Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 7 - The Station of Bliss and Peace

We spent the night here, and resumed our journey in the morning.Haadi had already informed me that by evening we would be cut of the land of Desire but then we would have to face the punishments due to the sins of the Tongue. The previous punishments were due to indulgence in immoral sexual pleasures and these would be due to the sins of the tongue, but these would be as harsh as those. He had.said that there would be no provision of water or food and so it would be advisable to carry some water on the horse and I should myself travel on toot. He also told me to carry my shield as it would prove very useful.

I asked, "What is this shield made of?" He replied, "This is the result of your fasts. You fasted and remained hungry and thirsty to please God and these lasts prevented you not only from immoral sexual indulgence but in fact from disobedience of all kinds. "Fasting is a shield to protect from the Fire of Hell."'

We had only just started whenDarky appeared. I said, "Be gone, O cursed being?"" He said, "Why don't you yourself move away from me, instead?" So, I moved a few steps away and continued my journey withHaadi , butDarky remained alongside on the left.

On both sides various animals were visible, e.g. dogs, wolves, monkeys, rats.snakes , scorpions,sheeps etc., all of differentcolours . They were fighting, amongst themselves, attacking, and tearing away at each other, whenever they got the chance. Flames emerged from the ears and mouths of some of them. Sometimes they would see a mirage and would go there in hopes of finding water, but finding it dry would return dejected. Some were eating the dead carcasses of others. Some would fall in dark and deep wells and as they would 1a111 huge flames would emerge.

I askedHaadi , "Who are these wells for?" "They are meant for people who laugh at other faithful and make fun of them, whether through words, flints, gestures.making faces, eye-movements etc. This is their destination,As God has said, Hell is for the fault finders and insulters," As for those who are eating carcasses, they were the back-biters, And the ones with flaming ears, they used to listen to others backbiting.And these dogs. wolves and cats lighting each other used to curse, blame and insult each other. And those with yellow faces and two tongues were the fault-finder, liars and complainers.

Here the air was extremely hot, I kept askingHaadi for waterSometimes he would give me a little, and sometimes none. He kept saying that the journey was lengthy and our store of watermeagre , which we would have to make last until the end."

(Hazrat All: "How lengthy is the journey (at the Here tatter) and howmeagre our store of provisions (that is, good deeds which would help there.)

I asked him why he had taken so little to start with, and he replied, "You did not make yourself capable of taking more. I asked, "Why did the capabilitydecrease ?"

He said, "You are yourself to blame, because you did not drink much of piety then, and so your capacity cannot increase now. The more watchful and pious you had been on earth, the more water you would have had now. Nothing can be done about it now, Haven't you read the opening verse of 'Soora -e-Mominoon ', "Certainly the faithful have succeeded, who used to be fearful in their prayers and abstained from meaningless pastimes?" You neither abstained from such pastimes nor were you fearful in your prayers. Obviously you will now reap what you had sown.

"Whoever has done a grain of good shall see it and, whoever has done a grain of evil shall see it." Then he pointed in a certain direction and asked me what I could see there.Itseemed like white and black and flames all mixed together.

But when I looked carefully it was a green garden, with dense trees, full of fruits. Suddenly Irealised that they were burning. Shocked, I turned toHaadi and asked, "What is happening there?" He replied that the garden had been made from the praise and remembrance of God by the faithful, but when these faithful lied or indulged in backbiting, or insulting, the garden went up in flames. That is,their .sins caused the reward of their good deeds to go waste. Had their faith been strong enough, they would have given more thought and importance to the gardens they had prepared and would not have allowed them to bum by indulging in such acts.

(The Holy Prophet once told his companions that whoever says "Lailaha illalah (there is no God but Allah) once, the angels prepare a tree for him in Heaven. They remarked, 'In that case, by now we must be having a garden each'. He replied, 'Yes, but on the condition that you abstain from sins, like conceit because it destroys the trees.')

When their owners reach here andrealise what has happened, theywilt be extremely sorry, but sorrow would now be useless,That is why all the Prophets had continuously warned about the effects of good and bad deeds.as these cannot be seen whilst on earth. In the beginning only of the Quran, God linked piety to faith in the unseen: "This is guidance for the pious, those who have faith in the unseen and who stand firm their prayers.'

When we reached near these burnt gardens suddenly I felt a cool breeze which blew away the, ashes. In a little while, the garden was once more green, with lush trees laden with fruits, chirping birds and cool lakes. On earth, the faithful must have either repented for past sins or had sent fresh deeds. IThought that if the earthlings were aware of what I hadlust seen, they would die with sorrow at having ever allowed their gardens to burn.Haadi informed me that this was the first land or the Valley of Peace and here there was peace or all sides. He said, Rest your stick and your shield on the saddle and let the mount graze in the field so that he too may be rested by the time we are ready leave."

Haadi then said that we could take a break from our journey and stay in that place for ten days in order that I might recover after the tiring travel, and regain strength which would be required in the forthcoming leg as there we would have to lace many thieves, highwaymen and pirates and, as I did not have the required strength to face them he suggested that I should visit my old home once more the coming Friday to check if my family had sent me any gifts which could prove useful.

I said, "Haadi , you yourself told me that we had arrived in the Valley of Peace. Now you expect me to believe that there are robbers and pirates in this valley? I feel that you are merely trying to dissuade me. I certainly did not expect this from you."So saying. I started crying.

Haadi said, "My friend, do not distrust me. You are not aware how dark and narrow the coming route is. Our route in the Valley of Peace lies adjacent to the Valley of Punishment where all sorts of punishments are being meted out. The slightest slip will mean a fall into that valley where even I would be unable to help you. And you are aware thatDarky is constantly trying to mislead you. If you don't spend the next ten days here to recover, you might well have to spend two months in the Valley at Punishment."

I said. "Do you mean to say that I have to face the stage of the Bridge (Pul -e-Sirat ) now?! This I cannot believe."

He said, "I have already told you that whatever is happening here is the similitude of the events to take place on the Day ofJudgement . Consider this route to be the image of that Bridge. These stages have to be crossed and it will be good to provide for them in good time.

Anyhow, Friday night I went home once again. There I saw that my wife had married again and was busy trying to make her new husband happy. My children had separated and gone their different ways and were running individual and separate businesses. Dejected and forlorn I sat on a branch near my house. I could see that people were deeply engrossed in their worldly affairs. I thought, if only they would think of their ownHereafter even if for a moment. But no, they were busy planning their future, and their children's future. I recalled the Holy prophets tradition: "I the last ages, wives will prove to be the undoing of men: and when not wives, then children and relatives".

I was deep in such thoughts when suddenly my eyes fell on a room in my house. My sons and their wives had gathered and were sitting with their children talking with each other and eating some fruits. One of them said to the other, "The tree which bore this Fruit had been sown by our late lather. Now he is lying in a grave under mounds of Earth and we are eating its fruit." The other son replied, "How wrong you are! He must be eating tastier fruits in Heaven."

