Alhassanain(p) Network for Heritage and Islamic Thought

Question 20: During ziyarah, why do the Shi‘ah kiss the doors and walls of the shrines of awliya’ and seek blessings {tabarruk} whereby?

Reply: Seeking blessings{tabarruk} through the remnants (and symbols) of the saints{awliya’} of God is not a new phenomenon among Muslims; rather, this behavior can be traced back to the Prophet’s life account and to the life of his Companions.

Not only the Holy Prophet (S) and his Companions did this act but also past prophets (‘a) used to do it. Below are the proofs provided by the Qur’an and Sunnah concerning the legitimacy of seeking blessings through the remnants (and symbols) of the awliya’.

1. In the Holy Qur’an we read that when Yusuf (Joseph) the Truthful (‘a) introduced himself to his brothers and forgave them, he said:

“اذهبوا بقميصي هذا فألقوه على وجه أبي يأتي بصيراً .”

“Take this shirt of mine, and cast it upon my father’s face; he will regain his sight.” 1

Then, the Qur’an recounts:

“فلما أن جاء البشير ألقه على وجهه فارتدّ بصيراً .”

“When the bearer of good news arrived, he cast it on his face, and he regained his sight.” 2

The expressive content of these Qur’anic words proves clearly how a prophet of God (Hadrat Ya‘qub (‘a)) seeks blessings through the shirt of another prophet (Hadrat Yusuf (‘a)). Furthermore, it indicates that the said shirt caused Hadrat Ya‘qub (‘a) to regain his sight.

Now, can we say that this act of the two holy prophets (‘a) is not within the ambit of monotheism and worship of God?!

2. No one doubts that while circumambulating the House of God{tawaf} , the Holy Prophet of Islam (S) used to touch or kiss the Black Stone{Hajar al-Aswad} .

Bukhari in his Sahih says:

“رأيت رسول الله صلى الله عليه وأله وسلم يستلمه ويقبّله ”

“I saw the Messenger of Allah (S) touch and kiss it (Hajar al-Aswad).” 3

So, if touching or kissing a stone was an act of associating partner with God, how would the Prophet who called for monotheism do it?

3. In the Sahihs, Musnads and books of history and traditions, there are plentiful hadiths regarding the Prophet’s Companions’ seeking blessings through the Prophet’s (S) belongings such as garment, water of wudu’{ablution} , water vessel, etc. These hadiths remove any doubt about the legitimacy and wholesomeness of this practice.

We cannot cite all the hadiths related to this issue in this volume, and we shall mention only some of them:

a. In his Sahih, Bukhari narrates a long tradition which contains a description of some of the features of the Prophet (S) and his Companions, and says:

“وإذا كادوا توضأ يقتتلون على وضوئه ”

“When he (Prophet) performed wudu’, they (Muslims) would seemingly fight with one another (in order to get some of the water the Prophet (S) used in wudu’).” 4

b. Ibn Hajar says:

“إن النبيّ صلى الله عليه وأله وسلم كان يؤتي بالصبيان فيبرك عليهم ”

“They brought children to the Prophet (S) and he blessed them.” 5

c. Muhammad Tahir al-Makki says:

“Umm Thabit is reported to have said: ‘Once the Messenger of Allah (S) called on me and while standing drank water from the mouth of a waterskin, which was suspended. So I rose up and cut off the mouth of the waterskin’.”

He then adds:

“Tirmidhi narrates this hadith, too and says: ‘It is an authentic {sahih} and sound {hasan} hadith’, and the commentator of this hadith says in the book, Riyad as-Salihin: ‘Umm Thabit cut off the mouth of the waterskin so as to keep for herself the place of the Prophet’s mouth whereby she sought blessing {tabarruk}. Similarly, the Companions would drink water from where the Prophet used to drink’.” 6

“كان رسول الله صلى الله عليه وأله وسلم إذا صلى الغداة جاء خدم المدينة بأنيتهم فيها الماء فما يؤتي بإناء إلا غمس يده فيه فربما جاؤوه في الغداة الباردة فيغمس يده فيها ”

“The servants of Medina used to go to the Messenger of Allah (S) after morning {subh} prayer with vessels full of water and he would place his hand into each vessel. Sometimes they would go to him in cold mornings and he would place his hand into them (vessels).” 7

This shows clearly that seeking blessings through the belongings of awliya’ of God is not a problem. It also shows that those who accuse the Shi‘ah of polytheism and associating partners with Allah on account of this practice have no clear idea of the meaning of monotheism{tawhid} .

