tidings! By Allah I swear, He shall never treat you like others and they will have no dignity with Him. 7

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Love for and Loyalty to the Ahl al-Bayt (‘a) Third Feature: With regard to their relationship with the virtuous community, the Holy Imams (‘a) not only provided authentic proofs and valid demonstrations but also made use of

emotions and feelings in order to strengthen love and loyalty.

They also connected it to many significant values and ideals on the one hand and relevance people’s lives on the other.

As a result, love for the Ahl al-Bayt (‘a) has played a major

role in keeping their followers steadfast against the pressures and pains they had to encounter. They have even given up their lives and properties and faced all sorts of ordeals and pains for the sake of the love they had for the Ahl al-Bayt (‘a).

This sort of education, which was initially established by the Holy Qur’an, had a great impact not only on the Ahl al-Bayt’s

partisans and followers but also on Muslims in general.

Consequently, the issue of love for the Ahl al-Bayt (‘a) has become a standard by which a Muslim individual, sober in behavi-

or and conduct, is distinguished from other Muslims pretend-

ing to follow Islam but lacking in human and Islamic feelings.

Such individuals have been afflicted with hostility and malice towards the Ahl al-Bayt (‘a).

Love of the Ahl al-Bayt (‘a), in the capacity of their having

been the Holy Prophet’s kith and kin has been confirmed by

the Holy Qur’an that reads:

Say: I do not ask of you any reward for it but love for

my near relatives. (42:23)

This love for the “near relatives” has been also confirmed by

authentically reported uninterrupted traditions of the Holy

Prophet (S) in both meaning and words. Moreover, invoking

Almighty Allah’s blessings upon the Ahl al-Bayt (‘a) is a part of the obligatory prayers so that love for them naturally has an

impact on Muslims in general and becomes a common trend

among them.

The merit, outcome, and reward of invocations of Divine

blessings upon the Holy Prophet (S) and the Ahl al-Bayt (‘a)

will be discussed in further details in the coming book on Acts of Worship within this series.

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Muhammad ibn Idris al-Shafi‘i is well-known for composition of poetic verses proving the existence of this common trend

among Muslims and referring to some political tendencies that

opposed this trend for political and non-religious reasons.

Some of al-Shafi‘i’s poetic verses are as follows:

O Household of Allah’s Messenger, love for you is a duty imposed by Allah and revealed in the Qur’an.

It is sufficient for you that he who does not send blessings upon you will have his prayers nullified.

He has also composed the following:

If love for Muhammad’s Household (‘a) is a protest (against religion), then let both men and jinn witness that I am protesting (rafidhi). 8

Besides its great moral value, this love has cultural and political functions.

As for its cultural function, it has turned hearts towards true guidance, uprightness, and surrender to the culture and instructions of the Ahl al-Bayt (‘a).

As for its political function, it defends the Ahl al-Bayt (‘a) and their followers and provides ample opportunity to believe in

their Divinely ordained leadership and their efficacious role in the history of Islam.

For these reasons, the political enemies of the Ahl al-Bayt

(‘a) waged political campaigns against them and attempted to

extinguish the torch of this love and loyalty and presented al-ternatives and other loyalties. They also attempted to debilitate this loyalty to the Ahl al-Bayt (‘a) and fight the issue of love for them. In order to achieve these vicious goals these political enemies used fanaticism, antagonism and hatred as weapons, al-

ways ready to commit inhumane crimes against the Ahl al-Bayt

(‘a) and their followers.

In fact, the issue of love and affection for the Ahl al-Bayt (‘a) has always been clear at all levels, including authentic religious texts, historical facts, and practices in the ages of the Holy Prophet (S), the Companions ( Sahabah), the Followers ( Tabi’un) and the other righteous Muslims.

Hundreds of traditions that are reported from the Holy

Prophet (S) and the Ahl al-Bayt (‘a) have laid the foundation of this love and considered it to be a basic goal and a means of

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winning Almighty Allah’s reward, pleasure, and forgiveness. In this regard, the Holy Prophet (S) is reported to have said,

Islam is naked. Modesty is its dress, faithfulness its adorn-ment, good deeds its personality, and piety its pillar.

Everything should have a basis. The basis of Islam is the love for us—the Ahl al-Bayt (‘a). 9

Imam ’Ali Amir al-Mu'minin (‘a) is reported to have said,

You are advised to love your Prophet’s Household (‘a). This is your duty towards Almighty Allah due to which He shall fulfill His promise to you. Have you not considered Almighty Allah’s

saying:

“Say: I do not ask of you any reward for it but love for my near relatives. (42:23)” 10

Imam Ja‘far al-Sadiq (‘a) has reported Imam ‘Ali (‘a) as

saying:

To mention us, the Ahl al-Bayt (‘a), is the cure of apathy, dis-ease, and suspicion. To love us is the pleasure of the Blessed and Exalted Lord. 11

Imam Ja‘far al-Sadiq (‘a) has also reported the Holy Prophet

(S) as saying:

On the Day of Resurrection I will certainly intercede for

these four categories of people, even if they are overburdened with the sins of the inhabitants of this world: (1) those who support my descendants, (2) those who spend their wealth for my descendants when they are in distress, (3) those who express love for my descendants through their speech and with their heart, and (4) those who exert efforts to satisfy the needs of my descendants when they are pursued and banished. 12

Hannan ibn Sadir has reported Imam al-Baqir (‘a) as saying:

As for one in whose heart Almighty Allah fixes the love for

‘Ali (‘a), if one of his feet slips (from the Discriminating Bridge), the other foot will certainly be steady. 13

Al-Fudhayl reported Imam al-Ridha (‘a) to have quoted Imam

al-Baqir (‘a) as saying:

To love us is faith and to hate us is unbelief. 14

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Self-Sacrifice and Altruism

Fourth Feature: The Holy Imams of the Ahl al-Bayt (‘a) so-lidified in the souls of their followers the spirit of self-sacrifice, altruism, and readiness to give up worldly pleasures for the

sake of faith and principles. They ('a) also spread among them the spirit of struggle for the sake of principles and supreme

goals.

In order to achieve these goals, the Holy Imams (‘a) used

various means and exposed themselves to various tribulations.

They (‘a) suffered all sorts of pain and ordeals patiently and sacrificed personal matters for the sake of achieving the public interests of Islam. They (‘a) were also ready to make any sacrifice required, including giving up their lives, the lives of their family members and companions. They (‘a) made their household subject to captivity and their wealth and prestige to

usurpation and aggression for the sake of achieving these

goals.

They (‘a) always became the targets of enemies’ assaults and

conspiracies, struggling to save Islamic principles.

The issue of Imam al-Husayn’s martyrdom has thus become

the climax and the most eminent symbol of self-sacrifice. The

same thing can be applied to all the Holy Imams (‘a) who never desisted in giving up everything possible in all fields of life for the sake of safeguarding Islam.

The Holy Imams (‘a) trained their followers in the spirit of

self-sacrifice and altruism demonstrated by Imam al-Husayn’s

astounding tragedy in the history of Islam to make self-sacri-

fice manifest itself as a signpost indicating the path to the

truth. It also revealed the injustice that befell the Holy Prophet’s Household (‘a) and unmasked the hideous face of the

Umayyad dynasty astounding tragedy in the history of Islam to

make self-sacrifice manifest itself as a signpost indicating the path to the truth. It also revealed the injustice that befell the Holy Prophet’s Household (‘a) and unmasked the hideous face

of the Umayyad dynasty.

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Moral Features of Imam al-Ḥusayn's (‘a) Uprising In the previous discussions on the cultural aspects of building a virtuous community, I have dealt with the issue of Imam

al-Husayn’s martyrdom from the cultural, ethical, and doctrinal viewpoints. Under this title, I will attempt to study the moral features of this uprising in a methodical way.

The following spiritual and moral features are found in Imam

al-Husayn’s uprising:

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Clash between Right and Wrong

The issue of Imam al-Husayn’s martyrdom is the clearest rep-

resentation of the conflict between right and wrong and belief and disbelief with regard to the extreme deviations that eventually led to unbelief and vacated the Islamic concept of its actual components within the Muslim community. The issue also

depicts the incontrovertible situation of the righteous party

who were exposed to this great injustice, irresponsible behavi-or and disgrace because of their principled stand.

Imam al-Husayn’s situation and attitude to this clash is in-

contestable and agreed upon by all Muslims without exception

despite the political and cultural efforts the Umayyad rulers

and their followers exerted to disfigure the great uprising and paint the position of Yazid and the Umayyad ruling authorities with a color of religious legality.