The first one said, "Yes, you are right. He used to love me a lot.To please me and make me happy. he often used to buy me gifts. May God blesshim. "

May God blesshim . He used to buy gifts for me too. He would buy books and penswhen ever I required. To be sure, he was a religious man and it was his wish that we too would become religious, me and make me happy, he often used to buy me gifts.

"He used to buy gifts for me 100. He would buy books and pens whenever I required.To be sure. he was a Religious man and ft was his wish that we too would become Religious" said the other.

They spoke well of me forsometime , then one remarked that as it was Thursday night, it would be good to recite Quran for me. One at them started recitingSoora Dukhan and the otherSoora Dahr for me. I cannot describe how happy this made me. I prayed for their well being and returned to my current abode.

Chapter 8 - The Last StationThe Valley of Peace

When I returned I saw that my mount was ready for the journey andHaadi was packing a portmanteau on it. I asked him where it had come from. He said that an angel had just delivered it saying that it contained a gill fromHazrat Fatema Zehra (AS). This was the result ofSoora Dukhan as thisSoora was related to her and the other contained a gift fromHazrat All asSoora -e-Dahr was connected to him. They had sent these gifts and had requested that we take a path well away from Valley ofBarhoot (Valley of Punishment) so that the hot air from it would not bother me.

I asked, "Is it possible to open them and see the contents?" He said "Not Now, theypre not required yet. When it becomes necessary, they will open by themselves.'

I was dazedWith happiness. I climbed my mount and started". After some time, we reached the Land of Greed and Avarice. There we saw people with faces like dogs, some of them were healthy and strong, others weak and trail. There were dead bodies lying here and there. The dogs would approach these in order to eat them, but would fall to fighting amongst themselves. They would light each other fiercely until they were almost dead with the fatigue and tension; and the carcasses remained untouched. Fresh packs would then approach. The stronger ones would attack tr1e weaker once and make them run away but were also unable to enjoy the carcasses because of their own internal competition for supremacy and each one's desire to have all of it alone, without sharing The whole ground seemed to be one big battlefield 'The world is a dead body and those who desire it, dogs.'

Some dogs were eating these carcasses but smoke was bellowing from their heads and fire from their behinds and even other dogs would not approach them.Haadi informed me that they used to take bribes and used to embezzle or steal wealth belonging to orphans.

"Those who eat the wealth of orphans eat fire in their stomachs."

The real value of worldly goods in the eyes Of Gad and the Infallibles InNahjul Balagha ,Hazrat All (A.S.) calls the world and its possessions "dead bodies. "

There is a famous tradition of the Holy Prophet (Peace be upon him) which describes almost similar conditions. This is quoted in the book 'RobheRehan ' from the book 'Kafi quotingHazrat Ali (A.S.) as saying that he andHazrat Fatima (A.S.) once visited the Holy Prophet (Peace be upon him) and found him in tears. They asked him the cause and he replied. -O Ali the night that I went forMeraj (Ascension I saw same women of myUmmah who were being so severely punished that I became concerned for them and started crying. I saw a woman who had been hung by her breasts, Then I saw a second woman who was eating her own flesh and a fire raged below her A third woman was hanging by her tongue and biding water was being poured down here throat. A fourth was bent double, hands and feet tied together, snakes and scorpions crawling all over her A fifth was deaf, dumb and blind, enclosed in a cage of tire, her brains oozing out of holes inhero skull Her body was breaking into pieces due to leprosy.

Another was hung by her feet, inside overYet another woman's body was being shredded to pieces by scissors made of fire. One woman had a head of a pig and a body of a donkey and was being given several kinds of punishments. Another had the face of a dog, fire was entering her body from her behinds and coming out of her mouth and the angels were giving her a beating with iron rods,"

Hazrat Fatima (A.S.) then inquired other father (Peace be upon him) "Pray, tell me, what had these women done?"

He (Peacebe upon him) replied: Listen, beloved One.she who was hanging by her breasts used to deny her husband his rightful pleasure.The one hanging by her feet used to go out or her house without her husband's permission. The one eating her own flesh used to beautify herself and show her body to men otherthen her husband, The one who was tied hands and feet together, with snakes and scorpions on her, never used to care about the filthy and unclean, or 'Najaasat ', and was not careful about bathing regularly after menses, intercourse etc. thus taking her prayers lightly. The deaf, dumb and blind used to bear children through adultery but would claim they were her husband S. The one whose body was being cut by scissors made of fire never took care of herHijab in front of non-Mahrams (men other than those allowed to see her). The one whose body was being burned and who was eating her own intestines used to provide other women to men for sex. The one with the face of a pig and body of a donkey was back-biter and a liar,And the one with the face of a dog, with fire entering from her behinds and coming out of her face, was a jealous woman. - Then the Prophet (Peace be upon him), sorrowful is the plight of the woman who makes her husband angry and happiness awaits her who makes him happy."

These conditions are description of the sufferings (of the soul) to be borne inBarzakh . The Day ofJudgement will be even more severe and harsh.)

I remarked toHaadi ,Haadi , we had decided to travel well away from the Valley of Punishment. How is it then that we are here? Have we lost our way?" He said, this is just the image of that Valley.Its hot smoke won't reach you."

We came out of the Land of Greed to enter the Land of Jealousy. In this there were numerous workshops. Dark men resembling Darkies were at work. The machinery was making such a deafening roar that one could not hear anything else. Dust and smoke had covered everything. Therobot like machines looked like huge giants and were made at a metal harder than steel, and these were moving all about the place. One of these approached us and stopped just in front, SuddenlyDarky too flew in, looking like black smoke. I turned around and much to mydismay, could see no sign ofHaadi anywhere.Darky said. "Want to see the machines at work? I bet you have never seen anything like this on Earth.-

Though I wished to see the workshops in detail but since the suggestion came fromDarky and since all his previous suggestions had landed me in trouble, I turned a deaf ear, and whipped my mount on, reading theSoora -e-Falaq : "In the name of Allah, the Beneficent, the Merciful. Say. 'I seek refuge with the Lord of the dawn,From the evil of what he has created, From the evil of darkness when it overspreads, From the evil of malignant witchcraft, And from the evil of the envier when he enviesDarky remarked, "Pity. You used to recite it on Earth, but never tried to put it in practice. It’s not going to help you now."

Fear overcame me. I sawDarky approach the machine and then he disappeared. I hoped that he had gone away, and was wondering whereHaadi had gone when suddenlyDarky reappeared in the form of a fearful creature. My horse shied at the sight and went off-track, falling and throwing me down also lust near the machine. I was hurt so badly that my body lost all feelings and I could not even get up. The dreadful turning machines were approaching nearer and nearer, as if they were going to engulf me.Darky was screaming with laughter and saying, "Go on, read 'From the envier when he envies,' O Fool, name me one scholar andlearned man who has been free of jealousy. You managed to escape from my previous traps and this has made my heart bleed. I'll see to it that you don't ever get out of this one." So saying, he caught me and tried to crush me.

