Alhassanain(p) Network for Heritage and Islamic Thought

Discourse One: Keeping Quiet and Prohibiting Difference-Creating Activities

Introduction

It is perhaps the most simple and at the same time, most insincere method of creating Islamic unity. It is completely based on narrations mentioned in the first tendency. It advocates restriction from difference- producing analyses and maintaining silence. Now at this advanced stage, the secrets are recommended not be told.

Hence it is said:

“Now, as it is said that these are secrets of progeny of Muhammad, then they must be kept confidential and not revealed.”[11]

Obviously, unity gained by negligence of knowledge will be imaginary unity. Furthermore, the outcome can well be judged if the steps, already suggested, are to be taken on road to Islamic unity such as:

“In controversial issues we should view afresh and anew. We should find new ways of friendship. We should give no room to new differences.”![12]

“Many differences in our time are groundless. As such, many differences should be forgotten and ignored. We should revise the method of debating issues or arguments.”![13]

“We must not dig graves under the sun in order to bring to life what is dead and buried.”![14]

“The subject matters that carry differences should not be discussed too openly in meetings or gatherings held under the title of ‘unity’.![15]

“What we say in this article can be summarized as: Muslims must not speak about differences that existed among their own leaders fourteen centuries ago: and more undesireable it is to speak about differences that have happened later and are constant and current.”![16]

“Narration of any matter that might hurt our Sunni brothers is prohibited.”![17]

“…There are certain matters which must be taken into consideration by broadcasting stations, television and media collectively. Besides, writers and speakers also must delete such matters, particularly about the Fatimid period in gatherings. Then alone unity is possible. Whatever, it could be, if it hurts the feelings of our Sunni brothers it must be avoided in our public gatherings and should not be mentioned at all. I can prove that whatever is being published in books and newspapers and told over the pulpits in religious gatherings and over TV and Radio is sufficient to injure the feelings of our Sunni brothers. Hence it is prohibited.”![18]

“We Muslims are not allowed to behave in a way that could endanger Ummah’s unity: To protect a part of the Ummah or Faith - no matter if that Faith happens to belong to Ahle Bayt of Prophet - we cannot injure unity as a whole.”![19]

“From the viewpoint of religious obligation anything that weakens Islam and strengthens infidelity or hurts Islamic unity, as a whole, is prohibited. It is obvious that consequent to such speeches there will not remain any unity in the Islamic front. As such, Islam will become weak against infidelity.”![20]

Criticism and Analysis

Ustad Ali Iraqchi Hamadani has discussed in detail in his book, Sad Dars Az Bahas-e-Imamat the captioned topic. We have summarized them below retaining the original points:

“Perhaps before a discussion on Imamate takes place it comes to mind that in this age when Muslims are facing such terrible enemies, are such discussions beneficial or not? Because the nature of this subject of Imamate is such that it necessarily renews differences, which are cornerstones laid immediately after the demise of Prophet. Various animosities and several bloodsheds have occurred since then. Because of these differences, the real enemy is neglected….as the unity of Muslims is most important necessity and discussions on Imamate cause disunity, for the sake of safeguarding unity, it is prudent to keep quiet...[because] the its harm is less than the harm of disunity which gives room to foreign influence.”[21]

In reply to this objection the following questions may be posed:

“Is unity and integration useful in every subject and matter? Or subjects differ in this respect? There is no doubt that any subject if it happens to be useful or reasonable for an Ummah, co-ordination and co-operation becomes necessary for its achievement. On the contrary, any subject of no benefit - its availability is not only unnecessary but even harmful- Therefore elegance of the word ‘unity’ should not deceive us. As such, we must keep in view the aim prior to unity. Besides, Quran too approves unity if it be for truth and considers it harmful if it be in a wrong direction. Furthermore, it recommends having unity if it be for God’s sake. But it prohibits unity for the sake of wrong and falsehood.”[22]

“Consequently, according to reason and Quran every man is obliged to judge the matter first. If it is correct and right he may extend his hand of unity towards a group. If it is otherwise he must refrain from it. As such, unity is necessary and desirable. However the aim must become transparent ahead of unity. Truth will cast a shadow over unity. Now to arrive at the truth, there is no way other than a debate or discussion which is not workable in a friendly atmosphere.”[23]

If we desire that the difference that appeared among Muslims immediately after the Prophet’s passing away should disappear and vanish, we must search for a ground to pluck it from its root.

“We ought to know the events as to what they were; or persons as to who they were? Either events or persons are causes of difference after the Prophet. As a result, when we lay hands upon them we must draw a line between them and Islam. In other words, we must separate them from Islam. The reality of Islam will be obtained. Then we must be united to preserve this reality.

It goes without saying that the issue of Imamate and leadership became the cause of difference. After the Prophet’s passing away, a group claimed this position and therefrom sprung the difference.

So prior to unity, a debate is necessary into this subject in order to reach truth so that unity could be based on truth and reality. Otherwise such a unity would be useless and impossible.”[24]

“Now this objection arises that: Whether it is good and sensible to be truthful about anything in any age or not? Most probably it might be said that to maintain silence is dictated by reason when telling the truth and narrating facts brings unwanted consequences. Such undesired aftermath must be avoided. Religiously too our infallible Imams have recommended dissimulation in cases when truth becomes a cause of mischief.[25] Therefore we should choose a way of protecting truth and safeguarding reality so that truth may not be totally sacrificed. The very prestige and entity of Muslims may not be destroyed. Instead of such discussions, we must try to make Muslims come closer. For the sake of protecting a greater reality we may overlook this.”[26]

In reply we say:

“Subjects and instances must be scrutinized case by case. If truth be useful, it is good to speak. Else, one must resort to silence.[27] But it should be understood that Imamate is a very beneficial subject. No harm comes from it. Of course it depends on the way it is dealt so as to not end in a fracas or foul-mouthing.”[28]

When one aims to reach truth through a debate or discussion, the trend will be logic, reason, proof and never abuse or inflexibility. Such a type of argument carries no corruption except benefits to a great extent.”[29]

“In short, discussion about Imamate in an atmosphere away from childish bigotry and remote from abuses and vilifications has had been beneficial in every age and in the present age also.”[30]

“Some short-sighted people imagine that since Shias believe Ali as immediate successor of Prophet and Sunnis believe Abu Bakr to be the immediate successor of the Prophet etc., so if Shias do not refer to the issue of succession of Prophet and show respect and affection towards the three Caliphs who preceded Ali this difference will be completely removed. Muslim all over the world could be united and become a power worth consideration! These people don’t know that if supposing such a thing ever took place, the enemy will seek some other way to ignite differences.”

Well, to reach a tangible result we have a suggestion. You separate Shia population from Muslims. Do all other sects of Muslims have unity among themselves although they share the same belief with regard to Caliphate? No. They are not united. Their respective governments too are not united with one another. Their nations too, although under the banner of Islam, are not in one row of Islam. The gap of disunity is more pronounced there.”[31]

“In fact the great block on way of unity is imperialism and imperialists who have been active in every age in fomenting differences and keeping alive disunity.”[32]

“Can these pains be assuaged by our silence regarding the right of Ali and his sons?

While it is that all these differences, mischiefs and bloodshed have been there only because the Shia society is loyal and devoted to the right of Ahle Bayt of Prophet and they do not entertain any friendly feelings towards their enemies. See how far has injustice gone! To what extent is this ignorance?! The body of Islam and Muslims is weakened due to shortage of blood which is the source of life in both the worlds (this and the next). God and His Prophet have pointed out this. All Muslim sects have narrated it. In other words, it is to be in line with Ali and his infallible sons. We must seek their embrace to invigorate Islam and Muslims. We cannot act like those in the guise of open-mindedness and waste this minimum blood resulting in collapse of Islam, only for the sake of unity and attaining power and pomposity.”[33]

Those who claim unity desire Shias to give up their particular beliefs. Of course they are after their own interests. However they ignore the fact that the enemy will anyway persist in his task through some other means so that differences remain.

