Miscellaneous information:

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

munity Book Three: The General System of the Virtuous Com-

munity 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 Ahmadi Publisher: ABWA Publishing and Printing

Center First Printing: 2011 Printed by: Mojab Copies: 5000 ©

Ahl al-Bayt (‘a) World Assembly (ABWA) All rights reserved.

www.ahl-ul-bayt.org info@ahl-ul-bayt.org.

An elaborate thesis on how the purified Ahlul Bayt played

their role in the post Prophetic era in building a virtuous Com-

munity. The series is comprised 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"

2

1

Chapter

Preamble

At the outset, it seems necessary to explain the meaning of

the title of this book, i.e. The General System of the Virtuous Community. In order to bring to fruition the goals to which we have referred in the first book of this series, we must mention

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

in setting forth a set of practical systems and guidelines, both general and detailed, fixed and dynamic, which were aimed to

achieve the following purposes:

(1) Maintain the character, identity, and unity of the virtuous

community.

(2) Enable this community to meet its requirements and

carry out its duties and responsibilities.

(3) Regulate its various internal and external relations.

(4) Guide this community towards growth and perfection.

(5) Protect it from internal and external dangers, suppression

and aggression.

In this respect the Ahl al-Bayt (‘a) undertook two steps:

First: They set forth a general conception of the system of the virtuous community, which consists of the following

aspects:

(1) The general framework of the system of the virtuous com-

munity along with the general responsibilities and duties ne-

cessary to meet the needs of the community.

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

(3) The nature of relations between the religiously commis-

sioned leader (i.e. Imam) and the individuals of the virtuous

community, the nature of internal relations within the com-

munity and external relations with other communities.

3

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

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

In this section, we will thrash out the first step along with its aforementioned four aspects within seven chapters. The

second step will be discussed in future volumes of this series.

From the beginning, the Ahl al-Bayt (‘a) understood that this

general system must be capable of functioning within an Islam-

ic system of government in the Muslim community in general,

adjusting to the common surroundings.

4

2

Chapter

The Religious Authority: Extension of

Imamate

The structure of the system is based on the concept of Imam-

ate in which the individuals of this community believe. This

conception entails that the overall guardianship and leadership

of Muslims must be held by one of the Twelve Imams from the

Ahl al-Bayt (‘a) after the Holy Prophet (S).1 It also entails that Imamate is an extension of the mission of the Prophets and

Messengers. This extension can be represented in the follow-

ing points of similarity between prophethood and Imamate:

(1) The positions of prophethood and Imamate are both iden-

tified to be divinely ordained offices that are prescribed

through direct designation by Almighty Allah, like in the case

of the Prophets and Messengers, or through indirect designa-

tion, such as the case of the Holy Imams and other prophets’

successors. For instance, the Holy Prophet (S), by the com-

mand of Almighty Allah, designated Imam Àli to be the next

Imam (i.e. leader). The other Holy Imams (‘a) were specified in

the same way by the preceding Imam.

(2) The particularities and qualifications of the person desig-

nated as Prophet or Imam are the same. Both are, as a stipula-

tion, required to have the highest degree of perfection, which

is called infallibility ( ìsmah).

(3) Both a Prophet and an Imam undertake the same re-

sponsibilities, duties, and rights towards the masses and have

the same rights, the observance of which is obligatory upon the

masses. Like a Prophet, an Imam must be obeyed by the pub-

lic, enjoy general authority over them, be regarded as having a

greater claim over the believers than they have on themselves,

undertake the mission of conveying the divine message, edify,

5

educate, teach the public the Book and Wisdom, tend to their affairs, and live at the same level as them. In this respect, the Holy Qur'an states:

He it is Who raised among the inhabitants of Mecca a

Messenger from among themselves, who recites to them

His communications and purifies them, and teaches

them the Book and the Wisdom, although they were be-

fore certainly in clear error. (62:2)

The system that the Ahl al-Bayt (‘a) set forth for managing

the affairs of the virtuous community is based on the aforemen-

tioned concept of Imamate. Even if an Imam is circumstantially

deprived of authority and power to rule, he must still possess

all the particularities and qualifications to undertake all the responsibilities and carry out all the duties divinely entrusted

upon him. The public, on the other hand, must obey the Imam.

All such responsibilities and duties must be compatible with

the circumstances as well as the virtuous community that is be-

ing managed. The ability or inability to perform such respons-

ibilities and duties would depend upon the circumstances.

In the age of the absence of the Imam, the well-qualified mujtahid, in his capacity as the natural heir of the Prophets and the Imams, must undertake this mission. The Prophets have in

fact not left gold or silver coins as their legacies, but rather great knowledge and wisdom. In this respect, the Holy Prophet

(S) is reported to have said:

The scholars are the lanterns of the earth, the representat-

ives of prophets, my heirs and the heirs of the prophets. 2

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

Verily, scholars are the heirs of the prophets. The

prophets have not left behind them Dirhams or Dinars;

rather, the treasure they have left behind is their dis-

courses. So, whoever applies some of these discourses

acquires a great share of the fortune. You must consider

the source from which you take your knowledge. Verily,

in each generation, there are some decent people be-

longing to us, the Ahl al-Bayt (‘a), who cleanse this reli-

gion from the distortions of the exaggerators, the forgery

6

of the misguided, and the interpretation of the ignorant

ones. 3

The previously mentioned natural sequence (i.e. extension) in

the divine position and representation of the Prophets has been

clearly mentioned in the following verse of the Holy Qur'an:

Surely, We revealed the Torah in which was guidance and

light. With it, the prophets who submitted themselves to Allah judged matters for those who were Jews, masters of divine

knowledge and doctors, because they were required to guard

part of the Book of Allah, and they were witnesses thereof;

therefore, fear not the people and fear Me, and do not take a small price for My communications. And whoever did not judge by what Allah revealed, those are the unbelievers. (5:44)

Abu-Àmr al-Zubayri has reported Imam al-Sadiq (‘a) as

saying:

Among the matters by which one is deservingly designated

for Imamate are purification and purity from sins and destructive acts of disobedience (to Almighty Allah)—which have an in-evitable punishment in Hellfire—and acquaintance with unseen knowledge of everything the position (of Imamate) requires,

such as, the lawful and unlawful and full awareness of specific and general matters of law, including knowledge of decisive

and allegorical issues, the minutest details of the law, the most precise points of interpretation and currently valid and abrog-ated matters.

The reporter asked, “What is the evidence that proves that

an Imam must have full knowledge of the things you have just

mentioned?”

The Imam (‘a) answered:

The proof is Almighty Allah’s statement about those whom

He has permitted to hold the position of government and those whom He has stated to be the actual men of authority.

He says, ‘Surely, We revealed the Torah in which was guid-

ance and light; with it the prophets who submitted themselves to Allah judged matters for those who were Jews and the masters of Divine knowledge and the doctors. (5:44)’ These are

Imams not Prophets who inherit the authority over people due 7

to their knowledge. The doctors are the scholars whose rank is less than that of the masters of divine knowledge.

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

were required to guard part of the Book of Allah, and they

were witnesses thereof.’ Notice that He has not said, ‘because they were required to convey it.’ 4

A mujtahid who represents ‘the doctors’ in the aforementioned holy verse must be characterized by the required quali-

fications that are held by the Imams–who represent ‘the mas-

ters of divine knowledge’–in the amount that is compatible with

him (the mujtahid), his responsibilities, and rights. These qualifications are:

(1) Full acquaintance with religious laws

(2) Utmost decency

(3) Other personal qualifications to include:

(a) Awareness of political and social conditions

(b) Personal experience of the advantages and disadvantages

linked to the movement and perfection of the virtuous

community

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

(d) Ability to take responsibility and lead the movement

(e) Maintenance of equality among the believers

(f) Presenting an exceptional example of conduct

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

with his level of leadership.

This understanding and view of the general system of the vir-

tuous society is an important issue because many responsibilit-

ies, relationships, policies, systems, courses, and situations

that are compatible with the theoretical comprehension of the

Prophets’ movements and their roles in the history of humanity

as well as the norms that have affected history, branch out

from this understanding.

8

The System of Religious Referential Authority

Based on this theoretical foundation, the Holy Imams (‘a) es-

tablished the system of religious referential authority or the

position of the well-qualified jurisprudential authority ( wilayat al-faqih). In brief, this system can be defined as designating a mujtahid 5 from the scholars of the Ahl al-Bayt (‘a) School, who fully meets all the previously cited qualifications and requirements, as a referential authority ( marjì) for their followers with the aim of undertaking the basic tasks of Imamate, which

are as follows:

(1) Authority ( wilayah) over the affairs of the Muslims

(2) Issuance of verdicts ( ifta' ) in order to explicate the concepts of the Divine Message, define the boundaries of religion

and convey good tidings to those who commit themselves to

them and warn people to refrain from acting outside those

confines

(2) Reaching decisions on judgments in cases of litigation, al-

legations, and disputes

A review of the history of the Ahl al-Bayt (‘a) shows that

while they practiced their roles as Imams in a limited way with-

in the milieu of the virtuous community, they began establish-

ing this system (religious referential authority) with the growth of the virtuous community. As a result, the circle of the virtuous community’s works, activities, and existence extended to

such an extent that this system became the basic and general

system in the ages after the Holy Imams (‘a).

As will be discussed in further detail, the Holy Imams (‘a)

themselves established this system for the virtuous community

by managing some of the affairs among the masses so that this

would play a pertinent role in building the virtuous community

and become an effective, reliable and sufficient system after

the occultation of Imam al-Mahdi–may Allah hasten his advent.

It can be said that the most important and basic role of the Imams al-Jawad, al-Hadi, and al-

Àskari, was to firm up and consolidate the posts of the sys-

tem of religious referential authority. 6

In order to depict the religious referential authority com-

pletely and clearly, we should have a lengthier discussion

9

about the qualifications that must be met by a marjì, the tasks that must be undertaken by him, and the steps that the Ahl al-Bayt (‘a) took in the field of organizing the virtuous com-

munity.7

10

Qualifications and Requirements

In addition to the basic requirements for the position of the

religious referential authority—such as reason, freedom, and

faith—the chief qualifications that a marjì is required to meet are as follows:

A. Ijtihad: Ijtihad, as a condition for holding religious authority, means that a marjì is required to have familiarity with religious laws, including the lawful and unlawful, and Islamic con-

cepts to such an extent that he has the ability to recognize

these laws and concepts from the religiously acceptable

proofs—the Holy Qur'an and the Sunnah that is authentically

reported from the Holy Prophet (S) and the Imams (‘a) as well

as other proofs—and to use the rules and practical principles

that have been determined by the Holy Legislator in order to

identify the practical, religion-based circumstances of an issue.

This qualification has been cited by the previously mentioned

verse in general, and in the following section of the verse in

particular:

…Because they were required to guard part of the Book of

Allah, and they were witnesses thereof.

Confirmation of such knowledge has been made in many tra-

ditions that are reported from the Holy Imams (‘a), including

the following which is authentically reported from Imam al-

Sadiq (‘a) and is recorded under the title of choosing an arbit-

rator to judge between disputants:

They (i.e. the disputant parties) must seek out one of you (i.e.

the Shiàh) who has reported our discourses, has acquaintance with what has been deemed lawful and what has been deemed

unlawful by us, and has familiarity with our laws; then, they must accept him as arbitrator. 8

On the authority of Imam Àli (‘a), Imam Muhammad al-Baqir

(‘a) reported the Holy Prophet (S) to have repeated the follow-

ing supplicatory prayer three times:

O Allah, (please) have mercy upon my representatives.

When he was asked to define his representatives, the Holy

Prophet (S) answered:

11

My representatives are those, among the coming generations, who will report my sayings and traditions. 9

The following instruction has been mentioned in the famous

document signed by Imam al-Mahdi—the Patron of the Age:

As for the event s that will take place in the future, you must refer them to the reporters of our traditions, for they are my proof on you and I am the Proof of Almighty Allah.

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

cited later—confirming that the ordinary followers of the Ahl

al-Bayt (‘a) must refer to the well-versed and well-qualified

scholars of their sect with respect to the religious laws. There are also other traditions that order the well-versed scholars to issue verdicts.

B. Decency: According to jurisprudents, decency can be

defined as uprightness in following Islamic laws and avoidance

of deviation. In other words, a decent person is one who never

commits any act of disobedience to Almighty Allah, such as

negligence of an obligatory act or commitment of a forbidden

act unless there is a religiously justifiable reason. In this respect, there is no difference between minor or major sins.10

Decency is a disposition involving integrity in following Islam

such that neither a major nor a minor sin is committed.11

Decency can be also defined as the faculty that habitually

prevents one from performing acts of disobedience for which

Almighty Allah has threatened Hellfire. This is not the same as

regret that is felt after lust or anger vanishes because in regret the person experiences degeneration caused by such an act of

disobedience.12

Imam al-Khumayni has mentioned a similar definition of de-

cency in Tahrir al-Wasilah.13

Sayyid al-Hakim seems to consider the decency that must be

enjoyed by a marjì, as understood by religious believers (i.e.

mutasharriàh), to be such a supreme rank that it is neither compelled nor overcome by lust or anger in such a way that

neither repentance nor regret will be necessary. “To be fair,”

Sayyid al-Hakim adds, “it is extremely difficult for a general

referential authority to persevere with decency in the issuance

of verdicts–and this may take place in any age for a single or a group of scholars–unless such decency is of a powerful and

12

supreme rank and is always monitored and managed. If such a rank of decency is lacking, this will definitely cause one’s feet to slip and expose great men to hazards. Only from Almighty

Allah can we seek protection against such dangers.”14

Because traditions have highlighted the existence of decency

among the qualities of witnesses that testify, leaders of con-

gregational prayers, and leaders of holy wars in particular in

addition to leaders of general affairs as well as other persons, religious scholars have concluded that decency must be one of

the qualifications for a general referential authority. The scholars have unanimously agreed on this condition.

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

and Shiìte scholars.15

In this respect, a tradition that is reported from Imam

Muhammad al-Baqir (‘a) states that the Holy Prophet (S) has

said:

Imamate is unsuitable for anyone except a man who enjoys

the following three qualities:

(1) piety that prevents him from committing acts of disobedience to Almighty Allah, (2) self-possession that makes him con-trol himself in situations of rage, and (3) affectionate authority over those who are under his authority to the degree that he acts as their tender father. 16

Shaykh al-Kulayni has also reported through an authentic

chain of authority on the authority of Muhammad ibn Muslim

that Imam al-Baqir (‘a) said to him:

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

begins his day without having a leader (i.e. Imam) characterized by directness and decency, who is designated by Almighty Allah, he is then certainly misled and lost. If he dies in such a state, he will have then died the death of unbelief and hypo-crisy. Be it known to you, Muhammad, that leaders of injustice and their followers are detached from the religion of Allah, for they have strayed from the right path and misled others. 17

C. Competence: Competence stands for aptitude, capability,

and power to manage affairs.

13

It thus includes proficient reasoning, excellent management, courage, fair policy, supervision, and guardianship along with

other personal qualities upon which competence relies.

In their verdicts, scholars have highlighted competence as a

term specified to be among the qualities of a religious referen-

tial authority. For instance, in his book of Tadhkirat al-

Fuqaha' , Àllamah al-Hilli has referred to the term of competence as being one of the indisputable conditions that is unan-

imously agreed upon by all jurisprudents. He thus says:

Among the conditions that must be met by an Imam is

that…he must be courageous, have a judicious view and be

competent. In addition, his hearing, sight, and pronunciation

must be sound. Finally, he must be the most virtuous of his

contemporaries.18

This condition has also been confirmed in many traditions.

Imam Àli Amir al-Mu'minin ('a) is reported to have said:

O people, the most rightful of all persons to hold this office (leadership) is the one who is most competent among them to

maintain it and who knows best Almighty Allah’s commands

about it. If any mischief is created by a mischief-monger, he will be called upon to repent. If he refuses, he will be fought. 19

Imam Àli ('a) is also reported as saying:

The second quality (of one who must have the leadership of

the Muslim nation) is that he must be the most knowledgeable among all people of what Almighty Allah has deemed lawful

and unlawful as well as all the laws, commands, prohibitions and whatever is needed by people, as decided by Almighty Allah. So, people will need such a person but that person does not need them. 20

In his authentic report, al-Àys ibn al-Qasim has reported

Imam al-Sadiq (‘a) to have said:

…Choose for yourselves; I swear by Allah, an owner of a flock of sheep who has hired a shepherd must certainly dismiss his shepherd and appoint another if he finds that the latter is more skilled in shepherding his sheep than the earlier. 21

In a previous tradition, the Holy Prophet (S) has mentioned

‘nice authority’ as one of the conditions of an Imam. This qual-

ity corresponds with competence.

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

14

An Imam is so knowledgeable that he ignores nothing, so watchful that he never tires…He is of ever-growing knowledge and perfect self-possession. He is well-versed in (the affairs of) Imamate, is knowledgeable of politics, is obeyed as an obligation, undertakes his tasks by Almighty Allah’s command, is a well-wisher of Allah’s servants, and safeguards the religion of Allah… 22

15

Tasks and Responsibilities

The tasks and responsibilities of the system of the religious

referential authority of the virtuous community can be summed

up in the following three fields:

(1) Issuance of verdicts

(2) Judgment

(3) Authority

Generally, these three areas of responsibility correspond

with the responsibilities of Imamate, especially when we un-

derstand issuance of verdicts in its expansive meaning, which

is to elucidate and propagate the Islamic code of religious law, along with its rules, concepts, doctrines, and views about the

universe, life, history, norms, and ethics.

16

a) First Responsibility: Issuance of Verdicts

In order to systematize the process of issuing verdicts for

elucidating features of the religion and propagating Islam the

Holy Imams (‘a) took the following steps:

(1) Education

The Holy Imams (‘a) worked towards educating well-versed

jurisprudents, scholars, and reporters of their traditions by

means of conferring upon them special attention that they (i.e.

the Holy Imams) used to give certain persons who had ex-

traordinary interest in seeking knowledge, had actual compet-

ence to receive knowledge, and possessed the required sci-

entific aptitude. These persons then became distinguished in

scientific and moral fields. In addition to these persons, the

Holy Imams ('a) educated a large number of students in juris-

prudence and other fields of religious sciences and capable

learners of the Holy Qur'an who lived in various regions of the

virtuous community, especially the regions where their follow-

ers were considerable in number.

Such education can be evidently noticed in personalities like

Aban ibn Taghlib, Zurarah ibn Àyun, Abu-Basir, Muhammad

ibn Muslim, Burayd al-Ùjali, Yunus ibn Àbd al-Rahman, Ùth-

man ibn Saìd and his son Muhammad, and many others.

Abu’l-Àbbas al-Fadhl ibn Àbd al-Malik has reported that he

heard Imam al-Sadiq (‘a) saying:

The most beloved persons to me, from among both the dead

and the alive, are four: (1) Burayd ibn Muàwiyah al-Ùjali, (2) Zurarah, (3) Muhammad ibn Muslim, and (4) al-Ahwal.

These are positively the most beloved persons to me from

among all the dead and the alive. 23

Ibrahim ibn Àbd al-Hamid and others have reported Imam

al-Sadiq (‘a) as saying:

May Allah have mercy upon Zurarah ibn Àyun. Had it not

been for Zurarah and his peers, the traditions of my father

would have been wiped out. 24

17

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

I cannot find anyone who revived our affairs and my father’s traditions

save

Zurarah,

Abu-

Basir

Layth

al-Muradi,

Muhammad ibn Muslim, and Burayd ibn Muàwiyah al-Ùjali.

Had it not been for these persons, none would have had the

ability to infer this. These are the protectors of the religion and the trustees of my father regarding the lawful and the unlawful that Almighty Allah has determined. They are verily the forerunners toward us in this world and the forerunners toward us in the Hereafter. 25

Abu-Ùbaydah al-Hadhdha' is reported to have said that he

heard Imam al-Sadiq (‘a) saying:

Zurarah, Abu-Basir, Muhammad ibn Muslim, and Burayd are

among those about whom Almighty Allah has said, ‘And the

foremost are the foremost; these are they who are drawn nigh to Allah. (56:10-11)’ 26

Àbdullah ibn Abi-Yàfur has reported that he said to Imam

al-Sadiq (‘a), “I cannot meet you every time I would like, and I cannot come to you. However, one of our parties may come to

me and ask a question while I do not have all the answers.”

The Imam (‘a) answered:

What prevents you from asking Muhammad ibn Muslim al-

Thaqafi? He heard from my father and he had considerable

status with him. 27

Yunus ibn Yàqub has reported that Imam al-Sadiq (‘a) said

to him and his companions when they once visited him:

Do you not have any shelter? Do you not have any rest-house

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

Mughirah al-Nadhri? 28

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

demning someone, said:

May Allah sanctify neither his soul nor the souls of his likes!