His making fun of me angered me. Though I was weak Istrianed to tight. But he was stronger and I could see that he was overpowering me. When I saw thisI involuntarily I started callingHazrat Ali (A.S.) for help: -"Ya AliMadad ". No sooner had I said this, all the machines which had been about to crush 'me, suddenly started a disorderly retreat and in the process crashed into each other, breaking into piecesDarky too tried to run away, but was crushed under the wheels of a giant roller. I said, "Wretched person, you were making fun of me. Now you are in the same boat that I was in. And nobody deserves it more this you do. This was my last encounter withDarky .

I managed to come back to the Main Road which was the straight road and the correct path. It had only beenDarky's mischief that my mount had gone astray.

But though back, I was too weak to go on or even get up. ~ Each and every joint ached, and I was extremely thirsty. It was hot and the atmosphere was lull of the stink and smoke. Suddenly I sawHaadi running towards me. As he approached, he took out the portmanteau which containedHazrat Ali's (A.S.) gift and from it took out a crystal-glass bottle. From it he poured out some clean, cool and sweet water which he offered to me. The water quenched my thirst and refreshed me physically. Mentally and spiritually: 'Verily, the righteous shall drink a cup tempered with camphor (Kafur ).

I saw thatall the ordeal had been too much for the mount. He suddenly felt down and died. Now I was left without a horse.

I picked up the back-pack and put it on my back.Haadi picked up the portmanteau and we resumed our journey. The desert was larger than our Sahara Desert and had become dark and gloomy due to the constant emission of fumes by the machines. I noticed that men made of fire balls were tumbling out of the machines and falling down onto the ground just like cigarettes from a vending machine.

(Mistakes and sins (like jealousy for example) leave their effect on the soul and hinder man's natural pro grass on the straight path by weakening his resolve and intention.)

Haadi informed me that on Earth these people had been jealous of the faithful, due to one cause or another and used to show their jealousy by word or deed. Sorrowful fate awaited them inside these machines and due to constriction, this fire of jealousy came out from their within. He quoted the tradition that Jealousy is like fire and 'It devours faith like tire devours wood.'

The route being dark,Haadi walked in front and I followed. I remarked to him, "it seems to me that we are off trackHazrat Ali's recommendation had been that I should not be troubled at all, but I have never before faced such troubles as these."

Haadi replied, "No, no, we are not lost. The fact is that hardly anybody is completely free of jealousy. Everybody experiences it,Through in varying degrees. Had you not hadHazrat Fatema Zahra's recommendation with you, your fate would have been no different from the people you saw. But remember, most of these unfortunate people after serving their time here will be released and willloin the ranks of the blessed and happy ones,"

(In this world our traits and feelings remain hidden in our heart; in the hereafter, however; they will become obvious even to others, embarrassing the sinner in front of all.)

As the air was hot and stuffy and my back bark was also troubling me, we walked fast in order to cross this land as soon as possible,The fear thatDarky mightstilt be alive and following me, urged me on yet faster. Rank and stinking sweat oozed from my body and wet my clothes. My ankles were dead tired and painful. It was with the utmost difficulty that we managed to emerge from this land at last, and then we heaved a sigh of relief. A cool breeze started blowing and fountains of sweet water erupted.mountains and valleys were lush green. We sat down to rest by a fountain.said , "Haadi , it seems that myDarky has been crushed under the wheels of the machines and has been killed." He replied, No, certainly not. He never dies. However, in this particular land he won't approach you because now we are quite far from the Valley orBarhoot . In front of us lies the land where people are being punished for their pride and arrogance. As you had managed to rid yourself of these traits in your lifetime, you will not be troubled there. From here the Valley of Peace is not far,"

As we went on the atmosphere kept on becoming pleasant. There was sweet scent in the air, luscious trees were in abundance and mountains covered with dense trees and waterfalls of sparkling water could be seen.In the mountain plains. k numerous tents of fine white silk were visible.

(After the soul has been cleansed of its vices and punished for its past sins. it will be able to enjoy the blessings and bounties. The Quran says, "Each of you will enter it (hell): Then we will send salvation for the God-fearing ones".)

Chapter 9 -Spring in Valley of Peace

Haadi said, "This is the city 'Huma '. Here people stay in these tents." The pillars and pegs of these tents were of gold and the ropes were of silver. While we were still some distance awayHaadi said, "Wait here, I'll go and find your place." I asked,What is this place called. The atmosphere here is so pleasant and peaceful I wish that we could stay here for a few days."

Haadi said, "This is the Valley of me Right and the Sacred Land and you will have to stay here for a few days. Then he opened y portmanteau and took outHazrat Zehra's gilt. Taking it he went towards a certain tent. My eyes followed him as he approached it, took out a piece of paper from his pocket and read it out aloud. The front flap of the tent was at once pulled open and some beautiful boys and girls came out. They rushed towards me, withHaadi following behind.Haadi took out another wallet from the portmanteau and told me, "Go to your ten: with these attendants. Rest and wait for me. I'll have to go toAasma to arrange accommodation for you. "I said 'Haadi , I am a stranger here without a single friend. Don't go away."

He said 'Its for your sake that I'm going and consider this to be your own country. Go to your tent. You will not be alone. You will find friends there. 'In the tents are beautiful maidens as yet untouched by humans orjinns .' (Soora -e-Rehman Verse 72)

Saying so,Haadi left. I came to my tent with the attendants respectfully hovering around me. A maiden was sitting inside on a divan. She stood up to greet me. After a while, a handsome lad came in. In his hands were a silver bowl and towels. He helped me wash my hands and lace with rose-scented water.

Now when I caught a glimpse of myself in a mirror, I wassuprised and pleased to see that I was no less beautiful then the maiden sitting beside me who had been gifted by Allah. "Men have authority over women" (Soora -e-Nisa Verse 34).

We sat down on the divan. I looked around and noticed that the tent was supported on live fillers, the central one being the tallest and firmest of all. It was gold plated and studded with rubies and emeralds.

Wishing to test the maiden sitting beside me, I asked her why there were five pillars in the tent. She replied, "All tents in the Valley have five pillars. This is because Islam also has live pillars: Prayer, Fast, Hajj,Zakat andKhums , andWilayat (love and friendship of theAhlebait ). The central one is ofWilayat and in fact it is supporting the whole tent. It is more important than others (as it helps to achieve all others),"

I said, "I was under the impression that each of the pillars was symbolical for remembering each of thePanjtan (the immediate family of the Holy Prophet)."

She replied, "They are amongst theUsool i.e. Roots and this is the place for theFuroo or Branches and its connections and it is lust the image of theirPure light. Prophethood andVicegerancy , (Imamat ) are both part ofUsool .

InSafeenatual Bahar Muhaddis Qummi has quoted ImamBaqir (A.S.) as saying that Faith has five pillars, Prayer, Fast.HajjZakat andWilayat . The narrator Zahra asked, Which of these is the best?"lmam (AS.) replied, "'Wilayat because fl is the very soul of the other deeds. " In the end he said U somebody spends his lifetime praying throughout the nights and fasts in the days. spends all he has in the way of God, and performs pilgrimage every year but he does not have an infallible Imam to follow, under whose guidance he has performed these deeds, he will not be rewarded for them and will not be given the rank Of the faith rut" (Because it is almost impossible to expect that without the guidance and teachings of the Imams (A.S.) we can perform deeds correctly with an understanding of the spirituality contained).