“In any case, the issue of Imamate if argued on basis of reason and evidence; will result in unity not disintegration.”[34]

“Because in this discussion, we shall cover beliefs particular to each of the two parties referring to original Islamic sources that is Quran and authentic traditions; unveil truth and bring to fore the divine rope of rescue. Then all will together hold the hand of unity under the rich shadow of truth. The glory and greatness gone long ago will be regained by crushing foreign enemies and their associates by means of oneness and sacrifice. Indeed, such a unity will be a living one and deep-rooted.”[35]

This type of discussion will give ground to:

“To discover reasons of difference through perfect scrutiny. Then to draw a line between right and wrong. Thus to know and recognize enemies who inserted the wrong into right by deception and cheating so that we can boycott them and those with them and discover Islam - pure, pristine, real and original - that the Prophet brought to us and introduced for our practice. Such an association that will come into being will be with knowledge and learning. Unity that will be gained will be fruitful among Muslims and fatal to outsiders and adversaries.

In such a case, the enemy will be deprived of excuse of differences of belief and other excuses would also become ineffective.

Because the enemy aims to gain from ignorance of people and thereby to obtain power over them and create disunity. Knowledge and awareness are strong walls to prevent the enemy from advancing his influence on Muslims. And discussion on Imamate leads to awareness, knowledge, exposing of realities and truth.”[36]

Through discussion on Imamate we can gain following things:

“Difference of beliefs can be repudiated. Muslims can know one another. And unity, which is fatal to enemy, can be achieved.”[37]

“To mend these defects it is necessary that Muslim people from Shia and Sunni community should come forward to form associations and programs where debates, discussions and teaching should take place. The light of Islam and Quran should be projected into depths of Muslim entity. We must know that Imamate is an important and fundamental issue. Muslims must discuss this subject since it is a cornerstone; because leadership is one of the pillars in Islam.”[38]

“If Muslims are acquainted with real and original face of Islam, all sects will come closer to one another - resulting in unity. Such a unity that comes into being on the basis of knowledge and learning shall be powerful and lasting. This unity can withstand foreign influences. Knowledge can be attained through classes and debating societies.”[39]

Ustad Ja’far Subhani in his analysis about the root of this type of tendency writes:

“Sometimes it is seen that simple-minded youths have a misunderstanding concerning unity which serves a good pretext in their hands. They try to criticize the truth-seekers. Their claim is that discussion about Abu Bakr’s Caliphate and Ali as to whose right it was, neither has a need nor is it fruitful…”[40]

Those who harbor such opinion have neglected the bright consequences of this discussion, and therefore they think that it is useless and a hurdle for Islamic unity. But in our opinion it is nothing but ignorance about philosophy of recognizing the Imam. It has no other root except in ‘Sunni obduracy’ or ‘Wahabi tendency’.

This objection can bear meaning only in the event our belief about Imamate or Caliphate in Islam is same as that of Sunni scholars. In other words, to consider it a worldly office or position when its function will be to guard Islamic frontiers and strengthen defenses. However from Shia viewpoint Imamate is constancy of Message and continuation of divine bounty through the Prophet. Therefore the discussion becomes not only necessary but obligatory about duties of Imam and it cannot be briefed in the foregone ones. He should expound and explain important divine regulations, the prohibited, the sanctioned; besides giving explanatory notes on Quranic data. Imam is the only source and oracle immediately after passing away of Prophet…

Here we see that intellectual succession of Prophet is something that demands a thorough discussion because the relative issue is alive and it takes to itself importance of utmost nature. It must be clarified that the Imam is Ummah’s leader in knowledge, principles, divine commandments and its branches. Such a station and position as that of Imam if not completely understood, will yield no required or desired result.

…So much so if we[41] set aside the issue of Caliphate and overlook issue of leadership after the Prophet that goes to an infallible person; the issue that remains worth arguing is that of religion. Authority as to who it is or who must it be in matters of faith or religion after the Prophet’s passing away. This matter has an immediate bearing on prosperity and future of Muslims as a whole.”[42]

The Ustad proceeds:

“There are some groups among extremists who aspire very much to establish a united government all over Islamic territories. They have prohibited any speech or discourse over issues of difference. They consider it as the cause of difference. They have even gone farther because they treat it as a factor that takes us backwards to the ages of battles of Ottoman Caliphs and Sultans of Iran.[43]

We must point out to this group that the matter is not as hot as they consider. There are debates and discussions - one differs with other. There are discussions, which open the way to see facts. Such discussions are far from blind bigotry. They depend only on documents, which both parties consider authentic. Through such discussions alone is possible to illuminate the dark spots in Islam concerning belief, traditions and jurisprudence, etc. Does Quran not itself invite towards contemplation and consideration on its verses?

Groups that have prohibited discussion of issues (having differences)

regard the writers of such matters as provokers and instigators. They must know as to what would be the consequences of such a theory of theirs. A great part of Quran, the Prophet’s traditions and Islamic history will vanish little by little into forgetfulness. No one will recall the events nor will lift the veil to see what has happened. Therefore matters of great importance will thus be missed and lost.

How much better it would be if we dwell upon reformation instead of prohibiting this and that or assassination of thought. The writers should be reminded of existing chaos of Muslims. They should perform their job towards betterment of their position with utmost impartiality and neutrality. They should take care not to hurt feelings of others while they write on any of these critical issues. They should know that their writings will be judged on the Day of Judgment and it will constitute a part of the record of their deeds.

Briefly: Issues of belief that form the foundation of thought in every religion carry two views, which should be explained:

1- Unity cannot last long without knowing the branch matters or issues of difference. Unity founded on blind bigotry and without knowledge of branches will be feeble and shaky and of short duration.

2 - Our sons should be acquainted with this school by learning and reason because we are sure of the truth of this school - They must refrain from imitation in matters of belief. However it becomes necessary that these issues must be studied and taught. It is obligatory that our school must be transferred to our successors. Otherwise all will go by the winds and in days to come nothing will remain.

Every type of argument if handled with the method mentioned in foregone pages it will neither be harmful nor create differences. Rather it will be good and useful for unity. If scholars of each sect explain these difference-bearing issues openly, honestly, and without any cheating, most accusations, misconceptions and misunderstandings will fade away. Only truth will remain as it is.

…We have witnessed in our life that any book if written through conscience and based on truth and Quran without any trick or malicious motive; has served in bringing two opposite groups closer. And the tree of integration has borne fruits at the earliest.

…Such a book has never produced any difference.[44] It is remarkable to point out here that the work so far done in this respect is the effect of the cause. It is towards defending truth, logic and the reason of Shia sect about its belief, principles and branches of its regulations. If pretext of Islamic unity goes as far as overrunning Shia school then no truth, no reality would have survived. Nor honor and prestige remained for Shia.

The argument based on reason and sense with correct Islamic outlook, purged of bigotry and foul language cannot be objected or blamed. It brings closer the two disparate groups.”[45]

Therefore any discussion or argument cannot be restricted by some or other pretext or a superfluous excuse. Islamic unity generally has become an excuse only.

Allamah Askari writes about this in his article:

“If in the past writing the sayings of the Prophet were prohibited under excuse of remembering Quran by heart. Today also the same is repeated under pretext of protecting Islamic unity. They want to close the door of learning and research. The policy is the same. However religion demands keeping the door of learning and research open.

Don’t argue! How strange it is! How dreadful and dangerous this sentence is. See the hurt and harm hidden therein. Is it not tantamount to say: Don’t go after knowledge? Do not speak about the conduct of the Prophet. In other words, do not learn these sciences. It is harmful what they are saying under pretext of religion that one should not hold any discussions!