Also, they made other attempts to keep the public silent and

made them surrender to the unjust rulers and submit to their

rule by presenting themselves as religiously legal authorities.

This culture spread among the public after the ruling authorities despotically controlled and dominated the Islamic home-

land.15

Hence, the issue of Imam al-Husayn’s martyrdom has sur-

vived as a signpost which directs towards true guidance those

who stray off and wander in the murk of distortion and decep-

tion and from which the strivers, revolutionists, and freedom

fighters obtain accurate potential, power, and determination.

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Moral Values

Imam al-Husayn’s historic uprising and then martyrdom up-

holds all human and moral values. It therefore embodies a

school of genuine Islamic teachings.

The secret of the endurance of this great uprising in influ-

ence and interaction lies in its tremendous moral content,

which is compatible with basic human nature. The uprising of

Imam al-Husayn ('a) embodied dignity, decorum, self-esteem,

courage, altruism, kindness to everyone including enemies,

steadfastness on principles, and endurance in misfortunes,

pain, and difficulties.

It also demonstrated exertion of all possible efforts to guide and save the lives of the people as well as maintain an ideal relationship with one’s relatives, friends, and followers and the leadership, the community, and other people of different nationalities. In fact, representatives of other peoples and nationalities stood by Imam al-Husayn (‘a) and suffered part of his

astounding tragedy.

When put into practice during times of tribulation and

colored with blood and sacrifice, these values and ideals attain a special significance that is different in profundity, rank and level from all other values and ideals when raised as mere cultural slogans.

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The Massive Dimension of Sacrifice

Imam al-Husayn’s uprising is distinguished by its high rank

and massive magnitude of sacrifice for the sake of Islam and

the Muslim nation. Besides giving up his soul and wealth as

well as the souls of his sons, brothers and companions, Imam

al-Husayn ('a) sacrificed other family members and his women

exposing them to the ordeal of captivity and aggression.

However, Almighty Allah protected them and saved them

from the consequences and other tragic ramifications of

captivity.

Moreover, Imam al-Husayn (‘a) sacrificed himself and the

group of virtuous, righteous, and honorable scholars and indi-

viduals who stood with him. Each one of these companions

could have become a great school of knowledge and ethics or a

prominent guide and instructor of the Muslim community.

When facing such perils in the conflict against unbelief and

deviation, one might hang back or choose to keep silent and

surrender because the conflict would require a massive

amount of sacrifice. Throughout history, many people who had

good intentions, sound ideas, and clear prospects stopped, de-

veloped reservations, or failed to carry on their conflicts

against injustice because of the massive pressure of the

enemies.

This fact was visible in the responses of some virtuous per-

sonalities during the time of Imam al-Husayn (‘a). Some ad-

vised the Imam (‘a) not to head for Iraq, such as Muhammad

ibn al-Hanafiyyah, ‘Abdullah ibn Ja‘far, and ‘Abdullah ibn ‘Abbas who were the closest to him (‘a) and shared his views

about the ruling regime. However, they did not agree with his

views about self-sacrifice and altruism.

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Clarity in Seeking the Truth

Imam al-Husayn’s uprising and martyrdom contrasts the fair-

ness and truth of his own stance and the injustice with which

he was treated. At the same time it reveals the falsity and viciousness of the party led by Yazid. Due to this clarity, feelings were shaken and the way was opened before the Muslim nation

to aggressively participate in this tragedy and its objectives.

This clarity was one of the main objectives that Imam al-

Husayn (‘a) planned in his uprising.

He (‘a) paved the way for his uprising through dexterous in-

formative work, powerful political speech, efficacious interaction with the masses and by adopting the preferable approach

to the prerequisites and needs of that stage of Islam.

As a result, the Muslim community asked the Imam (‘a) to

take the leadership and confront the despotic rulers. Public

support was gathered by educating and spiritually arousing the masses to respond to the Imam’s uprising. Although the people

did not have enough willpower, courage, and determination to

participate in his revolutionary action, they believed in the

validity of the objectives and motives of the uprising.

Undoubtedly, the clarity of objective in the uprising of Imam

al-Husayn (‘a) was obvious but the Muslim nation had cold feet and responded to his calls for uprising with dejection and be-trayal. These two factors had a great impact on stirring up the moral spirit of the virtuous community whose members felt

sorrow, pain, and regret and vowed to do something lest such a painful encounter take place again.

It was improbable that those who had committed the sin (of

abandoning the Imam (‘a)) would feel sorry and regretful. What was possible was that all those who could comprehend and apply the incident to their lives would understand this aspect and feel sorry and regretful for having missed contributing to the Imam’s uprising. Maybe they would not allow the political conditions of their own time to descend to such level of lowliness and retardation and thus avoid falling in the same trap in

which the others had fallen or face the same fate the others

had faced.

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Multifaceted Tragedy

The tragedy of Imam al-Husayn (‘a) has multifaceted misfor-

tunes including crimes like the following committed by Yazid’s followers:

(1) They brutally killed Imam al-Husayn’s sons, brothers,

cousins and children, including infants and adults.

(2) They also killed many leaders, chiefs, scholars, young and old men, women, friends and followers of Imam al-Husayn (‘a).

(3) His family members and those of the martyrs were sub-

jected to plundering, robbery, captivity, and mayhem.

(4) Psychological and physical torture, material and mental

aggression, that took various forms, was inflicted on the be-

reaved members of his (‘a) and the martyrs’ families.

These excesses supplied Imam al-Husayn’s great uprising

with a spiritual and moral momentum.

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Determination for Martyrdom

Imam al-Husayn’s group of active supporters was fully de-

termined to attain martyrdom and sacrifice everything for the

sake of the matter and question, and were prepared for the

consequences even if they had to face them seventy times. This was the state of Imam al- Husayn (‘a) and his devotees who

knew the consequences and the fact that their uprising was not powerful enough to overthrow Yazid’s ruling regime.

In conclusion, the martyrdom of Imam al-Husayn (‘a) and his

followers came after their determination to achieve martyr-

dom. This fact gives their martyrdom a spiritual level difficult to imagine. Generally, martyrdom that is determined and

chosen bears great spiritual and moral fruit.

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Heir of the Divine Message and the Messenger (S) Imam al-Husayn (‘a) was heir to the divine message of Islam

and the Messenger (S) who nurtured him in childhood. He was

also of Allah’s Messenger (S) who showed deliberate care to-

wards the sons of his daughter Fatimah (‘a) and cousin ‘Ali ibn Abi-Talib (‘a) in order to heavily burden Muslims’ consciences when this son would be martyred. Imam al-Husayn (‘a), together with Imam al-Hasan (‘a), Lady Zaynab and Lady Kulthum

(‘a)—his brother and sisters—represented the remaining off-

spring of the Holy Prophet (S).

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The Tragedy and the Morale

Fifth Feature: In addition to their sacrifices and emphasis on self-sacrifice by bringing to the fore the issue of Imam alHusayn’s uprising and martyrdom, the Holy Imams (‘a) con-

firmed that their followers will be exposed to various sorts of tribulations and ordeals.

In this respect, Sharif al-Radhi (the compiler of Nahj al-

Balaghah) has recorded that when Sahl ibn Hunayf al-Sa‘idi passed away in Kufah immediately after his return from the

Battle of Siffin, Imam ‘Ali Amir al-Mu'minin ('a) was visibly

grieved because he was one his best friends. He (‘a) said:

Even if a mountain loves me, it will definitely collapse. 16

Explaining this word, Sharif al-Radhi states that ordeals

pounce upon one who loves Imam ‘Ali ('a) and afflict him with

various sorts of misfortunes. Such ordeals attack none but the pious, upright, well-chosen, and good people. Similar to this

meaning is another maxim of Imam ‘Ali in which he says:

Whoever loves us, the Ahl al-Bayt (‘a), must ready himself for poverty with which he must dress himself. 17

Moreover, trials and tests are among the inevitable necessit-

ies of true faith, since they measure the degree of faith one

has.

Shaykh al-Kulayni, through a valid chain of authority, has re-

ported ‘Abd al-Rahman ibn al-Hajjaj as saying that when the

trials that smite the faithful believers in particular were discussed before Imam al-Sadiq (‘a), he commented as follows:

Allah’s Messenger (S) was asked, “Who are the most af-

flicted with ordeals in this world?”