Polytheism or worshipping other than Allah means to have one of the creatures as a god along with Allah or to attribute to that creature some divine acts by considering him as independent and needless of God in the essence of creation or power. This is while the Shi‘ah regard the belongings of awliya’ of God, just like theirs owners, as things that are made by God and these things are in need of Him both in the essence of existence and in power.

The Shi‘ah seek blessings through these symbols only to show respect to their leaders and forerunners of the religion of God and to express their sincere love for them.

When the Shi‘ah kiss part of the shrine or its doors or walls during their visitation to the holy shrine of the Prophet (S) and his Ahl al-Bayt (‘a), it is only because they love the Holy Prophet (S) and his progeny, and this is an issue of human emotion, which manifests itself in the person in love. A sweet-tongued man of letter says:

“أمر على الديار ديار سلمى أقبل ذا الجدار و ذا الجدار و ما حب الديار شغفن قلبي ولكن حب من سكن الديار

By Layla’s residence I pass; I kiss this wall and that wall.

It is not the love of residence that gladdens my heart; rather, the love of its dweller.

Notes

1. Surah Yusuf 12:93.

2. Surah Yusuf 12:96.

3. Sahih al-Bukhari (Egypt), vol. 2, “Kitab al-Hajj,” “Bab Taqbil al-Hajar,” pp. 151-152.

4. Sahih al-Bukhari (Egypt), vol. 3, “Kitab ma Yajuz min ash-Shurut fi’l-Islam,” “Bab ash-Shurut fi’l-Jihad wa’l-Masalahah,” p. 195.

5. Al-Isabah (Egypt), vol. 1, “Khutbah al-Kitab,” p. 7.

6. Muhammad Tahir al-Makki, Tabarruk as-Sahabah, trans. Ansari, chap. 1, p. 29.

7. Sahih Muslim, vol. 7, “Kitab al-Fada’il,” “Bab Qurb an-Nabi (S) min an-Nas wa Tabarrukihim bihi,” p. 79. For more information, refer to the following references:

Sahih al-Bukhari, “Kitab al-Ashribah”;

Malik, Al-Muwatta’, vol. 1, the section on invoking blessings to the Prophet (S), p. 138;

Asad al-Ghabah, vol. 5, p. 90;

Musnab Ahmad ibn Hanbal, vol. 4, p. 32;

Al-Isti‘ab, vol. 3, at the margin of “al-Isabah,” p. 631;

Fath al-Bari, vol. 1, pp. 281-282.

Question 21: Is according to Islam religion separate from politics?

Reply: First of all we had better clarify the meaning of“politics” so that its relationship with religion may become clear. There are two interpretations for the word“politics” :

1. Sometimes, politics is interpreted as“trickery, ruse, and the use of every possible means to reach a particular objective” . In other words, the end justifies the means.

In fact, this interpretation of politics, apart from its being inconsistent with the real sense of the word, does not mean but deceit and treachery and this meaning is not compatible with religion.

2. The second interpretation of“politics” is the management of social life affairs by applying the principles of Islam in various aspects.

Politics which means management of the affairs of the Muslims according to the Qur’an and the Sunnah is an integral part of religion.

We shall elaborate here on the idea of the concordance of religion and politics and the need for establishing government:

The most vivid evidence which substantiates this idea is the conduct of the Holy Prophet (S) during the period of his mission which was full of ups and downs. On studying the words and practices of the Messenger of Allah (S), we become fully aware that from the outset of his mission, he was in pursuit of establishing a strong government founded on faith in God and capable of implementing the agenda and programs of Islam.