Why at all should we give up argumentation and research? For the sake of Islamic unity? Whether all these differences among Muslims, in opinions, thoughts, religious commandments, will subside by just giving up argumentation? How should a discussion be given up when so many made-up traditions and altered history exists? In the face of so many controversies in Islamic belief, Prophet’s behavior, commandments of Quran and Islamic history that exist, argument should be set aside or it is the need of the day?

The fact is that arguments have become a persisting essentiality to invite debate or to publish reality for public scrutiny. After Infallible Imams, school]

our (Shia) scholars have followed this path. They have sacrificed their life. They put themselves to danger and risk. However they did not give up disseminating true Islamic knowledge.”[46]

Invitation to Silence as Open-mindedness

We are invited to keep quiet and historical research and analysis is banned. All this is done under the mask of open-mindedness. Likewise, this statement:

“So what for are present differences between Shia and Sunni? Does it concern election,[47] which took place 1380 years ago? The scrutiny of the things is made such as to make it invalid or of no worldly advantage to you and me. Of course it is advantageous only in the next world when we die. It is so to say, if we carry the love of Ali in our hearts - whose right was usurped in Saqifah - after death we will enter heaven. While those who support the other candidates will go to Hell…”[48] At a single instance they have shown Shiaism in form of historical loves and hatreds…while it has a value for our life of today and tomorrow or an effect on our opinions.”![49]

It seems such type of viewpoint is a reflection of a deviated outlook about Imamate.[50] That Wilayat is being compared to rulership and all discussions about Imamate are confined to this environment.

It is expressed that:

“Usurping the Caliphate immediately after passing away of Prophet that took place in such a way is an obvious and an open tyranny and atrocity against reality and truth. A person who was the self and shadow of the Prophet was deprived of power and office of administration. As a result, Islam was deprived of the bounty of such a person. However whatever it was; did happen. To recover the right to whomever it concerns is impossible. To talk about it is now a hue and cry.”[51]

In their camp Caliphate is regarded only a worldly office, that is an executive of an administration. In other school, it is seen through quite a different angle, which is:

“They only consider Imamate to be in sense of leadership of society. They say that the Prophet had installed Ali to succeed him for leadership and guidance. And Abu Bakr, Umar and Uthman came inopportune.”

Shias are of the same caliber and there are two other issues also. [Absolute religious point of reference and total divine Guardianship]. Either they have no belief in this or they are silent in this regard. There are also those who acknowledge the second stage. However they have not reached the third.”[52]

Ustad Ja’far Subhani replies:

“The issue of Imamate or leadership of Muslims depends on the nature of argument. If the argument is framed: Who occupied the social and political office of Imamate and administered after the Prophet? This becomes a historical question. After fourteen centuries, it would not interest the youth of present generation. Besides, it has nothing to teach or provide any useful information. To know that person was a matter of necessity in its age. The passage of time has made this issue lose dignity and importance.

If the trend of argument is changed, the issue will take the real entity to itself. In this issue, there are two things. The political and social leadership of Islamic society after Prophet and besides this there is another thing, which is authority in religion, its principles and its branches. The question is who it is to administer this school after Prophet? Who are and must be those to show or explain to the masses God’s commandments - what is allowed and what not and so forth. They must be of such a caliber that their word and actions must stand an authority, an absolute - unshakeable and unalterable one until the last Day. What they said and what they did must serve as a model to man. Therefore from this stage the argument bears sense and carries weight. It becomes needful to know the personage and personality of the Imam. The nature of this issue is such that it becomes a part of life. As such, nobody can ignore or overlook it. To know the Imam as to who and what he should be becomes obligatory because it is a part of religion.”[53]

“In Shia view the Imam holds the office, which is continuity of message and extension of Prophethood. A matter of such an import should not be argued. It is an issue full of life. It is obligatory to know this station of Imam. Otherwise it will remain inconclusive…”[54]

Invitation to Keep Quiet as Mark of Sympathy

There is another suspect in the margin of this very tendency, which makes silence obligatory. That is:

“Occupation in differences has kept the youth from reaching truth and basic principles of Islam. The spirit of faith is taken away from the people leaving them with the name of religion only.[55]

Ustad Mutahhari writes while describing this type of outlook:

“The present generation of our current age is fed up of faith and less interested in Islam as a result of discussion about Caliphate, Imamate and unpleasant events that took place and its repetition. They are already suffering by spiritual chaos.

Such discussions could have had desired consequences in the past. They could even have diverted attention from one branch to another. However in present times bringing it back to memory weakens thoughts with regard to structure and its root. We see in other schools they always try to hide the ugly part of their history. But on the contrary, we Muslims try to keep it alive on narration and rather magnify it more than its actual bulk.

We cannot concur with the above opinion.

We do acknowledge that criticism of history if it be narration alone or a reflection of events, the effect that will be exercised will be same as above. If the glorious side of history should be sketched and ugly or shameful part of it overlooked, it will be deviation of history rather than criticism or analysis. Supposing if it were customary to forget, neglect or avoid disgraceful and ugly parts of history, what its aftermath will be with regard to issues that concern the very gist of Islam. What will be the fate of the issue relating to leadership of Islamic society? To ignore such an issue tantamount to ignoring the prosperity of Muslims. Besides, if the rights of some persons had been trespassed or taken away by force and those persons happened to be of dignity and decorum; what will be the case if historical facts are overlooked? It will be nothing but called verbal and written support of oppression.”[56]

Invitation to Keep Quiet for Confidentiality

Invitation towards silence on part of unity-seekers and their insistence to avoid arguments that create differences is continuation of their same thoughts with same aim but in a different form. We can see this if we are mindful of the extent of its influence.

This change is a tricky one. It invites to not argue issues that create differences, particularly Saqifah and attack on the house where divine revelation descended, confiscation of Fadak and martyrdom of Zahra. This time their pretext is quite different and charming too; that is secrets should not be disclosed or made public.[57] Where would this end? In a long run its end will be deviation and denial of realities, which will be totally forgotten because of no argument whatsoever about it.

Dr. Muhammad Asadi Garmarudi writes in this respect:

“Secrets of the Prophet’s Ahle Bayt were of two categories: one: They themselves were insistent to not disclose them. They revealed them only to their close companions. Generally everyone had neither capacity nor ability to accept or bear them.

The second category consists of secrets by necessity of dissimulation and conditions of time and place. However it was not throughout history.

As such, the season for keeping secret has already passed. Therefore ignorance about those realities will entail deprivation of bounties and benefits of true religion. Zahra herself has pointed out in her address to chiefs of Migrants and Helpers the mandate that rests upon their lot to convey realities to coming generations and make them aware of truth.”[58]

Discourse Two: Adopt Common Things and Ignore Differences between Islamic sects

Introduction

One wrong conception formed by the term ‘Islamic unity’ is to accept what is common among Islamic faiths and leave the points of differences.

Within the folds of this conception lies a point, which must not be ignored. It is commonly used to block the way that raises issues of Shia belief.

In this method, we come across the same idea that necessitates silence. It invites discourse only in matters of common beliefs. Discussion is very much encouraged from this outlook. However the case is not the same with regard to subject of Imamate. Therefore under pretext of Islamic unity, the most fundamental issue particular to Shia school, which is belief in Imamate, goes into oblivion.