He (S) answered, “They are the Prophets (‘a) and then

the nearest to them descending downwardly. A faithful

believer is tested according to the amount of his faith

and good deeds. Those whose faith is sound and deeds

are excellent will be tested more intensely than the oth-

ers. Those whose faith is deficient and deeds are weak

are tested the least.” 18

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

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Verily, Almighty Allah is attentive towards the faithful

believers through calamities in the same way as an ab-

sent husband attends to his wife with gifts. He also pro-

tects them from worldly seductions in the same way that

a physician protects his patient. 19

Al-Husayn ibn ‘Alwan has reported that Imam al-Sadiq (‘a)

said the following to Sadir:

Verily, when Almighty Allah loves one of His servants,

He will thrust him abruptly into

tribulations. O Sadir, you and we are entering upon

morns and eves with such tribulations. 20

Addressing their partisans, the Holy Imams (‘a) confirmed

that none deserves to be Shi‘ite except certain individuals who are ready to make such high-ranking sacrifices. They (‘a) used to test the sincerity and honesty of their true Shi‘ah (i.e. followers) through their propensities towards self-sacrifice.

Describing the righteous among his companions, Imam ‘Ali

Amir al-Mu'minin (‘a) ascribed this feature to them, saying:

You are the supporters of the Truth, the brethren in

faith, the shield on the Day of Tribulation, and (my)

trustees among the rest of the people. With your support,

I strike he who turns away and hope for the obedience of

he who comes forward. Therefore, extend to me your sup-

port, which is free from deceit and pure from doubt be-

cause, by Allah, I am the most preferable of all for the

people. 21

Similarly, many traditions have been reported from the Holy

Imams (‘a) concerning their encouragement of their followers

to sacrifice themselves, risk themselves, give, offer, and strive for the sake of Almighty Allah.

Let us display some of these facts, instructions, and

guidelines:

Abu-Jamilah has reported Imam al-Sadiq (‘a) as saying that

Imam ‘Ali Amir al-Mu'minin’s precept for his companions was

as follows:

Be it known to you that the Qur’an is guidance during

night and day and in the dim of gloomy nights, because it

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suffices from all fatigue and indigence. If you are afflic-

ted with a tribulation, you must protect yourselves with

your wealth, but if a catastrophe afflicts you, you must

then protect your religion with your souls. Know that one

who has truly perished is he whose religion has perished,

and one who has truly been despoiled is he whose reli-

gion has been despoiled. Verily, there shall be no poverty

after Paradise and there shall be no wealth after Hellfire

whose captive shall never be released and whose blind-

ness shall never be cured. 22

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

Now then, surely jihad (i.e. striving for Almighty Allah’s

sake) is one of the doors of Paradise, which Allah has

opened for His chief friends. It is the dress of piety and

the protective armor of Allah and His trustworthy shield.

Whoever abandons it, Allah covers him with the dress of

disgrace and the clothes of distress. He is kicked with

contempt and scorn, and his heart is veiled with screens

(of neglect). Truth is taken away from him because of

missing jihad. He has to suffer ignominy, and justice is

denied to him. 23

3. Shaykh al-Kulayni, in his book of al-Kafi, has reported on the authority of Imam al-Sadiq (‘a) that the Holy Prophet (S)

said,

The entirety of goodness lies in swords and under their

shadows. Nothing amends people except swords. Swords

are verily the keys of Paradise and Hellfire. 24

Although this evaluation and comprehensive understanding

of jihad has expansive denotations, the Holy Imams (‘a) did not stop at it; rather, they expounded and explained its laws and

gave it more expansive significance in practical life—significance that includes honest words, distinguished behavior, and

virtuous deeds.

We can observe that these high spirits of propensity towards

self-sacrifice and strife for Almighty Allah’s sake are among the basic features identifying the followers of the Ahl al- Bayt (‘a).

They also perpetuate this spiritual momentum in the Muslim

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nation to face the various circumstances to which they are exposed.

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Perseverance

Sixth Feature: The Holy Imams (‘a) imbued their followers with the spirit of resistance and perseverance and tolerance at times of misfortune, pain and ordeal during confrontations in

order to overcome their enemies.

The Holy Qur’an has laid great emphasis on perseverance.

The Holy Prophet (S), too, expresses the significance of per-

severance through many pieces of advice and teaches us to

learn lessons from the experiences of the earlier Prophets (‘a).

The Holy Qur’an thus reads:

Therefore, bear up patiently as did the messengers en-

dowed with constancy bear up with patience. (46:35)

Those who were sure that they would meet their Lord

said, “How often has a small party vanquished a numer-

ous host by Allah's permission, and Allah is with the pa-

tient.” And when they went out against Goliath and his

forces they said,

“Our Lord, pour down upon us patience, make our

steps firm, and assist us against the unbelieving people.”

So, they put them to flight by Allah's permission.

(2:249-251)

To arouse the spirit of steadfastness and perseverance in

their followers, the Holy Imams (‘a) used many methods that

we can observe in their discourses, precepts, and practices:

(1) They emphasized the significance and role of persever-

ance in the accomplishment of man’s spiritual perfection and

success in this world and the Hereafter by drawing their attention to what the Holy Qur’an had corroborated in this field, and through their discourses. Many traditions have been reported

from them in this field. For instance, the famous book of

Wasa'il al-Shi‘ah has an independent chapter dealing with this subject. The Holy Imams (‘a), through numerous traditions, intended to implant this aspect in their followers’ mentalities.

Hafs ibn Ghiyath has reported Imam al-Sadiq (‘a) as address-

ing him with the following words:

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O Hafs, whoever perseveres will in fact persevere for a

short while25 and whoever breaks down will break down

for a short while.

You must thus persevere in all your affairs. Verily,

Almighty Allah has sent Muhammad (S) (as His messen-

ger) and ordered him to be patient and lenient. He thus

says,

“Bear patiently what they say and avoid them with a be-

coming avoidance. Leave Me to deal with the rejecters,

the lords of ease and plenty. (73:10-11)”

He also says, “Repel evil with what is best, when lo! He

who was your enemy would be as if he were a warm

friend. None is made to receive it but those who are pa-

tient and none is made to receive it but those who have a

mighty good fortune. (41:34-35)”

So, the Holy Prophet (S) continued to deal with them

patiently until they forged unbearable things against him

and accused him falsely of these things; therefore, he

was distressed at what they had forged against him. As a

result, Almighty Allah revealed to him the following:

“Surely, We know that your breast straitens at what

they say! Therefore, celebrate the praise of your Lord

and be of those who make obeisance. (15:97- 98)”

They then belied and accused him of fabrications that

made him sad. So, Almighty Allah revealed to him the

following: “We know indeed that what they say certainly

grieves you, but surely they do not call you a liar, but the

unjust deny the communications of Allah. Certainly, mes-

sengers before you were rejected, but they were patient

on being rejected and persecuted until Our help came to

them. (6:33-34)”

Although the Holy Prophet (S) committed himself to

patience, they transgressed all limits when they began to

speak irreverently of Almighty Allah and belied Him. So,

the Holy Prophet (S) said, “I have borne patiently what

they said about myself, my family, and my honor, but I

cannot stand anymore what they are speaking profanely

of my Lord.” So, Almighty Allah revealed the following:

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“Bear patiently what they say. (73:10)” So, the Holy

Prophet (S) remained patient under all conditions.

Then, Almighty Allah gave him the good tidings of the

Imams being from his offspring and ascribed persever-

ance to them, saying, “We made of them Imams to guide

by Our command when they were patient and they were

certain of Our communications.

(32:24)” Only then, the Holy Prophet (S) declared, “The

position of patience to faith is as the position of the head

to the body.”

For this situation, Almighty Allah thanked His Prophet

(S) and revealed to him the following: “The good word of

your Lord was fulfilled in the children of Israel because

they bore up (sufferings) patiently and We utterly des-

troyed what Pharaoh and his people had wrought and

what they built. (7:137)”

The Holy Prophet (S) understood the good tidings and

the punishment of Almighty Allah mentioned in this

verse.

Then, Almighty Allah allowed him to fight against the

polytheists, saying, “Slay the idolaters wherever you find

them, and take them captives and besiege them and lie

in wait for them in every ambush. (9:5)” “Kill them

wherever you find them. (2:191)” So, Almighty Allah slew

them at the hands of His Messenger (S) and those who

love Him. He also kept for His Messenger (S) the reward

of patience along with what He had already kept for him

in the Hereafter.