He reviled some personalities whom my father used to entrust with the lawful and the unlawful matters that have been decided by Almighty Allah and they were the store of his

18

knowledge! Similarly, these very persons are the hoards of my secrets and true companions of my father. If Almighty Allah

wills to pour a misfortune on the inhabitants of this earth, he may save them from this misfortune for the sake of these persons in particular. They are verily the stars of my followers (i.e.

Shiàh) in their lifetimes and after their death. It is they who revived the affairs of my father. By them, Almighty Allah exposes all heresies. They save this religion from the fabrications of

the

wrongdoers

and

the

misinterpretations

of

the

exaggerators.

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

these?”

The Imam (‘a) answered:

Allah’s blessings and mercy be upon them in their lifetimes

and after their death. They are Burayd al-Ùjali, Abu-Basir,

Zurarah, and Muhammad ibn Muslim. 29

Dawud ibn Sarhan has reported that he heard Imam al-Sadiq

(‘a) saying:

When I hold a discourse with some men and warn them

against argument and disputation in matters concerning the

religion of Almighty Allah and against analogy, they misinterpret my discourse as soon as they leave me….

The companions of my father were good examples in their

lifetimes and after their death.

These are Zurarah, Muhammad ibn Muslim, Layth al-Muradi,

and Burayd al-Ùjali. It is these people who speak fairly. It is these people who are the maintainers of justice. It is these who are the foremost—the foremost who are drawn near to Allah. 30

(2) Undertaking the Mission of Issuing Verdicts

The Holy Imams (‘a) specially directed the best among their

companions and those distinguished by knowledge and virtue

to undertake the mission of issuing verdicts and reporting their traditions to the next generations of the virtuous community.

Sometimes, the Holy Imams (‘a) would direct these elite com-

panions to give legal opinions to the Muslims of other sects ac-

cording to each individual’s sect so that these personalities

would take their natural role in the Muslim community and, at

19

the same time, maintain the virtuous community and its particularities as a favor.

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

Muàdh ibn Muslim al-Nahawi (the grammarian), “I have been

informed that you sit in the mosque and give legal opinions to

people.”

“Yes, I do,” Muàdh answered, “and I wanted to ask you

about this before I left you. As I sit in the mosque, people come to ask me questions. When I know that the asker is an opponent of you, I answer him according to the other sects’ opinion.

When I know that the asker is a follower of you, I answer him

according to what you have said about his question.

However, it happens that a man whose sect I cannot recog-

nize comes to me, so I answer by saying that so-and-so scholar

says this, and so-and-so scholar says that. Hence, I include

your sayings along with the others’ opinions.”

The Imam (‘a) answered, “Good, continue in this way, be-

cause I myself do it.”31

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

Recognize the ranks of our followers (i.e. Shiàh) according

to the extent to which they master reporting our traditions.

Verily, we cannot consider one to be a real jurisprudent (i.e.

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

The Imam (‘a) was asked, “Is it possible that a faithful believ-

er receives from the angels directly?”

He answered:

A faithful believer may receive explanations from the angels.

Hence, one who receives explanations is receiving them dir-

ectly from the angels. 32

(3) Asking people to refer to well-versed scholars

The Holy Imams (‘a) used to draw the attention of the masses

towards referring to the elite companions and distinguished

scholars in questions of religion in general and religious laws

in particular so that the structure of the virtuous community

could be accomplished in their lives. In this way, when the next generations of the virtuous community would refer to the well-versed scholars in religious issues, this significant feature

20

would be automatically entrenched in the milieu of the virtuous community.

Ahmad ibn Ishaq has reported that he asked Imam Abu’l-

Hasan al-Ridha (‘a), “With whom should I deal? From whom

should I take (answers to my religious questions)? Whose word

should I accept as true?”

The Imam (‘a) answered:

Al-Ùmari is my trustee. So, whatever he conveys to you on

behalf of me is truly conveyed on behalf of me. Whatever he

says to you on behalf of me is truly said on behalf of me. So, you must listen to and obey him. He is verily, an honest

trustee.

When the reporter put the same question before Imam Abu-

Muhammad (‘a), he answered:

Al-Ùmari and his son are trustworthy. So, whatever they

convey to you on behalf of me is truly conveyed on behalf of me. Whatever they say to you on behalf of me is truly said on behalf of me. So, you must listen to and obey them. They are verily honest trustees.

The reporter once asked al-Ùmari a certain question and al-

Ùmari answered:

It is forbidden for you all (i.e. the Shiàh) to ask this question. Do not cite such a thing from me. I have no right to forbid or deem things lawful. 33

Ismaìl ibn al-Fadhl al-Hashimi has reported that he asked

Imam al-Sadiq (‘a) about temporary marriage (i.e. mutàh).

The Imam (‘a) answered:

You may find Àbd al-Malik ibn Jurayh and address this ques-

tion to him, because he has considerable knowledge of this

matter.

The reporter said: I therefore met with Àbd al-Malik who

dictated a great deal of knowledge to me proving the legality of temporary marriage. Within the matters that Àbd al-Malik has

reported about temporary marriage is that its term and num-

ber are limitless.

21

I then brought the paper dictated by Àbd al-Malik to Imam al-Sadiq (‘a) and he, confirming it, replied, “These dictations

are true.”34

Al-Mufadhdhal ibn Ùmar has reported that Imam al-Sadiq

(‘a) during a long discourse to al-Faydh ibn al-Mukhtar said:

If you want to be on familiar terms with our traditions, you must join the sessions of this man.

When I asked our companions about the man whom the

Imam (‘a) had indicated, they answered, “He is Zurarah ibn

Àyun.”35

Àli ibn al-Musayyab al-Hamadani has reported that he once

said to Imam al-Ridha (‘a), “My home is far away, and I cannot

visit you any time I want. From whom should I acquire matters

of the religion?”

The Imam (‘a) answered:

You should receive them from Zakariyya ibn Adam al-Qummi,

the one entrusted with worldly and religious affairs.

The reporter added: When I left, I visited Zakariyya ibn Adam

and asked him everything I needed.36

Àbd al-Àziz ibn al-Muhtadi and al-Hasan ibn Àli ibn Yaqtin

have both reported that they asked Imam al-Ridha (‘a), “We

can with difficulty present ourselves before you whenever we

want to ask you about what we need from the matters of our

religion. Is Yunus ibn Àbd al-Rahman so trustworthy that we

can receive from him whatever we need about the matters of

religion?”

The Imam (‘a) answered in the affirmative.37

Al-Fadhl ibn Shadhan has reported Àbd al-Àziz al-

Muhtadi—describing him as the best of the people of Qum he

had ever met and the representative of Imam al-Ridha ('a) and

one of his elite companions—as saying, “I said to Imam al-

Ridha, ‘I cannot visit you whenever I want to, so from whom

should I acquire the matters of religion?’

The Imam (‘a) answered:

You should take them from Yunus ibn Àbd al-Rahman. 38

22

b) Second Responsibility: Judgment

Judgment, in the sense of deciding judicially which party of

two disputants is rightful and which is not, is considered one of the most important issues in the organization of the Muslim

community in general and the virtuous community in particu-

lar. It is, moreover, one of the basic topics for which the Divine Books were revealed and the Divine Messages were given to

Prophets and Messengers of Almighty Allah.

This is because judgment is correlated with matters of dispu-

tation and contention among people—an issue that coexisted

with the first brick in the human structure of life.

Throughout the various ages of human progression, this is-

sue has always had such a special significance that it gave man

the idea that the issues of government and establishment of

states are originally and inseparably connected with the issue

of judgment with which the state develops into a social system.

Being connected to issues of contention and disputation,

judgment seems complicated to some extent. In some cases,

both parties of litigation believe that they are right. Moreover, the result of judgment can sometimes be opposite to the factu-al right causing more complication, since the owner of the

right may be judicially forced to abandon his right and keep si-

lent because of a judgment made by a judge.

In view of all this, the Holy Qur'an connects faith with sur-

render to the judgment that is issued by the Holy Prophet (S).

Hence, it reads:

But no! By your Lord! They do not truly believe until they

make you a judge of that which has become a matter of dis-

agreement among them, and then do not find any resistance in their hearts as to what you have decided and submit with en-tire submission. (4:65)

The Holy Prophet (S), who is divinely infallible and connected

with divine revelation, took precautions for himself and for his authority among Muslims, saying:

I can only judge between you on the bases of evidence and

oaths, and some of you may provide their evidence more con-

vincingly than others. So, if I deem a portion of the property of 23

someone to be for another, this will mean that I have decided a piece of Hellfire for him. 39

Judgment, in the aforesaid tradition, does not include de-

cisions made based on Unseen Divine Knowledge ( al-ghayb al-

ilahi). Judgments based on presented evidence may sometimes be contrary to actual fact, such as in cases when a plaintiff

cannot find evidence to prove his claim, when a defendant

swears falsely to gain the decision, or when a defendant refers

taking an oath to the plaintiff who refrains from taking it out of fear of Almighty Allah and thus relinquishes his right so that

the case is won by the defendant. The

defendant might also provide false witnesses who apparently

seem righteous and thus the judge may accept their testimony

and issue a judgment contrary to reality.

The Holy Imams of the Ahl al-Bayt (‘a) encountered a real

problem in the milieus of the virtuous community when they at-

tempted to fill this crucial gap in the general system of the virtuous community. Therefore, they found a veritable and prac-

tical solution.

The problem of flawless judgment has various aspects some

of which are related to the ruling authority since the position

of a judge is an official position that requires permission de-

termined and given by the ruling authority. This is the point of difference between judicature, being a governmental position,

and issuance of verdicts, which was practiced by any well-

versed scholar, traditionist, or student of jurisprudence

without need for permission.

Other aspects are related to the executive and procedural

power. A judge may settle a dispute by a sentence that he is-

sues, but the actual executor of this sentence is the executive

power, such as the police and other governmental agencies

that use power to put that sentence into action when a party of

the lawsuit refrains from submitting to the judge’s sentence.

As for the Holy Imams of the Ahl al-Bayt (‘a), they did not have such executive power.

Other aspects are related to the community itself, be it a re-

luctance of qualified persons to assume this precise and sensit-

ive job or be it the masses’ response and commitment to the

decisions issued by the Holy Imams (‘a).

24

Despite all these impediments, the Holy Imams (‘a) succeeded in creating an active and functioning system of ju-

dicature during the span of their actual lifetimes which contin-

ued to survive during other ages. To achieve this goal, the Holy Imams (‘a) provided an exceptional form of judgment that is

characterized by exactitude, flexibility, and lucidity.

This form can be found in their traditions about judgment.

25

True Judgment

Let us refer to some aspects and steps that the Holy Imams

(‘a) developed in order to establish their exceptional form of

judgment:

A. The Holy Imams (‘a) severely condemned individuals who

presented their lawsuits before unjust judges that had been ap-

pointed by tyrannical and unjust ruling authorities.

Such condemnation was not only based on the probability

that such inexperienced judges would issue flawed judgments

with regard to the religious law of Islam, but also based on two other important issues:

First: The position of a judge is a divinely designated office that none has the right to hold except those well-qualified.

Without such qualification, which is both spiritual and practic-

al, judgeship is invalid even where a judge has judged accord-

ing to that which is true. Hence, unqualified judges are unsuit-

able for holding this divine position.

In this respect, Sulayman ibn Khalid has reported Imam al-

Sadiq (‘a) as saying:

Avoid holding the position of judgeship, because this position must be exclusively held by a leader who is well-versed in judgment and who treats Muslims justly, such as a Prophet or a

Prophet’s successor (i.e. wasi). 40

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

There are four categories of judges—three will be in Hellfire and only one in Paradise: (1) a judge that intentionally rules unjustly will be in Hellfire; (2) a judge that rules unjustly because he does not know will also be in Hellfire; (3) a judge that rules according to that which is true but he does not know will also be in Hellfire; and (4) a judge that rules according to that which is true and knows (that he is ruling according to the

truth) will be in Paradise. 41

Abu-Basir has reported that he, once, said to Imam al-Sadiq

(‘a), “It happens that I have to decide about an issue that I

have found neither in the Book of Allah nor in the Sunnah.

26

Should we use our view about such issues?”

The Imam (‘a) answered:

No! If you do so and hit on the correct ruling, you will not be rewarded and if you do and fail to make an accurate ruling, you will have fabricated a forgery against Almighty Allah. 42

Second: Referring to such false judges is a submission and surrender to the governments of tyrannical and unjust ruling

authorities who appoint such unqualified persons as judges.

As a result, reference to such judges is regarded as “sum-

moning one another to the judgment of Satan” about which the

Holy Qur'an says:

Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you?

They desire to summon one another to the judgment of the Evil One, though they were commanded to deny him, and Satan desires to lead them astray into remote error. (4:60)

Abu-Basir has quoted Imam al-Sadiq (‘a) regarding a man

who had a dispute with one of his brethren-in-faith about a

property. When the latter asked him to accept a third person of

their faith as arbiter, the former refused and insisted on sum-

moning his brother-in-faith to the official court of the unjust

ruling authorities.

This man is of the same rank of those about whom Almighty

Allah has said,

“Have you not seen those who assert that they believe in

what has been revealed to you and what was revealed before

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

the Evil One, though they were commanded to deny him.

(4:60)” 43

Umar ibn Hanzalah has reported that he asked Imam al-

Sadiq (‘a), “Two of our acquaintances disputed about a debt or

an issue of inheritance. They sued one another before the rul-

ing authority and their judges. Is this acceptable?” Imam al-

Sadiq (‘a), “Two of our acquaintances disputed about a debt or

an issue of inheritance. They sued one another before the rul-

ing authority and their judges. Is this acceptable?” Imam al-

Sadiq (‘a), “Two of our acquaintances disputed about a debt or

27

an issue of inheritance. They sued one another before the ruling authority and their judges. Is this acceptable?”

The Imam (‘a) answered:

Anyone who takes their litigation before such judges, be the judge right or wrong, has in reality taken his litigation to the Evil One (Taghut). Whatever he gains from that court is considered illegally acquired property, even if it is his right. This is because he has taken it through the judgment of the Evil One while Almighty Allah has commanded to deny him (the Evil

One), saying,

“Have you not seen those who assert that they believe in

what has been revealed to you and what was revealed before

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

Satan, though they were commanded to deny him. (4:60)” 44

B. On various occasions, the Holy Imams (‘a) laid great stress

on this issue so as to achieve a practical goal and create a

strong personal deterrent that replaces the executive power of

official judges of the unjust ruling authorities. As a step in this way, the Holy Imams (‘a) advised the virtuous community to

strongly condemn the corruption, deviation and aggression

that the offices of the ruling authorities in general and the system of judicature in particular used against the rights of

people.

C. In the designation of a judge, the Holy Imams (‘a) followed

a method characterized by flexibility on the one hand and by

proportional power of execution on the other. They used to ask

the disputant parties to choose for themselves an arbitrator

and reach an agreement on selecting a judge, as is mentioned

in the accepted tradition (i.e. maqbulah)45 of Ùmar ibn Hanzalah and the authenticated tradition (i.e. muwaththaqah) of Abu-Basir.

Some scholars believe that such traditions do not denote a

judge in the ordinary meaning, but give explanations of the

qualities of the arbitrators of judgment and conciliation, be-

cause they specify as condition the consent of the two

parties.46

However, the last statement in the tradition involved appar-

ently shows that it denotes the designation of judges.

28

D. The Holy Imams (‘a) gave general, simplified, and clear-cut qualifications that must be held by a judge whose words

are taken as final judgment in the case that many judges dis-

agree about a question (i.e. a chief-judge).

Ùmar ibn Hanzalah has reported that he asked Imam al-

Sadiq (‘a), “Two of our acquaintances disputed about a debt or

an issue of inheritance. They sued one another before the rul-

ing authority and their judges. Is this acceptable?”

The Imam (‘a) answered:

Anyone who takes their litigation before such judges, be the judge right or wrong, has in reality taken his litigation to the Evil One (Taghut). Whatever he gains from that court is considered illegally acquired property, even if it is his right. This is because he has taken it by the judgment of the Evil One while Almighty Allah has commanded to deny him, saying,

“Have you not seen those who assert that they believe in

what has been revealed to you and what was revealed before

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

Satan, though they were commanded to deny him. (4:60)

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

The Imam (‘a) explained:

They should choose one from among you who has reported

our sayings, learnt the questions that we have deemed legal

and those we have deemed illegal, and gained knowledge of

our judgments; hence, they should accept him as arbitrator, for I proclaim such individuals to be your judges. If the arbitrator then decides according to our judgments, any rejecting party would be belittling the judgment of Allah and rejecting us.

Whoever rejects us has in fact rejected Almighty Allah—an

act, which is as grave as polytheism. 47

29

c) Third Responsibility: Authority

Without doubt, authority ( wilayah) and Imamate is the most important divinely designated position in the Islamic system as

is openly stated by the Holy Qur'an and the traditions that are

authentically reported from the Ahl al-Bayt (‘a), some of which

have been previously cited in this book under different titles.

It is also possible to insert the first responsibility (issuance of verdicts or propagation and elucidation of religious issues) and the second responsibility (judgment) within this very important

divinely designated position.

The greatness and holiness of this position and the numer-

ousness of tyrants, oppressors and leaders of injustice that

have claimed this position might be two reasons that caused

the Holy Imams of the Ahl al-Bayt (‘a) to condemn the others

who claimed this holy position on the one hand and confirm

that the position was designated to them alone on the other.

This may be a convincing explanation for the scarcity of tra-

ditions about a decent and well-versed mujtahid having the right of general authority after the Ahl al-Bayt (‘a). The Holy

Imams (‘a) confirmed that the general authority was originally

their exclusive right in which nobody else shared in order to

block any possible psychological or mental gap that might have

aroused the idea that others who claim having this authority

might have the like of this right or that their right of authority might be parallel to the divinely designated right of authority

of the Holy Imams.

It is also noteworthy that all the traditions about the qualities of judges restrict the right of judgeship to the Holy Imams (‘a) except for some reported texts indicating them to be restricted

to the arbitrators of conciliation and judgments of mutual

consent.

Based on such interpretations, a group of jurisprudents are

of the opinion that there is no definite text (authentically reported from the Holy Imams (‘a)) involving the designation of the

mujtahid for this divine position. Such jurisprudents, however, admit that it is not feasible to leave this divine position unoccu-pied and lacking a responsible person among the Muslim com-

munity, who possesses the essential qualifications ( al-qadr al-30

mutayaqqan) to undertake the responsibility of this position must be a well-qualified mujtahid. These jurisprudents also agree that the well-qualified mujtahid is the most suitable person to occupy this divine position from another type of evid-

ence which is called dalil al-hisbah, meaning evidence that is derived from necessity.48

In any case, some texts that are reported from the Holy

Imams (‘a) refer to or can be understood, suggestively or

openly, as referring to the general authority of the well-quali-

fied jurisprudent. Apart from exhaustive discussions on each of

these texts, we can, in the main, extract this conceptual trend

in the Ahl al-Bayt’s building of the system of the virtuous com-

munity—entailing that the well-qualified and well-versed juris-

prudent must undertake the affairs of the general authority

( wilayah).

More precisely, the position of the general authority is a fact

firmly established in the milieus of the Ahl al-Bayt’s followers as it has been practiced by the mujtahids and supported by the scholars, irrespective of the evidence proving its transfer to

the well-qualified jurisprudents.

However, the most obvious divine text that can be used as

evidence proving this general authority for the well-qualified

jurisprudents is the aforesaid verse (No. 44) of Surah al-

Ma'idah (No. 6). As for hadith, the best tradition that proves this issue is a document of Imam al-Mahdi (may Allah hasten

his advent) which he himself dictated:

As for the events that shall take place in the future, you must refer them to the reporters of our traditions, for they are my proofs for you and I am the Proof of Almighty Allah. 49

This tradition, pointing out ‘the events that shall take place

in the future’, signifies the emerging issues that humanity is

bound to encounter in the daily activities of life that will re-

quire a religious law to resolve them. In addition, the state-

ment that the reporters of the traditions are the proofs of the

Imam (‘a) for people has been concluded with the statement

that the Imam (‘a) is the Proof of Almighty Allah for people. Of course, this is comprehensive and general. This significance

can also be gauged from the traditions describing the qualities

of judges. As has been previously discussed, judicial authority

31

is considered to be one of the most important and crucial positions of the general authority.

The discussion of this topic consummates the Holy Imams’

(‘a) conception about the system of the virtuous community

thus: the well-qualified jurisprudent ( mujtahid) must conclus-ively be the religious referential authority of the individuals of the virtuous community, and such authority undertakes the

tasks of the Imam (‘a).