It is thus declared:

“All our efforts are towards this: Religions must wipe out past from their mentalities. Discussion should take place within framework of logic and reason including the most sensitive issue we have, i.e. Caliphate and Imamate…

In this said ground, discussion is possible away from sympathy with reason. The aim must not be to remove differences, but rather to control differences and create mutual understanding between two sides. Both sides should be brought home to the effect that presently these discussions do not cater to the need of Muslims. On the contrary, they do more harm than good.”![59]

Criticism and Analysis

Ustad Murtuza Mutahhari writes concerning the erroneous results of Islamic Unity:

“The second fault is: by raising these issues what would be the status of Islamic unity? The thing that befell Muslims was that their glory was snatched away from them. They were belittled and brought under domination of other non-Muslim nations. Imperialism, new or old, utilizes this tool towards igniting old differences. This has served as a good tool all over Islamic countries without exception. For imperialism is, in the name of religion, showing sympathy for Islam but aiming to enlarge the gulf and deepen rancor among Muslims themselves. Does it not suffice whatever we have suffered and endured through this way? Should we go on again? Will not raising such designs result in helping the aims of Imperialism?

The answer is: Unity and co-ordination forms the most essential need of Muslims. However the old rankling rancor is mother-pain of Muslims; now it is contagion in the world of Islam. The enemy too benefits from it always.

It seems that the accuser has mistaken the sense of Islamic unity.

Islamic sects must overlook principles of their respective beliefs for the sake of unity. This was not the conception of Islamic unity among clerics and scholars of faith and open-mindedness a century ago. In other words, it means to accept joint material of belief among sects and to set aside the very particulars of their own belief. Such a thing is neither reasonable nor practicable. How is it possible to ask followers of a faith to ignore or give up certain principles, which are in belief or practice, in his view constitutes a part of text of Islam? That is for the sake of unity of Islam and Muslims he should turn a blind eye at a portion from the whole of Islam in the name of Islam?

There are several other ways to make people committed to a religious principle. The most natural one is reason and logic. People cannot be made faithful by means of request or in the name of interests nor can they be stripped of faith.

We ourselves are Shia. We are proud to be followers of Ahle Bayt of Prophet. We do not consider a least thing, whether be it an appreciable or undesired, worthy of transaction against interests. We do not entertain any request from any in this regard. Likewise, we do not expect from others also to give up a principle among principles of their belief for sake of Islamic unity. To accept common elements of belief and to repudiate particulars of a sect is a kind of transgression on absolute consensus.[60] Moreover, it is not a true Islamic product. In any case, particulars of any sect among sects of Islam are parts of Islamic text. There cannot be Islam if it happens to be devoid of these distinctions and specifications. In usual terms, it is a difference in one party and in one single front.

Unity of a party demands that all individuals be at equity with regard to ideology, thought, way and vogue with the exception of personal matters.

Nevertheless, unity of a front means something different. All parties and groups, no matter however different in their taste, ideology, customs and norms must stand in one row against their common enemy because of combined elements common among them. It is obvious that arranging a row against enemy does not contradict with defending objectives and criticizing objectives of other brothers or inviting to their own objectives by associates of the same front. However inviting to or supporting Islamic unity cannot bar the truth. Things that provoke bigotry or old rancor must not take place. Scientific discussion has an immediate bearing on reason and not on sympathy and feelings.”[61]

Chapter 1: Imamate in the Qur’anic Verse of Ibtila’

وَ إِذِ ابْتَلى إِبْراهِيمَ رَبُّهُ بِكَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قالَ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ

“ And when his Lord tried Ibrahim with commands, he fulfilled them. He said: Surely I will make you an Imam for mankind. ( Ibrahim ) said: And of my offspring ( will there be leaders ) ? He said, my covenant does not include the unjust ” . (2:124)

The verse illustrates two points:

1. The position of Imamate is higher in rank than that of Prophet Hood.

2. Imamate (religious leadership) does not include the unjust.

The following section is divided into three parts, each one focuses on one of the following topics:

1. The prominent status of Imamate

2. The (position of) Imamate does not include the unjust

3. The (status of) Imamate in the words of the Imams themselves

Part One: The Prominent Status of Imamate

The above mentioned Qur’anic verse refers to the tests to which Allah exposed the Prophet Ibrahim many years after his prophet hood at the end of his life. Having successfully passed the divine tests and patiently withstood the great hardships, he was granted the position of Imamate.

In order to elucidate the above Qur’anic words, it is necessary to explain some basic questions such as:

1. What relationship was there between the series of trying to which the Prophet Ibrahim was exposed and granting him the position of Imamate?

2. What are the kinds of test to which the verse refers?

3. Can one say that the Imamate bestowed on the Prophet Ibrahim is equal to his Prophetic mission?

4. What idea does the above-mentioned Imamate convey?

We will now go through the above questions one by one.

The Relationship between Trying and the Position of Imamate

Question: In the Qur’anic verse

“And when his Lord tried Ibrahim by means ( of certain ) words, he fulfilled them. He said: Surely I will make you an Imam for mankind…, ”

The word “when” which is an adverb of time, requires an adjunct. The question is: What is its adjunct? The first supposition is that the word “when” requires the adjunctremember , which has not been stated explicitly . Thus, the verse reads

“ O Prophet! Remember the time when his Lord tried Ibrahim by means ( of certain ) words… ”

An assumption like this is open to criticisms, like:

1) This supposition entails deleting something or refraining from stating it explicitly which is contrary to basic rule (of rhetoric).

2) Without a conjunction “and” the clause “Surely I will make you an Imam for mankind ”, is separated from the previous one.

Apparently, the context of the clause “I will make you an Imam ” is not disconnected from the previous one but it is semantically and syntactically dependent on it. Since there is no conjunction “and” to join the two parts, it seems that when this part comes with the preceding part it forms a whole.

The relation between these two parts is an outcome of the dependence of “when” or “He said ”. Thus the meaning will be like this: “When his Lord had tested Ibrahim, He said to him ‘I will make you an Imam’”.

Accordingly, tests prepared the ground for granting Imamate to Prophet Ibrahim. Another solid evidence is the Qur’anic verse wherein the relationship between the “patience” and “Imamate” of prophets is clearly explained:

“And we made of them Imams to guide by our command for they were patient, and they were certain of our clear signs ” . (32:24)

The above verse mentions that it is due to the prophets’ “patience” and “certainty” that they were granted Imamate, and this clearly shows that there is a connection between the tests to which the Prophet Ibrahim was exposed and the rank of Imamate to which the stated verse refers.

Ibrahim’s Tests and Trials

What were the tests that made the Prophet Ibrahim worthy of holding the position of Imamate?

The Qur’anic verse states that Ibrahim was tested through “words”, and he brilliantly succeeded in the test. The words were apparently particular commands by means of which he was tested.

What the noble Qur’an means by “manifest trial ”1 which the Prophet Ibrahim faced in his life is his determination to offer his son as a sacrifice; an act which confirms Ibrahim’s boundless generosity and complete submission to Almighty God.

It should be noted here that the Prophet Ibrahim was put to test when he was very old, many years after he had been made a prophet and was given a son, Ismail, when aged.

Does Imamate to which this Qur’anic verse refers mean the same as Prophet Ibrahim’s prophethood?

Some commentators maintain that the Imamate given to the Prophet Ibrahim is identical to his divine mission and prophet hood but as previously stated Imamate is different from prophet hood for two reasons:

(a) The Qur’anic verse clearly states that this Imamate was granted to the Prophet Ibrahim after many trials, one of which is the offering of his son as a sacrifice, long after he had been made a prophet.

(b) The expressionja’iloka (I am assigning you) derived from the verbja’l (make) is a present participle and its objective complement,imaman اماماً that has nunation (tanween ) does not refer to the past it refers to the present or future.

Therefore, (contrary to the claim of some commentators,) the present participle “assigning” does not apply to the past and so it cannot indicate that the divine mission and prophet hood are the same as Imamate.

What does Imamate mean?

From the Qur’anic verse we learn that Imamate or religious leadership is different fromnubuwwat (prophet hood). An Imam is a leader, definitely appointed by God, to be a guide and an example for people to follow in all aspects.

1. That the position of Imamate was granted to Ibrahim years after his being messenger and after he had successfully passed the great divine trials, clearly shows that Imamate is not on the same plane as prophet hood, but enjoys a higher status.