Succinctly, whoever draws on patience will never de-

part this world before Almighty Allah delights him con-

cerning his enemies not to mention what He has stored

for him in the Hereafter. 26

Imam Ja‘far al-Sadiq (‘a) has also reported the Holy Prophet

(S) as saying:

After me, there shall come upon people an age in which sov-ereignty cannot be gained except by means of killing and arrogance, wealth cannot be obtained except by means of usurpation and stinginess, and amicability cannot be attained except by means of disregarding the religious affairs and pursuing the 123

whims. So, as for him who lives in that time and tolerates poverty while he can be rich, tolerates humility while he can be a master, and tolerates people’s displeasure while he can obtain their respect, Almighty Allah will give him the rewards of fifty veracious men who have believed in me. 27

(2) The Holy Imams (‘a) interpreted tribulations and ordeals

(that afflict the faithful believers) to be means of nearness to Almighty Allah and divine favor. Providing examples, they referred to their personal tribulations and ordeals. Previously, I have introduced some traditions demonstrating this issue.

(3) The Holy Imams (‘a) averred that submission to and satis-

faction with such tribulations and ordeals are in themselves

high ranks of belief in Almighty Allah Who confers them upon

none but His elite servants. Of course, this fact stirs up in souls the feelings of satisfaction, tranquility, steadfastness, and resistance. A statement in a famous formula of ziyarah reads: O Allah, cause my soul to be fully tranquil with Your decrees, satisfied with Your providence… and steadfast against afflic-tion of Your tribulations. 28

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

The apex of obedience to Almighty Allah is perseverance and satisfaction with Allah regardless of whether His servant likes or dislikes the circumstances. Whenever a servant is pleased with Almighty Allah in what he likes or dislikes, this shall certainly be better for him than the matter that he liked or disliked. 29

Imam ‘Ali ibn al-Husayn (‘a) is reported to have said:

Asceticism is often grades the highest of which is the lowest grade of piety. The highest grade of piety is the lowest grade of conviction. The highest grade of conviction is the lowest grade of satisfaction. 30

(4) The Holy Imams (‘a) assured their followers that their

fate and future was the same as their own.

(5) The Holy Imams (‘a) also explained in detail the great re-

wards that their followers will win for attaching themselves to them and suffering because of it.

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Such attachment and sufferings shall be the reason for acceptance of their deeds and redemption on the Day of

Resurrection.

Al-‘Ala' ibn Muhammad has reported that he asked Imam al-

Baqir (‘a) about the meaning of the following holy verse:

These are they of whom Allah changes the evil deeds to

good ones, and Allah is Forgiving, Merciful. (25:70)

The Imam (‘a) answered:

A faithful believer, who has committed sins, will be brought on the Day of Resurrection for questioning. It will be Almighty Allah Who takes upon Himself the calling to account of such servants so that none will witness it. Then, Almighty Allah displays the sins that servant had committed and the servant will confess to them. After that, Almighty Allah will order the Noble Writers to change these sins into good deeds and then show them to the people. As they see these records, the people will say to each other, “This servant has not committed any single sin all his life.” Then, Almighty Allah will determine Paradise for that servant.

This is the interpretation of the verse. This is for our Shi‘ah exclusively. 31

On the authority of his fathers, Imam al-Ridha (‘a) has repor-

ted the Holy Prophet (S) as saying:

To love us, the Ahl al-Bayt (‘a), erases the sins and doubles the rewards. Verily, Almighty Allah shall take upon Himself the responsibility of our lovers’ wrong deeds against others except for the deeds that have caused loss and injustice to other faithful believers. He shall order the wrongdoings to change into good deeds. 32

In vol. 68 of Bihar al-Anwar, there is a section entitled ‘ bab al-safh (Section: Pardoning)’ comprising many authentic traditions that demonstrate the same purport of this tradition.

If we combine these traditions with the other ones that spe-

cify piety and diligence as stipulations for joining the com-

munity of Shi‘ism, we can conclude that the virtuous com-

munity cannot include anyone except those who are character-

ized by piety and diligence; however, if such individuals

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commit sins, they shall be forgiven by Almighty Allah on account of their loyalty to the Ahl al-Bayt (‘a) and their sufferings because of this loyalty.

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Treatment Of Psychological Pressures

Seventh Feature: The Holy Imams (‘a) dealt with all the ele-ments of the psychological campaigns and political and inform-

ational attacks that their enemies waged against their

followers.

There are two strong negative issues, which mentally influ-

enced the virtuous community:

First Issue: The virtuous community was a minority com-

pared to the majority of Muslims, especially during the ages of the Holy Imams (‘a). Despite fewness in number, the virtuous

community used to live within the expansive Muslim communit-

ies without having an independent entity or community. This

fact made the members of the virtuous community feel mental

and spiritual distress.

Such psychological distress has been usual for all the small

faithful communities throughout the history of divine mes-

sages. In many verses, the Holy Qur’an has treated this prob-

lem by referring to the small and big numbers of the parties of right and wrong, indicating that fewness in number is usually

observed for virtuous communities, while deviation and per-

versity usually accompany the larger communities. For in-

stance, the Holy Qur’an reads,

Most men will not believe though you desire it eagerly.

(12:103)

Very few of My servants are grateful. (34:13)

Most of them will not believe. (26:8)

Most surely, most of the partners act wrongfully to-

wards one another save those who believe and do good.

Very few are they. (38:24)

Second Issue: The followers of the Ahl al-Bayt (‘a) were ac-

cused of protesting ( rafdh), sowing dissension among the Muslims, and opposing the larger Muslim community that

aimed at imposing sieges on the virtuous community

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attempting to make it seem unorthodox and remote from the truth isolating it from the larger Muslim community.

Some such charges developed into formal verdicts claiming

members of the virtuous community to be atheistic, perverted,

apostate, and therefore, killing or banishing them!

The followers of the Ahl al-Bayt (‘a) used to feel great dis-

tress because of such charges and besiegement; The Holy

Imams (‘a) treated these two issues directly by finding solu-

tions to them; and indirectly by confirming that it was Almighty Allah Who selected certain individuals to be their followers. As a result, to tolerate these charges and accompanying suffering patiently would bring about great rewards.

They also assured their followers that their fate is connected to their Imams’ (‘a) fate and that the Holy Qur’an makes exclusive references to them in the capacity of their being the

only followers of the true religion of Almighty Allah.

The following are some examples of such confirmations:

‘Utaybah, the reed trader, has reported that he told Imam al-

Sadiq (‘a) that a man said to him, “Do not ever be a Rafidhi.”

The Imam (‘a) commented:

By Allah I swear, how excellent this title is, which Almighty Allah has bestowed upon you, as long as you carry out our

commands and avoid forging lies against us. 33

Abu-Basir has reported that he said to Imam al-Baqir (‘a),

“We have been given a title because of which the ruling au-

thorities are shedding our blood, confiscating our properties, and persecuting us.”

The Imam (‘a) asked, “What is that title?”

Abu-Basir answered, “It is Rafidhah!”

The Imam (‘a) commented,

Seventy men from the military forces of Pharaoh had pro-

tested (rafdh) against Pharaoh and joined (Prophet) Moses (‘a).

They thus were the most diligent and they loved (Prophet)

Aaron (‘a) more than anyone else did in the community of

Moses (‘a). As a result, the other followers of Moses (‘a) called them Rafidhah. Almighty Allah revealed to Moses (‘a) to record this title for them in the Torah, as gifted by the Lord to them.

Hence, this title has been gifted to you by Almighty Allah. 34

128

‘Ali ibn ‘Aqabah ibn Khalid has reported the following from his father:

Mu’alla ibn Khunays and I visited Abu-‘Abdullah (Imam al-

Sadiq (‘a)) When he looked at us, he welcomed us. He then sat

down and said,

By Allah (I swear), you are verily those described in the

Book of Allah as being endued with understanding. Al-

lah, the Blessed and Exalted, says,

“It is those who are endued with understanding that re-

ceive admonition. (13:19)”

You are the object of Almighty Allah’s glad tidings of

winning one of the two weighty things.

If you survive until you witness that thing to which you

are extending your necks (i.e. what you ardently wish),

then Almighty Allah will heal your breasts, remove the

rancor of your hearts, and give you a hand over your

enemies.