At this juncture, it is worth citing some of the instances of the Prophet’s efforts to achieve this aim:

The Prophet (S) as the founder of Islamic government

1. When the Messenger of Allah (S) was ordered to publicize his divine mission, he started to organize the nucleus of resistance and guidance and mobilize Muslims. Along this line, he used to meet groups of pilgrims coming from far and near to visit the Ka‘bah, inviting them to Islam.

Meanwhile, he held a meeting with two groups of the people from Medina at a place called“‘Aqabah” and they pledged to invite him to their city and give him support.1 So, this was the first step toward establishing an Islamic government.

2. After his emigration{hijrah} to Medina, the Messenger of Allah (S) started to found and organize a powerful and dignified army corps - an army that fought 82 battles during the period of the Prophet’s mission and managed, through glorious victories, to remove the hurdles and set up the Islamic government.

3. After the establishment of the Islamic government in Medina, the Prophet (S) made contacts with the powerful political and social centers of his time by dispatching ambassadors, sending historic letters, and forging economic, political and military links with many leaders.

The biography of the Prophet (S) contains a detailed account of his letters to Khosroe, the Emperor of Persia; Caesar, the Emperor of Byzantine; Muqauqis, the King of Egypt; Negus, the King of Abyssinia; and other rulers at that time.2

4. In a bid to elevate the objectives of Islam and maximize the cohesion of the bases of the Islamic government, the Messenger of Allah (S) appointed rulers and chiefs for many tribes and cities. Below is an example of his decisions in this respect:

The Holy Prophet (S) dispatched Rafa‘ah ibn Zayd as his representative to the tribe of Khwaysh and wrote the following letter:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ

هذا كتاب من محمد سول الله لفاعة بن زيد ، إني بعثته إلى قوم عامة و من دخل فيهم يدعوهم إلى الله وإلى

رسوله فمن أقبل منهم ففي حزب الله وحزب رسوله ومن أدبر فله أمان شهرين

In the Name of Allah, the All-beneficent, the All-merciful

{This letter} is from Muhammad, the Messenger of Allah, to Rafa‘ah ibn Zayd. I have dispatched him to his tribe and those related to them to invite them toward God and His Messenger. Whoever accepts his invitation will be among the Party of Allah and the Party of His Messenger and whoever turns away from him will have a two-month security respite. 3

These practices and decisions of the Prophet (S) confirm that from the beginning of his mission, he had been in pursuit of setting up a strong government through which to administer the universal laws of Islam in all facets of life.

Do such actions like forging pacts with active groups and tribes, organizing a strong army, dispatching ambassadors to different countries, warning kings and rulers and communicating with them, sending governors and rulers to cities and districts far and near, and the like have any other name than“politics” in the sense of managing and administering different aspects of society?

In addition to the conduct of the Prophet (S), the manner of the Four Caliphs, and in particular the way followed by the Commander of the Faithful ‘Ali ibn Abi Talib (‘a) during his caliphate and rule in his treatment of the Shi‘ah and the Sunni is a testimony to the concordance of religion and politics.

The scholars of both Islamic groups offer extensive proofs from the Book (Qur’an) and Sunnah to support the idea of the need for the establishment of government and management of the affairs of society. Here are some examples:

In his book, Al-Ahkam as-Sultaniyyah, Abu’l-Hasan al-Mawardi says:

“الإمامة موضوعة لخلافة النبوة في حراسة والدين سياسة الدنيا عقدها لمن يقوم بها في الأمة واجب بالأجماع ”

Imamah has been laid to succeed the prophethood {nubuwwah} and to safeguard the religion and manage the affairs of this world, and pledging loyalty to the one who undertakes it is obligatory according to the consensus of the ummah. 4

This Muslim scholar, who is one of the renowned ‘ulama’ of the Ahl as-Sunnah, presents both rational and religious proofs to support this idea.