Among the many well-versed jurisprudents, the religious ref-

erential authority can be appointed either through direct election by the masses made after investigating the required per-

sonal qualities–knowledgeability, decency, experience, compet-

ence, and others to which experienced people must testi-

fy–after which it becomes obligatory upon them to act upon the

verdicts of that mujtahid; or, through indirect election by the masses who elect experienced individuals who in turn elect the

general referential authority who then holds the authority of

the Holy Imam. Such a process of election and voting cannot

take place unless the masses possess the determination and

freedom to vote in order to freely express their wills. As a practical example, well-versed scholars of the Islamic Republic of

Iran elected the general referential authority and the Constitu-

tion of the country upheld their election.50

1. - The Twelve Imams from the Ahl al-Bayt (‘a) are namely:

1) Àli ibn Abi-Talib

2) Hasan ibn Àli

3) Husayn ibn Àli—(2) and (3) are the grandsons of the Holy

Prophet (S) and sons of Imam Àli (‘a)

4) Àli ibn al-Husayn Zayn al-Àbidin

5) Muhammad ibn Àli al-Baqir

6) Jàfar ibn Muhammad al-Sadiq

7) Musa ibn Jàfar al-Kazim

8) Àli ibn Musa al-Ridha

9) Muhammad ibn Àli al-Jawad

10) Àli ibn Muhammad al-Hadi

11) Hasan ibn Àli al-Àskari

12) Muhammad Mahdi, (the rightly-guided) son of Hasan, the

Hujjah (Proof of Allah), namesake of the Holy Prophet (S)—his

grandfather—as foretold by the Prophet (S) himself.

32

I have discussed the concept of Imamate, along with explanation of this concept, necessity for Imamate and related proof in the first book of this series under the title ‘Imamate.’ Similarly, many Imamiyyah scholars have dealt with this topic in detail in

many books, citing numerous proofs on its accuracy.

2. - Muhammad al-Rayshahri, Mizan al-Hikmah 6:457 as

quoted from al-Muttaqi al-Hindi, Kanz al-Ùmmal, H. 28677.

3. - Shaykh al-Kulayni, Usul al-Kafi 1:32 H. 2.

4. - Shaykh al-Huwayzi, Tafsir Nur al-Thaqalayn 1:634, H.

206, as quoted from Tafsir al-Àyyashi.

5. - Mujtahid can be defined as a person who possesses the

faculty of inferring a religious law or analyzing practical ex-

amples of an issue by means of drawing on religiously accept-

able proofs and criteria that have been decided or approved for

this purpose specifically by the Holy Legislator with the aim of arriving at religious facts, laws, and examples of an issue.

6. - This fact will manifest itself more evidently when the spe-

cial roles of each of the Holy Imams (‘a) is displayed

individually.

7. - This topic will be discussed in greater detail in the com-

ing thesis about the virtuous referential authority in a later

volume of this series.

8. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 18:19, H. 1.

9. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 18:101, H. 7.

10. - Sayyid Abu’l-Qasim al-Khu'i, Minhaj al-Salihin, 1:10, Ed.

28.

11. - Sayyid Muhsin al-Hakim, Minhaj al-Salihin, 1:12, with a

commentary by Martyr Sayyid Muhammad Baqir al-Sadr, Ed.

2.

12. - Sayyid Muhsin al-Hakim, Minhaj al-Salihin, 1:12, with a

commentary by Martyr Sayyid Muhammad Baqir al-Sadr, Dar

al-Taàruf – Beirut.

13. - See Imam al-Khumayni, Tahrir al-Wasilah, 1:10.

14. - Sayyid Muhsin al-Hakim, Mustamsak al-Ùrwah al-

Wuthqa, 1:43.

15. - Refer to the words of the scholars in this connection;

Shaykh al-Muntazari: Wilayat al-Faqih, 1:261-273.

16. - Shaykh al-Kulayni, al-Kafi, 1:407, H. 9.

17. - Shaykh al-Kulayni, al-Kafi, 1:183-184, H. 8.

33

18. - Shaykh al-Muntazari, Wilayat al-Faqih, 1:265 as quoted from Àllamah al-Hilli, Tadhkirat al-Fuqaha', 10:452.

19. - Nahj al-Balaghah, 2:104 (commentary of Shaykh

Muhammad Àbduh), Sermon No. 173.

20. - Al-Majlisi, Bihar al-Anwar, 93:64, as quoted from al-Nù-

mani, Kitab al-Ghaybah.

21. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 11:35, H. 1.

22. - Shaykh al-Kulayni, Usul al-Kafi, 1:202.

23. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:104, H. 18.

24. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:104, H. 20.

25. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:104, H. 21.

26. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:104, H. 22.

27. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:104, H. 23.

28. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:104, H. 24.

29. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:105, H. 25.

30. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:106, H. 26.

31. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:108, H. 36.

32. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:108, H. 38.

33. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:100, H. 4.

34. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:100, H. 5.

35. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:104, H. 19.

36. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:106, H. 27.

37. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:107, H. 33.

38. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:107, H. 34.

39. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:169, H. 1.

40. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:7, H. 3.

41. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:11, H. 6.

42. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:24, H. 6.

43. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:3, H. 2.

44. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:4, H. 4.

45. - An accepted tradition (maqbulah) is that which is admit-

ted by scholars although its series of narrators does not meet

the qualifications required.

46. - Ayatollah Sayyid al-Khu'i, Minhaj al-Salihin, 1:4.

47. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:99 Sifat al-Qadhi

(Qualities of judges), S.11, H.1.

48. - In the search for general authority, jurisprudents have

dealt with this topic. In sum, some of them have concluded that

the general authority of the jurisprudent (wilayat al-faqih) is

proven by clear texts reported from the Ahl al-Bayt (‘a), while

34

others have concluded that this position is proven by the reason-based necessity for occupation of this important position by the most qualified person, as well as by other proofs.

Thoughtfully but simply, I have discussed this topic in my book

entitled al-hukm al-islami bayna al-nazariyyah wa’l-tatbiq

(Islamic Government: Theory and Application). Here, I prefer

to discuss this topic from the angle of the universal and con-

ceptual basis rather than other angles.

49. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 18:101, H. 9.

50. - Further discussions of this issue have been cited in my

book of al-hukm al-islami bayna al-nazariyyah wa’ltatbiq

(Islamic Government: Theory and Application); Constitution of

the Islamic Republic of Iran, Act 5.

35

3

Chapter

Identity And Its Aspects

Identity and Its Role

The identity of the virtuous community comprises the charac-

teristics and features that distinguish the virtuous community

from others, including title, origin, personal qualities, category, and rank.

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

terest in the matter of identifying the character of the virtuous community and delineating its features because such identification brings about momentous consequences and results that

reflect on the common behavior of the individuals of the virtu-

ous community, contribute to shedding light on their goals and

progression, and coordinate and organize the contents and

purport of their rituals.

Firstly, we can clearly conclude that distinguishing the identity and character of the virtuous community contributes

greatly towards building the personality of the individuals of

the virtuous community on the basis of each individual’s identi-

fying strengths because it is natural for man to express his

identity and endeavor to highlight it.

Secondly, recognition of identity reveals the nature of one’s affiliations, intellectual, social and political.

Thirdly, distinguishing identity establishes the foundations of the virtuous community and stresses close connections, mutual understanding and cooperation between the members of

this community.

36

Fourthly, when the essence and constituents of identity are superlative and powerful, it generates power and attracts and

influences others. Hence, identity acts as the title and brilliant countenance of the virtuous community which encourages others to join it.

37

a) Aspects of Identity

The Holy Imams (‘a) outlined the identity of the virtuous

community with a number of major aspects representing the

message of Islam. Such aspects can be understood from the

traditions in which the Imams talk to their followers about

their own identities and the features of these demonstrated in

the personalities of their followers. The Holy Imams (‘a) drew

the attention of their followers to the following aspects:

(1) Islam, the substance and goals of its message

The essential feature identifying the virtuous community was

propagating the concepts and terms of the Holy Qur'an and

presenting its spiritual and moral content together with the

goals of its message. This stems from the fact that the Ahl al-

Bayt (‘a) wanted the virtuous community to live within the

Muslim community as part of it, undertaking responsibility,

having an effect on it, and leaving no stone unturned to

achieve the objectives of the system of the virtuous community.

Moreover, the Ahl al-Bayt (‘a) wanted the individuals of the virtuous community to act as good and righteous examples for the

Muslim nation.

(2) Historical Roots and Past Divine Messages

The Ahl al-Bayt (‘a) confirmed the fact that the existence of

the virtuous community was not accidental in the history of

Islam being created by exceptional political circumstances

which led to depriving the Ahl al-Bayt (‘a) of the leadership of the Islamic government; rather, the virtuous community is a

group that from its roots is an extension and goal of past divine messages, exactly like Islam which, as a religion, aspired to

confirm its historical roots by verifying all past divine mes-

sages and connecting with the call of Prophet Abraham (‘a).

(3) Loyalty to the Ahl al-Bayt (‘a)

The Ahl al-Bayt (‘a) built up in their followers profound loy-

alty, which included love, support, commitment, covenant, and

affiliation to them politically, intellectually and in conduct,

38

which was a distinctive feature differentiating them from other sects and groups.

They also instructed their followers to undertake the re-

sponsibilities of this affiliation and to patiently bear difficulties.

Such superlative loyalty is necessary because the Ahl al-Bayt

(‘a) represent the natural extension of the sealing of prophet-

hood (through the Prophet Muhammad (S)), the survival of the

divinely commissioned leadership (of the Holy Imams (‘a)), and

the vicegerency of Almighty Allah on earth. They also repres-

ent the original line of Islam, which corresponds with the actu-

al understanding of Islam and its sciences, as well as the actual revelation and interpretation of the Holy Qur'an.

(4) Human Nature, Social Dignity, Respect and Honor

The Ahl al-Bayt (‘a) taught their followers that harmony with

human nature, nobility in conduct and fear of God are the cri-

terion of dignity, success and superiority in worldly life and in the sight of Almighty Allah, Who grants elevated ranks to

whom He wishes. This aspect of identity is of prime importance

because it imbues the personality with the capability of adjust-

ing and coexisting with all humans in order to resist sieges and isolation imposed by political, social, economic and mentally

demanding circumstances.

39

b) Specifications of Identity

The previously mentioned aspects are obvious from a review

of the specifications of identity as presented by the Ahl al-Bayt (‘a) to their followers:

1. Name

The Ahl al-Bayt (‘a) gave the name Shiàh (partisans),

mu'min (faithful believer), and muwali (loyalist) to the individuals of the virtuous community. The following traditions bespeak

these names and titles:

Abu-Basir has reported that Imam al-Baqir (‘a) said to those

accompanying him:

Fitting for you is the name!

“Which name is that? May Allah accept me as ransom for

you!” Abu-Basir asked. The Imam (‘a) answered:

Shiàh.

“The people are using this name to dishonor us,” one of the

companions complained.

The Imam (‘a) replied:

(Almighty Allah says in the Holy Qur'an,) “Most surely, Abraham was one of his (Noah’s) followers (Shiàh).” (37:83) “He

who was of his party (Shiàh) cried out to him for help against him who was of his enemies.” (28:15) So, fitting for you is the name. 1

In this tradition, the Imam (‘a) connects the name of Shiàh

with its historical root, that is Prophet Abraham (‘a) who was

one of the Shiàh of Prophet Noah (‘a). He also infers the name from the Holy Qur'an.

Confirming this fact, Abu-Basir reported that he heard Imam

al-Sadiq (‘a) saying:

We are the Household of mercy, the House of grace, and the

House of blessing. In the earth, we are the structure and our Shiàh are the handles of Islam. The prayer of (Prophet) Abraham (‘a) was for none save us and our Shiàh. Up to the Day of Resurrection, Almighty Allah has excluded us from the sway of Iblis, saying, “Surely, as regards My servants, you have no authority over them. (15:42)” 2

40

In a previous chapter, we have cited how the Ahl al-Bayt (‘a) treated the name, rafidhi, which their enemies used for their followers. They (‘a) showed the historical root of this name,

which was the protestation of righteous followers of Prophet

Moses (‘a) against the children of Israel when they worshiped

the calf and deserted Prophet Aaron (‘a).

2. Origin

As far as origin and “soil of creation” are concerned, the

Shiàh belong to select lines of descent, the most honorable

lineages and the purest essences because they belong to the

same “soil of creation” to which the Ahl al-Bayt (‘a) belong.

Abu-Dharr al-Ghifari is reported as saying: I saw the Holy

Prophet (S) striking the shoulder of Àli ibn Abi-Talib with his

hand and saying:

O Àli, whoever loves us is a true Arab, and whoever hates us is an unbeliever. Our partisans (Shiàh) are the people of honorable, unique, and highbred households. They are also those who are legitimately born. None is following the faith of

(Prophet) Abraham (‘a) except us and our Shiàh, while all the others are outside that faith. Verily, Almighty Allah and His angels are demolishing the sins of our Shiàh in the same way

that people demolish a building. 3

On the authority of Imam Àli (‘a), Al-Harith has reported the

Holy Prophet (S) as saying:

The like of me is a tree; I am its origin, Àli its branch, Hasan and Husayn its fruit, and the Shiàh its leaves. So, nothing

comes out of the good except the good. 4

Ibn Àbbas has reported that the Holy Prophet (S) said:

O Àli, your Shiàh are the winners indeed on the Day of Re-

surrection. So, whoever insults any one of them has in fact insulted you, and whoever insults you has in fact insulted me, and whoever insults me will be sent by Allah to Hellfire to

dwell there forever and miserable shall be that fate. O Àli, you are part of me and I am part of you. Your soul is part of my soul and your clay (of creation) is part of my clay. Your Shiàh were created from the remainder of our clay. So, whoever loves

them has in fact loved us, whoever hates them has in fact

hated us, whoever antagonizes them has in fact antagonized

41

us, and whoever is devoted to them has in fact been devoted to us… 5

At the same time, these origins carry human, social, and

Islamic aspects, because the most important point in the su-

premacy and purity of lineage is legitimacy of birth, purity of

faith and excellence of result.

3. Qualities

As far as qualities of the individuals of the virtuous com-

munity are concerned, the Ahl al-Bayt (‘a) described their fol-

lowers with descriptions derived from the Holy Qur'an, such as

salihun (righteous people), ulu’l-albab (men of excellent reason), awilya' allah (friends of Allah), musallun (performers of prayers), ashab al-yamin (companions of the right hand), khayr al-bariyyah (the best of creatures), and others.

Abu-Basir is reported to have quoted Imam al-Sadiq (‘a) as

saying:

Almighty Allah has mentioned you, saying, “Whoever obeys

Allah and the Messenger, these are with those upon whom Al-

lah has bestowed favors from among the prophets, the truthful, the martyrs, and the good. And goodly company they are!

(4:69)” In this case, Allah’s Messenger represents ‘the prophets’, and we represent ‘the truthful and the martyrs’ and you represent ‘the good’. You are, by Allah, our Shiàh.

The Imam ('a) has also said:

Almighty Allah has also mentioned you in His Book, saying,

“Are those who know and those who do not know alike? Only

the men of understanding are mindful. (39:9)”

We represent ‘those who know’ and our enemies represent

‘those who do not know’ and our Shiàh represent ‘the men of

understanding.’ 6

Some jurisprudents have reported the following from Imam

Àli Amir al-Mu'minin (‘a):

(Almighty Allah says,) “Now surely, the friends of Allah—

they shall have no fear nor shall they grieve. (10:62)” Do you know who the friends of Allah are? They are we, our followers, and those who shall follow us afterwards. A good final state will be ours and a better final state will be theirs.

42

He was asked, “O Amir al-Mu'minin, what is the meaning of

‘a better final state will be theirs’. We and they are of the same state, are we not?”

The Imam (‘a) answered:

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

stood and they shall endure what you have not endured. 7

Muhammad ibn al-Fudhayl has reported Imam al-Ridha (‘a)

commenting on the following holy verse:

…Except those who pray—those who are constant at their

prayer. (70:22-23)

The Imam (‘a) said:

‘Those who pray’ stands for some of our Shiàh who offer

fifty prayers (a day), and ‘those who are constant at their prayer’ stands for some of our Shiàh who perform the five prayers (a day). ‘The companions of the right hand’ are, by Allah, some of our Shiàh. 8

Ànbasah al-Àbid has reported the following:

Commenting on the following holy verse,

Every soul is held in pledge for what it earns except the

people of the right hand.

(74:38-39),

Imam al-Baqir (‘a) said:

These are the Shiàh of the Ahl al-Bayt. 9

Yàqub ibn Maytham has reported that he found the follow-

ing tradition in the book of his father. Imam Àli (‘a) is repor-

ted to have said that he heard the Holy Prophet (S) saying:

Almighty Allah has said:

“As for those who believe and do good, surely they are the

best of creatures.

(98:7)”

The Holy Prophet (S) then turned his face towards (Imam)

Àli (‘a) and said:

Yes, it is. O Àli, it is you and your Shiàh (who are the best of creatures). Our promised meeting place with them shall be 43

at the Divine Pond. They shall be bright brow marked, dark-eyed with kohl, and crowned. 10

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

Commenting on this holy verse,

“As for those who believe and do good, surely they are the

best of creatures.

(98:7)”

The Imam said:

These are the Shiàh of the Ahl al-Bayt. 11

Undoubtedly, such descriptions apply to individuals of the

virtuous community granting an identity when they construct

inside themselves the supreme significance that is inspired by

these descriptions.

Numerous are the traditions that prescribe the behavior of

the Shiàh and their commitment to their beliefs. Some of

these traditions have also been previously cited in the discus-

sion of “Goals and Particularities”. One of the comprehensive

traditions in this respect is the following, reported by Abu-

Basir from Imam al-Sadiq (‘a):

Our Shiàh are the people of piety, faithfulness, and honesty.

They are the people of asceticism and worship. They perform

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

They pass their nights with devotional acts and their days

with fasting. They purify their wealth, go on pilgrimage to the House of God, and refrain from committing any forbidden

act. 12

4. Affiliation

As far as the affiliation of the individuals of the virtuous community is concerned, the Ahl al- Bayt (‘a) emphasize that these

individuals are devoted to Almighty Allah, Islam, the Holy

Prophet (S), and the Ahl al-Bayt (‘a), because they are actually part of the Ahl al-Bayt (‘a) in affiliation and heredity, and the Ahl al-Bayt (‘a) are the nearest to Almighty Allah, the Holy

Prophet (S), and Islam on the basis of the following rule that is stated by the Holy Qur'an:

44

Most surely, the nearest of people to Abraham are those who followed him and this Prophet and those who believe. (3:68)

In addition, it has been uninterruptedly reported that the

Holy Prophet (S) said about Salman of Persia:

Salman belongs to us—the Ahl al-Bayt.

That the followers and the Shiàh are adjuncts of the Ahl al-

Bayt (‘a) has also been borne out in numerous traditions that

are reported from them, such as the following:

Ùmar ibn Yazid has been reported as saying that Imam al-

Sadiq (‘a) said to him:

O Son of Yazid; by Allah I swear it; you are verily part of

us—the Ahl al-Bayt.

I (the reporter) asked, “May Allah accept me as ransom for

you! Do you mean that I am part of Muhammad’s family?”

The Imam answered:

Yes! I swear it by Allah. You are part of Muhammad’s House-

hold themselves, Ùmar. Have you not read Allah’s Book say-

ing, “Most surely, the nearest of people to Abraham are those who followed him and this Prophet and those who believe; and Allah is the guardian of the believers. (3:68)” Have you not read Allah’s Book saying, “He who follows My ways is of me,

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

Merciful. (14:36)” 13

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

You

all

are

Muhammad’s

household.

You

all

are

Muhammad’s household. 14

This is similar to the aforementioned saying of the Holy

Prophet (S):

Salman belongs to us—the Ahl al-Bayt.

Al-Àyyashi has recorded in his book of Tafsir (i.e. exegesis of the Holy Qur'an) that Imam al-Sadiq (‘a) said:

Whoever maintains allegiance to Muhammad’s Household

and prefers them to all other people because of their relation to Allah’s Messenger, is considered one of Muhammad’s

45

Household in the light of his status with them, but not one of the actual members of Muhammad’s Household; rather, he is

one of them on the basis of maintaining allegiance to them and following them. This is the very judgment of Almighty Allah

that He has declared in His Book, saying, “He amongst you

that turns to them for friendship is of them.”

(5:51) Similarly, Prophet Abraham (‘a) has stated (as quoted in the Holy Qur'an), “He who follows My ways is of me, and He that disobeys me, You are indeed Oft-forgiving, Most Merciful.”