This is the word of Allah, the Blessed and Exalted, in

the Qur’an saying, “…and He heals the breasts of Believ-

ers and stills the indignation of their hearts. 9:14-15)”

If you pass away before you can witness that, then you

will have passed away following the very religion of Allah

that He has accepted for His Prophet (S) and for which

He has appointed him. 35

Muhammad ibn Ishaq al-Tha‘labi has reported that he heard

Ja‘far ibn Muhammad al-Sadiq (‘a) saying:

We are the elite choice of Allah among His creatures and our Shi‘ah are the elite choice of Allah among the community of His Prophet (S). 36

Muhammad ibn Qays and ‘Amir ibn al-Simt reported Imam

Muhammad al-Baqir (‘a) to have quoted the Holy Prophet (S)

as saying:

On the Day of Resurrection, a group of people dressed in

clothes of light with luminous faces identified by the signs of prostration will come. They will pass the rows until they stand in front of the Lord of the Worlds. The prophets (‘a), the angels, the martyrs, and the righteous people will be glad for them…These are our Shi‘ah, and ‘Ali (‘a) is their Imam. 37

129

Abu-Basir has reported that he heard (Imam) Ja‘far ibn Muhammad al-Sadiq (‘a) saying:

We are the Household of mercy, the House of grace,

and the House of blessing. In the earth, we are the struc-

ture and our Shi‘ah are the handles of Islam. The sup-

plicatory prayer of (Prophet) Abraham (‘a) was for none

save our Shi‘ah and us. Up to the Day of Resurrection,

Almighty Allah has excluded us from the sway of Satan

(Iblis), saying,

“Surely, as regards My servants, you have no authority

over them. (15:42)” 38

Ibn ‘Abbas is reported to have said,

As revealed in this holy verse:

“As for those who believe and do good, surely they are

the best of men. (98:7)”

When it was revealed, Allah’s Messenger (S) said,

“These are your Shi‘ah and you, ‘Ali (‘a).

On the Day of Resurrection, your Shi‘ah and you shall

be pleased and well-satisfied, while your enemies shall be

enraged and have their heads raised aloft. 39

Being pleased and well-satisfied is an indication to this verse, which follows the earlier one:

Their reward with their Lord is gardens of perpetuity

beneath which rivers flow, abiding therein forever; Allah

is well pleased with them and they are well pleased with

Him; that is for him who fears his Lord. (98:8)

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Inextinguishable Torch of Hope

Eighth Feature: The Holy Imams (‘a) endeavored to keep

the torch of hope and the far reaching view of human perfec-

tion active to help endure all suffering in the future and ensure the continuity of human progress and achievement of goals.

Islam has always urged its followers to maintain hope and

has forbidden despair no matter how difficult the circum-

stances be, how unsurpassable the obstacles, and how unbear-

able the pain.

In this respect, Almighty Allah says in the Holy Qur’an,

Respite will be granted until the messengers give up

hope of their people and come to think that they were

treated as liars. Then Our help reaches them and they

are delivered into safety as We will. Never will those who

are in sin escape Our punishment. (12:110)

Do you think that you shall enter the Garden of bliss

without such trials as came to those who passed away be-

fore you? They encountered suffering and adversity and

were so shaken in spirit that even the Messenger (S) and

those of faith who were with him cried, “When will come

the help of Allah?” Ah! Verily, the help of Allah is always

near. (2:214)

Under the harshest circumstances, the Holy Prophet (S) used

to talk to his companions about hope and a bright future. In the battles of Uhud and al-Ahzab (the Allies), he promised them the conquest of the countries of Khosrow the Persian, and Caesar

the Roman, which were two great powers of that time.

The enemies of Islam, the hypocrites, and the ill-hearted

ones attempted to arouse doubts and implant despair and des-

pondency among Muslims so as to achieve their wicked goals,

as is cited in Surah al-Ahzab (No. 33) because as soon as the torch of hope is extinguished and desperation creeps into the

soul, man is defeated after which he buckles before surround-

ing pressures and his despair becomes a lethal weapon. At all

times, psychological wars focus on one chief goal, which is, extinguishing the spirit of hope.

131

However, the most important reason for building the virtuous community was the issue of expecting the advent of the

Rising40 Imam, Mahdi (‘a). The Holy Imams (‘a), besides con-

firming the advent of the last Imam (‘a) after his occultation and asking their followers to believe in and wait in eager expectation of him, strove to make their followers live the state of actual expectation of the Imam’s advent in all ages including

the ages of the Holy Imams (‘a) themselves.

Accordingly, their followers used to experience the likelihood that each Imam (‘a) might be the promised and expected one to

undertake the mission. This state supplied the virtuous com-

munity with a dynamic and spiritual motive of achieving the final victory by overcoming the corrupt conditions of society

caused by its doctrinal and moral deviations.

However, this presentation had some negative impacts on

the virtuous community who were contemporaries of some of

the Holy Imams (‘a). They believed that the Imam of their age

was the expected Imam and were not mentally prepared to ac-

cept the death of that Imam. This very thing occurred to Imam

Musa ibn Ja‘far al-Kazim (‘a), because his political movement

was so powerful that his companions believed him to be the

Promised Imam.

Hence, when he was poisoned in prison, these companions

could not believe that he had died. Consequently, some of them believed that Imamate ended with him and a problem took

place in the milieus of the virtuous community after his martyrdom. However, some of them believed in the Imamate of his

successor, Imam ‘Ali ibn Musa al-Ridha (‘a) who managed to

overcome this problem afterwards.41

In fact, such negative consequences soon vanish when the

Holy Imams (‘a) overcome them because of their capacity to

convince their followers with the truth. The positive con-

sequence always remains prevalent in the milieus of the virtu-

ous community.

In this manner, the expectation of the Promised Imam be-

came a sort of worship—which the Holy Prophet (S) maintained

to be the most favorable of all devotional acts—that the virtuous community practiced and took action on its basis. Sub-

sequently, paving the way for the advent of the Promised Imam

has become one of the features of this expectation and one of

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the effective factors of moving towards setting up the government of ultimate justice.

To conclude, the issue of expecting the advent of the Prom-

ised Imam—may Allah hasten his advent—and the confirmation

of the particularities and features of this expectation during the Minor and the Major Occultation have had a huge impact

on the spiritual aspect that distinguishes the virtuous com-

munity from other communities. Such an impact is not visible

in other Muslim communities. The reason is not that they do

not believe in the idea of Imam Mahdi (‘a) because it is one of the issues about which all Muslims agree unanimously. The actual reason is that belief in the existence and life of Imam

Mahdi (‘a) is not found in the other Muslim communities at the same level and in the same form as is adopted by the individuals of the virtuous community.

It seems appropriate to take a general look at the matter of

Imam Mahdi (‘a) as well as its spiritual and moral outcomes.

133

The Issue of Imam Mahdi (‘a)

Like Imam al-Husayn’s uprising and martyrdom the issue of

Imam Mahdi (‘a) has great relevance to the building of the virtuous community. The relevance is doctrinal, ethical, educa-

tional, and spiritual. Of course, to display the details of all of the pertinent items requires a lengthy dissertation42 because

this issue represents an entire interpretation of history that corresponds with the Qur’anic idea entailing that the earth

shall be eventually inherited by the righteous servants of Allah:

Verily, We have written in the Scripture, after the Re-

minder: My righteous servants will inherit the earth.

(21:105)

Allah has promised such of you as believe and do good

work that He will surely make them succeed the present

rulers in the earth even as He caused those who were be-

fore them to succeed others. Also, that He will surely es-

tablish for them their religion which He has approved for

them and will give them in exchange safety after their

fear. They serve Me. They ascribe nothing as partner un-

to Me.

Those who disbelieve henceforth, they are the miscre-

ants. (24:55)

The moral and spiritual aspect contributes to understanding

the Holy Imams’ (‘a) reason for building the virtuous com-

munity on the basis of expecting the advent of Imam Mahdi

(‘a).

According to the followers of the Ahl al-Bayt (‘a) Imam Mahdi

(‘a) represents a living embodiment of the aforementioned his-

torical fact (of the inheritance of the earth by the virtuous servants of Almighty Allah) not only at the level of the unpredicted future but also at the level of the experienced present. (In Iran, Iraq and Lebanon) this belief has begun to embody the actual

existence and life of Imam Mahdi (‘a). These followers and partisans believe in the existence and birth of Imam Mahdi (‘a)

and the fact that he is witnessing all the harsh conditions

134

through which Muslims are passing. He is observing and interacting in

all human and social experiments and will execute the gov-

ernment of ultimate Divine justice in the future of human

progress.

A faithful believer who suffers distress, doubt or confusion in the credibility of facts and norms of history which the Holy

Qur’an talks about, such as the final win of the righteous over the wicked and the final victory of right over wrong must read the following verse of the Holy Qur’an:

Say: The truth has come and falsehood has vanished.

Surely, falsehood is a vanishing thing. (17:81)

Most surely, We help Our messengers and those who

believe in this world's life and on the day when the wit-

nesses shall testify. (40:51)

He it is Who sent His Messenger with guidance and the

religion of truth, that He might cause it to prevail over

all religions, though the polytheists may be averse.