2. Now that Imamate has been proved to have a higher status than prophet hood, and according to immutable reasons a prophet must be divinely protected against any error and sin, it follows that inerrancy is inseparably linked to the position that is loftier than prophet hood.

Part Two: Imamate does not include the unjust

The stated Qur’anic verse points to the impeccability of Imams when it says

“ My covenant does not include the unjust ”

Thus signifying that the unjust must not hold this position.

When God, the Most High said,

“ I will make you an Imam for mankind ”

The Prophet Ibrahim (as) asked,

“ And of my offspring ( will there be leaders )?”

God the Most High replied,

“ My covenant does not include the unjust ” .

So, this verse suggests the following points:

a) Imamate is God’s covenant.

b) This covenant does not include the unjust, and since a sin is considered injustice, a person who is not divinely protected commits sins.

The above verse clearly and irrefutably shows that a religious leader (Imam) must necessarily be immune from sins and errors when his Imamate begins.

Does this mean that those who previously were unjust can hold the position of Imamate? In other words, does the (Arabic) derivativezalim (unjust) concern the present, not the past so that it does not include those who were unjust in the past but those who are just now?

Does the Qur’anic verse suggest that the person who is unjust at the time of undertaking Imamate will be deprived of this position, but the person who was unjust in the past but is not unjust now, can become an imam, (a religious leader)?

In answer to the above assumption, let us consider two citations:

1. In his Qur’anic Exegesis ofal-Meezan , Allamah Tabataba’i quotes the renowned scholar the late Haji Sheikh Mohammad al-Husain Isfahani as saying, Prophet Ibrahim’s offspring can be divided into four groups:

a) Those who had been unjust before holding the position of Imamate;

b) Those who had been just before holding the position of Imamate, and became unjust after their holding it.

c) Those who had been unjust prior to holding the position of Imamate, but became just after holding it.

d) Those who were just both before and after holding the position of Imamate.

Prophet Ibrahim, grand as his dignity is, never includes the first two groups in his inquiry. Therefore, his words “and of my offspring? ” refer to the third and fourth group.

Then, the reply which he gets from God, the Most High, “My covenant does not include the unjust ”, excludes those in the third group who were unjust in the past and are just at the time of occupying the position of Imamate. Accordingly, only the fourth group of his progeny are worthy of Imamate.

2. In hisMa’jma’ al-Bayan, a Qur’anic exegesis, the late Tabarsi says:

“We agree that the termzalim (unjust) does not apply to the person who is not unjust at the present, but this word applies to the person who had previously been unjust at the moment of his exercising injustice. The above mentioned Qur’anic verse refers to such a person whom it considers not worthy of becoming Imam. The statement “does not include ”, which is a negative present tense, testifies to this idea”.

It follows that a person who has sinned, though for a single moment throughout his life can never become an Imam because such a person was a sinner at that particular moment, and the noble Qur’an states, “My covenant does not include the unjust ” .

It is clear now that the Qur’anic verse emphasizes a twofold inerrancy of Imams, including the time of their holding the position of Imamate and throughout their lifetime. It is also clear that Imamate is a divine post set by the Almighty God, i.e. a divine gift given to those whom God considers worthy of it.

Part Three: The Status of Imamate in the Words of Imams

After we have investigated the Qua’anic verse, it is now befitting to go through a narration reported from Imam Ali ibn Musa al-Rida (as), the 8th Imam of the Shi’ah, in which he elucidates the reality of Imamate:

“Abdul Aziz ibn Muslim is quoted to have said, ‘On the first days of our arrival at Marv, we assembled in the presence of Imam al Rida, (as) in the great mosque of the city of Marv. Some started talking about Imamate and said that there had been different views over it.

So, I went to my master, Imam al-Rida (as), and informed him about people’s arguing about the subject. He smiled and said ‘O Abdul Aziz, these men do not know the reality and have been deviated from what they believe to be right.

‘God, the All-mighty did not raise his Prophet up (to Him) before He had perfected the religion for him ,sent on to him the Qur’an, which‘clearly explains everything and delineatedthe lawful, the unlawful,hudood (penal law), divine precepts and all that people need, as he says

‘We have not neglected anything in the Book’ .(6:38)

In the Farewell pilgrimage and towards the end of the Prophet’s life; God, revealed the verse:

‘This day have I perfected for you your religion and completed my favour on you and chosen for you Islam as a religion ” . (5:3)

Therefore, Imamate is indispensable to religion.

The Prophet did not leave this world before he had clarified to the Muslims the principal features of their religion, pointed out the true path and appointed ‘Ali (as) as their leader, leaving nothing of their problems unsettled.

So, those who suppose that God, the All-mighty has not perfected His religion reject the Book of Allah, and those who reject the Book are disbelievers. Do they know the significance of Imamate and its status in the community to allow themselves to embark on it?

Imamate is too great in worth, too lofty in status, too high in rank, too invincible in nature and too profound in depth for people to fathom it by their intellect or approach it through their thought or elect an Imam according to their will.

Imamate is a position for which God, the All-mighty, has singled out Ibrahim (as) after granting him the rank of prophet hood and taking him as a friend, a favour with which He has honoured him, as he said,“ I will make you an Imam for mankind ” . Then, God’s friend, Ibrahim, who was highly delighted asked, “and of my offspring? ”

God the All-mighty said, “My covenant does not include the unjust” . This Qur’anic verse has nullified the possibility of the unjust ones’ becoming imams until the Day of Resurrection and so Imamate has become a privileged position for the purified. God has honoured Ibrahim when He granted Imamated only to the selected and pure ones from among his offspring, as in the Qur’anic verse:

“And We bestowed Isaac and ( then ) Jacob on him as an additional boon; each We made into honourable man. We made them leaders to guide ( others ) by Our command and We inspired them to perform good deeds, keep up prayer, and pay alms. They have been serving Us ( alone )” . (21:72-3)

Imamate continued as a previledged position for his offspring over the ages until God, the Mighty and High donated it to the holy Prophet, and said,

“ Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers ” . (3:68)

Then, by God’s command, the Prophet (sa) placed Imamate in ‘Ali and in his chosen offspring, to whom God, the Mighty and High, has given knowledge and faith, as the Qur’an says,

And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the day of resurrection ” . (30:56)

This position will remain in Ali’s (as) unerring offspring until the day of resurrection. How can these ignorant people designate an Imam? Imamate is a previledged position for the Prophets and a heritage for the Prophet’s trustees.

Imamate is God’s caliphate and a successor to the Prophet’s caliphate (saws) it is a previledged position of the Commander of the Faithful (saws), and the inheritance of al-Hasan (as) and al-Husain (as). Imamate is the reins of the religion, the Muslims’ order, the soundness of this life and the

believers’ might. Imamate is the cornerstone of ever-growing Islam and its highest branch.

It is only through the Imam that prayers, alms, fasting,Hajj and holy war (jihad ) can be accomplished; it is through Imam that the divine punishments and laws can be executed and frontiers safeguarded.

It is the Imam who proclaims lawful what God has made lawful and proclaims unlawful what God has made unlawful, defends God’s religion, and summons (people) to the way of Allah through wisdom, good advice and conclusive argument. The Imam is like the sun that lights up the world while it is high up in the sky neither hands can reach it nor eyes can perceive it.

The Imam is the bright moon, the illuminating beacon, the radiant light and the star that (safely) guides people in gathering darkness, (unknown) tracks of towns and deserts and swelling waves of sea. The Imam is like pure drinking water, rainy cloud, a falling rain, a bright sun, and a shading canopy, an expanse of land, a gushing spring, and a brook and a garden.