They whole Universe and whatever if contains is in fact inter-related as if it has been prepared in one factory for a sole and common purpose. The difference which is observed is only due 10 difference of less with mare, of roots with branches, of light with its rays. Man should by to reach these levels of depth in understanding and himself become a link in this chain of the Secret and Unseen. He would then become the centre and core of all beings and hence the manifestation of the Name of God and hence God's Vicegerent.

Man by nature has this capability but he does not try to know his reality and instead wastes his time on Earth in material pursuits.Soora -e-Asr says that, 'Albeit Man is in loss'.. Elsewhere he is called 'Unjust.Ignorant' and 'Ignorant ofQadr (systems)."

I said "May I inquire where you have studied? Your speech is certainly worth listening to," She replied. '"I have been educated in the Holy city ofMadina and those green mountains and this invigorating atmosphere are much lower in status than it."

The Holy Prophet (Peace be upon him) has said, 'I am the city of knowledge, and Ali (A.S.) is its gate.' I have been brought up byHazrat Fatima (A.S.) who, like her father, is herself a city of knowledge and purity and she is the Blessed Night and the Night ofQadar and is better than a thousand cities of knowledge. It is almost as if Quran was revealed unto her. 'In it come for separation all wise commands' most suits her.That, all matters are decided through her. She is the Olive Tree which is 'neither to the east nor to the west and its oil is close to being lit up though fire has not touched it' She is 'Light upon Light' and it is Fatima (A,S .) on whom 'Angels and spirits come down in the (night ofQadr ) by the order of their Lord with all matters'."

She went oneulogising Hazrat Fatima (A.S.) and I sat engrossed listen .g to her. Then she said, "This scroll whichHaadi gave me wasHazrat Fatima's (A.S.). In it she has written that one of her sons is coming to me and that I should do everything I can for him as he is to be my owner and Lord. It seems that I'm the fruit and result of the seeds which you hadsown on earth. God has perfected your harvest and has given it to you in my form. As He says inSoora -e-Waqea Verse "Have you seen that which you sow? Do you cause it to grow or do we?" "I praise God and to him indeed belongs all praise and in the end praise is for Allah the Lord of all Universe.

After this, a sumptuous variety of dishes and drinks was brought for us. The meal was too delicious to be described. There were bounties which no human eye has ever seen andnor have ears heard of. Alter eating we reclined on the couch.

I said, "It seems to me that you are not a permanent resident of this place. She replied, "You are correct. I came here lust to welcome you and I brought this tent and its possessions along with me. In fact all the tents that you see here were brought for welcoming its residents who are now staying in them. This is God's guest roam. When you proceed from here, I will go back to my own country'."

I said, "I feel like taking a walk in the garden and seeing the camps, the mountains and the valleys. And I suppose it's possible that I might even meet old relatives here."

She replied. "Of course you may. You are free here to do as you like,But just remember that before you enter any tent you should greet its inmates and take permission to enter. And for your information when I arrived, I noticed your eldest daughter’s tent nearby. For your sake, I visited and befriended her. If you wish, we can visit her."

"Certainly, why not', said I. So we went towards her tent and as we approached it, I called out Salaam to her.Recognising my voice, she rushed out, followed by a train of attendants. We greeted each other and thanked God for our reunion, and thatinspite of our numerous sins, he had forgiven and blessed us. Then we went inside and sat down on a Jewel studded couch, lacing each other, since this was better than sitting side by side.

I asked her what had befallen her on her journey and she replied, "The first station and the Land of Jealousywas quite difficult.it seems that mosttravellers lace problems in these stages, though to varying extent. At certain times it seemed that my salvation was only due to your prayers for my welfare. I also wished and prayed for you. Alter that one of my sisters also had to undertake this journey. Then your time came and I prayed to God not to leave my mother and my brothers and sisters alone in the world."

"What befell your sister?"

"When she came here I saw that she was much higher in rank and station than I was and she told me that she did not have to lace thevanous hardships that we have undergone. She saw the various lands but did not have any difficulty in crossing them."

"This is because she died young. You know that she was only eighteen years old when she died. That is why her journey was so much easier. We with our longer lives have managed to sin more.

Then I went for a walk in the woods. As I would approach a tree, its fruit laden branches would bend down towards me. The fruits were fresh and sweet and did not decrease in number regardless of how many I ate. Melodious voices rang out from the trees, inviting me to eat whatever I liked.

Then we returned towards my tent. From afar, I sawHaadi standing in the doorway waiting for me. I ran to greet him. He smiled.and said, "You seem to be enjoying yourself here, visiting andsight seeing . But get ready for moving again. We are going to the city. The respected scholars and the faithful have received news of your arrival here and are waiting anxiously to meet you.

Chapter 10 –A visit to Hell

I said "I'm prepared to leave, butHaadi theres one thing which saddensme.He said. " Sadness and in the Valley of Peace! I cannot believe it." "You are right, but didn't you notice thatHazrat Abbas (A.S.) andHazrat Ali Akbar (A.S.) are still in their battle-dress and blood stains still visible onHazrat AliAsghar's (A.S.) neck. I wish to avenge their deaths."

He replied, "But their enemies, the accursed beings, are in the Valley ofBarhoot and it is the duly of the Twelfth Imam.the ImamMehdi (A.S.) to avenge, which he shall, whenever he appears. I said, "True, but I wish to go to the Valley ofBarhoot and punish them with my own two hands."

"God has ordained two harsh and severe angels for this task. Do you consider yourself more capable than God and his angels?""No, no, of course not! Of course nobody is more severe than God and his angels because he is the Ultimate Justice. No doubt he is Benevolent and Merciful, but he is also the Forceful and all-powerful. However, it was my desire to punish them personally."

"No doubt God will reward you for your feelings. But you shouldrealise that theFaithful's illuminance can cool down the fire of Hell. Are you willing that the heat should decrease for the period that you are there?" He was right and so I said, "All right, but at least take me to some place from where I may be able to see them being punished."

WhenHaadi saw that I lust would not be satisfied he left to present my request to the Holy Prophet (Peace be upon him),Hazrat Ali (A.S.) andHazrat Fatima (A.S.).When they learnt about this. they prayed for my welfare and the Holy Prophet (Peace be upon him) said, "O Lord! WeAhlebait are always content and satisfied with whatever your will is.because you only wish the best. We cannot dare object. However today one of your servants has come to your guest house where sorrow and sadness cannot enter, but he loves us so much that he wishes to see our enemies being punished and he will not be content until his desire is fulfilled. If you please, in order to satisfy him, allow him to see the Valley ofBarhoot ."