(9:33)

Another Divine norm is the custom of replacement in human

communities:

O you who believe, whoever from among you turns back

from his religion, then Allah will bring a people. He shall

love them and they shall love Him, lowly before the be-

lievers, and mighty against the unbelievers. They shall

strive hard in Allah's way and shall not fear the censure

of any censurer. This is Allah's Favor bestowed on whom

He pleases. Allah is the Ample-Giver, Knowing. (5:54)

If you turn back, He will bring in your place another

people. Then, they will not be like you. (47:38)

Another Qur’anic norm is the relationship between piety and

the descent of boons and blessings:

If the people of the towns had believed and guarded

(against evil), We would certainly have opened up for

them blessings from the heaven and the earth, but they

135

rejected so We overtook them for what they had earned.

(7:96)

Another norm is the progress of human nature towards per-

fection and belief in Almighty Allah:

Then, set your face upright for religion in the right

state—the nature made by Allah in which He has made

men. There is no altering of Allah's creation. That is the

right religion, but most people do not know. (30:30)

Another norm is the fact that man represents Almighty Allah

on earth and man’s preference over angels as a result of this

representation:

When your Lord said to the angels, “I am going to

place in the earth a viceroy.”

They said, “What! Will You place in it such as shall

make mischief in it and shed blood and we celebrate

Your praise and extol Your holiness?” He said, “Surely, I

know what you do not know.” (2:30)

All these norms and facts may bring about an important

question in the mind of the faithful individual when he sees

pain, ordeals, and corruption prevail in the entire earth and notice that right is not practiced and wrong is rampant. However, when he contemplates the existence of Imam Mahdi (‘a) who

will achieve all his hopes and put into practice the credibility of all these norms and facts, things becomes very clear and evident for him.

Moreover, the issue of Imam Mahdi (‘a), which is a central

concern in the building of the virtuous community, entails the following moral facts:

Clarity in Carrying out Religious Duties

An individual who believes in the existence of Imam Mahdi

(‘a) and in his expected advent can clearly feel divine duty and religious commandments when he intends to perform any religious activity. He can also feel that all his deeds, service,

struggle and sacrifices are being carried out under the blessed standard and the special care of Imam Mahdi (‘a).

136

This clarity in carrying out the religious duties grants a huge moral impetus to proceed and work—an impetus that is similar

to the moral one obtained by those who fought under the

standards of the prophets and messengers and achieved great

triumphs and made sweeping changes in human society.

With the increase of man’s feelings of the approaching divine

reality, looming divine care, and getting closer to the actual power as represented by Almighty Allah, man’s feelings of

achieving victory and carrying out duty grow manifold. Of

course, to feel the care of the Holy Imam (‘a) and to associate oneself with him in motion and activity make one feel a nearness to Almighty Allah and His care as well as desire to comply with His commands.

Maintenance of Divine Values

The belief in the advent of Imam Mahdi (‘a) maintains one’s

principles, values and divine ideals. It also encourages ceaseless endeavor to achieve human perfection away from the

worldly concepts of gain and loss, material profit or the attain-ment of authority, power, and domination.

All these principles, values, and ideals are inspired from the concept of Imam Mahdi (‘a) and from the objectives he is divinely ordained to achieve; namely, the establishment of the ultimate Divine justice on earth.

Generally, any progression that is intended for Almighty Al-

lah and the Divine message which are ascribed to the Unseen

World, and to Imam Mahdi (‘a)—who is ascribed to the per-

ceived world—can derive all these significances from him, be-

cause he plays the greatest role in the history of humanity,

which shall be eventually realized.

Perception of these concepts will be steadier and more pro-

found for those who believe in the advent of the Promised

Imam (‘a) than for others; therefore, they can preserve a high spirit, which moves on the strength of gallant human values

and ideals in tandem with their own progression.

Perseverance and Steadfastness

Those who believe in Imam Mahdi (‘a) attain spirits of per-

severance and steadfastness from him. They can attain perfec-

tion through these two features and act as models bearing

137

suffering and trials. Through his blessed existence, Imam Mahdi (‘a) represents the great and most excellent example of

perseverance and steadfastness, because he can see, incur,

feel, and interact with all the pain and ordeals during his lifetime. Nevertheless, he perseveres, exposes himself to Almighty Allah’s trial for the sake of achieving great goals and waits for the appropriate opportunity to undertake his stately role.

On the other hand, the long duration of his occultation, des-

pite his actual existence gives him the chance of being subjectively perfect because of experiencing such ordeals and tribulations. His progression will be perfect so that he will undertake his mission, which is unique in the history of humanity, completely and competently. Besides, the political, social, ideological, and mental conditions of humanity, which are other out-

comes of such experience and suffering, will make it necessary to establish such a Divine government.

Such perfection will eventually give great impetus and high

moral spirits of perseverance and steadfastness to those who

believe in the advent of Imam Mahdi (‘a) and help them move

towards human perfection.

Contribution to Justice

The belief in the advent of Imam Mahdi (‘a) makes one feel

that all deeds and activities contribute to his historical role and pave the way for the establishment of his government of ultimate justice.

It is unreasonable to weigh up the role, deeds and activities

of a faithful individual on the balance of the goals he achieved in his relatively short span of life, or on the balance of what he could achieve and what reformations could be achieved in

one’s society. It is unfair to renounce all these deeds and activities because they seem to have been worthless in influence

and in achieving goals. An individual who believes in the ad-

vent of Imam Mahdi (‘a) feels that he is undertaking his private role in the sequence of events, goals and deeds that, altogeth-er, end up with the establishment of the virtuous human soci-

ety in the future.

Naturally, such feelings raise the moral spirit of man vis-à-vis his activities, deeds and sacrifices. They make his goal so great that it covers all such activities, deeds, efforts, and sacrifices 138

no matter how major and difficult, or how minor and limited his efforts might be.

Great Hope

The belief in the advent of Imam Mahdi (‘a) furnishes its be-

liever with a great, incessant, and inextinguishable hope in the achievement of victory regardless of the time that it takes. It also grants the feeling that the round must reach its finish and that looking forward to a better future must be incessantly

continuous.

Hope is undoubtedly one of the greatest motivations that

supplies people with the capacity to go on with steadfastness, perseverance and sacrifice.

A soldier who believes that his progress will be completed by

other soldiers who will achieve victory after him is ready to

give himself up and make greater sacrifices than a soldier who believes that when he falls in the battlefield, his progress will stop and he will lose the battle.

Similarly, a soldier who is engaged in a battle while he be-

lieves that there are other battles to enter in order to obtain victory does not stop when he loses the first round; rather, he continues to move forward. Such feelings cannot be found except with those who believe in the idea of Imam Mahdi’s prom-

ised advent, because he shall lead the battle persistently until he reaches the end. This belief makes hope so lively and ablaze that it pushes man towards motion and activity under all

circumstances.

Revenge for the Oppressed

Those who believe in Imam Mahdi (‘a) as the Divinely com-

missioned reformer who will establish a government of ulti-

mate Divine justice and give each one his due, feel that they

will eventually be able to avenge the torment which the faithful believers were exposed to and punish the criminals who committed such crimes and offenses against humanity.

Apart from the individual’s role in this process of vengeance, which is related to the idea of the Return ( raj‘ah)43 and its political and social purports, revenge will be imposed upon

those who imitated their criminal ancestors. It is logically

proven that the past and the present criminals form one trend

139

of the same thought, behavior, goals, and fate; therefore, to take revenge upon the last of them is to take it upon the former generations, also.

The idea of taking revenge and retaliating—which stands for

making reprisals for the values and principles of right and

justice—is a sound Islamic idea to which the Holy Qur’an has

referred on more than one occasion, such as the following:

Fight them; Allah will punish them with your hands and

bring them to disgrace, and assist you against them and

heal the hearts of a believing people. (9:14)

Traditions have also spoken about this idea when they de-

scribed Imam al-Husayn (‘a) as the Vengeance of Allah44 and

that Imam Mahdi (‘a) will avenge his murder and raise the slo-

gan of “Revenge for Husayn.”45 A formula of ziyarah of Imam al-Husayn (‘a) comprises the following statement:

(Please) bind our revenge with his revenge. 46

This feeling symbolizes a great spiritual power in the inner

selves. Almighty Allah has conferred upon man such a feeling

and man inclines to it naturally in his lifetime because it represents one of the motives of man’s progress.

Islam has taken much interest in this motive and feeling lest

it may swerve and change into a meager expression of one of

man’s instincts and miss its target—human perfection.