The following is his rational proof:

“لما في طباع العقلاء من التسليم لزعيم يمنعهم من التظالم ويفصل بينهم في التنازع والتخاصم ولولا الولاة لكانوا فوضب مهملين وهمجاً مضاعين .”

It is the nature of wise peple to follow a leader so that he may prevent them from oppressing one another and settle their problems at the time of dispute. And if it were not for the rulers, the people would have live in chaos like lose savages. 5

His religious proof is as follows:

ولكن جاء الشرع بتفويض الأمور إلى وليّه في ، الدين قال الله عز وجل: يأيها الذين ءامنوا أطيعوا الله

وأطيعوا الرسول وأولي الأمر منكم. ففرض علينا طاعة أولي الأمر فينا هم الأئمة المتامرن علينا

But religious law is intended to entrust the affairs to a religious authority. God, the Honorable and Glorious, says: ‘O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you.’ 6 Thus, God has made it incumbent upon us to obey those who are vested with authority and such people are our leaders and rulers. 7

Shaykh as-Saduq narrates on the authority of Fadl ibn Shadhan something attributed to Imam ‘Ali ibn Musa ar-Rida (‘a). This sublime narration includes the Imam’s words regarding the necessity of establishing a government. Below is an excerpt from his speech:

“إنا لا نجد فرقة من الفرق ولا ملة من الملل وبقوا عاشوا إلا بقيم ورئيس لما لا بد لهم منه من أمر والدين والدنيا فلم يجز في حكمة الحكيم أن يترك الخلق لما يعلم أنه لا بد لهم منه ولا قوم لهم إلا به فيقاتلون به عدوّهم ويقسمون به فيئهم ويقيمون به وجمعتهم وجماعتهم ويمنع طالمنهم من مظلومهم ”

We do not find any group or community that has been able to survive without a ruler and leader because they need a ruler for managing both religious and worldly affairs. Thus, it is far beyond the wisdom of the Wise Lord to leave the people without a leader when He knows that they do need him and that they cannot exist without a ruler under whose supervision, they fight their enemies, divide the booties and spoils of war, perform their Friday and other congregational prayers, and who prevents the oppressors from oppressing the others. 8

If we want to expound on the traditions and analyze the various speeches of Muslim jurists{fuqaha} from a juristic perspective we cannot do it in this short treatise, and we need a separate volume for this purpose.

A comprehensive study of Islamic jurisprudence{fiqh} makes it clear that many religious laws cannot be implemented without the establishment of a government.

Islam calls on us to take part in jihad and defense, plead for justice against tyrants, protect the oppressed, implement hudud9 and ta‘zirat,10 enjoin good and forbid evil in a broad sense, form a codified financial system, and safeguard the unity of the Muslim society.

It is obvious that the mentioned objectives cannot be achieved without the establishment of a potent system and cohesive government because if we want to protect the sacred religion and defend the jurisdiction of Islam, we need an organized army, and the organization of such a strong army, in turn, requires the establishment of a powerful government that applies the Islamic precepts.

In the same vein, implementing hudud and ta‘zirat with the aim of performing the obligations, preventing crimes, regaining the rights for the oppressed from the oppressors and the other aforementioned objectives will not be accessible without a systematized and potent system and organization. Without such a system or organization, executing them will lead to chaos and tumult.

Although according to Islam the proofs of the need of establishing a government are far more than what we have stated, it is clear from the mentioned proofs that religion and politics are inseparable and establishing an Islamic government on the basis of the values of the luminous Islamic law is indispensable and all of the Muslims of the world are responsible for achieving this goal.