(14:36) 15

5. Rank

Regarding the rank, merit, reward, status with Almighty Al-

lah, and intellectual category that the followers of the Ahl al-

Bayt (‘a) deserve, the Ahl al-Bayt (‘a) substantiate that the

Shiàh deserve the utmost in all these areas.

Imam Àli ibn Abi-Talib (‘a) is reported to have said:

On the Day of Resurrection, the loyalists to us come out of

their graves with bright faces and covered private parts, secured against horror. Their sufferings will have been relieved and their paths will be made easy-to-pass. All people will be terrified, but our loyalists will not; and all people will be ag-grieved, but our loyalists will not, because they will have

already been granted security and faith; therefore, their sor-rows will have stopped. Their feet in golden sandals wearing ropes of light, they will be taken on white winged camels to the Throne of the All-beneficent Lord where they will sit under the shadow of the Throne on stages of light. Before them, there

will be a dining-table from which they will eat until the judgments of others come to an end. 16

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

the following:

I was sitting with the Holy Prophet (S) when Àli ibn Abi-

Talib (‘a) joined us. The Holy Prophet (S) said to him, “O Àli, may I convey to you good news?” “Yes, Allah’s Messenger!

You may,” answered Àli. The Holy Prophet (S) said, “My

dear Archangel Gabriel has just informed me that Almighty Allah bestowed seven blessings on those who love and follow

you. These are (1) gentleness at the moment of death, (2)

46

leisure while alone in the grave, (3) light in the darkness of the grave, (4) security from the horror of the Day of Resurrection, (5) impartiality at the Scale, (6) permission to pass the Discriminating Bridge, and (7) entrance to Paradise eighty years before the other nations.” 17

Zayd ibn Àli has reported on the authority of his fathers that

Imam Àli (‘a) said:

One day, I complained to the Messenger of Allah (S) about

the envy I had to encounter from others. He answered me say-

ing, “O Àli, will it not satisfy you that you are one of the first four to enter Paradise? These four are I, you, our descendants being behind us, and our Shiàh being to the right and left of us. 18

Al-Daraqutni has recorded that the Holy Prophet (S) is repor-

ted to have said:

O Abu’l-Hasan! Most surely, your Shiàh and you shall be in

Paradise. 19

Abu-Saìd al-Khidri has reported Ummu-Salamah (the Holy

Prophet’s wife) as narrating that the Holy Prophet (S) was in

her chamber when Fatimah, in company with Àli, visited him.

The Holy Prophet (S) said to Àli:

You and your companions shall be in Paradise. You and your

Shiàh shall be in Paradise… 20

Through a chain of authority that is connected to Anas ibn

Malik, al-Mughazili reported the Holy Prophet (S) to have said:

Seventy thousand individuals from my nation shall enter

Paradise free of the calling to account.

He (S) then turned his face towards (Imam) Àli and said:

These are your Shiàh, and you are their leader (i.e.

Imam). 21

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

Verily, Almighty Allah has granted the faithful believers three qualities: (1) dignity in worldly and religious affairs, (2) success in the Hereafter, and (3) veneration in the hearts of

people. 22

47

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

Verily, the faithful believer is known in the heavens in the same way as one knows his wife and children, and he is more

favorite in the sight of Almighty Allah than an archangel. 23

In addition, many traditions have revealed the high ranks

that the followers of the Ahl al-Bayt (‘a) will win in the Next

World.

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

By Allah I swear, none comes immediately after us save you

(i.e. the Shiàh). You shall be with us on the Supreme Summit.

So, compete with each other for gaining ranks. 24

Moreover, the Ahl al-Bayt (‘a) applied the ranks mentioned in

the Holy Qur'an to their followers, including al-sabiqun (the foremost in faith) and al-fa'izun (the winners).

Ibn Àbbas is reported to have said that he once asked the

Holy Prophet (S) about the interpretation of Almighty Allah’s

saying:

And those foremost in faith will be foremost in the Hereafter.

This group will be those nearest to Allah; in the Gardens of Bliss. (56:10-12)

The Holy Prophet (S) answered:

(Archangel) Gabriel told me that these are Àli and his

Shiàh. They shall precede all others to Paradise and they are the nearest to Allah due to the honor that He shall confer upon them. 25

Imam al-Ridha (‘a) has reported on the authority of his fath-

ers that the Holy Prophet (S) said:

The partisans (Shiàh) of Àli are the winners on the Day of

Resurrection. 26

Jabir ibn Yazid has reported (Imam) Muhammad ibn Àli al-

Baqir (‘a) as saying: When I asked Ummu-Salamah, the Holy

Prophet’s wife, about Àli ibn Abi-Talib, she answered that she

had heard the Holy Prophet (S) saying:

48

Verily, Àli and his Shiàh are the winners. 27

It is understood that these represent the four previously

mentioned aspects of the identity of the virtuous community:

the Islamic, historical, political, and human aspects.

Through these features and specifications, the identity of the

faithful believer, who maintains true allegiance to Almighty Al-

lah, the Holy Prophet (S), and the Ahl al-Bayt (‘a), can be

defined as part of the general system that the Ahl al-Bayt (‘a)

set forth for individuals of the virtuous community to manage

their affairs and delineate their conduct.

1. - Tafsir al-Qummi 2:223; al-Majlisi, Bihar al-Anwar 68:12,

H. 31 as quoted from the previous reference book, yet with

little difference.

2. - Tafsir al-Àyyashi 2:243; Bihar al-Anwar 68:35-36, H. 75

(as quoted from the previous reference book).

3. - Shaykh al-Mufid, al-Amali, pp. 169.

However, in this reference book, the last sentence of the tra-

dition is recorded in this form: “…in the same way as an axe

demolishes a building.”

The tradition is also recorded in Shaykh al-Tusi’s al-Amali,

pp. 190-191, H. 322. Al-Majlisi, in Bihar al-Anwar 68:23, H. 41, has quoted this tradition from the two earlier reference books.

4. - Shaykh al-Tusi, al-Amali, pp. 353, H. 731; al-Majlisi,

Bihar al-Anwar 68:24, H. 45, as quoted from the previous refer-

ence book.

5. - Shaykh al-Saduq, al-Amali, pp. 66, H. 32; Muhammad ibn

Àli al-Tabari: Bisharat al-Mustafa, pp. 42, H. 31, al-Majlisi,

Bihar al-Anwar 68:7, H. 1, as quoted from the previous refer-

ence books.

6. - Àllamah Al-Majlisi, Bihar al-Anwar 27:123-125, H. 111

as quoted from al-Kafàmi, Faraj al-Kurab.

7. - Tafsir al-Àyyashi 2:124, H. 30; Àllamah al-Majlisi, Bihar

al-Anwar 68:34, H. 72 as quoted from the previous reference

book.

8. - Sharaf al-Din al-Astrabadi, Ta'wil al-Ayat al-²ahirah

2:724, H. 4; Àllamah al-Majlisi, Bihar al-Anwar 87:46, H. 40 as

quoted from the previous reference book.

49

9. - Al-Barqi, al-Mahasin 1:275, H. 536; Àllamah al-Majlisi, Bihar al-Anwar 68:29, H. 58 as quoted from the previous reference book.

10. - Àllamah al-Majlisi, Bihar al-Anwar 65:53-54, H. 96 as

quoted from Abu’l-Fath al-Karajaki, Kanz al-Fawa'id.

See also Tafsir Ibn Jarir al-Tabari 30:171; al-Suyuti, al-Durr

al-Manthur 8:589; Ibn Hajar al-Àsqalani, al-Sawaìq al-

Muhriqah, pp. 161.

11. - Al-Barqi, al-Mahasin 1:275, H. 537; al-Majlisi, Bihar al-

Anwar 68:30, H. 59 as quoted from the previous reference

book.

12. - Shaykh al-Saduq, Sifat al-Shiàh, pp. 2; Àllamah al-Ma-

jlisi, Bihar al-Anwar 68:167, H. 33 as quoted from the previous

reference book.

13. - Shaykh al-Tusi, al-Amali pp. 45, H. 53; Àllamah al-Majl-

isi, Bihar al-Anwar 68:20, H. 32 (as quoted from the previous

reference book).

14. - Al-Barqi, al-Mahasin 1:238, H. 435; Àllamah al-Majlisi,

Bihar al-Anwar 68:28, H. 53 (as quoted from the previous ref-

erence book).

15. - Tafsir al-Àyyashi 2:231, H. 34; Àllamah al-Majlisi,

Bihar al-Anwar 58:34, H. 73 (as quoted from the previous ref-

erence book).

16. - Al-Himyari al-Qummi, Qurb al-Isnad, pp. 101-102, H.

341; al-Majlisi, Bihar al-Anwar 58:15, H. 17 (as quoted from

the previous reference book).

17. - Shaykh al-Saduq, al-Amali, pp. 416, H. 548; Àllamah al-

Majlisi, Bihar al-Anwar 86:9, H. 4 as quoted from the previous

reference book.

18. - Àllamah al-Majlisi, Bihar al-Anwar 65:17. See also al-

Muttaqi al-Hindi, Kanz al-Ùmmal 12:49, H. 34200; Ibn À-

sakir, Tarikh 2:329, H. 835; Ibn Hajar, al-Sawaìq al-Muhriqah,

pp. 161 (with a little difference in some words).

19. - Al-Khatib al-Baghdadi, Tarikh Baghdad 12:289.

20. - Ibn Hajar al-Àsqalani, al-Sawaìq al-Muhriqah pp. 161;

al-Khatib al-Baghdadi, Tarikh Baghdad 12:358.

21. - Shaykh al-Mufid, Kitab al-Irshad 1:42; Àllamah al-Majl-

isi, Bihar al-Anwar 68:31, H. 66 (as quoted from the previous

reference book); Ibn al-Mughazili, al-Manaqib, pp. 393, H. 335;

50

Ibn Hajar, Lisan al-Mizan 4:359-360; al-Khawarizmi, al-Manaqib, pp. 328, H. 343.

22. - Shaykh al-Kulayni, al-Kafi 8:234, H. 310; Shaykh al-

Saduq, al-Khisal 1:156, H. 157; al-Majlisi, Bihar al-Anwar

68:16, H. 21 as quoted from the previous reference book.

23. - Shaykh al-Saduq, Ùyun Akhbar al-Ridha 1:37, H. 62; al-

Majlisi, Bihar al-Anwar 68:18-19, H. 26 as quoted from the pre-

vious reference book.

24. - Al-Barqi, al-Mahasin 1:238, H. 433; al-Majlisi, Bihar al-

Anwar 68:27-28, H. 51 as quoted from the previous reference

book.

25. - Shaykh al-Mufid, al-Amali, pp. 298, H. 7; Shaykh al-Tusi,

al-Amali, pp. 72, H. 104; Àllamah al-Majlisi, Bihar al-Anwar

68:20, H. 33 as quoted from the previous reference books.

26. - Shaykh al-Saduq, Ùyun Akhbar al-Ridha 1:57, H. 201

and al-Amali, pp. 149-150, H. 146; Àllamah al-Majlisi, Bihar al-

Anwar 68:9, H. 5 as quoted from the previous reference books.

27. - Shaykh al-Saduq, Kitab al-Irshad 1:41, Àllamah al-Majl-

isi, Bihar al-Anwar 68:31, H. 64 as quoted from the previous

reference books.

51

4

Chapter

Relationships

Relationship between the Virtuous Community

and the Religious Referential Authority

The relationship between the individuals of the virtuous com-

munity and the religious referential authority is the basic organizational bond that takes charge of the affairs of these individuals because the religious authority represents the pivot

while the individuals represent the foundation of this system.

The features of this relationship can be summarized in the

following points:

(1) The representative of religious and political loyalty—the

purport of the relationship in the system of the virtuous com-

munity—is the righteous individual with all his general and

perfective qualities, exhibiting decency, experience, courage,

and the basic feature, reason, which leads to the capability of

deducing religious laws from their sources. This is a point that differentiates the religious referential authority from the Prophet or an Imam. A Prophet or Imam is designated by name

for his office, while a religious referential authority is designated by specifications and qualifications.

This loyalty takes several forms at various levels: at the level of feelings like love, affection, and veneration; at the level of behavior and social conduct, such as respect and reverence; at

the level of commitment and obligation, such as allegiance and

covenant; or at the level of performance and practical conduct,

including obeisance, compliance, support, listening to instruc-

tions, and submitting to commands.

In order to thrash out this topic, we have to refer to the fact

that a religious referential authority can be a referential

52

authority in the issuance of verdicts and the explication of religious duties; in adjudication and making judgments among dis-

putant parties; or in management, social and political affairs

where his orders must be carried out and his administration

accepted.

All these responsibilities can be contained in one referential

authority provided that he is qualified enough and able to un-

dertake all of them. There can be more than one religious ref-

erential authority when proficiencies differ in their levels or

when the general referential authority cannot undertake all

these responsibilities at the same time or in the same region.

In such cases, it becomes necessary to refer to the most skilled authority in a certain field—i.e., to refer to one authority in

case of need of a religious answer about a certain issue, refer

to another in case of judgment and to a third in social or political affairs—in a certain region. Such being the case, religious referential authority, as an office, can be individualized according to each well-qualified authority’s competence, qualification, and sound experience.

(2) Islam has determined the criteria for worthiness in such a

way that the qualities become the organizational scale for the

virtuous community. These qualities include belief in Almighty

Allah, the message of Islam and Imamate; piety; hard work;

knowledge; and precedence in sacrifice. The organizational re-

lationship of the virtuous community with the referential au-

thority and leadership and the assessment of individuals con-

cerning the religious authority depend upon the above.

(3) The nature of this relationship is generally compulsory;

that is, it is obligatory upon the individuals of the virtuous community to carry out the instructions and orders of the religious referential authority. Another feature is that each party must

unavoidably undertake its own responsibilities, carry out its

duties, and retain all the rights which are connected to and in-

spired by religious duties.1

Hence, there is no alternative for either of the two parties.

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

converging activities:

The first is carried out by the religious referential authority

who undertakes the divinely commanded responsibilities,

53

including propagating religion, sanctifying it and educating people.

The second activity is carried out by the faithful believers

who are required to undertake the mission of investigating the

nominees for holding the office of the religious referential au-

thority so as to arrive at the truth, choosing the most qualified scholar for this office and bonding with this most righteous and most reliable person (i.e. the most upright and virtuous mujtahid). Having reached the truth, the faithful believers are then required to commit themselves morally and religiously to this

bond.

Imam Àli (‘a) has said:

O people, I have a right over you and you have a right over

me. As for your rights over me, they are to counsel you, pay you your dues fully, teach you so that you do not remain ignorant, and instruct you in the code of behavior that you must act upon. As for my rights over you, they are to fulfill the obligation of allegiance, give support whether present or absent, respond when I call upon you, and obey when I order you. 2

To sum up, the religious referential authority ( marjì) is required to undertake his religious, political, social, and juristic role, while the faithful believer ( mu'min) is required to investigate whether the marjì meets the qualifications, terms, and regulations that must be enjoyed by the one who assumes this

office so that the mu'min can realize the truth and take the exact stance that he is religiously required to take, on the basis of the indubitable Prophetic tradition which reads:

Whoever dies before recognizing the authority (i.e. Imam) of his time has died as a non- Muslim. 3

Another tradition confirms:

You must then consider the source from which you take your

knowledge. 4

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

cerned, the individuals of the virtuous community have always

identified their referential authority and religious leader to the extent that such recognition has become one of the general religious matters that characterize the followers of the Ahl al-

54

Bayt (‘a) who commit themselves to it. This is known as taqlid (i.e. reference to a well-qualified scholar to learn the religious verdicts or positions on various affairs of life).

It is however not necessary for the referential authority and

the religious leader to get to know all the individuals of the

community, since he can undertake his responsibilities and du-

ties towards the virtuous community without knowing each and

every individual in person.

We can now make out the basic differences between the sys-

tem of the virtuous community and other standard party organ-

izations, in which loyalty is usually given to the organization

not the righteous individual and privileges are given according

to activities within the organization not according to the actual qualifications of the members. Moreover, the activities of such

organizations are maintained through the undertakings of the

founders to gain new members, while in the system of the vir-

tuous community, the matter is the opposite–the faithful mem-

bers of the virtuous community are required to investigate the

validity of the leader and elect the one most qualified and ap-

propriate for this office.

Another difference is that sometimes the leadership has to be

revealed and sometimes concealed, while in the system of the

virtuous community the leadership must be fully recognized by

all the individuals.

Thus the organizational scene in ordinary parties, when aim-

ing to form an all-inclusive structure from within, is quite the opposite of the organizational scene in the system of the virtuous community established by the Ahl al-Bayt (‘a) (the system

of the religious referential authority).

The rules for establishment of any party inside the system of

the virtuous community will be discussed under the title of

‘establishment’.

55

Direct Connection and Deputy System

The Ahl al-Bayt (‘a) established the limits and content of the

relationship between the religious leadership and the nation

after clarifying the significance of their authority and Imamate in the sphere of the virtuous community and the general

sphere of their followers.

They then embarked on organizing their followers by means

of marking out the boundaries of the relationship between

their followers and themselves.

They presented and confirmed the following two forms of re-

lationships, which were required simultaneously, and declared

that they complemented one another.

Direct Connection

The first form of relationship is a direct connection of indi-

viduals of the virtuous community with the Holy Imams of the

Ahl al-Bayt (‘a) and with the religious leadership by means of

meetings, visits, correspondence, listening to their instructions and directives, undergoing the difficulties of journeys to reach them and taking advantage of possible opportunities to meet

with them at times of congregational gathering, such as the

Hajj season.

The Ahl al-Bayt (‘a) paid much attention to such means of

connection; therefore, they used to send letters, use messen-

gers, and write precepts involving general instructions for

their Shiàh and followers.

A large number of traditions and texts can be observed fo-

cusing on this course and concentrating on using this form and

style in order to embody the relationship between the leader-

ship and the people. Other traditions imply that the Ahl al-Bayt (‘a) and their Shiàh used to practice this type of relationship

with dedication.

In this respect, there are many reported texts entailing that

the acme of Hajj is to meet and visit the Holy Imams (‘a).

Through an authentic chain of authority, Shaykh al-Kulayni

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

56

Actually, people have been ordered to come to these stones and circumambulate them and then come to us to show their

loyalty to us and offer their support for us. 5

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

The acme of Hajj is to visit the Imam. 6

Yahya ibn Yasar has reported that he and his companions

once went on Hajj and then visited Imam al-Sadiq (‘a) who said

to them:

O pilgrims of Almighty Allah’s House, visitors of His Proph-

et’s tomb, and partisans (Shiàh) of Muhammad’s Household,

congratulations! 7

Dharih al-Muharibi is reported to have said that he once said

to Imam al-Sadiq (‘a), “In His Book, Almighty Allah has ordered

me something and I would like to carry it out.”

“What is it?” the Imam (‘a) asked.

Dharih replied, “It is His saying, ‘Then, let them complete the rites prescribed for them, perform their vows, and circumambulate the Ancient House. (22/29)’”

The Imam (‘a) explained:

Completion of the rites is to meet the Imam, and performing

of the vows is to do the rituals.

Àbdullah ibn Sinan said: When I heard this, I came to Imam

al-Sadiq (‘a) and asked him for the interpretation of this holy

verse. He (‘a) answered:

It means to cut some of the hair of your mustache, to trim

your nails, and the like.

I said, “May Allah accept me as your ransom! Dharih al-

Muharibi has told me that you had interpreted this verse into

the meeting of the Imam and the doing of the rituals.”

The Imam (‘a) replied:

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

and esoteric meanings. Who can comprehend what Dharih

can? 8

57

Imam al-Sadiq (‘a) is also reported to have said: When you go on Hajj, you must seal it with visiting us, because this is the acme of the Hajj. 9

In addition to these narrations, there are others encouraging

visiting the Holy Imams (‘a) during their lifetimes and after

their death.

Muhammad ibn Sinan has reported on the authority of

Muhammad ibn Àli that the Holy Prophet (S) said to Imam Àli

(‘a):

O Àli, whoever visits me in my lifetime or after my death or visits you in your lifetime or after your death or visits your two sons in their lifetimes or after their death, I guarantee that I shall save him from the horrors and tribulations of the Day of Resurrection such that I bring him up to my rank. 10

Other traditions that are reported from the Ahl al-Bayt (‘a)

assert that they are in wait for and in expectation of their

Shiàh to visit them.

Àli ibn Àbd al-Àziz has reported that he heard Imam al-

Sadiq (‘a) saying:

By Allah I swear, I do love your fragrance and your souls and I love meeting you on your visits to me. I am verily following the religion of Allah and of His angels, so help me continue this way by means of piety that you show. In al-Madinah, I live like a hair. I keep on shaking until I see one of you and feel comfor-ted by his presence. 11

Confirming this course, some traditions indicate that the Ahl

al-Bayt (‘a) ordered their followers to wait until they would

have an opportunity to meet them in the case where they (i.e.

the followers) were in doubt concerning opposing narrations

reported to them from their Imams.