However, Islam has subordinated the feelings of taking re-

venge, retaliating, and giving vent to one’s anger to certain

values and principles to save them from becoming mere ex-

pressions of certain psychological feelings and sensual tendencies. It is clear that the question of revenge and retaliation in the issue of Imam Mahdi (‘a) does not involve taking revenge

from certain persons; rather it is punishing the corrupted reality of man which inevitably brings about justice, right, and

goodness.

1. - ‘Allamah al-Majlisi, Bihar al-Anwar 13:193, H. 1 as

quoted from Sayyid Ibn Tawus, Falah al-Sa'il.

2. - Al-Barqi, al-Mahasin 1 :243, H. 449-450. Following the

faith of Prophet Abraham (‘a) stands for true and utter commitment to his religion.

140

3. - Tafsir al-Qummi 1:105 (the tradition is reported through a valid chain of authority); ‘Allamah al-Majlisi, Bihar al-Anwar 68:84, H. 1 (as quoted from the previous reference book).

4. - Tafsir al-’Ayyashi 2:23, H. 59; ‘Allamah al-Majlisi, Bihar al-Anwar 68:85, H. 7 (as quoted from the previous reference

book).

5. - Muhammad ibn ‘Ali al-Tabar, Bisharat al-Mustafa, pp.

84-85, H. 15; p. 225, H. 50; ‘Allamah al-Majlisi, Bihar al-Anwar 68:87, H. 14 (as quoted from the previous reference book).

6. - Al-Barqi, al-Mahasin 1:316, H. 629.

7. - Al-Barqi, al-Mahasin 1:261, H. 105.

8. - Ibn Hajar, al-Sawa’iq al-Muhriqah, p. 133 ; al-Shablanji, Nur al-Absar, p. 104.

9. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:141, H. 6.

10. - ‘Abd al-Wahid al-Amudi, Ghurar al-Hikam wa Durar al-

Kalim, No. 6244.

11. - Al-Barqi, al-Mahasin 1:135, H. 171.

12. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:556, H. 2.

13. - Shaykh al-Tusi, al-Amali, pp. 132-133, H. 212; ‘Allamah

al-Majlisi, Bihar al-Anwar 68:199, H. 3 (as quoted from the previous reference book).

14. - Al-Barqi, al-Mahasin 1:247, H. 463.

15. - Further details about this topic have been cited in some of my other studies.

16. - Nahj al-Balaghah, Maxim No. 111.

17. -Nahj al-Balaghah, Maxim No. 112.

18. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:6-9, H. 1. In the same chapter of this reference book, there are several authentically reported traditions demonstrating the same thing.

19. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:6-9, H. 9.

20. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:6-9, H. 11.

21. - Nahj al-Balaghah, Sermon No. 118.

22. - Shaykh al-Kulayni, al-Kafi 2:216, H. 2.

23. - Nahj al-Balaghah, Sermon No. 27.

24. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:5, H. 1.

The authenticity of this tradition is corroborated by other traditions that are mentioned in the same chapter of this refer-

ence book.

25. - The Holy Imam (‘a) means that one who is patient will

be so for a short while, because he is either patient for his

141

whole life, which is relatively short (when compared to the other life, which is the reward of his patience) or for the time of tribulation, which is also short.

26. - Shaykh al-Kulayni, al-Kafi 2:88-89, H. 3; Al-Hurr

al-’Amili, Wasa'il al-Shi’ah 11:207, H. 1 (as quoted from the

earlier reference book).

27. - Shaykh al-Kulayni, al-Kafi 2:91, H. 12; al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:208, H. 2 (as quoted from the earlier reference book).

28. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, Ziyarah of

Amin Allah.

29. - Shaykh al-Kulayni, al-Kafi 2:60, H. 1.

30. - Shaykh al-Kulayni, al-Kafi 2:62, H. 10.

31. - Shaykh al-Mufid, al-Amali, pp. 298-299, H. 8; Shaykh al-

Tusi, al-Amali, pp. 72-73, H. 105; ‘Allamah al-Majlisi, Bihar al-Anwar 68:100, H. 4 (as quoted from the earlier reference

books).

32. - Shaykh al-Tusi, al-Amali, p. 164, H. 274; ‘Allamah al-Majlisi, Bihar al-Anwar 68:100, H. 5 (as quoted from the earlier reference book).

33. - Al-Barqi, al-Mahasin: 1:256, H. 487; ‘Allamah al-Majlisi, Bihar al-Anwar 68:96, H. 1 (as quoted from the earlier reference book).

34. - Al-Barqi, al-Mahasin 1:257, H. 489; ‘Allamah al-Majlisi, Bihar al-Anwar 68:97, H. 3 (as quoted from the earlier reference book).

35. - Al-Barqi, al-Mahasin 1:272-273, H. 137; ‘Allamah al-Ma-

jlisi, Bihar al-Anwar 68:93, H. 35 (as quoted from the earlier reference book).

36. - Muhammad ibn ‘Ali al-Tabari, Bisharat al-Mustafa, p.

32, H. 17; ‘Allamah al-Majlisi, Bihar al-Anwar 68:43, H. 88 (as quoted from the earlier reference book).

37. - Shaykh al-Saduq, Fadha'il al-Shi’ah, pp. 30-31, H. 26;

‘Allamah al-Majlisi, Bihar al-Anwar 68:68, H. 123 (as quoted

from the earlier reference book).

38. - Tafsir al-’Ayyashi 2:243; ‘Allamah al-Majlisi, Bihar al-Anwar 68:35-36, H. 75 (as quoted from the earlier reference

book).

39. - Shaykh al-Tusi, al-Amali, pp. 405-406, 671, H. 1414

(with little difference in the order of words but not in the

142

meaning); Tafsir al-Tabari 30:171; Jalal al-Din al-Suyuti, al-Durr al-Manthur 8:589; Ibn Hajar, al-Sawa’iq al-Muhriqah, p.

161.

40. - The Arabic word al-Qa'im means one who rises to un-

dertake the mission. It is the chief title of Imam Mahdi, the

promised and expected.

41. - These circumstances will be discussed in further detail

in one of the coming books of this series when we discuss the

situations of each of the Holy Imams (‘a) independently.

42. - The issue of Imam Mahdi (‘a) requires a survey of many

aspects some of which are as follows: In its doctrinal aspect, we need to introduce concepts and evidence that prove the existence of the ostensibly absent Imam as well as explanations

of this unique phenomenon in human life.The cultural aspect

deals with the philosophy, perfection, perpetuity, theoretical compatibility with the idea of the infallibility of the Imams (‘a) and commitment to the instructions and guidelines of this issue. Accordingly, this issue is included in the core of the cultural establishments and courses. The historical aspect deals

with the life and political conditions of Imam Mahdi (‘a), his occultation, signs of his advent and, the future of humanity when he undertakes his mission. The moral aspect deals with the

practice of a certain system of morals during the expectation of the Imam’s advent. The spiritual aspect correlates with the

moral aspect. The dear reader can refer to hundreds of books

that have dealt with Imam al-Mahdi, one of which is the

unique, though small, thesis that my mentor, Martyr Sayyid

Muhammad Baqir al-Sadr, wrote under the title of ‘bahth

hawla al-mahdi (A Study on Mahdi (‘a))’.

43. - The Return (or raj’ah) is an idea mentioned in the traditions reported from the Ahl al-Bayt (‘a), entailing that the virtuous and the righteous, as well as the unbelievers and hypo-

crites shall be returned to this world after their death so as to witness the victory of right over wrong and the wronged persons shall defeat the wrongdoers. More light shall be shed on

this idea in one of the coming books of this series.

In their doctrinal books, scholars of the Imamiyyah Shi’ah

have dealt with this topic in detail. (See, for instance, the Faith of the Imamiyyah Shi’ah, by Shaykh al-Muäffar, Chapter: Our

Doctrine concerning the Return (Raj‘ah)).

143

44. - In the famous Ziyarah of Warith, the following statement is mentioned:

“Peace be upon you, O Allah’s revenge and the son of His re-

venge…” See Mafatih al-Jinan.

45. - (ya litharat al-husayn): Refer to Shaykh al-Saduq, ‘Uyun Akhbar al-Ridha 2:268-269, Shaykh al-Saduq, al-Amali, pp.

192-193, H. 202; ‘Allamah al-Majlisi, Bihar al-Anwar 44:286, H.

23 (as quoted from the earlier reference books).

46. - Shaykh al-Mufid, al-Mazar, pp. 410-411.