The Imam is a companion, a friend, a loving father, an equal brother, a kind mother, a shelter to the God-fearing at the time of greate distress. The Imam is Allah’s trustee for His creatures, His proof over His worshippers, His calipha in His land, the one who summons (people) to Allah and defends Allah’s sanctity.

The Imam is purified from sins and kept entirely free from defects, singled out as a man of (divine) knowledge and known for his endurance; hea source of the order of the religion, honour of Muslims, anger of hypocrites, and eradication of disbelievers.

The Imam is a peerless one of his time, whose dignity no one (else) can attain, whose merits are not acquired, but are granted to him by God, the Bestower who can (claim to) have known the Imam thoroughly, or to have the ability of electing him?

What an idea! Intellects are lost, visions are weary, the eminent are little, the sage had bewildered, orators have fallen short to give speech, poets have been togue-tied, men of literature have failed and the eloquent have not been able to describe a single feature or a single merit of the Imam, for the Imam is like a star, too distant for men to reach or for describers to describe.

Do you imagine that these attributes are found in other than the family of the Prophet (saws)? I swear by God that, their souls that have cheated them and their illusion has made dire them deviate (from reality).

They have taken a steep roadwhere their legs take them to degradation. They relyed on their defective minds in their conception of the (office of) Imamate, therefore they have gone astray and deviated (from the divine command) so mach so that they have too far from him,

“May Allah destroy them, how they are turned away ” (9:30)

Having distanced themselves from the choices of God, His messenger and the Prophet’s Household, they followed their own inclinations, although the Qur’an addresses them as it states:

“And your Lord creates and chooses whom He pleases; to choose is not theirs”, (28:68)

“And it behaves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter ” (33:36)

“ How do you judge? ” (10:35)

“Or have you a book wherein you read? That you have surely therein what you choose? Or have you received from us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand? Ask them which of them will vouch for that. Or do they have associates if they are truthful ” (73: 36-41)

Also, the Qur’an states:

“Do they not then reflect on the Qur’an? Nay, on the hearts there are locks ” (47:24)

“ …a seal is set on their hearts so they do not understand ” . (9:87)

“ …they said, we hear, but they did not obey. Surely the vilest of animals, in Allah’s sight, are the deaf, the dumb, who do not understand. And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw ” . (8:21-23)

“They said; we hear and disobey ” . (2:93)

How can they ever venture to elect the Imam? he is one in whose sphere of knowledge ignorance has no place; he is a leader who knows no fear, nor does he retreat; he is the substance of divinity and sanctity, purity, , asceticism renunciation; knowledge and worshop of God.

He has been singled out in the Prophet’s supplications, he is a descendent of the Pure Fatimah, God’s peace be upon her; he is one whose lineage no one can question, he enjoys a unique honourable stition, he comes from theQuraysh and is the pinnacle of the Hashim clan, a descendant of the holy Prophet, may God’s peace and blessing be on him, and the object of God’s good pleasure the honour of the noble.

The offspring of Abd Monaf, praiseworthy who is known for his thrivingknowledge and endless forbearance, Fully competent in imamate and aware of politics, obeying him is in combenton Muslims, he upholds God’s command, offers counselling to god’s servants, and protects God’s religion.

Surely God gives success to prophets and Imams and grants them of his stored knowledge and wisdom, what he has not given to any, and so their knowledge is beyond that of the people of their time, as God has said,

“Is He who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What is the matter with you; how do you judge? ” (10:35)

Or, “and whoever is granted wisdom, is given a great good ” . (2:269)

Or, referring to saul he has said “Surely Allah has chosen him in preference to you, and has increased him abundantly in knowledge and physique; and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, Knowing ” . (2:247)

God, the Mighty and High address His Messenger when he says,

“And Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know; Allah’s grace to you is very great ” (4:113)

As regards the Imams from the Household of the Prophet, God, the Most High, has said,

“Or do they envy the people for the greace that Allah has given them? We gave the people of Ibrahim the Book and the wisdom, and we gave them a grand kingdom. So some of them believed in him and some turned away from him; and hell is sufficient to burn ” (4:54)

When God appoints someone to manage the affairs of His servants,He expands his breast for it, deposits fountainheads of wisdom gush in his heart, and inspires him with abundent knowledge that enables him to answer any question and not to deviate from the right path.

That is, the Imam is fully immune from sin and error, is singled out for this by God to be God’s proof over His servants,

“This is Allah’s grace, He gives it to whom He pleases and Allah is Ample-giving, Knowing ” . (5:54)

Do people have the ability to elect such a person? Or does their candidate enjoy such qualities? I swear by the house of God that these people have transgressed the right they have been entitled to,

And they threw the Book of Allah behind their back as if they knew nothing” (2:101)

Whereas in the Book of Allah there is guidance and cure. They disregarded the Book of Allah and followed their own whims, and so God blamed them and despised them, as he says:

“and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people ”, (28:50)

Or, “for them is destruction and He has made their deeds ineffective ” (47:8)

Or, “ greatly hated is it by Allah and by those who believe. Thus does Allah set a seal over the heart of every proud, haughty one ” ? (40:35)

“May God’s abundant peace and blessing be upon the Prophet Mohammad and his descendants”!2

References

1.- Surah 37, verse 106

2.- Usool al-Kafi, the translation of vol. 1, p. 283 (the original text: vol. 1, p. 198); Oyoon Akhbar al-Rida (p.b.u.h.), vol. 1, p. 216.

Chapter 1: Imamate in the Qur’anic Verse of Ibtila’

وَ إِذِ ابْتَلى إِبْراهِيمَ رَبُّهُ بِكَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قالَ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ

“ And when his Lord tried Ibrahim with commands, he fulfilled them. He said: Surely I will make you an Imam for mankind. ( Ibrahim ) said: And of my offspring ( will there be leaders ) ? He said, my covenant does not include the unjust ” . (2:124)

The verse illustrates two points:

1. The position of Imamate is higher in rank than that of Prophet Hood.

2. Imamate (religious leadership) does not include the unjust.

The following section is divided into three parts, each one focuses on one of the following topics:

1. The prominent status of Imamate

2. The (position of) Imamate does not include the unjust

3. The (status of) Imamate in the words of the Imams themselves

Part One: The Prominent Status of Imamate

The above mentioned Qur’anic verse refers to the tests to which Allah exposed the Prophet Ibrahim many years after his prophet hood at the end of his life. Having successfully passed the divine tests and patiently withstood the great hardships, he was granted the position of Imamate.

In order to elucidate the above Qur’anic words, it is necessary to explain some basic questions such as:

1. What relationship was there between the series of trying to which the Prophet Ibrahim was exposed and granting him the position of Imamate?

2. What are the kinds of test to which the verse refers?

3. Can one say that the Imamate bestowed on the Prophet Ibrahim is equal to his Prophetic mission?

4. What idea does the above-mentioned Imamate convey?

We will now go through the above questions one by one.

The Relationship between Trying and the Position of Imamate

Question: In the Qur’anic verse

“And when his Lord tried Ibrahim by means ( of certain ) words, he fulfilled them. He said: Surely I will make you an Imam for mankind…, ”

The word “when” which is an adverb of time, requires an adjunct. The question is: What is its adjunct? The first supposition is that the word “when” requires the adjunctremember , which has not been stated explicitly . Thus, the verse reads

“ O Prophet! Remember the time when his Lord tried Ibrahim by means ( of certain ) words… ”

An assumption like this is open to criticisms, like:

1) This supposition entails deleting something or refraining from stating it explicitly which is contrary to basic rule (of rhetoric).

2) Without a conjunction “and” the clause “Surely I will make you an Imam for mankind ”, is separated from the previous one.

Apparently, the context of the clause “I will make you an Imam ” is not disconnected from the previous one but it is semantically and syntactically dependent on it. Since there is no conjunction “and” to join the two parts, it seems that when this part comes with the preceding part it forms a whole.