Notes

1. Sirah Ibn Hisham (Egypt, 2nd Edition), vol. 1, “Discussion on the First ‘Aqabah,” p. 431.

2. See, for example, Muhammad Hamid Allah, Al-Watha’iq as-Siyasiyyah and ‘Ali Ahmadi, Makatib ar-Rasul.

3. Makatib ar-Rasul, vol. 1, p. 144.

4. Abu’l-Hasan al-Mawardi, Al-Ahkam as-Sultaniyyah (Egypt), “Bab al-Awwal,” p. 5.

5. Ibid.

6. Surah an-Nisa’ 4:59.

7. Abu’l-Hasan al-Mawardi, Al-Ahkam as-Sultaniyyah (Egypt), “Bab al-Awwal,” p. 5.

8. ‘Ilal ash-Shara’i‘, vol. 9, bab 182, p. 253.

9. Hudud is the plural form of hadd which literally means a limit between two things. {Trans.}

10. Ta‘zirat is the plural form of ta‘zir which literally means to reproach and to blame. While technically describing hadd and ta‘zir, Muhaqqiq al-Hilli said to the effect: Whenever the punishment for a crime is specified by the sacred law, it is called hadd; for example, punishments for stealing, murder, etc. Whenever the punishment for a crime is not specified by the sacred law, it is called ta‘zir and its limit is entirely determined by the judge and competent jurist. See Shahid ath-Thani, Sharh al-Lum‘ah, “Kitab al-Hudud wa’t-Ta‘zirat”; Muhaqqiq al-Hilli, Kitab al-Hudud wa’t-Ta‘zirat. {Trans.}

Question 22: Why do the Shi‘ah regard the sons of ‘Ali ibn Abi Talib (‘a) (Hasan and Husayn (‘a)) as the sons of the Messenger of Allah (S)?

Reply: A study of the exegesis{tafsir} , history and hadith books will show that this idea is not accepted only by the Shi‘ah but by almost all Muslim researchers from all Islamic groups.

Now, let us consider this issue by citing evidences from the Glorious Qur’an, hadiths and statements of renowned commetators{mufassirun} :

In essence, the Holy Qur’an regards a person’s consanguineous children as his children. Also, it deems as his children (both male and female) those who are born from his children.

In the Qur’an and the Sunnah, there are plenty of proofs substantiating this fact. Here are some of them:

1. In the verse below, the Holy Qur’an considers Hadrat ‘Isa (Jesus) (‘a) among the children of Ibrahim al-Khalil (Abraham the Friend{of Allah} ) (‘a) whereas ‘Isa, the child of Maryam (Mary) (‘a), can be traced back to Hadrat Ibrahim (‘a) through his mother:

﴿ وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ كُلاًّ هَدَيْنَا وَنُوحًا هَدَيْنَا مِن قَبْلُ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ٭ وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ ﴾

“And We gave him (Abraham) Isaac and Jacob and guided each of them. And Noah We had guided before, and from his (Abraham’s) offspring, David and Solomon, and Job, Joseph, Moses and Aaron - thus do We reward the virtuous - and Zechariah, John and Jesus.” 1

Muslim scholars regard the stated verse as a clear proof that Imam al-Hasan and Imam al-Husayn (‘a) are children of the Messenger of Allah (S) as well as his offspring.

Below is one of the instances:

Jalal ad-Din as-Suyuti narrates:

“أرسل الحجّاج إلى يحيى بن يعمر فقال: بلغني أنك تزعم أن الحسن والحسين من ذرية النبيّ صلى الله عليه وأله وسلم - تجده في كتاب الله وقد قرأته من أوّله إلى أخره فلم أجده. قال: ألست تقرأ سورة الأنعام: ومِن ذريته داوود وسليمن حتى بلغ ويحيى؟ وعيسى قال: بلى. قال: أليس عيسى من ذرية إبراهيم وليس له أب؟ قال: صدقت ”

One day, Hajjaj (ibn Yusuf) ordered that Yahya ibn Ya‘mur should be brought and when he saw him he said to him:“I have been told that you opine that al-Hasan and al-Husayn are the children and offspring of the Prophet (S) and you say that you have found this in the Book of Allah whereas I have read the Qur’an from the beginning to the end but I have not found such a thing.”