The Holy Prophet's (Peace be upon him) wish was granted and it was ordered that I should be allowed to see the enemies of theAhlebait (A.S.) being punished but that angels should accompany me so that I would not be troubled at all in this journey and the hot air would not harm me.

When I received this news, I was overjoyed and I started preparing for my journey along with a few of my friends. We were accompanied with angels on all sides to protect us. Soon we approached a hill. When it was about a hundred steps ahead we saw that the eastern horizon was overcast with dark clouds and sparks of different shapes were emitting from them, as if they were made of tire and were bursting. We could hear the thunder from afar. As soon as the angels saw this, they involuntarily said, "Thereis no course of circumstances and no power except God's."

I asked, "What is the matter?" The angels replied, "This is the Valley ofBarhoot and these sparks, resembling arrows.spears , swords and cudgels are in fact the curses which thefaithfuls send upon the enemies of theAhlebait and these are hitting their targets. But this is not the real punishment. The real punishment and wrath of God is being meted out in the plains ofBarhoot . The plain is even warmer than the iron-monger's kiln. Snakes, scorpions and beasts made of fire are present there to continuously torture those accursed beings."

We climbed the hill from here we could see that the fiery arrows would pass clean through the bodies which they entered. Each of the arrows, swords etc. passed through numerous people and if by chance any of the darts fell down it would get up again to continue hitting its targets. If the people tried to escape, the arms would follow them until they would manage to strike. It seemed as if these arms and darts were conscious beings and also as if somebody was picking up the enemies bodily and throwing them down onto the ground here and there. It reminded me of the sight of mustard seeds popping about while being roasted. The enemies of theAhlebait (A.S.) were wailing away and their voices sounded like the whining and yelping of dogs. The sight gave me great pleasure and satisfaction. I sat down on the hill to enjoy thescennary and since I had been informed that these arms were in infect thefaithiuls curses, I repeated the curse which I used to read inZiarate-Ashura .

"O God! Send down your curse on the first oppressor who did injustice to Mohammed (Peace be upon him) and his Progeny and to the last, who followed in his footsteps. O God, send down your curse on the wretched people who fought with Hussein (A.S.) and those who were with them and obeyed them and followed them in killing Hussein (A.S.). O God, send down your curse on all of them."

Then I said, ""Ogod especially curse on my behalf the first oppressor, then the second, the third, and the fourth0 always and forever." "O God, curseYazid son ofMuawiyah , the fifth and curseObaidullah sonZiyad and Omar son ofSaad andShimr and the families of AbuSufyan ,Ziyad andMarwan upto the Day ofJudgement ."

(The above are responsible for the murder of the grandson of the Holy Prophet)

All the angels and friends accompanying me joined me in repeating these two curses again and again. The fiery arms increasedten fold in number and the atmosphere became dense and dark with dust. The punishment became much more severe. A spark would strike an enemy causing him to jump up in the air, where he would be struck by more darts from all directions. They were being tossed around like footballs, managing to land only alter a length of time. On seeing this we continued cursing until our voices became hoarse and throats dry. By now the accursed people had been roasted alive their skins were peeling.and their bodies had become pierced like sieves.

They were wishing that they would die but here even death could not rescue them because here there was no death: only eternal wrath and punishment. On earth they had oppressed until death had freed the oppressed from their tyranny.but in the Hereafter since death does not exist, the oppressors could not escape their eternal harsh fate.

The Quran says: "The Hereafter is in, fact life" and "Whenever their skin will burn away.we will replace it with another.'

Here we also observed two strange sights. One that amongst these people there were two men whom fire could not reach. Flames would leap towards them, but would be turned away by large fans thus keeping the two men safe. When I inquired, I was informed that one wasHaatim ofTaai , the otherNausherwan the Just. Being infidels, they had been sent to Hell but the generosity of one and the justice of the other kept its flames away from them, as generosity and justice both were God'sfavourite qualities and he does not let anybody'slabour go waste or unrewarded.

Secondly, I saw some people who though also present inHell, were out of reach of its flames and were also not troubled by its fiery darts. However though they were not being punished themselves, they were losing their wits just seeing others being punished. Their faces had gone white and they were completely bewildered and terrified. I was informed that these were friends ofAhlebait and they used to hate the enemies ofAhlebail but they had been neglectful of their prayers and fasts and other obligations and had also not avoided the forbidden deeds. They were also answerable to of hers. The Just could forgive disobedience and sins but could not overlook the rights due to other men. So they were sent to hell but their love ofAhlebait .

became a shield, saving them from its fire. At the termination of their sentence, since they had been correct in their faith and beliefs, if God so willed, they would be freed from Hell and would enjoy God's blessings.

Seeing the fate of the enemies ofAhlebait really gratified me and we resumed our journey saying, -O God, give them such a punishment from which even the dwellers of Hell would wish that they were freed."

Caliphate; An Islamic Necessity

Caliphate; meaning the headship of the Islamic state, the succession to the Holy Prophet, and the chief civil and religious leadership of the Muslim community, is one of the most imperative elements in the composition of the Muslim community. As well, it is one of the most important ingredients of establishing justice in the country. Without caliphate, life cannot stand erect and no shadow of security and settlement can be found.

Relying upon this fact, Islam has paid very much interest to the issue of caliphate and regarded it as one of the foundations of its civilization and indispensable part of the foundations of its mission.

Let us now present, yet briefly, some secondary areas appertained to the main topic under discussion:

Linguistic Denotation of Caliphate

The Arabic word khilafah linguistically means proxy; the agency of a person who acts by appointment instead of another, either because the represented person is absent, dead, or unable to carry out the mission, or it acts as a sign of conferring honor on the representative.[10] About this meaning, the Holy Qur'an reads,

Moses said to his brother Aaron: Take my place among my people, act well, and do not follow the way of the mischief-makers. (7/142)[11]

Caliphate in the Terminology of Muslim Jurisprudence

In the terminology of Muslim jurisprudence (i.e. fiqh), the word khilafah means the general headship of the mundane and religious affairs on behalf of the Holy Prophet (s) in the Muslim community.

Ibn Khaldun says, “Caliphate (or khilafah) implies to make all people follow the religious views about any issue practically in order to achieve their otherworldly and this worldly interests.”

He adds, “In its reality, khilafah is the agency of a person instead of the one who came with the religious law in such matters like guarding the religious affairs and managing the mundane affairs.”[12]

To al-Mawardi, caliphate is “to represent the Prophethood in guarding the religion and running the civil affairs.”[13]

The Holy Prophet’s Attention to Caliphate

The Holy Prophet (s) cared very much for the issue of caliphate, considering it the most important element in the construction of a Muslim community. He threatened with Hellfire those who do not recognize the true leader of their ages. He is thus reported to have said,

Whoever dies before recognizing the Imam (i.e. leader) of his time, has in fact died as non-Muslim.[14]

Of course, the worst end result of any Muslim is to die as non-Muslim who recognizes neither God nor the true religion.