In the last part of the famous accepted tradition of Ùmar ibn

Hanzalah, the Imam (‘a) instructed him saying:

If such (doubt) takes place, you must suspend it until you

meet your Imam. Verily, to stop at dubious matters is better than to engage oneself in matters that bring about perdition. 12

58

This is one of the distinctive features of the system that the Ahl al-Bayt (‘a) founded for the virtuous community. Organizations, including the military and the secret service, depend

upon the sequence of ranks in their connections with the mem-

bers of their parties, and political or religious leaders of such organizations hide themselves behind curtains or closed doors.

On the other hand, the religious and political leaders in the Ahl al-Bayt’s system insisted on direct connections or meetings

with the individuals of this community. However, such connec-

tion must be made at an appropriate and wide open level with-

in limits imposed for security, unless there is an exceptional

situation such as the leader being imprisoned, besieged, or

hidden.

Deputy System

The second form of relationship is represented by delegating

trustworthy representatives ( wakil) to the various regions in which followers of the Ahl al-Bayt (‘a) live, instructing the followers to refer to these representatives (or deputies) to receive the instructions of the Ahl al-Bayt (‘a) in the case that it is difficult to contact the Holy Imams (‘a) directly. This method was

especially employed after the area in which followers lived had

expanded.

These deputies (who exercised authority for the Ahl al-Bayt

(‘a)) played various roles like updating religious laws, convey-

ing political and social conditions, passing on instructions and ethical advice, collecting authorized funds and duties, solving

disputations and conflicts that took place, or undertaking cer-

tain missions and duties that were connected to Imamate, such

as custody of mortmain (i.e. waqf–they supervised the development of property for charitable or religious use) and guardian-

ship of those underage who had no financial supporter. Some

of these deputies used to undertake all these missions while

others specialized in certain fields.

This system seems to have existed, although restrictedly, in

the various ages of the Holy Imams (‘a); however, it manifested

itself plainly in the age of Imam al-Sadiq (‘a) through the fam-

ous personalities whom the Imam (‘a) nominated to do various

activities—in the field of jurisprudence as well as other fields.

59

This has been previously discussed in the first chapter under the title ‘ Issuance of Verdicts’.

In the age of Imam al-Kazim (‘a), this system expanded, as is

demonstrated by the development of the incident of the al-

Waqifah faction13 whose members had been the deputies of Imam al-Kazim (‘a) and seized the funds of the religious levies.

In the ages of the following Imams, the deputy system be-

came so permanent that the general sense of this name ‘ wakil’

came to express the very sense that entails exercising author-

ity on behalf of the Holy Imams (‘a). In the Minor Occultation

Age, this name took its perfect form when the Four Emissar-

ies14 undertook a mission more far-reaching than mere depu-

ties. This mission was the general deputation of the Awaited

Imam—may Allah hasten his advent—during the Minor Oc-

cultation Age.

A deep investigation of the personalities of these Four Emis-

saries proves that the basic feature on the strength of which a

certain person was designated was complete trustworthiness

along with capability to undertake and continue the responsib-

ility. Apart from this quality, a designated nominee had to be

foremost in knowledge and social conduct. Some persons who

lived at the same time as the Four Emissaries were matchlessly

well-known for their knowledge and virtue, as proven by the

heritage that they left. One of these is Shaykh Muhammad ibn

Yàqub al-Kulayni who is considered to be one of the reformists

in the early third century. There were also other persons who

enjoyed prominent positions with the Emissaries who had full

trust in them to the extent that these persons were deputed to

their offices. Nevertheless, this office was given to those who

possessed the highest level of these qualities.

Bringing this fact up, Shaykh al-Tusi in his book, Kitab al-

Ghaybah, has reported Àli ibn Bilal ibn Muàwiyah al-

Muhallabi as saying:

Our mentors said: We had had no doubt at all that if anything happened to Abu-Jàfar Muhammad ibn Ùthman al-Ùmari,

none would take his office except Jàfar ibn Muhammad ibn

Mattil or his father. Abu-Jàfar used to spend most of his time in Jàfar’s house to the extent that he, in the last years of his lifetime, would not eat any food except that which was cooked in the house of Jàfar ibn Ahmad ibn Mattil and his father.

60

Hence, our mentors had no doubt at all that if anything happened to Abu-Jàfar, he would certainly designate Jàfar to the office of deputy. However, when Abu-Jàfar passed away

and Abu’l- Qasim al-Husayn ibn Rawh was chosen for this of-

fice, our companions accepted the matter without objection.

They then treated the new emissary in the same way they did

Abu-Jàfar.

As for Jàfar ibn Ahmad ibn Mattil, he put himself at the disposal of Abu’l-Qasim as he did with Abu-Jàfar until he passed away. 15

This narration refers to the aforementioned fact and, at the

same time, reveals the supreme level of sincerity and piety that characterized the personalities of Jàfar ibn Ahmad ibn Mattil

and his father.

61

The Internal Relations of the Virtuous Community Organizing the internal relationship of the virtuous com-munity16 comes second in importance; therefore, the Ahl al-

Bayt (‘a) endeavored to establish these relationships on fixed

and clear-cut bases. Generally, this aspect is considered an im-

portant feature in the organizational framework of any group

or community. The only way to perfect the structure of the vir-

tuous community and to build it on clear-cut foundations that

are capable of encountering, enduring, and acclimatizing vari-

ous circumstances is to identify the nature of these relation-

ships and make clear the responsibilities, duties, outcomes,

consequences, and form of these relationships.

The Ahl al-Bayt (‘a) did actually themselves identify the con-

tent, rights, and form of these relationships, which can be seen in the following points:

Content of the Relationship

The Ahl al-Bayt (‘a) affirmed that the core of the relationship

among the individuals of the virtuous community is the rela-

tionship of belief in Almighty Allah and in the message of Islam and loyalty to the Ahl al-Bayt (‘a). In other words, this relationship is the same mutual relationship between two faithful be-

lievers, as cited by the Holy Qur'an:

As for the believing men and the believing women, they are

guardians of each other. (9:71)

However, according to the Ahl al-Bayt’s teachings, faith must

be perfect—a point that characterizes the virtuous community

from other groups and communities. Such perfection can be at-

tained only when belief in the divinely commissioned leader-

ship of the Ahl al-Bayt (‘a) and loyalty to them in the capacity of their being the leaders of the Muslim nation as designated

by Almighty Allah is attached to the belief in Almighty Allah

and His Prophet (S).

In its content, the mutual relationship among the individuals

of the virtuous community is not mere faith-based and cordial

commitment; rather, it extends to the feelings and emotions in

the inner self so that it is characterized by a sense of mutual

62

affection and love for the sake of Almighty Allah and, at the same time, for other believers.

In his book of al-Kafi, Shaykh al-Kulayni has reported

through an authentic chain of authority that Abu-Ùbaydah al-

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

He who loves, hates, and gives for the sake of Allah actually enjoys perfect faith. 17

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

One of the firmest handles of faith is to love, hate, give and withhold exclusively for the sake of Almighty Allah. 18

Moreover, authentic traditions read that faith and religion

are in fact nothing but this love.

In his book of al-Mahasin, al-Barqi, through an authentic chain of authority, reported that Fudhayl ibn Yasar asked

Imam al-Sadiq (‘a) whether to love and to hate for Allah’s sake

is part of faith.

The Imam (‘a) answered:

Is true faith anything other than such love and hate?

Then, the Imam (‘a) cited the following Qur'anic verse to con-

firm his words:

Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief and

transgression and disobedience; these it is that are the followers of a right way. (49:7) 19

According to another authentic report, Imam al-Baqir (‘a)

states that this love must be based on belief in Almighty Allah, His Prophet (S), and the Ahl al-Bayt (‘a) and it must also be

based on love and fondness for the Ahl al-Bayt (‘a).

Rights of Relationship

The relationship among the individuals of the virtuous com-

munity is a relationship of reciprocal rights, responsibilities, obligations, and duties towards one another among the faithful

believers in particular and Muslims in general. These rights

can be summed up as follows:

63

Mutual Support: Imam Jàfar al-Sadiq (‘a) on the authority of his fathers has reported the Holy Prophet (S) as saying:

Whoever hears someone calling for the help of Muslims but

fails to respond to him, is not actually a Muslim. 20

Social solidarity: It is obligatory upon each Muslim to conceal the flaws of his brother-i—faith, to meet his needs for

food, and to help him in his livelihood.21

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

Verily, if I provide for a Muslim family—satiate their hunger, cover their private parts with clothing, and save them from exposing themselves to others in begging—then this is more fa-

vorable for me than going on a Hajj pilgrimage and another

Hajj pilgrimage up to ten times and even more up to seventy

times. 22

Al-Khattab al-Kufi and Musàb ibn Àbdullah have reported

that Sadir al-Sayrafi visited Imam al-Sadiq (‘a) when a group of his companions were with him. The Imam (‘a) said to Sadir:

O Sadir, our Shiàh are safeguarded, protected, concealed,

and sheltered as long as they have a good feeling about one another in their inner selves, between their Creator and them, and as long as they act with good intention towards their

Imams and act sympathetically towards their brethren-in-faith by means of compassion for the weak among them and giving

alms to the needy among them. Most surely, we never order

you to carry out an unfair matter; rather, we always order you to be pious, be pious, be pious and to treat your brethren-in-faith the same way you treat yourselves. Verily, the true saints of Allah have been always deemed weak and few in number

since Almighty Allah created (Prophet) Adam (‘a). 23

Special Social Relations: A true faithful believer is re-

quired to attend to the affairs of his brother-in-faith when the latter is absent.24 Further duties have been mentioned in traditions reported from the Ahl al-Bayt (‘a), such as the following: Ibrahim ibn Ùmar al-Yamani has reported Imam al-Sadiq

(‘a) as saying:

The right of one Muslim over another is that he must not eat his full while the other is starving; he must not quench his 64

thirst while the other is thirsty; and he must not dress himself while the other is naked. How great then the right of one

Muslim over another! Love for your Muslim brother what you

love for yourself. If you need something, you should ask it from him, and if he needs something from you, you should give it to him. Do not deprive him of any good thing lest he deprives you of the same.

Be his support, for he is your support. You should defend him when he is absent and visit, respect, and honor him when he is present, because he is part of you and you are part of him. If he has words of blame for you, do not leave him before you ask his forgiveness. If he gains something good, then thank

Almighty Allah for it, and if a tribulation befalls him, support him. If he is troubled, help him. If one says to one’s brother-in-faith, “ugh!” then their friendship has ruptured, and if one says, “You are my enemy!” then one of them has abandoned

faith, and if one accuses one’s brother-in-faith of something, one’s faith will dissolve from one’s heart in the same way as salt dissolves in water. 25

Form of the Relationship

This mutual relationship must take a specific form in social

and political arenas. For that reason, we can see that the Ahl

al-Bayt (‘a) presented a certain natural formula to govern these relationships. This special formula was the authorization of

holding special meetings that included the individuals of the

virtuous community in particular. Having instructed their fol-

lowers to hold as many meetings and assemblies as possible,

the Ahl al-Bayt (‘a) advised them to dedicate these meetings to

discussing various affairs, including both public and private affairs, as well as doctrinal, cultural and social issues.

Muhammad ibn Àli ibn al-Husayn has reported Imam al-

Sadiq (‘a) as asking Fudhayl, “Do you regularly gather and

mention us?”

Fudhayl answered, “Yes, we do.”

The Imam (‘a) commented:

I love these sessions. Enliven matters that pertain to us. May Allah have mercy upon him who revivifies our undertakings!

Fudhayl, if one mentions us or listens to events we were en-

gaged in and his eyes shed a tear as small as a fly’s wing,

65

Almighty Allah will forgive all his sins even if they were as massive as froth of the seas. 26

Maysir is reported to have said that Imam al-Baqir (‘a), once,

asked him, “Do you (i.e. the Shiàh) regularly withdraw togeth-

er to freely discuss various matters?”

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

The Imam (‘a) commented:

By Allah I swear, I have always wished I were also with you

in some of these sessions… 27

Khaythamah has reported that Imam al-Sadiq (‘a) said the

following to him:

Convey my compliments to my loyalists and advise them to

show reverence to Almighty Allah: the rich among them must

help the poor, the powerful must help the weak, those alive

must attend the funeral ceremony of the dead, and they must

assemble at their homes, for such meetings keep our activities alive. May Allah have mercy upon a servant who keeps our

activities alive! 28

Shuàyb al-Àqarqufi has reported that he heard Imam al-

Sadiq (‘a) saying to his companions:

Be in awe of Almighty Allah and be devout brethren-in-faith

who love each other for the sake of Almighty Allah, meet each other constantly, and have mercy on one another.

Always exchange visits, meet each other, mention our affairs, and keep them alive. 29

It is of note that these meetings were thereafter developed

so broadly that they turned into a cultural foundation (as has

been cited in a previous chapter) and definite rituals (as will be cited in coming chapters).

66

External Relations with Other Groups

The identification of the type and nature of relations between

a certain group and other external groups and communities is

very important. To apply this to the individuals of the virtuous community, it is important to single out the nature of their relations with other groups, including: (a) Muslims in general, (b) enemies of the Ahl al-Bayt (‘a), (c) enemies of the followers of the Ahl al-Bayt (‘a), (d) despotic ruling authorities, and (e) enemies of Islam, including polytheists, Christians, Jews and

Dhimmis30 that were hostile to Islam. The Ahl al-Bayt (‘a) iden-

tified the character of the relationships required towards each

of these categories.

As a general requirement, the individuals of the virtuous

community are instructed to coexist with all Muslims; to co-

operate, support, and try to maintain equal terms with them in

common affairs related to interests of the Muslim nation and

the common doctrines of Islam; to renounce the enemies of

Almighty Allah, Islam, and the Ahl al-Bayt (‘a); and to address

the hostility of their enemies. At the same time, however, they

are required to protect themselves from the vices and aggres-

sion of other groups and avoid engaging in intense disputations

with them (as will be discussed in the coming book on the Security System).

They are also instructed to avoid unjust ruling authorities

and refrain from cooperating with them. As for heretic, evil,

and wicked people, the Ahl al-Bayt (‘a) instructed their follow-

ers to not only boycott them but also resist them under certain

conditions and circumstances.

Regarding their relationship with the general population of

Muslims, the Ahl al- Bayt (‘a) confirmed abiding by the prin-

ciple of coexistence and even taking the initiative to establish good relations based on firm foundations.

According to an authentic tradition, Shaykh al-Kulayni has

reported Muàwiyah ibn Wahab to have said that he, once,

asked Imam al-Sadiq (‘a), “What should be the nature of our re-

lations with our people and with those whom we meet?”

The Imam (‘a) answered:

67

You must safeguard the trusts that they deposit with you, bear witness for or against them, visit the sick among them, and attend their funeral ceremonies. 31

Àbdullah ibn Sinan has reported that he heard Imam al-

Sadiq (‘a) saying:

I instruct you to be God-wary. Do not carry people on your

shoulders (i.e. do not abase yourself before others), lest you become humiliated. Verily, Almighty Allah says in His Book,

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

them, attend their funeral ceremonies, bear witness for and

against them, pray with them in their mosques so that both

they and you will be distinguished and set apart. 32

Muàwiyah ibn Àmmar has reported Imam al-Sadiq (‘a) as

saying:

Habituate yourself to excellent company of those who you be-

friend by demonstrating noble conduct, avoiding useless chat, suppressing your rage, reducing vulgarity, instilling forgiving-ness, and acting magnanimously. 33

Regarding the relationship with despotic ruling authorities

and their devotees, the Holy Imams of the Ahl al-Bayt (‘a) in-

sisted that their followers not approve of their deeds and not

cooperate with them; on the contrary, they insisted that their

followers boycott and resist them when they commit excess in

acting unjustly.

Through his chain of authority, Shaykh al-Kulayni has repor-

ted on the authority of Talhah ibn Zayd that Imam al-Sadiq (‘a)

said:

The doer of injustice, his supporter, and those who approve

of his act are all three partners in the act of injustice. 34

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

As to anyone who excuses a wrongdoer for his wrong deed,

Almighty Allah shall set up over him one who wrongs him.

Then, if he prays, his prayers will not be responded to and he will not be compensated for the wrong that has befallen him. 35

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

68

On the Day of Resurrection, a caller shall call out, “Where are the wrongdoers, their supporters and their associates, even those who sharpened a pen or filled an inkpot for them?” Then, all these shall be gathered in an iron casket and thrown into the Hellfire. 36

Regarding relations with the anti-Shiàh ( Nawasib) and other enemies of the Ahl al-Bayt (‘a) who perpetrate their hostility

either purposefully or by ignoring the existence of the Imams,

the Ahl al-Bayt (‘a) instructed their followers to renounce such groups in their hearts while at the same time being courteous

to them in order to be saved from their evil and avoid their

harm and aggression.

These instructions can be concluded in the traditions that

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

Through an authentic chain of authority, al-Barqi in his book

of al-Mahasin has reported on the authority of Ibn Miskan that Imam al-Sadiq (‘a) said to him:

I believe that if Àli (‘a) is insulted in your presence, you

would even eat the nose of the insulter if you were able.

Ibn Miskan answered, “Yes, I would. May Allah accept me as

your ransom! My family and I are such.”

Imam al-Sadiq (‘a) instructed:

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

someone insulting Àli (‘a) while I am beside the column next to him (in a mosque), I will hide myself behind that column and when I finish my prayer, I will pass by, salute, and shake hands with him!( 37 )

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

Fear for your religion! Conceal it by means of dissimulation.

Verily, faithless is he who does not practice taqiyyah (i.e. pious dissimulation). Among people, you (i.e. the Shiàh) are just like bees among birds. Had birds known what there was in the ab-domens of bees, they would have devoured them. Likewise,

had people known what faith you carry in your hearts concerning your love for us—the Ahl al-Bayt—they would have swal-

lowed you with their tongues and disgraced you overtly and

69

covertly. May Allah have mercy upon a servant from among you who abides by (the terms of) loyalty to us. 38

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

to atheists, polytheists, and Christians and Jews hostile to

Islam.

An authentic tradition that is reported from Abu-Hamzah al-

Thamali holds that Imam Àli ibn al-Husayn Zayn al-Àbidin

(‘a), in a long discourse, said:

Beware of befriending those disobedient (to Almighty Allah), helping transgressors, and neighboring the faithless. Be cautious of their seductions and keep yourselves away from their circles. 39

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

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

come after me), you must openly denounce them. Curse them,

condemn them, bring shame on them as much as you can, and

denounce them so that they will not persist in corrupting Islam further and people will become wary of them and stop listening to their heresies. If you do so, Almighty Allah will record rewards for you and raise your rank in the Hereafter. 40

The Holy Imams (‘a) also conveyed to their followers the ne-

cessity of staying at the borders of the Islamic state so as to defend it against the invasions of polytheists and anti-Islam

militants.

Muhammad ibn Muslim and Zurarah have reported Imam al-

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

Ribat (guarding the borders) is three days at least and forty days as a maximum. If it exceeds this period, it is then jihad. 41

In spite of this situation, the Ahl al-Bayt (‘a) granted their followers the opportunity to make use of polytheists, when neces-

sary, in order to take refuge in the territories that are under

their domination so as to avoid pursuit and persecution when

such territories can grant them security against persecution

which Muslim territories cannot.

70

Hammad al-Samandi has reported that he said to Imam al-Sadiq (‘a), “I usually travel to the cities of the polytheists, but some of our companions claim that if I die in these territories, I will be added to the group of their dwellers.”

The Imam (‘a) asked:

O Hammad, do you mention our faith and invite people to it

when you are there?

Hammad answered affirmatively, so the Imam asked again:

When you live in the territories of Muslims, can you mention

our faith and invite people to it?

Hammad answered negatively.

The Imam then said:

So, if you die there, you will be resurrected alone in an independent group and your light will be running before you. 42

Regarding the relationship with the Dhimmis, the Holy

Imams (‘a) persistently instructed their followers to treat this category of people with care, mercy, and justice based on the

teachings of Islam.

Muhammad ibn Abi-Hamzah has reported the following on

the authority of a man who had seen Imam Àli, the Command-

er of the Faithful (‘a).

One day, Imam Àli (‘a) saw an old blind man begging, so he

asked, “What is this?”

The attendants answered, “O Commander of the Faithful, he

is only a Christian!”