The relation between these two parts is an outcome of the dependence of “when” or “He said ”. Thus the meaning will be like this: “When his Lord had tested Ibrahim, He said to him ‘I will make you an Imam’”.

Accordingly, tests prepared the ground for granting Imamate to Prophet Ibrahim. Another solid evidence is the Qur’anic verse wherein the relationship between the “patience” and “Imamate” of prophets is clearly explained:

“And we made of them Imams to guide by our command for they were patient, and they were certain of our clear signs ” . (32:24)

The above verse mentions that it is due to the prophets’ “patience” and “certainty” that they were granted Imamate, and this clearly shows that there is a connection between the tests to which the Prophet Ibrahim was exposed and the rank of Imamate to which the stated verse refers.

Ibrahim’s Tests and Trials

What were the tests that made the Prophet Ibrahim worthy of holding the position of Imamate?

The Qur’anic verse states that Ibrahim was tested through “words”, and he brilliantly succeeded in the test. The words were apparently particular commands by means of which he was tested.

What the noble Qur’an means by “manifest trial ”1 which the Prophet Ibrahim faced in his life is his determination to offer his son as a sacrifice; an act which confirms Ibrahim’s boundless generosity and complete submission to Almighty God.

It should be noted here that the Prophet Ibrahim was put to test when he was very old, many years after he had been made a prophet and was given a son, Ismail, when aged.

Does Imamate to which this Qur’anic verse refers mean the same as Prophet Ibrahim’s prophethood?

Some commentators maintain that the Imamate given to the Prophet Ibrahim is identical to his divine mission and prophet hood but as previously stated Imamate is different from prophet hood for two reasons:

(a) The Qur’anic verse clearly states that this Imamate was granted to the Prophet Ibrahim after many trials, one of which is the offering of his son as a sacrifice, long after he had been made a prophet.

(b) The expressionja’iloka (I am assigning you) derived from the verbja’l (make) is a present participle and its objective complement,imaman اماماً that has nunation (tanween ) does not refer to the past it refers to the present or future.

Therefore, (contrary to the claim of some commentators,) the present participle “assigning” does not apply to the past and so it cannot indicate that the divine mission and prophet hood are the same as Imamate.

What does Imamate mean?

From the Qur’anic verse we learn that Imamate or religious leadership is different fromnubuwwat (prophet hood). An Imam is a leader, definitely appointed by God, to be a guide and an example for people to follow in all aspects.

1. That the position of Imamate was granted to Ibrahim years after his being messenger and after he had successfully passed the great divine trials, clearly shows that Imamate is not on the same plane as prophet hood, but enjoys a higher status.

2. Now that Imamate has been proved to have a higher status than prophet hood, and according to immutable reasons a prophet must be divinely protected against any error and sin, it follows that inerrancy is inseparably linked to the position that is loftier than prophet hood.

Part Two: Imamate does not include the unjust

The stated Qur’anic verse points to the impeccability of Imams when it says

“ My covenant does not include the unjust ”

Thus signifying that the unjust must not hold this position.

When God, the Most High said,

“ I will make you an Imam for mankind ”

The Prophet Ibrahim (as) asked,

“ And of my offspring ( will there be leaders )?”

God the Most High replied,

“ My covenant does not include the unjust ” .

So, this verse suggests the following points:

a) Imamate is God’s covenant.

b) This covenant does not include the unjust, and since a sin is considered injustice, a person who is not divinely protected commits sins.

The above verse clearly and irrefutably shows that a religious leader (Imam) must necessarily be immune from sins and errors when his Imamate begins.

Does this mean that those who previously were unjust can hold the position of Imamate? In other words, does the (Arabic) derivativezalim (unjust) concern the present, not the past so that it does not include those who were unjust in the past but those who are just now?

Does the Qur’anic verse suggest that the person who is unjust at the time of undertaking Imamate will be deprived of this position, but the person who was unjust in the past but is not unjust now, can become an imam, (a religious leader)?

In answer to the above assumption, let us consider two citations:

1. In his Qur’anic Exegesis ofal-Meezan , Allamah Tabataba’i quotes the renowned scholar the late Haji Sheikh Mohammad al-Husain Isfahani as saying, Prophet Ibrahim’s offspring can be divided into four groups:

a) Those who had been unjust before holding the position of Imamate;

b) Those who had been just before holding the position of Imamate, and became unjust after their holding it.

c) Those who had been unjust prior to holding the position of Imamate, but became just after holding it.

d) Those who were just both before and after holding the position of Imamate.

Prophet Ibrahim, grand as his dignity is, never includes the first two groups in his inquiry. Therefore, his words “and of my offspring? ” refer to the third and fourth group.

Then, the reply which he gets from God, the Most High, “My covenant does not include the unjust ”, excludes those in the third group who were unjust in the past and are just at the time of occupying the position of Imamate. Accordingly, only the fourth group of his progeny are worthy of Imamate.

2. In hisMa’jma’ al-Bayan, a Qur’anic exegesis, the late Tabarsi says:

“We agree that the termzalim (unjust) does not apply to the person who is not unjust at the present, but this word applies to the person who had previously been unjust at the moment of his exercising injustice. The above mentioned Qur’anic verse refers to such a person whom it considers not worthy of becoming Imam. The statement “does not include ”, which is a negative present tense, testifies to this idea”.

It follows that a person who has sinned, though for a single moment throughout his life can never become an Imam because such a person was a sinner at that particular moment, and the noble Qur’an states, “My covenant does not include the unjust ” .

It is clear now that the Qur’anic verse emphasizes a twofold inerrancy of Imams, including the time of their holding the position of Imamate and throughout their lifetime. It is also clear that Imamate is a divine post set by the Almighty God, i.e. a divine gift given to those whom God considers worthy of it.

Part Three: The Status of Imamate in the Words of Imams

After we have investigated the Qua’anic verse, it is now befitting to go through a narration reported from Imam Ali ibn Musa al-Rida (as), the 8th Imam of the Shi’ah, in which he elucidates the reality of Imamate:

“Abdul Aziz ibn Muslim is quoted to have said, ‘On the first days of our arrival at Marv, we assembled in the presence of Imam al Rida, (as) in the great mosque of the city of Marv. Some started talking about Imamate and said that there had been different views over it.

So, I went to my master, Imam al-Rida (as), and informed him about people’s arguing about the subject. He smiled and said ‘O Abdul Aziz, these men do not know the reality and have been deviated from what they believe to be right.

‘God, the All-mighty did not raise his Prophet up (to Him) before He had perfected the religion for him ,sent on to him the Qur’an, which‘clearly explains everything and delineatedthe lawful, the unlawful,hudood (penal law), divine precepts and all that people need, as he says

‘We have not neglected anything in the Book’ .(6:38)

In the Farewell pilgrimage and towards the end of the Prophet’s life; God, revealed the verse:

‘This day have I perfected for you your religion and completed my favour on you and chosen for you Islam as a religion ” . (5:3)

Therefore, Imamate is indispensable to religion.

The Prophet did not leave this world before he had clarified to the Muslims the principal features of their religion, pointed out the true path and appointed ‘Ali (as) as their leader, leaving nothing of their problems unsettled.

So, those who suppose that God, the All-mighty has not perfected His religion reject the Book of Allah, and those who reject the Book are disbelievers. Do they know the significance of Imamate and its status in the community to allow themselves to embark on it?

Imamate is too great in worth, too lofty in status, too high in rank, too invincible in nature and too profound in depth for people to fathom it by their intellect or approach it through their thought or elect an Imam according to their will.