Yahya asked:“Have you not read this verse in Surah al-An‘am: ‘and from his (Abraham’s) offspring, David and Solomon’ and continued up to, ‘and John and Jesus’?” He replied:“Yes, I have.”

Yahya asked:“In this Qur’anic verse, has Jesus not been considered among the offspring of Abraham eventhough Abraham was not his father {and Jesus can be traced back to Abraham through his mother (Mary)}?” Hajjaj said:“You are correct.” 2

From the aggregate of the quoted verses and the words of Qur’an exegetes, it becomes obvious that not only the Shi‘ah but in fact all Muslim scholars regard Imam al-Hasan and Imam al-Husayn (‘a) as the children and offspring of the Messenger of Allah (S).

2. One of the explicit verses of the Qur’an which testifies to the truthfulness of the said view is the verse of imprecation{ayah al-mubahilah} in Surah Al ‘Imran. Below is the verse along with the exegetes’ notes:

﴿ فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ ﴾

“Should anyone argue with you concerning him, after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our selves and your selves, then let us pray earnestly and call down Allah’s curse upon the liars’.” 3

Exegetes say: The stated verse which is known as the verse of mubahilah tells about the debate of the Holy Prophet (S) with the chiefs of the Christians of Najran after their expression of obstinacy. By a Divine command, the Prophet went out along with ‘Ali ibn Abi Talib, Fatimah az-Zahra, and Imam al-Hasan and Imam al-Husayn (‘a) with the aim of imprecation.

When the chiefs of the Christians noticed the behavior of the Prophet and the Ahl al-Bayt (‘a), fear struck in their hearts and they asked the Messenger of Allah (S) to reconsider his decision to imprecate and curse them. The Prophet (‘a) accepted their suggestion and at the end they agreed to forge a pact.

Since both the Shi‘ah and Sunni scholars have consensus of opinion on the fact that on the day of mubahilah, the Commander of the Faithful (‘Ali) (‘a), Fatimah az-Zahra, and Imam al-Hasan and Imam al-Husayn (‘a) were with the Prophet (S), it becomes very clear that when the Mesenger of Allah (S) said“abna’ana” {our sons} he meant Imam al-Hasan and Imam al-Husayn (‘a). And as such, it becomes clear that in this verse al-Hasan and al-Husayn are considered the Holy Prophet’s (S) sons.

It is necessary to note that after narrating many hadiths pertaining to the verse of mubahilah, exegetes testify to the validity of this view. Here are some examples:

a. Jalal ad-Din as-Suyuti narrates on the authority of Hakim, Ibn Marudiyyah and Abu Na‘im from Jabir ibn ‘Abd Allah (al-Ansari):

“أنفسنا رسول الله صلى الله عليه وأله وسلم “وعليّ وأبناءنا والحسن والحسين نساءنا فاطمة ”

““Anfusana” {our selves} means the Messenger of Allah (S) and ‘Ali ibn Abi Talib,“abna’na” {our sons} means al-Hasan and al-Husayn, and“nisa’na” {our women} refers to Fatimah.”4

b. In his exegesis{tafsir} , Fakhr ad-Din ar-Razi mentions the said verse and says:

“واعلم أن هذه الرواية كالمتفق على صحتها بين أهل التفسير والحديث ”

“Know that this tradition is an example of hadith on whose authenticity the mufassirun and muhaddithun have consensus of opinion.” 5

Then, he says:

“المسألة الرابعة: هذه الأية دالة على أن الحسن والحسين كانا إبنيّ رسول الله صلى الله عليه وأله وسلم - وعد أن يدعوا أبناءه فدعا الحسن والحسين فوجب أن يكون إبنيّه ”

“The fourth issue: The said verse testifies to the fact that al-Hasan and al-Husayn (‘a) were sons of the Messenger of Allah (S) because when he was asked to call his “sons” , he called al-Hasan and al-Husayn (‘a).”6

c.In his exegesis, Abu ‘Abd Allah al-Qurtubi states:

“أبناءنا دليل على أن ابناء البنات يسمّون أبناءا ”

““Abna’na” {our sons} (in the stated verse) testifies to the fact that the sons of one’s daughter are considered that one’s sons.”7

3. The Messenger of Allah’s (S) words are a vivid proof that Imam al-Hasan and Imam al-Husayn (‘a) are sons of the Prophet (S).