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"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)

Document Outline

- Miscellaneous information:

- Chapter 1

- Chapter 2

- The Holy Qur’an and Sunnah; the Sources of Faith

- Integration between Faith and Sect

- Comprehensibility of Doctrines

- Freedom of Thought and Sound Logic

- Chapter 3

- The Role of Ethics in the Formation of Religious Laws

- Distinction between Islam and Faith

- Faith and Deed

- Pattern of Conduct and Morality

- Decency and Good Manners

- Method of Self-Purification

- Struggle With The Carnal Self: Proposition And Approach Proposition

- The Way

- More Methods for Struggle with the Carnal Self

- Chapter 4

- Prelude

- First Project: Cultural And Educational Courses

- Ijtihad and Vitality of Islamic Law

- Seeking Knowledge and Learning

- Variety in Educational Methodology

- Variety in Topics of Education

- Second Project: Cultural And Scientific Establishments

- Shi’ite Seminaries (Ḥawzah ‘Ilmiyyah)

- Schools of Kufah and Qum

- Graduation of Well-Versed Jurisprudents

- Graduation of Missionaries

- Surmounting New Problems

- Maintenance of Islamic Heritage

- Masjid and Husayniyyah

- The Virtuous Community and Mosque

- The Virtuous Community and Husayniyyah

- Commemoration of Imam al-Ḥusayn’s Martyrdom

- Commemoration of Imam al-Ḥusayn’s Martyrdom and the Virtuous Community

- The Various Aspects of Ziyarah

- Commemorating Imam al-Husayn’s Martyrdom

- Chapter 5

- Spirit of Piety and Combining Faith with Practice

- Real Supporters of the Truth

- Love for and Loyalty to the Ahl al-Bayt (‘a)

- Self-Sacrifice and Altruism

- Moral Features of Imam al-Ḥusayn's (‘a) Uprising

- Clash between Right and Wrong

- Moral Values

- The Massive Dimension of Sacrifice

- Clarity in Seeking the Truth

- Multifaceted Tragedy

- Determination for Martyrdom

- Heir of the Divine Message and the Messenger (S)

- The Tragedy and the Morale

- Perseverance

- Treatment Of Psychological Pressures

- Inextinguishable Torch of Hope

- The Issue of Imam Mahdi (‘a)

Table of Contents

Miscellaneous information:

Chapter 1

Chapter 2

The Holy Qur’an and Sunnah; the Sources of Faith

Integration between Faith and Sect

Comprehensibility of Doctrines

Freedom of Thought and Sound Logic

The Holy Qur’an and Sunnah; the Sources of Faith

Integration between Faith and Sect

Comprehensibility of Doctrines

Freedom of Thought and Sound Logic

Chapter 3

The Role of Ethics in the Formation of Religious Laws

Distinction between Islam and Faith

Faith and Deed

Pattern of Conduct and Morality

Decency and Good Manners

Method of Self-Purification

Struggle With The Carnal Self: Proposition And Approach Proposition

The Way

More Methods for Struggle with the Carnal Self

The Role of Ethics in the Formation of Religious Laws

Distinction between Islam and Faith

Faith and Deed

Pattern of Conduct and Morality

Decency and Good Manners

Method of Self-Purification

Struggle With The Carnal Self: Proposition And Approach Proposition

The Way

More Methods for Struggle with the Carnal Self

Chapter 4

Prelude

First Project: Cultural And Educational Courses

Ijtihad and Vitality of Islamic Law

Seeking Knowledge and Learning

Variety in Educational Methodology

Variety in Topics of Education

Ijtihad and Vitality of Islamic Law

Seeking Knowledge and Learning

Variety in Educational Methodology

Variety in Topics of Education

First Project: Cultural And Educational Courses

Ijtihad and Vitality of Islamic Law

Seeking Knowledge and Learning

Variety in Educational Methodology

Variety in Topics of Education

Ijtihad and Vitality of Islamic Law

Seeking Knowledge and Learning

Variety in Educational Methodology

Variety in Topics of Education

Second Project: Cultural And Scientific Establishments

Shi’ite Seminaries (Ḥawzah ‘Ilmiyyah)

Schools of Kufah and Qum

Graduation of Well-Versed Jurisprudents

Graduation of Missionaries

Surmounting New Problems

Maintenance of Islamic Heritage

Masjid and Husayniyyah

The Virtuous Community and Mosque

The Virtuous Community and Husayniyyah

Commemoration of Imam al-Ḥusayn’s Martyrdom

Commemoration of Imam al-Ḥusayn’s Martyrdom and the Virtuous Community

The Various Aspects of Ziyarah

Commemorating Imam al-Husayn’s Martyrdom

Shi’ite Seminaries (Ḥawzah ‘Ilmiyyah)

Schools of Kufah and Qum

Graduation of Well-Versed Jurisprudents

Graduation of Missionaries

Surmounting New Problems

Maintenance of Islamic Heritage

Masjid and Husayniyyah

The Virtuous Community and Mosque

The Virtuous Community and Husayniyyah

Commemoration of Imam al-Ḥusayn’s Martyrdom

Commemoration of Imam al-Ḥusayn’s Martyrdom and the Virtuous Community

The Various Aspects of Ziyarah

Commemorating Imam al-Husayn’s Martyrdom

Prelude

First Project: Cultural And Educational Courses

Ijtihad and Vitality of Islamic Law

Seeking Knowledge and Learning

Variety in Educational Methodology

Variety in Topics of Education

Ijtihad and Vitality of Islamic Law

Seeking Knowledge and Learning

Variety in Educational Methodology

Variety in Topics of Education

First Project: Cultural And Educational Courses

Ijtihad and Vitality of Islamic Law

Seeking Knowledge and Learning

Variety in Educational Methodology

Variety in Topics of Education

Ijtihad and Vitality of Islamic Law

Seeking Knowledge and Learning

Variety in Educational Methodology

Variety in Topics of Education

Second Project: Cultural And Scientific Establishments

Shi’ite Seminaries (Ḥawzah ‘Ilmiyyah)

Schools of Kufah and Qum

Graduation of Well-Versed Jurisprudents

Graduation of Missionaries

Surmounting New Problems

Maintenance of Islamic Heritage

Masjid and Husayniyyah

The Virtuous Community and Mosque

The Virtuous Community and Husayniyyah

Commemoration of Imam al-Ḥusayn’s Martyrdom

Commemoration of Imam al-Ḥusayn’s Martyrdom and the Virtuous Community

The Various Aspects of Ziyarah

Commemorating Imam al-Husayn’s Martyrdom

Shi’ite Seminaries (Ḥawzah ‘Ilmiyyah)

Schools of Kufah and Qum

Graduation of Well-Versed Jurisprudents

Graduation of Missionaries

Surmounting New Problems

Maintenance of Islamic Heritage

Masjid and Husayniyyah

The Virtuous Community and Mosque

The Virtuous Community and Husayniyyah

Commemoration of Imam al-Ḥusayn’s Martyrdom

Commemoration of Imam al-Ḥusayn’s Martyrdom and the Virtuous Community

The Various Aspects of Ziyarah

Commemorating Imam al-Husayn’s Martyrdom

Chapter 5

Spirit of Piety and Combining Faith with Practice

Real Supporters of the Truth

Love for and Loyalty to the Ahl al-Bayt (‘a)

Self-Sacrifice and Altruism

Moral Features of Imam al-Ḥusayn's (‘a) Uprising

Clash between Right and Wrong

Moral Values

The Massive Dimension of Sacrifice

Clash between Right and Wrong

Moral Values

The Massive Dimension of Sacrifice

Clarity in Seeking the Truth

Multifaceted Tragedy

Determination for Martyrdom

Heir of the Divine Message and the Messenger (S)

Determination for Martyrdom

Heir of the Divine Message and the Messenger (S)

The Tragedy and the Morale

Perseverance

Treatment Of Psychological Pressures

Inextinguishable Torch of Hope

The Issue of Imam Mahdi (‘a)

Spirit of Piety and Combining Faith with Practice

Real Supporters of the Truth

Love for and Loyalty to the Ahl al-Bayt (‘a)

Self-Sacrifice and Altruism

Moral Features of Imam al-Ḥusayn's (‘a) Uprising

Clash between Right and Wrong

Moral Values

The Massive Dimension of Sacrifice

Clash between Right and Wrong

Moral Values

The Massive Dimension of Sacrifice

Clarity in Seeking the Truth

Multifaceted Tragedy

Determination for Martyrdom

Heir of the Divine Message and the Messenger (S)

Determination for Martyrdom

Heir of the Divine Message and the Messenger (S)

The Tragedy and the Morale

Perseverance

Treatment Of Psychological Pressures

Inextinguishable Torch of Hope

The Issue of Imam Mahdi (‘a)