Likewise, the Holy Qur'an has ordered us to keep on obedience to the Imam. It thus reads:

O you who believe, obey Allah and obey the Messenger and those in authority from among you. (4/59)

We thus conclude that obedience to the one in authority (i.e. Imam) is as obligatory as obedience to Almighty Allah and His Prophet. Relying on this, it is awfully strange to claim that the Holy Prophet (s) had neglected appointing a representative and a leader to rule after him.

The Holy Prophet Matched Caliphate to Prophethood

Since the dawn of his promulgation for Islam, the Holy Prophet (s) endued Imam ‛Ali ibn Abi-Talib (‛a) with caliphate. This took place when he (s) invited his relatives to believe in his mission. He thus said to them,

O sons of ‛Abd al-Muttalib! By Allah, I do not know an Arab man who can bring to his people a matter better than what I am bearing for you. I am conveying to you the welfare of this world as well as the Hereafter. Almighty Allah has ordered me to invite you to this matter. Who will support me in this affair and he will be my brother, successor, and next-in-line amongst you?

They all refrained from responding to him. Imam ‛Ali (‛a) hurried to answer the Holy Prophet (s) by saying,

O Messenger of Allah, I will be your supporter in this affair.

Hence, the Holy Prophet (s) grasped him from the neck and said,

This is truly my brother, successor, and next-in-line amongst you. So, you must listen to and obey him.[15]

The Holy Prophet (s) paid very much attention to the issue of the next leadership (i.e. caliphate); he therefore matched it to the issue of his Prophethood. He then appointed for this position the best of all Muslims in knowledge, piety, and religiousness.

Need for Caliphate

Caliphate is one of the essential necessities of Islam, since it cannot dispense with it. To explain, Islam is full of groups of miscellaneous laws some of which are appertained to the provisions, penal laws, transactions, contracts, and enforcements. Other laws are appertained to the duties of enjoining the right, forbidding the wrong, and struggling for the sake of Almighty Allah. None of these laws can be put into effect unless there is an Islamic government headed by a religious leader who can govern the subjects according to the revelations of Almighty Allah.

Unanimity on the inevitability of Caliphate

All Muslims have unanimously agreed on the inevitability of the existence of a caliph (i.e. a leader who represents the Holy Prophet). In this regard, Ibn Hazm al-Andalusi says,

The Ahl al-Sunnah (along with all of their schools and sects), the Murji'ah,[16] the Shi‛ah (along with all of their sects), and the Khawarij (along with all of their sects) have unanimously agreed upon the obligation of the existence of an imam. They also unanimously agree that people are obligatorily required to comply with a decently just leader who establishes the laws of Allah amongst them and runs their affairs according to the laws of Islam that came to us via the Messenger of Allah (s). Excepted from all these sects and sub-sects are the Najdat, a sub-sect of the Khawarij. They claim, “It is not obligatory upon people to appoint an imam; rather, it is sufficient, yet obligatory, for them to run their affairs rightly.” In fact, this sub-sect, whose founder is Najdah ibn ‛Umayr al-Hanafi, seems to have died out and none of its followers can now be seen. To refute their claim, it is sufficient to take into consideration the fact that this sub-sect is no longer existent. Besides, the unanimity of all the other Islamic sects proves false this claim.[17]

In my book entitled Nizam al-Hukm wa’l-Idarah fi’l-Islam (Government and Administration System in Islam), I have provided comprehensively all the points of evidence on the necessity of caliphate, established many proofs on its accuracy, and proved false the claim of ‛Ali ‛Abd al-Razzaq who baselessly argued the necessity of caliphate, stating that it is not obligatory according to the laws of Islam.

Qualifications of the Imam

The Imam who leads the Muslim community must enjoy all the virtuous tendencies and righteous qualifications, such as knowledgeability, piety, rationality, shrewdness, and full acquaintance with all affairs of policy. He must also have familiarity with whatever is needed by the community in its economical and social progress.

The position of the headship of the community must be held by the best of all men in talents, faculties, and expertise in the problems of the world and all of its political systems. Only then can such a leader create a virtuous community that enjoys justice and equality.

Experts of political jurisprudence of Islam have also specified the following points as qualifications that must be enjoyed by one who assumes the leadership of the Muslim community:

1. Decency when all of its requirements are available. In this respect, decency stands for refraining from committing major sins and renouncing insistence on committing the minor ones.

2. Adequate knowledge according to which the ability to infer the most accurate regulations and laws about the new issues is obtained.

3. Soundness of senses, such as hearing, sight, and tongue so that a direct perception through these senses is attained.

4. Soundness of the body limbs against all defects that prevent from positive motion and immediate rising.

5. Unblemished sagacity that leads to running the affairs of the subjects effectively and managing their interests.

6. Courage and intrepidity that lead to protecting Islam and confronting the enemy.

7. Belongingness to the lineage of Quraysh. In other words, the leader of the Muslim community must be a descendant of the tribe of Quraysh.[18]

View of al-Farabi

In the conception of al-Farabi, a Muslim philosopher, the head of the perfect state (i.e. Utopia) must be: “wise, physically powerful, well-determined, intelligent, strong-memoried, sharp-witted, eloquent, fond of knowledge, ready to undergo troubles for the sake of learning, moderate in bodily pleasures, truth-loving, noble-minded, fair-minded, non-discriminatory, brave, intrepid… etc.”

Al-Farabi adds, “If these qualifications are missing, the perfect state must be kept without a president, although this is one of the factors that lead to perdition!”[19]

This topic has been discussed thoroughly in my book entitled Nizam al-Hukm wa’l-Idarah fi’l-Islam (Government and Administration System in Islam).

View of the Shi‛ah

The Shi‛ah have cared for the issue of caliphate more attentively, cautiously, and profoundly than all the other Muslim sects. To the Shi‛ah, a leader of the Muslim community must enjoy certain qualifications, some of which are as follows:

1. Infallibility: By infallibility, the Shi‛ah mean evasion of committing all decencies and sins purposefully, mistakenly, and inadvertently throughout the lifetime of the Imam, beginning with his first existence up to the end of his lifetime. In other words, the Imam must be the center of all virtues and perfections all over his lifetime.

Actually, the Shi‛ah’s evidence on this stipulation is very firm. They have deduced the qualification of infallibility from the reports that recounted the Holy Imams’ piety and remoteness from whatever act that might arouse a seditious matter in the religious affairs. In this respect, the chief of the Ahl al-Bayt Imam ‛Ali (‛a) is reported to have said,

By Allah, even if I am given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it.[20]

Without doubt, this is the most supreme level of infallibility. Another aspect of Imam ‛Ali’s infallibility can be obviously seen in the following incident:

When Imam ‛Ali (‛a) held the position of caliphate, he noticed that ‛Abdullah ibn ‛Abbas was so vainglorious about this matter, because he believed that the position of the leadership of the Muslim community was given back to the descendants of Hashim, since Imam ‛Ali (‛a) was his cousin. Meanwhile, Imam ‛Ali (‛a) was engaged in amending a sandal made of fibers of date-palm trees.