Imam Àli (‘a) replied:

You exhausted his powers till he became too old to work and

then you stopped supporting him! Now, provide him susten-

ance from the public treasury. 43

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

Concerning the main point of this topic, there are three

forms of relationships that the virtuous community has with

other groups and communities:

First Form: Coexistence, openness, and cooperation. This

must be the attitude adopted with Muslims in general and with

71

Dhimmis (With Dhimmis these characteristics must come together with caution against negative reactions).

Second Form: Renunciation along with dissimulation. This

attitude is adopted with the persistent and ignorant enemies of

the Ahl al-Bayt (‘a) and the enemies of the virtuous community

in an attempt to defend the individuals of the virtuous com-

munity on the one hand and maintain unity of the Muslim na-

tion on the other.

Third Form: Resistance and renunciation. This approach

should be adopted against the atheists, the unjust rulers, and

the factions of heresy and deviation.

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

series.

1. - This topic has been discussed in an independent thesis

entitled the Relationship between the Islamic Leadership and

the Muslim Community as Derived from Nahj al-Balaghah. This

thesis has been published in an independent brochure.

2. - Nahj al-Balaghah, Sermon No. 34.

3. - Ahmad ibn Hanbal, al-Musnad 4:96; al-Tabarani, al-

Mùjam al-Kabir 10:35; al-Shahristani, al-Milal wa’l-Nihal

1:172; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 9:155; al-

Muttaqi al-Hindi, Kanz al-Ùmmal 1:207-208; al- Qanaduzi,

Yanabiàl-Mawaddah, pp. 137 (Ed. Najaf) pp. 117 (Ed.

Istanbul).

4. - Shaykh al-Kulayni, Usul al-Kafi 1:32 H. 2.

5. - Shaykh al-Kulayni, al-Kafi 4:549, H. 1.

6. - Shaykh al-Kulayni, al-Kafi 4:549, H. 2.

7. - Shaykh al-Kulayni, al-Kafi 4:549, H. 3.

8. - Shaykh al-Kulayni, al-Kafi 4:549, H. 4.

9. - Shaykh al-Saduq, Ìlal al-Shara'ì, pp. 459, S. 221, H. 1.

10. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 10:257, H. 16.

11. - Al-Barqi, al-Mahasin 1:264, H. 510.

12. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 18:76, H. 1.

13. - Al-Waqifah (literally, those who suspend or cut short) is

a faction including those who cut short the Imamate with Imam

Musa ibn Jàfar al-Kazim (‘a) and did not believe in its exten-

sion to the following Imams.

This name (i.e. waqifah) might also be given to those who cut

short the Imamate with other Imams (‘a).

72

However, the general sense of this name refers to those who cut short the Imamate with Imam al-Kazim (‘a).

Although there were many reasons for the emergence of this

faction, we will mention only three of them:

(1) They aspired for funds and gains which some deputies

who had direct, albeit fairly secret, connections with Imam al-

Kazim (‘a) used to levy. These funds, from khums (a one-fifth

tax imposed on profits one time only), were paid by the Shiàh

expansively during the age of Imam al-Kazim (‘a)—a topic that

will be discussed in the volume entitled Economic System of

the Virtuous Community.

(2) The ample political movement of Imam al-Kazim (‘a) and

the political changes in the Àbbasid dynasty at the time Harun

al-Rashid came to power made many of the individuals of the

virtuous community believe that Imam al-Kazim (‘a) would cer-

tainly be the Imam who would ‘undertake the Matter’ (i.e. he

would be the expected Imam whom the Holy Prophet (S) had

predicted to fill the earth with justice), so they lived in a state of waiting and expectation that the Imam would do so.

However, the mysterious and surreptitious martyrdom of Imam

al- Kazim (‘a) in prison brought to surface good grounds to be-

lieve in such claim.

(3) Imam Àli ibn Musa al-Ridha (‘a), Imam al-Kazim’s son

and heir, had not yet had a male child to succeed him in Imam-

ate, while the Shiàh believe that each Imam must be suc-

ceeded by his male child up to the twelfth Imam. Seizing this

opportunity, the suspenders of Imamate propagated their false

claims. However, Imam Muhammad al-Jawad (‘a) was born a

relatively long time after the Imamate of Imam al-Ridha (‘a).

We therefore observe that Imam al-Ridha (‘a) was able to al-

most put an end to this faction through his own activities, especially after the birth of Imam al-Jawad (‘a).

14. - The Four Emissaries are Ùthman ibn Saìd al-Ùmari,

Abu-Jàfar Muhammad ibn Ùthman ibn Saìd, Abu’l-Qasim al-

Husayn

ibn

Rawh

an

Nubakhti,

Abu’l-Hasan

Àli

ibn

Muhammad al-Samari.

15. - Shaykh al-Tusi, Kitab al-Ghaybah, pp. 223 (Biography of

al-Husayn ibn Rawh); Abu’l-Qasim al-Khu'i, Mùjam Rijal al-

Hadith 4:52.

73

16. - More details about the system of relationships among Muslims and the believers, along with its foundations, bases,

regulations, and laws, will be cited in the sixth book of this

series. Details of the superstructure of this system will also be cited. Therefore, we will only refer to the general outlines of

this system in this chapter.

17. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 11:431, H. 1.

18. - Al-Hurr al-Àmili, Wasa'il al-Shiàh, 11:431, H. 2.

19. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:435, H. 16; al-

Barqi, al-Mahasin 1:409, H. 930, published by the Ahl al-Bayt

World Assembly.

20. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:108, S. 59, H. 1.

21. - Details of the rights of the Muslims over each other will

be cited in the coming book, the Economic System of the Virtu-

ous Community.

22. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 6:259-260, S. 2, H.

1.

23. - Al-Barqi, al-Mahasin 1:258, H. 492.

24. - This is only one of the obligations of the faithful believers towards each other. In the coming book of the System of

Relationships, we will thrash out this topic over again, yet with further details.

25. - Shaykh al-Kulayni, al-Kafi 2:170, H. 5.

26. - Al-Himyari al-Qummi, Qurb al-Isnad, pp. 36, H. 117;

Àllamah al-Majlisi, Bihar al-Anwar 44:282, H. 14 as quoted

from the previous reference book.

27. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 12:20, H. 1.

28. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 12:21, H. 6.

29. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 12:21, H. 9.

30. - Dhimmi is a non-Muslim individual who enjoys protec-

tion of the Islamic state.

31. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 12:5, H. 1 (Ed. Al al-

Bayt Foundation).

32. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 12:7, H. 6 (Ed. Al al-

Bayt Foundation).

33. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 12:9, H. 2 (Ed. Al al-

Bayt Foundation).

34. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:344, H. 1 (Ed.

Dar Ihya' al-Turath).

74

35. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:345, H. 2 (Ed.

Dar Ihya' al-Turath).

36. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 6:131, H. 16 (Ed.

Dar Ihya' al-Turath).

37. - Al-Barqi, al-Mahasin 1:405, H. 917 (Ed. The Ahl al-Bayt

World Assembly).

38. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:461, S. 24 (wujub

al-taqiyyah), H. 7.

39. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:203, H. 3.

40. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:508, H. 1.

41. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:19, H. 1.

42. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:76, H. 6.

43. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:49, H. 1.

75

5

Chapter

Political Trends And Foundations

Prelude

The policies and starting points in the general system of the virtuous community embody the fundamental political and social constituents that make up the political and social frame-

work within which the virtuous community functions and on

the basis of which it can adopt a stance in all corresponding

events and situations.

Any group that intends to move forward with accurate and

purposeful steps that correspond with its faith and slogans and

achieve its goals along the path of perfection must first of all adopt general, fixed policies according to which it can move

forward and discontinue. It must also adopt a number of funda-

mental principles to achieve its goals and act according to a

criterion which distinguishes true from false features to be ad-

opted for its movement. These fundamental principles are the

distinctive features of a certain group or community.

The fundamental principles of the religion of Islam are

clearly belief in Almighty Allah and His Oneness; profession of

the Holy Prophet Muhammad’s message of Islam and Almighty

Allah’s commands; and belief in the Hereafter and ensuing

matters, such as settlement of accounts, judgment, reward,

and punishment—which constitute the general doctrinal, intel-

lectual, and ethical basis of a Muslim individual. As a second

step, these principles play an independent role in the actions of the Muslim individual.

However, the political and social reality involves details that

require more identification and clearer delineation. In such

cases, advantages are confused with disadvantages, personal

views vary to a great extent, and slogans intertwine, making it

76

critical to pinpoint the political and social frame—especially when we take into consideration the fact that there are various

political parties and factions in Muslim communities—through

which accurate positions can be assumed and distinctions be

made between true and false views or right and wrong mottos

and claims. Each party lays claim to being Muslim, raises slo-

gans of adherence to Islam and attempts to justify its ideas and activities on the basis of texts from the Holy Qur'an and Holy

Sunnah or on the basis of the supreme interests of Islam.

Under such conditions, the important role of the religious

and political referential authority surfaces, because he is the most qualified and the most appropriate to specify the actual

political attitudes towards secondary issues of both the Muslim

nation and the virtuous community. Of course, such an author-

ity must possess the faculty of inference in the fields of jurisprudence and policy, be pious and devout and have political

and social experience.

77

The General Political Trends during the Ages of the Holy Imams (‘a)

Under this title, we will refer to diverse political trends that existed during the periods of the Holy Imams (‘a) requiring cla-rification and a clear-cut position.

Power-Seeking Trend

The one and only aim of the power-seeking trend was to

come to power in order to gain personal goals, personal profit,

esteem, authority, more income and satiation of man’s natural

inclination for supremacy, primacy and material desires.

Obvious examples on this trend can be noticed in the mutin-

ous movement of Talhah, Zubayr, and À'ishah against Imam

Àli, the Commander of the Faithful (‘a), in al-Basrah and in

the rebellion of the Umayyad and the Àbbasid dynasties in

general, as well as in some external conflicts against these

dynasties, such as the uprisings of Àbdullah ibn al-Zubayr,1

Àbd al-Rahman ibn al-Ashàth,2 and others. Despite variety in

the degree of their tendencies and the influence on the goals

of these movements, gaining power was the most important ob-

jective of these power-seekers who took action and gained positions in obedience to this objective. Of course, there were oth-er issues which directed these power-seekers and their sup-

porters to seize the most appropriate opportunity to act.

Chaotic Trend

The second trend, characterized by disorganization, rejected

the current political conditions on account of certain policies of the ruling authority that were disapproved of by a certain

group or sect for various reasons. One reason was religious or

human deterrents when a group or sect was exposed to oppres-

sion or persecution.

Another reason was excess by the ruling authority in going

beyond religious boundaries or criteria according to the belief

of a specific group or sect. In addition, personal interests, ignorance, and naivety sometimes played a role in the emer-

gence of such rejection. In short, the general characteristic of this chaotic trend was absence of a clear-cut revolutionary

78

program, since it adopted rejection as the basis of its political movement and searched for points of weakness to strike a

chord of conflict with the ruling authority or other political

trends.

The best example of a chaotic trend was the Khawarij who

seized all opportunities possible to act against the ruling au-

thority, especially when this would cause political conditions to worsen and the rejecting movements to increase.

For instance, the Khawarij raised the slogan of ‘Judgment is

Allah’s alone’ against Imam Àli ('a) and against the Umayyad

and Àbbasid dynasties thereafter.

Giving a general assessment of their political movement

Imam Àli (‘a) used to describe them and their slogan as

follows:

The sentence is true but what they mean by it is false. It is true that judgment lies with none but Allah, but these people say that the function of governance is only for Allah. The fact is that there is no escape for people from good or bad rulers. 3

Imam Àli (‘a) also prohibited his Shiàh and followers to

fight against the Khawarij to the benefit of the Umayyads. He

thus said:

Do not fight the Khawarij after me, because one who seeks

right but does not find it is not like one who seeks wrong and finds it. 4

He (‘a) predicted that the Khawarij would finally turn into

thieves and robbers:

By Allah, no! Not yet. They still exist in the loins of men and wombs of women. Whenever a chief would appear from among

them, he would be cut down until the last of them would turn into thieves and robbers. 5

Other examples of such chaotic trends were the movements

of the Qaramitah (one of the factions of the Khawarij) and the

Zinj, some of whom also sought personal interests and tried to

make use of general rejection of the ruling authority in order to achieve those interests.

Hypocritical Trend

79

The third trend was a destructive and hypocritical movement that pretended to abide by Islam and care for its higher interests including intellectual, cultural, and social development, but the spiritual and mental status of the representatives of

this trend was far away from all that because they lacked reli-

giousness, faith, and sincerity. Their one and only goal was to

snare Islam and Muslims and destroy the infrastructure of

Muslim society.

Examples of such trends can be seen in the political move-

ments

of

the

Zanadiqah

(miscreants),

the

Ghulat

(exaggerators), the Nawasib (the anti-Shiàh), some dubious Esoteric ( Batiniyyah) movements, and some wicked scholars who tried to trick Muslims through their constant transference

(in loyalty) to different political trends or by sneaking into governmental positions.

Despite the gross damage that this trend caused Islam, its

movement and existence lacked any real worth. However, of-

fices of the ruling authorities, interest-seeking conflicts, and abhorrent political conditions did this trend a great favor when they allowed it to penetrate and impact the masses. Actually,

this trend used to live on the margin of other movements.

It make use of their weakness and mistakes, especially dur-

ing the Umayyad reign. As a result, this trend could not with-

stand or maintain its independent form and appearance;

rather, it continuously changed and took various forms that

were colored by the current conditions in both political or in-

tellectual developments.

Reformative Trend

The forth trend was in reaction to the corruption and devi-

ation that was erupting in the Islamic world and among the ca-

liphate (i.e. leadership) and ruling authorities. This trend con-sistently attempted to resist deviation, reform corruption and

openly renounce immoral conditions by calling people towards

Almighty Allah and Islam through either the (divinely instruc-

ted) method of wisdom and excellent explication, or the meth-

od of sacrifice and uprising.

This trend was the closest to the movement of the Ahl al-Bayt

(‘a). However, some inaccurate views have been witnessed in

it.

80

The best example of this trend was the Talibite (i.e. descendants of Abu-Talib) and Àlawid (i.e. descendants of Imam Àli

(‘a)) movements, such as the movement of Zayd ibn Àli, his

son Yahya, and Husayn ibn Àli of Fakhkh (known as Sahib

Fakhkh) as well as the movements of Ahmad ibn Hanbal (the founder of the Hanbaliyyah jurisprudential school) and many

others.

It can be observed that some of those who adopted of this

trend won the support of the Holy Imams (‘a) who either ex-

pressed their approval or, at least, acknowledged them for the

principles upon which they based their movements. Neverthe-

less, the Holy Imams (‘a) would not contribute personally to

such movements in the main and would not instruct their fol-

lowers to respond to these movements openly. In other cases

they did not even permit such movements.

This means that the Holy Imams of the Ahl al-Bayt (‘a) be-

lieved in the legal validity of the principles on which these

movements were started and expected they would positively

impact the Islamic state in general. On the other hand, when

these movements were not comprehensive and revolutionary

uprisings characterized by good planning, finality and require-

ments necessary for their success, the Ahl al-Bayt (‘a) deemed

it unnecessary to require every individual of the Muslim com-

munity to play a role in it.

Revolutionary Trend

The revolutionary trend was based on preferring the most

important to the less important of the higher interests of Islam and advantages to disadvantages. Hence, before starting an

uprising a comparison was also necessary between the corrupt

and the most corrupt, and enduring the corrupt and rising

against it in order to avoid the most corrupt.

A political movement here was not merely the process of

raising slogans—even though they were right—or an ill-con-

ceived campaign without knowledge of conditions, context and

outcome. Nor was it a genuine and sincere sentimental passion

or an expression of the righteous and noble feelings inside

man; rather, the Islamic political movement was an assessment

of a process of social change towards the best, spiritually and

materially, and based on belief in Almighty Allah and on the

81

true and genuine principles and doctrines of Islam. Further-more, it depended upon a thorough objective investigation of

reality and a full trust in Almighty Allah for other-worldly aid, divine support, and capability of assessing the future along

with the outcome and consequences.

82

Political Foundations and Guidelines

The Ahl al-Bayt (‘a) presented the foundations for a political

movement aimed at achieving successful, sought after political

change. The attitude towards secondary issues and policies

could direct the political movement and prepare guidelines for

it based on the following starting-points:

[1] Loyalty to the Ahl al-Bayt (‘a)

The foremost fundamental constituent in this political move-

ment is unconditional belief in the (divinely commissioned)

leadership, wilayah, of the Ahl al-Bayt (‘a) as religious and political leadership which includes identifying religious rulings that had been conveyed by the Holy Prophet (S), identifying be-fitting attitudes to emerging new and future events, and distin-

guishing the true from the false.

Absolute loyalty to the Ahl al-Bayt (‘a) and deep love and

fondness for them would be considered among the major

sources of true guidance and salvation in this world as well as

the afterlife. This love is such that a spiritual and sentimental devotion to the Ahl al-Bayt (‘a) naturally evolves bringing about a patterning after their exemplary models of behavior, manners, obedience to Almighty Allah, piety, and high degree of

abstinence from all forbidden acts.

From this premise, we can conclude the following:

First: The Ahl al-Bayt (‘a) laid much stress on the role of their divinely commissioned leadership in building the Muslim

society and establishing justice and morality. This point has

been mentioned in many of their traditions, some of which

have been cited previously.

The following, however, is another tradition of the same

purport:

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

The Imam is the (true) guide of the guidance-seekers, the

lantern of the well-guided, the path of those moving towards divinity, and the bright sun in the hearts of the Gnostics. His leadership is a cause of redemption, and obedience to him is imposed (by Allah) in this worldly life and becomes provisions in the life after death. He is the dignity of believers,

83

intercession for the sinful, salvation for the lovers, and triumph for the followers, because he is the head of Islam, the perfection of faith, familiar with regulations and laws, and aware of the distinction between the lawful and unlawful. It is thus a rank that none can attain except those whom Allah has chosen, preferred, and designated for leadership and judgment.

Wilayah then entails the defense of borders, management of affairs, and account of the days and months… 6

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

Islam is based on five things: salat (performance of obligatory prayer), zakat (poor-rate), hajj (pilgrimage to the Holy House in Makkah), sawm (observance of fasting), and wilayah.

No validation of anything is on the level of the validation of wilayah. 7

Through an authentic chain of authority, Zurarah has repor-

ted Imam al-Baqir (‘a) as saying:

Islam is based on five things: salat (performance of obligatory prayer), zakat (poor-rate), hajj (pilgrimage to the Holy House in Makkah), sawm (observance of fasting), and wilayah.

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

The Imam (‘a) answered:

The best of them is the wilayah, because it is the key to

them, and the wali (divinely designated leader) is the guide to them. 8

According to another authentically reported tradition, Zayd

al-Shahham has reported that Imam al-Sadiq (‘a) said to him:

O Zayd, to love us is faith and to hate us is disbelief. 9

They maintained that one who loves them must eventually re-

pent and return to Almighty Allah and the sinful among those

who love them would undergo a penalty in this worldly life and

chastisement in the grave ( barzakh) or the hereafter although with final alleviation. We can understand from this counsel that love for the Ahl al-Bayt (‘a) is essential for guidance.

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

He whom Almighty Allah endues with love for the Imams of

my Household has in fact gained the benefit of this world and 84

the next world. He must not then doubt Paradise being his final abode. Verily, love for my Household entails twenty features—ten in the life of the world and ten in the hereafter.

The features of this worldly life are: (1) asceticism, (2) aspir-ation to work, (3) religious abstinence, (4) inclination for worship, (5) repentance before death, (6) pleasure in night worship, (7) absence of envy for that which is possessed by others, (8) observance of commands and prohibitions of Almighty Allah, (9) aversion for this world, and (10) generosity.

Features on the Day of Resurrection include: (1) the person’s Record of Deeds will not be opened for settling his account, (2) he will not be called to weigh his good deeds against his

wrongdoings, (3) he will be given his Record of Deeds in his right hand, (4) an acquittal from hellfire will be recorded for him, (5) his face will be brightened, (6) he will be dressed in garments of Paradise, (7) he will be granted the right to inter-cede for ten individuals of his relatives, (8) Almighty Allah will look at him with mercy, (9) a crown of Paradise will be placed on his head, and (10) he will be allowed to enter Paradise

without being called for reckoning. So, blessed be to those who love my Household. 10

Imam Àli (‘a) is reported to have said to al-Harith al-Àwar:

Verily, your love for us shall help you in three situations: (1) when the Angel of Death comes to you, (2) at the interrogation in the grave, and (3) when you are standing before Almighty

Allah for judgment. 11

Hasan ibn Muhammad ibn al-Fadhl al-Hashimi has reported

on the authority of his father that Imam al-Sadiq (‘a) said:

Verily, love for us—the Ahl al-Bayt—shall be helpful at seven stations: (1) on meeting Almighty Allah, (2) at death, (3) in the grave, (4) on the Day of Assemblage, (5) at the Divine Pond, (6) at the Scale, and (7) on crossing the Discriminating Bridge

(sirat). 12

Third: The Ahl al-Bayt (‘a) also affirmed that true patronage to them is in fact abiding by their course, keeping on the path

of piety and religiousness, and exerting all possible effort to

apply religious laws to one’s life. Accordingly, a true Shiìte is 85

one who practices struggle with the carnal self. The Ahl al-Bayt (‘a) asserted that actual application of one’s love for them and true loyalty to them is manifest in patterning one’s behavior

and conduct after them.