Imamate is a position for which God, the All-mighty, has singled out Ibrahim (as) after granting him the rank of prophet hood and taking him as a friend, a favour with which He has honoured him, as he said,“ I will make you an Imam for mankind ” . Then, God’s friend, Ibrahim, who was highly delighted asked, “and of my offspring? ”

God the All-mighty said, “My covenant does not include the unjust” . This Qur’anic verse has nullified the possibility of the unjust ones’ becoming imams until the Day of Resurrection and so Imamate has become a privileged position for the purified. God has honoured Ibrahim when He granted Imamated only to the selected and pure ones from among his offspring, as in the Qur’anic verse:

“And We bestowed Isaac and ( then ) Jacob on him as an additional boon; each We made into honourable man. We made them leaders to guide ( others ) by Our command and We inspired them to perform good deeds, keep up prayer, and pay alms. They have been serving Us ( alone )” . (21:72-3)

Imamate continued as a previledged position for his offspring over the ages until God, the Mighty and High donated it to the holy Prophet, and said,

“ Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers ” . (3:68)

Then, by God’s command, the Prophet (sa) placed Imamate in ‘Ali and in his chosen offspring, to whom God, the Mighty and High, has given knowledge and faith, as the Qur’an says,

And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the day of resurrection ” . (30:56)

This position will remain in Ali’s (as) unerring offspring until the day of resurrection. How can these ignorant people designate an Imam? Imamate is a previledged position for the Prophets and a heritage for the Prophet’s trustees.

Imamate is God’s caliphate and a successor to the Prophet’s caliphate (saws) it is a previledged position of the Commander of the Faithful (saws), and the inheritance of al-Hasan (as) and al-Husain (as). Imamate is the reins of the religion, the Muslims’ order, the soundness of this life and the

believers’ might. Imamate is the cornerstone of ever-growing Islam and its highest branch.

It is only through the Imam that prayers, alms, fasting,Hajj and holy war (jihad ) can be accomplished; it is through Imam that the divine punishments and laws can be executed and frontiers safeguarded.

It is the Imam who proclaims lawful what God has made lawful and proclaims unlawful what God has made unlawful, defends God’s religion, and summons (people) to the way of Allah through wisdom, good advice and conclusive argument. The Imam is like the sun that lights up the world while it is high up in the sky neither hands can reach it nor eyes can perceive it.

The Imam is the bright moon, the illuminating beacon, the radiant light and the star that (safely) guides people in gathering darkness, (unknown) tracks of towns and deserts and swelling waves of sea. The Imam is like pure drinking water, rainy cloud, a falling rain, a bright sun, and a shading canopy, an expanse of land, a gushing spring, and a brook and a garden.

The Imam is a companion, a friend, a loving father, an equal brother, a kind mother, a shelter to the God-fearing at the time of greate distress. The Imam is Allah’s trustee for His creatures, His proof over His worshippers, His calipha in His land, the one who summons (people) to Allah and defends Allah’s sanctity.

The Imam is purified from sins and kept entirely free from defects, singled out as a man of (divine) knowledge and known for his endurance; hea source of the order of the religion, honour of Muslims, anger of hypocrites, and eradication of disbelievers.

The Imam is a peerless one of his time, whose dignity no one (else) can attain, whose merits are not acquired, but are granted to him by God, the Bestower who can (claim to) have known the Imam thoroughly, or to have the ability of electing him?

What an idea! Intellects are lost, visions are weary, the eminent are little, the sage had bewildered, orators have fallen short to give speech, poets have been togue-tied, men of literature have failed and the eloquent have not been able to describe a single feature or a single merit of the Imam, for the Imam is like a star, too distant for men to reach or for describers to describe.

Do you imagine that these attributes are found in other than the family of the Prophet (saws)? I swear by God that, their souls that have cheated them and their illusion has made dire them deviate (from reality).

They have taken a steep roadwhere their legs take them to degradation. They relyed on their defective minds in their conception of the (office of) Imamate, therefore they have gone astray and deviated (from the divine command) so mach so that they have too far from him,

“May Allah destroy them, how they are turned away ” (9:30)

Having distanced themselves from the choices of God, His messenger and the Prophet’s Household, they followed their own inclinations, although the Qur’an addresses them as it states:

“And your Lord creates and chooses whom He pleases; to choose is not theirs”, (28:68)

“And it behaves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter ” (33:36)

“ How do you judge? ” (10:35)

“Or have you a book wherein you read? That you have surely therein what you choose? Or have you received from us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand? Ask them which of them will vouch for that. Or do they have associates if they are truthful ” (73: 36-41)

Also, the Qur’an states:

“Do they not then reflect on the Qur’an? Nay, on the hearts there are locks ” (47:24)

“ …a seal is set on their hearts so they do not understand ” . (9:87)

“ …they said, we hear, but they did not obey. Surely the vilest of animals, in Allah’s sight, are the deaf, the dumb, who do not understand. And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw ” . (8:21-23)

“They said; we hear and disobey ” . (2:93)

How can they ever venture to elect the Imam? he is one in whose sphere of knowledge ignorance has no place; he is a leader who knows no fear, nor does he retreat; he is the substance of divinity and sanctity, purity, , asceticism renunciation; knowledge and worshop of God.

He has been singled out in the Prophet’s supplications, he is a descendent of the Pure Fatimah, God’s peace be upon her; he is one whose lineage no one can question, he enjoys a unique honourable stition, he comes from theQuraysh and is the pinnacle of the Hashim clan, a descendant of the holy Prophet, may God’s peace and blessing be on him, and the object of God’s good pleasure the honour of the noble.

The offspring of Abd Monaf, praiseworthy who is known for his thrivingknowledge and endless forbearance, Fully competent in imamate and aware of politics, obeying him is in combenton Muslims, he upholds God’s command, offers counselling to god’s servants, and protects God’s religion.

Surely God gives success to prophets and Imams and grants them of his stored knowledge and wisdom, what he has not given to any, and so their knowledge is beyond that of the people of their time, as God has said,

“Is He who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What is the matter with you; how do you judge? ” (10:35)

Or, “and whoever is granted wisdom, is given a great good ” . (2:269)

Or, referring to saul he has said “Surely Allah has chosen him in preference to you, and has increased him abundantly in knowledge and physique; and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, Knowing ” . (2:247)

God, the Mighty and High address His Messenger when he says,

“And Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know; Allah’s grace to you is very great ” (4:113)

As regards the Imams from the Household of the Prophet, God, the Most High, has said,

“Or do they envy the people for the greace that Allah has given them? We gave the people of Ibrahim the Book and the wisdom, and we gave them a grand kingdom. So some of them believed in him and some turned away from him; and hell is sufficient to burn ” (4:54)

When God appoints someone to manage the affairs of His servants,He expands his breast for it, deposits fountainheads of wisdom gush in his heart, and inspires him with abundent knowledge that enables him to answer any question and not to deviate from the right path.

That is, the Imam is fully immune from sin and error, is singled out for this by God to be God’s proof over His servants,

“This is Allah’s grace, He gives it to whom He pleases and Allah is Ample-giving, Knowing ” . (5:54)

Do people have the ability to elect such a person? Or does their candidate enjoy such qualities? I swear by the house of God that these people have transgressed the right they have been entitled to,

And they threw the Book of Allah behind their back as if they knew nothing” (2:101)

Whereas in the Book of Allah there is guidance and cure. They disregarded the Book of Allah and followed their own whims, and so God blamed them and despised them, as he says:

“and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people ”, (28:50)

Or, “for them is destruction and He has made their deeds ineffective ” (47:8)

Or, “ greatly hated is it by Allah and by those who believe. Thus does Allah set a seal over the heart of every proud, haughty one ” ? (40:35)

“May God’s abundant peace and blessing be upon the Prophet Mohammad and his descendants”!2

References

1.- Surah 37, verse 106

2.- Usool al-Kafi, the translation of vol. 1, p. 283 (the original text: vol. 1, p. 198); Oyoon Akhbar al-Rida (p.b.u.h.), vol. 1, p. 216.