He asked ‛Abdullah, “O Ibn ‛Abbas, what is the value of this sandal in your opinion?”

“It is definitely valueless, O Commander of the Faithful,” answered ‛Abdullah ibn ‛Abbas.

Imam ‛Ali (‛a) said confidently,

In my opinion, this sandal is better to me than holding this position of caliphate, unless I establish the right and repel the wrong.[21]

Is this not infallibility in its brightest aspects?

Another aspect of Imam ‛Ali’s infallibility is that when ‛Abd al-Rahman ibn ‛Awf, subsequent to the killing of ‛Umar ibn al-Khattab, insisted on him to hold the position of caliphate on the condition that he should commit himself to the conduct of Abu-Bakr and ‛Umar, Imam ‛Ali (‛a) refrained from accepting this condition. Instead, he insisted that he would follow the conduct that is compatible with the Book of Allah, the traditions of the Holy Prophet, and his own inferences.

In fact, if Imam ‛Ali (‛a) had been one of those who sought power, he would have accepted the condition of ‛Abd al-Rahman ibn ‛Awf. Then, he could have changed his policy and canceled this condition.

To come to the point, every motion in the conducts of Imam ‛Ali and the Holy Imams of the Ahl al-Bayt (‛a) bears witness that they were infallible. In the famous tradition known as Hadith al-Thaqalayn, the Holy Prophet (s) has matched the Holy Imams to the Holy Qur'an to which “falsehood shall not come from before it nor from behind it.” Had they been expected to deviate from the truth, they would not have been matched to the Holy Qur'an.

The great poet of Islam, al-Kumayt al-Asadi, has described them brilliantly in these poetic verses:

They are the closest to the truth and the furthest from injustice in all of their decisions.

They always hit the target when all others miss it. Thus, they alone are the establishers of the rules of Islam.

They are also the raining clouds and the heroes when people suffer dearth, and they are the shelters of the orphans.

Even if there had been an aspect of piety and faith higher than infallibility, the Ahl al-Bayt (‛a) would most surely have been characterized by it and it would have been one of their qualities.

2. Knowledge: Since the dawn of their history and up to the present day, the Shi‛ah have believed in the Holy Imams of the Ahl al-Bayt (‛a) as the most knowledgeable of all of the inhabitants of this globe in all fields of science and knowledge. This belief is supported by the firmest proofs.

For instance, when al-Ma'mun, the ‛Abbasid ruler, appointed Imam ‛Ali ibn Musa al-Ri¤a (‛a) as his heir apparent, he felt envious of the Imam’s high personality and great virtue. He therefore gathered all the scholars of the world in Khurasan, met them secretly, and promised of giving them big fortunes if they would ask the Imam (‛a) a question that he would not be able to answer.

In their turns, these scholars started a campaign of searching for the most complicated and mysterious questions. Once they put these questions before the Imam (‛a), he answered all of them with full confidence and experience. On that occasion, they asked Imam al-Ri¤a (‛a) about twenty-four thousand questions on miscellaneous fields of knowledge. Any scholastic delegation that met the Imam (‛a) left him with full faith in Imamate.

Like his father, Imam Muhammad al-Jawad (‛a) who was only nine or seven years old, was entrusted with Imamate after his father. It is natural that a seven or nine year old boy is not allowed to discuss philosophical and theological topics. Nevertheless, the ‛Abbasid ruling authorities agreed to put the Imam (‛a) to the test, hoping that they would be able to see him fail to manage such topics and thus this would be the best means to devastate the Ahl al-Bayt School, since those who embraced this School had declared that their Imams excelled all other scholars in the various fields of knowledge.

The ‛Abbasid ruling authorities summoned the scholars of Baghdad, ordered them to put Imam al-Jawad (‛a) to the test, and held a conference in the main hall of the royal palace, which was attended by all the prominent scholastic personalities of the country. Scholars began to ask the Imam (‛a) various questions, all of which were answered confidently and expertly by him in such an extraordinary way that astounded these scholars. In this conference, the Imam (‛a) was asked about twenty thousand questions in the various fields of knowledge, and he could answer them all. As a result, the ‛Abbasid tyrannical authorities decided to assassinate the Imam (‛a).

To come to the point, the knowledge of the Holy Imams were derived from the knowledge of their grandfather the Holy Prophet (s) who caused the springs of knowledge and wisdom to gush out on this globe.

The Imam’s Duties and Responsibilities

Islam has charged the one who runs the affairs of Muslims with a number of duties that he must undertake. The most important of these duties are to develop the economical and industrial lives of Muslims and to take them away from all sorts of retardation and deterioration.

The ancient scholars have paid much attention to the duties that are incumbent upon the rulers of Muslims. Let us now refer to a few of these duties and responsibilities:

1. A leader of the Muslim community is responsible for safeguarding the religion of Islam according to its unquestionable fundaments as well as the principles unanimously agreed upon by the past generations. Accordingly, a leader of the Muslim community is required to manifest the truth and demonstrate the most accurate course whenever an innovation or a seditious matter is aroused in the community. If this does not work, then the leader is responsible for stopping the creators of such innovations by means of reproach in order to keep the religion safeguarded and the manners of the community rectified.

2. A leader of the Muslim community is required to protect the religion and defend the inviolabilities so that people will be engaged in their own livings and will spread in the lands while they feel safe for their souls and properties.

3. One of the duties of a leader of the Muslim community is to protect the borders of the Muslim state with sufficient soldiers and equipments in order to prevent the enemies from finding any gap in the borders from which they may commit any sin or shed the blood of a Muslim or a non-Muslim subject who is under the Muslim rule.

4. A leader of the Muslim community is responsible for resisting the polytheists who oppose Islam to make them accept Islam or come under the protection of the Muslim state. This duty is purposed for undertaking one of the responsibilities towards God in order to enable His religion to prevail on all religions.

5. A ruler of the Muslim community is responsible for executing the religious laws and solving all disputes so that no wrongdoer will transgress and no persecuted person will be deemed too feeble to respect.

6. A ruler of the Muslim community is required to execute the religious punishments so that no inviolability is infringed and all souls and properties are protected.

7. A ruler of the Muslim community is responsible for choosing the most honest and most well-qualified persons through whom the properties of people are guarded.

8. A ruler of the Muslim community is required to collect the taxes, alms, and tributes according to the religious laws, whether these laws are established in indisputable texts from the sources of Islamic legislation or inferred according to the deductions of the well-qualified scholars, provided that no harm and violence are made.

9. A ruler of the Muslim community is required to estimate the allowances and to give each subject exactly what he/she deserves from the public treasury without wasting or negligence. He is also required to pay these allowances in their due times, without delay or advancement.

10. A ruler of the Muslim community is involved to apply personal supervision over the public affairs, without relegating this mission to the officials and governors, because it is probable that even an honest person betrays and a well-wisher cheats. In this respect, Almighty Allah has said in the Holy Qur'an,

O David! Lo! We have set thee as a viceroy in the earth; therefore, judge aright between mankind, and follow not desire that it beguile thee from the way of Allah. Lo! Those who wander from the way of Allah have an awful doom, forasmuch as they forgot the Day of Reckoning. (38/26)

As mentioned by al-Mawardi, these are the responsibilities that the Muslim rulers are required to undertake.