Here are two examples of his sayings:

a. The Messenger of Allah (S) thus says concerning al-Hasan and al-Husayn (‘a):

“هذان إبناؤ من أحبّهما فقد أحبّني ”

“These two are my sons. He who loves them loves me.” 8

b. Pointing to Imam al-Hasan and Imam al-Husayn (‘a), the Holy Prophet (S) also says:

“إن أبنيّ هذين ريحانتى من الدنيا ”

“Verily, these two sons of mine are my bunch of sweet basil in this world.” 9

Notes

1. Surah al-An‘am 6:84-85.

2. Ad-Durr al-Manthur (Beirut), vol. 3, p. 28, the commentary of the said verse in Surah al-An‘am.

3. Surah Al ‘Imran 3:61.

4. Ad-Durr al-Manthur (Beirut), vol. 2, p. 39, the end of the commentary of the verse under discussion.

5. Tafsir Mafatih al-Ghayb (Egypt, 1308 AH), vol. 2, p. 488.

6. Ibid.

7. Al-Jami‘ Li Ahkam al-Qur’an (Beirut), vol. 4, p. 104.

8. Ibn ‘Asakir, Tarikh Madinah Dimashq (Beirut, 1400 AH), p. 59, hadith 106.

9. Ibid., p. 62, hadith 112.

Question 23: Why do the Shi‘ah believe that caliphate {khilafah} is a matter of appointment {tansisi}?

Reply: It is clear that the sacred religion of Islam is a universal and eternal creed and while alive, the Holy Prophet (S) had the responsibility of leading the people, and after his departure, this responsibility had to be delegated to the most appropriate individual of the ummah.

There are two views concerning the question whether the station of leadership after the Prophet (S) is a tansisi one (in the sense that it is determined by the order of the Lord of the worlds and stipulation of the Messenger of Allah (S)) or it is an electoral position.

The Shi‘ah believe that the station of leadership is a tansisi position and the successor of the Prophet (S) has to be appointed by God, whereas the Ahl as-Sunnah believe that this station is an electoral position and that the ummah should elect the individual who administers the affairs of the country after the Prophet (S).

Social considerations which testify to the belief that caliphate is a matter of appointment {tansisi}

Social considerations which testify to the belief that caliphate is a matter of appointment{tansisi}

The Shi‘ah scholars introduce many reasons in their books of beliefs about the idea of the need for appointment as a condition for holding the position of caliphate. We can, however, make an analysis of the circumstances prevailing during the period of apostleship{risalah} in order to testify to the validity of the Shi‘ah view.

A study of Islam’s foreign and domestic policies in the lifetime of the Prophet (S) will warrant that the successor of the Prophet (S) had to be designated by God through the Prophet (S) himself because the Muslim society was always under the threat of three challenges (Byzantium Empire, Persian Empire and the hypocrites{munafiqun} ).

The interests of the ummah also dictated that the Prophet (S) would appoint a political leader to ensure the unity of the entire ummah and enable it to stand against the foreign enemy and leave no way for the enemy’s infiltration and dominance, which might be exacerbated by internal disputes.

Further explanation

The Byzantine Empire represented one side of the dangerous triangle. This great power, which was at the north of the Arabian Peninsula concerned the Prophet (S) till the last moment of his life.

The first military encounter of the Muslims with the Christian army of Byzantine was in 8 AH in Palestine. This encounter ended in a sorrowful defeat of the Muslim army and the killing of three commanders: Ja‘far ibn Abi Talib at-Tayyar, Zayd ibn Harithah and ‘Abd Allah ibn Rawahah.