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

Our Shiàh include only those who fear and obey Allah. They

must be characterized by modesty, submission, fulfillment of trusts, and abundant remembrance Allah… 13

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

Our Shiàh are the people of piety, diligence, loyalty and

honesty. They are also the people of asceticism and worship.

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

They pass their nights in worship and their days in fasting.

They purify their wealth, perform the pilgrimage to the House of God, and refrain from committing any forbidden act. 14

Imam Àli (‘a) has defined the Shiàh as follows:

Our Shiàh include only those who meet the needs of each

other for the sake of their loyalty to our leadership, love each other for the sake of our pleasure, and exchange visits for the sake of proclaiming our affairs. They do not oppress when they are enraged and do not exaggerate when they are pleased.

They are a blessing for their neighbors and tranquility for their associates. 15

Fourth: In addition to the belief in Almighty Allah, the mes-

sage of Islam, the Hereafter, the Qur'an, and the Kàbah, love

for the Ahl al-Bayt (‘a) and loyalty to them represents one of

the major pivots on which all Muslims agree unanimously be-

cause the Holy Qur'an has affirmed their purity and the obliga-

tion of bearing love for them and keeping good relations with

them, saying:

Say: I do not ask of you any reward for it but love for my near relatives. (42:23)

In conclusion, love for and loyalty to the Ahl al-Bayt (‘a) is

one of the basic features of Islamic unity and the firm link

between the virtuous community and the other individuals of

the Muslim nation.

86

On account of the Ahl al-Bayt’s tireless efforts to establish this course, the Muslim nation now unanimously agrees on love

for the Ahl al-Bayt (‘a) in spite of multiple attempts exerted

throughout history to confront them, draw Muslims away from

them, and separate their followers from them.

[2] Renunciation of the Enemies of Allah and the

Enemies of the Ahl al-Bayt (‘a)

Another aspect of the political process outlined by the Ahl al-

Bayt (‘a) is that it is not sufficient only to identify the political trend, show loyalty and love for the Ahl al-Bayt (‘a) and believe in their divinely designated leadership; rather, it is necessary in addition to abide by the course and policy of renouncing the

enemies of Almighty Allah, Islam, and the Ahl al-Bayt (‘a).

Anchored in this fact, the Ahl al-Bayt (‘a) are known for their

animosity towards wrongdoers, forbidding any sort of coopera-

tion with them and resisting them through various means and

methods uninfluenced by personal benefit and restricted in-

terests. This political profile sketches out the nature of the relationship of the virtuous community with repressive and devi-

ant ruling regimes and is represented through two main

trends:

The First Trend is civil opposition, which denotes the minim-

um political attitude against such ruling regimes.

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

martyrdom.

Choosing one of these two trends depends on (1) the actual

identification of the circumstances and capabilities of the virtuous community, (2) the identification of the scope of deviation

and injustice that is being practiced by the ruling authorities

towards the people and Islam, and (3) the extent of the impact

and change that can be made by this activity on the actuality of the Muslim nation.

The political position of renouncing the enemies of the Ahl al-

Bayt (‘a) is based on the principle that to hate and provoke the hostility of the Ahl al-Bayt (‘a) is unbelief ( kufr), because it is in evident opposition to the Holy Qur'an that has openly stated

this reality.

87

There are many traditions that show hatred of the Ahl al-Bayt (‘a) is kufr.

[3] Equilibrium in Interests and Priorities

As directed by the Ahl al-Bayt (‘a), a true political movement

must be according to a precise hierarchy of priorities,16 i.e.,

the interest of the Muslim nation and Islamic faith must always

precede the private interests and advantages of the virtuous

community in particular and all private interests in general.

This political trend signifies one aspect of taqiyyah in the approach of the Ahl al-Bayt (‘a) where it means to give up some

personal practices and advantages in order to save the general

interests and unity of Muslims such that these activities be re-

stricted and given the shape of higher interests to avoid the

total suppression and damage of the nation. This will be

demonstrated in the volume dealing with the security system of

the virtuous community where the issue of taqiyyah will be further discussed.

This sort of conduct was a unique phenomenon in the history

of the virtuous community from the beginning of the period of

Islam after the Holy Prophet (S), as is inferred from Imam

Àli’s posture towards the three caliphs because, although he

knew he was the rightful holder of leadership of the Islamic

state (a fact that he stated openly in his famous sermon called

al-Shaqshaqiyyah (No. 3 in Nahj al-Balaghah) as well as on other occasions), he abided by this political trend which he him-

self explained on many occasions, including the following:

By Allah, so long as the affairs of Muslims remain intact and there is no oppression perpetrated except upon me, I shall

keep quiet. 17

In addition, it can be observed that Imam Àli (‘a) correspon-

ded with the general political movements of the three caliphs

and would advise and support them for the sake of the general

interests of Muslims.

The same applies to the state of affairs of Imam Hasan (‘a) in

connection with Muàwiyah when he signed a truce in order to

maintain the power of the Islamic state and save the blood of

Muslims, especially the virtuous among them, from being shed

and also to maintain the survival of the virtuous community.

88

At the same time, many of Imam Hasan’s elite companions insisted that he renounce such a truce and enter armed confrontation with Muàwiyah that would lead to martyrdom. This

position was later taken by his brother, Imam Husayn (‘a), not

with Muàwiyah but in his conflict with Yazid due to various

changes in the circumstances.

The impact of this third political trend can be also discerned

in the conduct of the other Holy Imams (‘a), such as al-Sadiq,

al-Kazim, and al-Ridha—peace be upon them—who had suffi-

cient opportunities to ignite expansive revolutions against the

deviant rulers but refrained from such acts because of the

higher interests of Islam taking priority over their private in-

terests and a thorough comprehension of the current political

situation.

The same trend also applied to leading scholars of the Ahl al-

Bayt (‘a), especially in the current age, shown in the positions taken by Shiìte religious scholars towards the Ottoman Empire when it was exposed to the crusades of the West and their

standpoints on present issues of the Muslim world. Under such

conditions, the followers of the Ahl al-Bayt (‘a) stood along with other Muslims to defend the Ottoman empire which had itself

treated the Shiàh unjustly and been deviant in many of its

practices and laws. The one and only reason for such support

was that this empire raised the slogan of Islam and represen-

ted the Muslim Nation against the opponents of Islam.

[4] Unity of the Muslim Society

The next principle on which the political trend of the Ahl al-

Bayt (‘a) is founded is the maintenance of the structure of

Muslim society and the firm social ties that must increase

among Muslims, such as mutual love, affection and respect

which contribute to the unity of Muslims and create strong alli-

ances among the individuals of the Muslim nation.

The features of this unchangeable political trend can be

traced in the narrations that are reported from the Ahl al-Bayt

(‘a) emphasizing the need of this aspect in their political and

social movement as a whole.

It is possible to make out the points indicating this trend in

the following instructions of the Ahl al-Bayt (‘a):

89

(1) The virtuous community is required to coexist and inter-act with the other Muslims in a broad and perfective unity and

is not permitted to live in isolation within Muslim society be-

cause the individuals of the virtuous community are in constant

need of exchanging services with others.

In Usul al-Kafi, Shaykh al-Kulayni has reported through an authenticated chain of authority that Murazim reported Imam

al-Sadiq (‘a) as saying:

Verily, you cannot escape dealing with people. No one can

dispense with others throughout their lifetime since people are in an indispensable need of each other. 18

Hudhayfah ibn Mansur has reported that he heard Imam al-

Sadiq (‘a) saying:

Whoever refrains from reaching out to help others will have

surely stopped one hand (his own) from helping others, while many hands will refrain from reaching out to him. 19

According to this fact, one of the basic approaches of the en-

emies in the course of opposing the virtuous community was

their attempt to isolate this community from Muslim society.20

(2) The Ahl al-Bayt (‘a) stressed abiding by the manners of

good association as prescribed by Islam in order to strengthen

the pillars of Muslim society and their social ties by visiting the sick, attending funeral ceremonies, and paying attention to

sentimental and emotional aspects of life.

Husham al-Kindi has reported that he heard Imam al-Sadiq

(‘a) say:

Avoid committing any act due to which we may be disgraced.

Verily, an immoral son brings disgrace to his father because of his deeds. Be good for the sake of those to whom you devotedly belong and do not be bad examples against them. Build good

relationships with them, visit their sick, attend their funeral ceremonies, and let them not precede you in performing any act of decency because you are worthier than them in such acts.

By Allah I swear, Almighty Allah has never been worshipped

through a matter more appreciated by Him than conceal-

ment—dissimulation (taqiyyah). 21

(3) The Ahl al-Bayt (‘a) instructed their followers through a

set of rules and regulations determined for social relations to

90

be committed to pledges, covenants, and commercial contracts that they concluded with other Muslims so that these commit-ments would act as solid ethical and legal bases for their rela-

tions with others.

Imam Àli (‘a) is reported to have said:

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

Therefore, whoever fulfills their pledges will gain proximity with Almighty Allah, whoever breaches them will be rejected

by Him and if one underestimates their importance, a suit shall be brought against him before the One Who has affirmed the

fulfillment of pledges and commanded His creatures to adhere to them. 22

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

Never breach your pledges, never violate your obligations,

and never trick your enemy (by violating your covenant with

him) because Almighty Allah has made the pledge and promise

to him (i.e. the enemy) as a security for him. 23

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

Among the examples of breach of pledge are to cheat one’s

friend and to break one’s covenant. 24

(4) The Ahl al-Bayt (‘a) urged their followers to maintain high

standards of conduct among people at both individual and col-

lective levels so that they would become leading examples for

the people and leave an estimable impact on them in the fields

of guidance and concord. In this respect, Shaykh al-Kulayni has

reported through an authentic chain of authority that Safwan

ibn Yahya reported Abu-Usamah Zayd al-Shahham as saying

that Imam al-Sadiq (‘a) said to him:

Deliver my greetings to anyone you regard as obeying me

and following my orders: I advise you to fear Almighty Allah, act piously in the affairs of your religion, work painstakingly for Almighty Allah, be honest in your speech, fulfill your trusts, prostrate yourselves before Almighty Allah for considerable

periods, and observe good neighborhood. Verily, these are matters with which the Prophet Muhammad (S) came. You should

return to their owners that with which you were entrusted, be the owners righteous or dissolute. The Messenger of Allah (S) 91

would order his followers to return items of safekeeping even if it had only been a needle and thread. Build good relationships with your clans, present yourselves at their funeral proces-sions, visit the sick among them, and fulfill your duties towards them.

Verily, if one of you shows piety in his religious affairs, only speaks the truth, and behaves politely with others, they will refer to him as belonging to Jàfar and they will say that this is the way Jàfar educates his followers. This will please me and fill me with delight. If one does the opposite, it is I who will be defamed and offended, since people will say that Jàfar has

educated his followers with these ill manners. I swear by Allah that my father (‘a) told me that a Shiìte in a clan would be the best of that clan’s individuals, the most trustworthy, the most observant of their rights, and the most honest. The other individuals of that clan would always keep their wills and trusts with him, and when they are asked about him, they will answer that he was unmatched among them, since he was the most

trustworthy and the most honest. 25

Habib al-Khathàmi has reported that he heard Imam al-

Sadiq (‘a) saying:

Adhere (all of you) to abstinence (from acts of disobedience to Almighty Allah) and piety, attend funeral ceremonies, visit the sick, present yourselves in the mosques with your people, and desire for others whatever you desire for yourselves. Is it not shameful to one of you when a neighbor observes your

right but you do not observe his? 26

We conclude that the policy of maintaining Islamic unity sig-

nifies an unchangeable and major principle in the political

trend of the virtuous community.

[5] The Role of the Nation in Political Change

The fifth principle on which the political trend of the Ahl al-

Bayt (‘a) is founded is their assertion that the Muslim nation

must play a considerable role in the process of changing polit-

ical conditions, either by acting directly or contributing to create a process of change or by monitoring and observing the

progress of this process, its outcome and results. To

92

summarize this approach, the Ahl al-Bayt (‘a) believe that the nation is the tool of the process of change; therefore, it is necessary to mobilize and change the public psychologically and

spiritually so that they become capable of bringing about that

change.

At the same time, the nation is both the subject and the ob-

ject of that process of change, and the sought objective of this process is to guide people towards Almighty Allah and the right

path which leads certainly to attainment of divine perfection.

An investigation of the following points gives us a clear un-

derstanding of this view:

(1) The concept of the Holy Imams of the Ahl al-Bayt (‘a)

about the leadership of Muslims is that Imamate is a divinely

designated position, in the sense that an Imam is assigned on

the strength of a nomination made by the Holy Prophet or the

preceding Imam.

Notwithstanding, we find that in actual practice the Ahl al-

Bayt (‘a)—after having been removed from this divinely desig-

nated position because of political circumstances that Muslims

encountered immediately after the Holy Prophet’s demise—em-

phasized the people’s role in the processes of political change.

It is evident that Imam Àli (‘a) became Caliph as the result

of a direct election of Muslims living in al-Madinah, while Abu-

Bakr claimed the position as a result of election by some

people who held a (private) meeting at saqifah of Banu-

Saìdah, Ùmar held the position due to direct nomination by

one person—Abu-Bakr, and Ùthman came to the position as a

result of the vote of four persons out of six persons that Ùmar

had named to choose the following caliph (without requesting

the opinion of other Muslims on the issue).27

The same thing applies to the rulers of the Umayyad and

Àbbasid dynasties who totally deprived the nation of its role in a direct election or even consultation.

All this took place against explicit divine wording ( nass) and in spite of the slogan that was raised by the followers of the

School of Consultation ( shura). Apparently, this slogan lacked any substance and was raised just to revoke the divine and

Prophetic texts on designating Imam Àli and his descendants

(‘a) as the leaders of the Muslim nation.

93

It is also clear that the Holy Imams of the Ahl al-Bayt (‘a) in general political situations used to take the public view into

consideration, as shown in Imam Àli’s stance to the question

of arbitration immediately after the Siffin War even though he

had originally not supported the validity of this situation.

Nevertheless, the Imam (‘a) based his stance on the general

viewpoint of his army and declared it after discussion with the

Khawarij.28

The same thing can be said about Imam Hasan’s truce with

Muàwiyah and Imam Husayn’s open rejection of Yazid’s de-

mands after being certain that the people of Iraq unanimously

agreed with him in this matter.

(2) The Ahl al-Bayt (‘a) adopted a policy that admitted mul-

tiple political parties and opposition even if those parties were in the wrong and lacked any legal or actual justification. This

policy was obvious in the general setting of Imam Àli (‘a) who

did not take any suppressive procedures against his political

opponents as long as they did not use a weapon or power to

face him politically. The most obvious example of this policy

was Imam Àli’s attitude towards the mutinous movements of

Talhah and al-Zubayr and of the Khawarij after the issue of ar-

bitration—when they isolated themselves from the Muslim

community and refrained from carrying out their general du-

ties towards society—as well as many other persons who objec-

ted to the Imam’s policy of allowing various sorts of opposing

political activities.

(3) As has been discussed in the first chapter of this book,

the Ahl al-Bayt (‘a) established an exclusive method of choos-

ing a judge or a referential authority in the issue of issuing religious verdicts. This method then developed into the system of

religious referential authority ( marjiìyyah) by which a religious authority was elected by the people through natural and

direct voting for a nominee that met the requirements of the

office. In this system too, the two processes of electing the

most qualified person and the people getting to know him grew

in the nation so gradually that it became the norm in all issues.

The same method is applied while choosing a deputy of the

referential authority—a method that takes form by means of

gradual approval of the people, familiarity with and consent for that person.

94

(4) The Ahl al-Bayt (‘a) paid very special attention to the weak, poor, and needy Muslims in general, as well as the lower

class of the Muslim society, such as non-Arabs, slaves, and oth-

ers who later on represented the vast majority of the Muslim

community. The Ahl al-Bayt (‘a) were famed for taking good

care of these social classes and depending on them such that

some individuals of (the tribe of) Quraysh protested against

Imam Àli’s manners towards the non-Arab Muslims who they

used to call ‘the red-faced’, as mentioned in their famous com-

plaint to Imam Àli (‘a), “Those red-faced ones preoccupy you

more than we do.”

The majority of the Muslim community, these lower-classed

people, bore much love for the Ahl al-Bayt (‘a) as a natural result of the care that was shown for them.

This extraordinary attention and care for these classes can

be observed in the following section of Imam Àli’s famous

Epistle to Malik al-Ashtar, the governor of Egypt :

Beware! Fear Allah when dealing with the lower classes of

the poor who have none to sponsor them, who are forlorn, indigent, and helpless and are greatly torn in mind—victims to the vicissitudes of time. Among them, there are some who do not

question their lot in life and who in spite of their misery, do not go about begging. For God's sake, safeguard their rights; for upon you rests the responsibility of protection. Assign for their benefit a portion of the state treasury, wherever they may be, whether close at hand or far from you. The rights of the two should be equal in your eyes. Do not let any preoccupations

cause you to forget them, for no excuse whatsoever for the dis-regard of their rights will be acceptable to God. Do not treat their interests to be of less importance than your own, never put them outside the scope of your important considerations, and note those who look down upon them and of whose condition they keep you in ignorance. 29

The Role of the Nation in the System of the Virtuous

Community

The following points summarize the role that can be played

by the nation in the general system of the virtuous community:

(1) The public play the role of selecting and identifying the

Islamic leadership in the Age of Occultation. In the periods of

95

the Holy Prophet (S) and Imams (‘a), the leadership of the Muslim community is designated directly by Almighty Allah

while, in the Age of Occultation, this position must be held by

the most qualified religious referential authority (namely, marjì) who is designated by Almighty Allah, too, but in the light of meeting the requirements and qualifications that authorize holding this position, as declared by the Ahl- Bayt (‘a).

However, the role of the nation in this respect is to decide on

the person who best meets all these requirements and qualific-

ations.30

(2) The nation is responsible for choosing the civil adminis-

tration of the Muslim community.

There are two aspects of social activity. One is the applica-

tion of Islamic laws to the actions of the nation in general and of the virtuous community in particular to lead them to perfection through laws and regulations that must be practiced by

the authority. The other aspect is related to the administration of private worldly affairs of the people and must be decided by

the people themselves. This aspect includes the areas of per-

missibility in the religious code of Islamic law (i.e. issues that are determined to be permissible: ja’iz) in its all-comprehensive significance which covers issues that are determined to be

recommended ( mustahabb), disapproved of ( makruh), or allowed ( mubah). These areas of affairs have been left for man to choose for himself whether to perform them or not.

Sometimes, this permissibility requires a social order to stop

contradiction of personal wills or to put different interests, desires, and inclinations in accord. When this takes place, the administration of these affairs is left to people to do what best fits their desires and achieves their interests according to their

personal experiences.

Because the office of management cannot be held by every-

one, a special group from the community may select the most

qualified person for this office. In constitutional terms this

body is called a municipality council.

Legality of such a management council can be achieved

through sanction by the supreme religious authority or where

majority selection is unanimously supported by Muslims in

general. Compliance becomes binding after such unanimity, as

is indicated by considerable traditions of the Ahl al-Bayt (‘a), 96

such as the Holy Prophet’s following instruction in his Farewell Sermon:

The heart of a real Muslim must always stay true to the fol-

lowing three matters: (1) sincerity in deeds that are intended for Almighty Allah, (2) loyalty to the leaders of Muslims, and (3) abiding by unanimity. 31

(3) The public may give advisory opinions to the leadership,

since such advice demonstrates true interest by both in the

general welfare of the community. A need for such consultation

is necessary to achieve the highest social standards; however,

this system is not necessary in the case of the leadership of the Infallible and divinely-directed Imams (‘a).

This common interest embodies a good ground for confirm-

ing and consolidating the relationship between the leadership

and the nation, as is indicated by the following Qur'anic text:

Thus it is due to mercy from Allah that you deal with them

gently, and had you been rough or hard hearted, they would

certainly have dispersed from around you; pardon them there-

fore and ask pardon for them, and take counsel with them in

the affair, but when you resolve a matter, then place your trust in Allah.