The withdrawal of the army of Islam in the fight against the army of kufr gave courage to the army of Caesar to think that one day the Islamic capital would be under his control. For this reason, in 9 AH the Prophet (S) moved with a huge and equipped army toward the coasts of Sham1 so as to personally conduct every military activity. In this journey which was full of difficulties and vicissitudes, the army of Islam was able to regain its former glory and revive its political status.

This victory did not convince the Prophet (S) and a few days after his ailment, he decided to send an army under the command of Usamah ibn Zayd to the coasts of Sham.

The second side of the challenging triangle was the King of Persia. Out of rage, Khosroe of Persia tore the letter sent to him by the Prophet (S) and insultingly dismissed his envoy. Khosroe wrote to his governor in Yemen a letter in which he ordered him to capture the Prophet (S) and threatened to kill him if he refused.

Although Khosroe Pervez, the King of Persia, died in the lifetime of the Prophet (S), the issue of independence of the territory of Yemen, which was one of the Persian colonies for long time, was not away from the perspective of the Persian Sassanid kings. Arrogance and conceit would never allow the Sassanid statesmen to tolerate the existence of such a power.

The third side of the challenging triangle was the threat of the group of hypocrites{munafiqun} , who formed a fifth column in the midst of Muslim comunity, and were always busy creating discord and intended to kill the Prophet (S) en route from Tabuk to Medina. The hypocrites whispered to themselves that the Islamic movement would come to an end and everybody would be relieved.2

The destructive power of the hypocrites was so dangerous that the Qur’an has referred to it in many surahs such as in Al ‘Imran (3), An-Nisa’ (4), Al-Ma’idah (5), Al-Anfal (8), At-Tawbah (9), Al-‘Ankabut (29), Al-Ahzab (33), Muhammad (47), Al-Fath (48), Al-Hadid (57), Al-Mujadilah (58), Al-Hashr (59), and Al-Munafiqun (63).3

With the existence of such enemies who were lying in ambush for Islam, is it appropriate to assume that the Prophet of Islam (S) had not designated a successor for the political and religious leadership of the nascent Islamic community?

Social reckonings indicate that the Prophet (S) must have designated a chief and leader in order to prevent any kind of discord after his death and ensure Islamic unity by creating a firm and strong line of defense. Preventing any bad and unpleasant incident and avoiding the possibility that, after the demise of the Holy Prophet (S), every group would say,“The emir must be from us,” would not be without designating a leader.

These social considerations are clear indications to the validity and soundness of the idea that the position of leadership after the Prophet (S) is a matter of appointment.

The evidence of the sayings of the Messenger of Allah (S)

On the basis of this social context and other aspects, the Prophet (S) kept reminding of the idea of succession from the early days of his mission till the last moments of his life. And he (S) designated his successor at the commencement of his mission - on the occasion of publicizing his prophethood to his relatives - as well as at the last days of his life - during the return journey from the Farewell Pilgrimage{hajj al-wida‘} at Ghadir Khumm - and in different phases of his life.

We have introduced three well-based instances of these sayings in reply to the question:“Why is ‘Ali ibn Abi Talib (‘a) the wasi {executor of will} and successor of the Prophet (S)?” along with references from the books of Muslim scholars and muhaddithun which confirm this idea.

By taking into account the aforementioned social considerations of the early period of Islam and the sayings of the Messenger of Allah (S) regarding the designation of the Commander of the Faithful (‘Ali) (‘a) as his successor, we realize the necessity of the idea that the position of caliphate is conditional upon appointment.

Notes

1. Sham or Shamat: until five centuries ago, included Syria of today, Lebanon and parts of Jordan and Palestine. {Trans.}

2. Surah at-Tur 52:30: “Do they say, ‘{He is} a poet, for whom we await a fatal accident’?”

3. Excerpted from Prof. Ja‘far Subhani’s Furugh-e Abadiyyat.