Surely, Allah loves those who put their trust in Him. (3:159) Although the Holy Prophet (S) did not require consultation in

order to realize the reality of a situation, consultation had a

considerable impact on the relationship and psychological and

spiritual connection between the leadership and the public.

This common interest contributes to educating the public on

undertaking responsibility, playing a role in general issues,

realizing the actual circumstances of issues and becoming fa-

miliar with facts and approaches to various issues of Muslims.

In the case of the religious authority that is selected on the

basis of election after meeting the qualifications, the consultation of the nation contributes significantly in discerning the accurate attitudes towards the issues involved. In the light of this fact, texts from the Holy Qur'an and the Holy Sunnah emphasize the significance of consultation and mutual counseling in

the individual and social lives of the Muslims.32 The following

Qur'anic text is one example:

97

…and their rule is to take counsel among themselves. (42:38) (4) The public is required to supervise and assess the level of

procedures that are taken by the leadership or the selected ad-

ministrative body. Such supervision can be classified into two

aspects:

First, supervision of the qualities in the leadership or the religious authority that authorize him to hold this office—know-

ledge, piety, and excellent management—and the observed

scope

of

harmony

between

his

conduct

and

these

qualifications.

Second, supervision of the quality of procedures and con-

formity with the totality of unequivocal laws of religion and

with what the public needs from the leadership to achieve their

desires and interests.

Indications of this special role of the public can be pointed

out in the traditions about enjoining the right and forbidding

evil, such as the famous speech of Imam Husayn (‘a), recalling

his grandfather, the Holy Prophet (S), as saying:

If one realizes that an unjust ruler is violating the prohibitions of Allah, breaching his pledge with Him, opposing the traditions of His Messenger (S), and treating His servants with wrongdoing and aggression, but that person does not try to

change that injustice by a deed or a word, Allah will surely associate him with that ruler. 33

The public can practice supervision either directly, through

constitutional means, or through civil organizations such as the press, political parties and other establishments that grant

freedom of expressing personal views.

(5) The public are required to support, refer to and act sin-

cerely towards the religious leadership. This aspect can be un-

derstood from traditions like the following:

A. Texts that reveal the obligation of obedience to the reli-

gious leadership:

O you who believe! Obey Allah and obey the Messenger and

those in authority from among you; then, if you quarrel about anything, refer it to Allah and the Messenger if you believe in 98

Allah and the Last Day; this is better and more suitable in the end. (4:59)

B. Texts that reveal the obligation of swearing allegiance to

the Imam and the obligation of recognizing the Imam of one’s

age, such as the following traditions:

Whoever dies before recognizing the authority (i.e. Imam) of his time has died as non-Muslim.

Whoever dies without paying homage (to an Imam) has died

as a non-Muslim. 34

C. Texts that reveal the obligation of giving advisory opinion

to the leaders of Muslims, such as the previously mentioned

tradition of the Holy Prophet (S) about the three things that

must find no place in the heart of a true Muslim.

[6] Observation of Regulations and Standards

The sixth principle on which the political trend of the Ahl al-

Bayt (‘a) is founded is their emphasis on Islamic regulations

and standards in the process of building a virtuous community

and making political changes. Such regulations and standards

can monitor the features of change and the scope of its pro-

gress. The Holy Qur'an has emphatically displayed a set of dis-

tinctive features and qualities of true perfection to be the criterion of preference among Muslims.

First of all, belief in Almighty Allah and following true guid-

ance are the basis of all distinctive features that the Holy

Qur'an shows, because unless there is belief in Almighty Allah,

one’s file is absolutely sealed, no matter how excellent his distinctive features are.

Declaring this fact, the Holy Qur'an states:

As for those who disbelieve, their deeds are like a mirage in a desert, which the thirsty man deems to be water. When he

comes to it, he finds it to be naught, but he finds Allah is there to pay back to him his reckoning in full. Allah is quick in reckoning. (24:39)

Let us now refer to a summary of these distinctive features:

(1) Piety and Abstinence from Violating Prohibitions of

Allah

99

The Holy Qur'an has highlighted the role of these two features in the process of change and also in discriminating and

preferring one Muslim over another:

Surely, the most honorable of you with Allah is the most pi-

ous of you. (49:13)

(2) Knowledgeability

Knowledgeability in this regard stands for the recognition of

Almighty Allah and the familiarity with the facts of this uni-

verse, religion, divine revelation, religious code of Islamic laws and the divinely ordained provisions.

In the previous chapter of the cultural aspect of the virtuous

community, we found that the Ahl al-Bayt (‘a), through their

school and followers, ensured a special interest in knowledge

of various types depending on the significance that the Holy

Qur'an has given to it, as revealed in the following texts:

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

(39:9)

Allah will exalt those of you who believe, and those who are given knowledge, in high degrees. (58:11)

(3) Struggle, Self-Sacrifice, Exertion of Efforts, Spend-

ing and Charity for the Sake of Almighty Allah

No human community can ever attain perfection and achieve

its goal by any means other than hardship, toil, distress, affliction, and sacrifice. Confirming this fact, the Holy Qur'an states: Do you think that you would enter Paradise while yet the

state of those who have passed away before you has not come

upon you. Distress and affliction befell them and they were

shaken violently so that the Messenger and those who believed with him said, “When will the help of Allah come?” Now,

surely, the help of Allah is nigh. (2:214)

The Holy Qur'an has also determined jihad (used in its common sense meaning the exertion of all possible effort) to be one of the features that discriminates people because it is a phenomenon capable of perennial practice with definite outcomes

and purports:

And Allah has preferred those who strive and fight by a great reward, above those who hold back. (4:95)

100

(4) Actual Freedom

Actual freedom entails freewill and choice independent of in-

ner pressures—such as desires, inclinations, and lusts—and ex-

ternal pressures, such as fear of tyrannical rulers, delusions,

and myths. One who possesses this quality will definitely be

free in choosing the correct path realized by one’s reason and

knowledge.

This genuine freedom embodies one of the features of indi-

viduals and societies due to which a society is preferred over

another:

Allah sets forth a parable: consider a slave, the property of another, who has no power over anything and one whom We

have granted from Ourselves a goodly sustenance such tha 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) (5) Comprehension of peoples’ equality and justice

Another distinctive feature by which one is preferred to an-

other is having the belief that all people are equal and treating them all with justice and fairness because they are from the

same origin and are equal in rights, duties and responsibilities, without any discrimination on the basis of sex, color, blood, lineage or kinship. Privileges that are granted are according to

one’s deeds, hard work and deference. In the previously cited

point, we referred to the Holy Qur'an’s criterion of preference, piety.

The aforesaid features compose the philosophy advocated by

the Ahl al-Bayt (‘a) in the process of social change as well as

the criterion of its actual progress and development.

The Ahl al-Bayt (‘a) also followed a fixed outline in their

policy towards human society and in their endeavors to con-

struct a virtuous community.

Advancement in physical sciences and civil advancement in

the essential means of life, including the means that facilitate life styles, are also important according to the Ahl al- Bayt (‘a).

However, it is necessary to pursue advancement only if it con-

tributes to the achievement of these criteria or has some bear-

ing on it. Sometimes, advancement becomes contingent upon

and owes its existence and development to these criteria.

101

1. - Àbdullah ibn al-Zubayr ibn al-Àwwam, of the tribe of Quraysh and the clan of Asad, had the kunyah (i.e. epithet)

Abu-Bakr, which was the kunyah of his maternal grandfather.

His mother, Asma', the daughter of AbuBakr, emigrated (to al-

Madinah) while she was pregnant and gave birth to Àbdullah.

He participated in an expedition to Africa with Àbdullah ibn

Abi-Sarh and killed the commander of the Roman army;

namely, Georges, in AH 64.

Having taken advantage of the public grudge against the

Umayyad ruling authorities after the martyrdom of Imam

Husayn (‘a) and the event of al-Harrah, Àbdullah ibn al-

Zubayr declared a mass insurrection in Makkah and the groups

of the Khawarij, the escapees from al-Madinah, and others

joined his revolt. The Umayyad ruling authority sent its forces, under the command of Husayn ibn Numayr al-Sakuni, to besiege him in the holy city of Makkah. They struck the Holy Kà-

bah with manjaniq (a weapon carrying stony-balls that are

thrown on strongholds and fortresses) and burnt it down.

These acts infuriated the Muslims and Àbdullah ibn al-Zubayr

gained more support and aid. At the same time as the situation

attained its climax, the royal house declared the death of Yazid ibn Muàwiyah. As a result, pressure on Àbdullah ibn al-Zubayr decreased, granting him an opportunity to declare him-

self the caliph (i.e. ruler; vicegerent of the Holy Prophet (S)).

The peoples of Egypt, Hijaz, Yemen, Iraq, and Khurasan (north-

ern Persia) swore allegiance to him, but the people of Sham

(currently Syria, Jordan, Lebanon, and Palestine) ho paid

homage to Marwan ibn al-Hakam. Àbdullah ibn al-Zubayr

declared al-Madinah as the center of his sovereignty and re-

mained in power as caliph until Àbd al-Malik ibn Marwan held

the leadership of the Umayyad rule. In AH 72, the Umayyad

ruler (i.e. Àbd al-Malik) ordered an army, under the command

of Hajjaj ibn Yusuf al-Thaqafi, to suppress Àbdullah ibn al-

Zubayr’s revolt, so the latter moved to Makkah, but Hajjaj fol-

lowed him there and a war that lasted for six months and sev-

enteen nights flared up in the center of Makkah. This war

ended when Àbdullah ibn al-Zubayr was killed in AH 73 after

his supporters gave him up so terribly and surrendered them-

selves to Hajjaj in huge groups, one of which included about

ten thousand persons. Among those who left Àbdullah and

102

joined Hajjaj were the sons of Hamzah and Habib. As a consequence, Hijaz came under Umayyad dominion once more.

(Quoted from Tarikh al-Tabari 3:360-538 and Dr. Àbd al-

Salam al-Tarmanini, Ahdath al-Tarikh al-Islami bi-Tartib al-Sin-

in, Chronological Events of the History of Islam, Events of AH

73.)

2. - Àbd al-Rahman ibn al-Ashàth ibn Qays al-Kindi be-

longed to the lineage of the kings of Kindah. The governor of

Iraq, Hajjaj, appointed him as the commander of a military op-

eration against the Turkish king Rutabil, who ruled the territ-

ories beyond Sajistan. Hence, Àbd al-Rahman invaded some

parts of these territories, seized some strongholds, and took

over some of the spoils. He then wrote a letter to Hajjaj informing him of these events and suggesting that he would not enter

the lands of Rutabil without examining the approaches and exit

routes of these lands. However, Hajjaj accused him of weak-

ness and failure and ordered him to continue the takeover of

those lands. Àbd al-Rahman, then discussed Hajjaj’s orders

with his companions who disapproved of them and agreed on

forsaking obedience to Hajjaj. Hence, they swore allegiance to

Àbd al-Rahman that they would depose Hajjaj and throw him

out of Iraq. Some of them drew attention to the fact that if they deposed Hajjaj it would mean opposing Àbd al-Malik ibn Marwan because the former was appointed by the latter, so they

agreed on deposing Àbd al-Malik, too.

In AH 81, Àbd al-Rahman ibn al-Ashàth entered al-Basrah

where all the people, including important personalities like the aged chiefs and the famous reciters of the Holy Qur'an, swore

allegiance to him in deposing Hajjaj and Àbd al-Malik ibn Mar-

wan. When he was informed, Hajjaj wrote a letter to Àbd al-

Malik informing him about Àbd al-Rahman’s mutiny and ask-

ing for more troops to fight against him.

In Muharram AH 82, the two armies met in a place called al-

Zawiyah where they fought a violent battle. In this clash, Àbd

al-Rahman ibn al-Ashàth overcame the troops of the Umayyad

ruling authorities, defeating the tribes of Quraysh and Thaqif

who ran away and joined Hajjaj. In the last days of Muharram

AH 83, the two armies met again to fight, but this time Hajjaj

was the victor. After his defeat, Àbd al-Rahman retreated to-

wards Kufah, but Hajjaj chased him and a battle took place in

103

an area near Kufah called Dayr al-Jamajim. In this battle, Hajjaj overcame him and forced Àbd al-Rahman to leave for Basrah.

Hajjaj chased him again and fought against him in a place

called Maskan where he defeated him a second time. This new

defeat forced Àbd al-Rahman to retreat to Sajistan and join

Rutabil.

In AH 85, Hajjaj wrote a threatening letter to Rutabil asking

him to arrest and surrender Àbd al-Rahman ibn al- Ashàth to

him. Consequently, Rutabil arrested Àbd al-Rahman and sent

him to Hajjaj. As soon as he had Àbd al-Rahman in custody,

Hajjaj executed him and sent his head to Àbd al-Malik ibn

Marwan. (Quoted from Tarikh al-Tabari 3:624-652 and Dr.

Àbd al-Salam al-Tarmanini, Ahdath al-Tarikh al-Islami bi-

Tartib al-Sinin, Chronological Events of the History of Islam,

Events of AH 85.)

3. - Nahj al-Balaghah, Sermon No. 40.

4. - Nahj al-Balaghah, Sermon No. 61.

5. - Nahj al-Balaghah, Sermon No. 60.

6. - Àllamah al-Majlisi, Bihar al-Anwar 25:169-170, H. 38 as

quoted from Rajab al-Barsi, Mashariq Anwar al-Yaqin.

7. - Shaykh al-Kulayni, al-Kafi 2:18, H. 1.

8. - Shaykh al-Kulayni, al-Kafi 2:18, H. 5.

9. - Al-Barqi, al-Mahasin 1:247, H. 464 (Ed. The Ahl al-Bayt

World Assembly).

10. - Al-Daylami, Àlam al-Din, pp. 451; Àllamah al-Majlisi,

Bihar al-Anwar 27:163, H. 14 as quoted from the previous ref-

erence book.

11. - Al-Daylami, Àlam al-Din, pp. 461; Àllamah al-Majlisi,

Bihar al-Anwar 27:164, H. 14 as quoted from the previous ref-

erence book.

12. - Al-Barqi, al-Mahasin 1:250, H. 471; Àllamah al-Majlisi,

Bihar al-Anwar 27:158, H. 4 as quoted from the previous refer-

ence book.

13. - Shaykh al-Kulayni, al-Kafi 2:74, H. 3.

14. - Shaykh al-Saduq, Sifat al-Shiàh, pp. 2; Àllamah al-Ma-

jlisi, Bihar al-Anwar 68:167, H. 33 as quoted from the previous

reference book.

15. - Shaykh al-Kulayni, al-Kafi 2:236-7, H. 24; Àllamah al-

Majlisi, Bihar al-Anwar 68:190, H. 46 as quoted from the previ-

ous reference book.

104

16. - A list of priorities has been displayed and discussed in the second book of this series and also in our book entitled ‘al-wihdah al-islamiyyah min manzur al-thaqalayn, (Islamic Unity

from the Perspective of the Two Weighty Things—i.e. the Holy

Qur'an and the Ahl al-Bayt (‘a)).’

17. - Nahj al-Balaghah, Sermon No. 74.

18. - Shaykh al-Kulayni, Usul al-Kafi 2:635, H. 1.

19. - Shaykh al-Kulayni, al-Kafi 2:643, H. 6.

20. - This point has been discussed in the previous discussion

of treating psychological pressures

21. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 11:471.

22. - Al-Amudi, Ghurar al-Hikam 9:274.

23. - Al-Amudi, Ghurar al-Hikam 85:218.

24. - Al-Amudi, Ghurar al-Hikam 57:37.

25. - Al-Hurr al-Àmili, Wasa'il al-Shiàh 8:398 H. 2.

26. - Shaykh al-Kulayni, al-Kafi 2:635, H. 3.

27. - In this section, we do not intend to discuss whether

these restricted elections were right or unjustified; rather, we only want to refer to the point that Imam Àli (‘a) himself had

not agreed to hold the position of caliphate without direct election by the people. Referring to this election, Imam Àli (‘a)

says in his famous sermon known as al-Shaqshaqiyyah:

At that moment, nothing took me by surprise like the crowd

of people rushing towards me. They advanced towards me from

every side like the mane of the hyena so much so that Hasan

and Husayn were getting crushed and both shoulders of my

garment were torn. They collected around me like a herd of

sheep and goats. When I took up the reins of government, one

party broke away and another turned disobedient while the

rest began acting wrongfully…

28. - In Nahj al-Balaghah, Sermon No. 127, Imam Àli (‘a)

says:

Your own group unanimously suggested the names of these

two men and we took the pledge from them that they would

not exceed the Qur'an but they deviated from it and abandoned

the right way although both of them were conversant with it…

29. - Nahj al-Balaghah, Epistle No. 53.

30. - Further discussions of this question (i.e. the role of the nation in the general system of the virtuous community) have

been cited in my book of al-hukm al-islami bayna al-nazariyyah

105

wa’l-tatbiq (Islamic Government; Theory and Application) 172-179.

31. - Shaykh al-Kulayni, al-Kafi 1:403-404, H. 1, 2.

32. - Further discussions of this question have been cited in

my book of al-hukm al-islami bayna al-nazariyyah wa’l-tatbiq

(Islamic Government; Theory and Application); Chapter: Con-

stitution System, a Genuine System, pp. 113-137.

33. - 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).

34. - The references of these two traditions have been previ-

ously cited in this book.

Source

URL:

https://www.al-islam.org/role-ahl-al-bayt-

building-virtuous-community-book-3-muhammad-baqir-al-

hakim

Links

[1]

https://www.al-islam.org/person/ayatullah-sayyid-

muhammad-baqir-al-hakim

[2]

https://www.al-islam.org/organization/abwa-publishing-

and-printing-center

[3] https://www.al-islam.org/person/badr-shahin

[4] https://www.al-islam.org/library/general-education-society

[5] https://www.al-islam.org/library/early-islamic-history

[6] https://www.al-islam.org/library/general-history-politics

[7] https://www.al-islam.org/library/12-imams

[8]

https://www.al-islam.org/library/general-spirituality-

philosophy

[9] https://www.al-islam.org/feature/introducing-ahlul-bayt

[10]

https://www.al-islam.org/feature/resources-further-

research

[11]

https://www.al-islam.org/feature/responses-

misconceptions

[12] https://www.al-islam.org/person/ahlul-bayt

[13] https://www.al-islam.org/person/12-imams

106

"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 System of Religious Referential Authority

- Qualifications and Requirements

- Tasks and Responsibilities

- a) First Responsibility: Issuance of Verdicts

- b) Second Responsibility: Judgment

- True Judgment

- c) Third Responsibility: Authority

- Chapter 3

- Identity and Its Role

- a) Aspects of Identity

- b) Specifications of Identity

- Chapter 4

- Relationship between the Virtuous Community and the Religious Referential Authority

- Direct Connection and Deputy System

- The Internal Relations of the Virtuous Community

- External Relations with Other Groups

- Chapter 5

- Prelude

- The General Political Trends during the Ages of the Holy Imams (‘a)

- Political Foundations and Guidelines

Table of Contents

Miscellaneous information:

Chapter 1

Chapter 2

The System of Religious Referential Authority

Qualifications and Requirements

Tasks and Responsibilities

a) First Responsibility: Issuance of Verdicts

b) Second Responsibility: Judgment

True Judgment

c) Third Responsibility: Authority

a) First Responsibility: Issuance of Verdicts

b) Second Responsibility: Judgment

True Judgment

c) Third Responsibility: Authority

The System of Religious Referential Authority

Qualifications and Requirements

Tasks and Responsibilities

a) First Responsibility: Issuance of Verdicts

b) Second Responsibility: Judgment

True Judgment

c) Third Responsibility: Authority

a) First Responsibility: Issuance of Verdicts

b) Second Responsibility: Judgment

True Judgment

c) Third Responsibility: Authority

Chapter 3

Identity and Its Role

a) Aspects of Identity

b) Specifications of Identity

Identity and Its Role

a) Aspects of Identity

b) Specifications of Identity

Chapter 4

Relationship between the Virtuous Community and the Religious Referential Authority

Direct Connection and Deputy System

Direct Connection and Deputy System

The Internal Relations of the Virtuous Community

External Relations with Other Groups

Relationship between the Virtuous Community and the Religious Referential Authority

Direct Connection and Deputy System

Direct Connection and Deputy System

The Internal Relations of the Virtuous Community

External Relations with Other Groups

Chapter 5

Prelude

The General Political Trends during the Ages of the Holy Imams (‘a)

Political Foundations and Guidelines

Prelude

The General Political Trends during the Ages of the Holy Imams (‘a)

Political Foundations and Guidelines