However, to be more accurate and more profound, it seems desirable to have an idea about Imam ‛Ali’s words and deeds in this field, since he is truly the pioneer of social justice.

Responsibilities of the leader From Imam ‛Ali’s viewpoint

In the view of Imam ‛Ali (‛a), the responsibilities of the leader of the Muslim community comprise all of the political and economical affairs. The coming points will shed more light on this topic.

The Imam is Role-Model

According to the logic of Imam ‛Ali Amir al-Mu'minin (‛a), the ruling system must be polite, honest, and example of good behavior so that the others will pattern after it. The ruler is also required to apply to himself before others all the criteria of justice. In this regard, Imam ‛Ali (‛a) says,

Whoever places himself as a leader of the people should commence with educating his own self before educating others; and his teaching should be by his own conduct before teaching by the tongue. The person who teaches and instructs his own self is more entitled to esteem then he who teaches and instructs others.[22]

On another occasion, Imam ‛Ali (‛a) said,

O people! By Allah, I do not impel you to any obedience unless I practice it before you and do not restrain you from any disobedience unless I desist from it before you.[23]

Such are the high idealities of Imam ‛Ali (‛a) that no other ruler has ever applied except him. Hence, he is truly the pioneer of social justice in Islam.

The Imam Shares the Subjects in Vicissitudes of Time

Imam ‛Ali (‛a) believed that it is obligatory upon a leader of Muslims to share them in vicissitudes of time and in harsh living. Thus, a leader must not outmatch them in ways of dress, food, or housing. In fact, Imam ‛Ali (‛a) applied this principle to himself and used to live the same level of the poor people.

He (‛a) thus says,

If I wished, I could have taken the way leading towards (worldly pleasures like) pure honey, fine wheat and silk clothes but it cannot be that my passions lead me and greed take me to choosing good meals while in the Hijaz or in Yamamah, there may be people who have no hope of getting bread or who do not have a full meal. Shall I lie with a satiated belly while around me there may be hungry bellies and thirsty livers? Or shall I be as the poet has said?

It is enough for you to have a disease that you lie with your belly full while around you people may be badly yearning for dried leather.

Shall I be content with being called Amir al-Mu'minin (The Commander of the Believers), although I do not share with the people the hardships of the world? Or shall I be an example for them in the distresses of life? I have not been created to keep myself busy in eating good foods like the tied animal whose only worry is his fodder or like a loose animal whose activity is to swallow. It fills its belly with its feed and forgets the purpose behind it. Shall I be left uncontrolled to pasture freely, or draw the rope of misguidance or roam aimlessly in the paths of bewilderment?[24]

Can we find all over history such a leader like Imam ‛Ali (‛a) in his behavior and alienation from worldly pleasures? In fact, Almighty Allah has created Imam ‛Ali (‛a) to act as a role-model on the earth. He then chose him to be His Messenger’s successor, vicegerent, and the next leader.

Precaution in Matters Related to the Public Properties

Imam ‛Ali (‛a) was at the highest level of precaution in matters appertained to the public properties. He did not spend a single penny from the public treasury on his family members and himself; rather, he made his family members stand harsh poverty. On the other hand, he used to spend all the money of the public treasury on the public interests in order to provide for the poor and the financially weak.

One day, some of his companions suggested that he might grant some prominent personalities additional allowances from the public treasury in order to seek their help in fighting his enemy Mu‛awiyah ibn Abi-Sufyan. The Imam (‛a) refused to accept this suggestion. He thus said,

Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I will not do so as long as the world goes on, and as long as one star leads another in the sky. Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah. Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honors him before people, but disgraces him with Allah. If a man gives his property to those who have no right for it or do not deserve it, Allah deprives him of their gratefulness, and their love too would be for others. Then if he falls on bad days and needs their help, they would prove the worst comrades and ignoble friends.[25]

About the public funds that ‛Uthman ibn ‛Affan embezzled from the public treasury, Imam ‛Ali (‛a) said,

By Allah, even if I had found that by such money women have been married or slave-maids have been purchased I would have resumed it because there is wide scope in dispensation of justice, and he who finds it hard to act justly should find it harder to deal with injustice.[26]

Instructing one of his officials to economize and not to lean to extravagance, Imam ‛Ali (‛a) said,

Give up lavishness and be moderate. Every day remember the coming day. Hold back from the funds what you need and send forward the balance for the day of your need.

Do you expect that Allah may give you the reward of the humble while you yourself remain vain in His view? And do you covet that He may give you the reward of those practicing charity while you enjoy comforts and deny them to the weak and the widows? Certainly, a man is awarded according as he acts and meets what he has sent forward; and that is an end to the matter.[27]

The most important concern that preoccupied Imam ‛Ali (‛a) was to act precautiously towards the public property and to spend them on the financially weak people, the widows, and the orphans in order to meet their needs and save them from misery and deprivation.

An example of Imam ‛Ali’s precautious course in the public property is that when he was informed that Ziyad ibn Abih, the Imam’s deputy governor of al-Basrah, had taken part of the Muslims’ property for himself, he wrote this letter to him:

I truthfully swear by Allah that if I come to know that you have misappropriated the funds of the Muslims, small or big; I shall inflict upon you such punishment, which will leave you empty, handed, heavy backed and humiliated; and that is an end to the matter.[28]

This is the very justice that Almighty Allah has prescribed for His servants in order to meet their needs from sustenance and to cast the shadow of misery and deprivation away from them.

Another wonderful example of Imam ‛Ali’s policy of precaution in the public funds is that ‛Abdullah ibn Ja‛far, Imam ‛Ali’s nephew and son-in-law (i.e. the husband of Lady Zaynab the daughter of the Imam), came from al-Madinah to visit the Imam in al-Kufah and seek financial assistance. He thus said to his uncle, “O Commander of the Believers! I expect that you may grant me some subsidy or financial support, for, by Allah, I have no maintenance left except that I should sell my riding animal.”

Answering him, Imam ‛Ali (‛a) said,

Nay, by Allah! I cannot understand your request in any other way except that you want your uncle to steal and give you![29]

This is the very infinite justice that Imam ‛Ali (‛a) applied to himself before applying it to the others.

Another example of Imam ‛Ali’s financial policy based on equitability and justice is the following narration that is reported by Muhammad ibn Fu¤ayl on the authority of Harun ibn ‛Antarah on the authority of Zadhan:

One day, Qanbar, the Imam’s servant, came to his master and took him from the arm, “O Commander of the Believers, you do not keep any thing of the treasury for yourself or for your household who definitely have a share in this. I therefore have hidden something for you.” “What is it?” asked the Imam. “You may come with me and see,” answered Qanbar, who led the Imam (‛a) to a chamber full of golden plates and gilded silver. Once his eyes fell of these, the Imam (‛a) flamed up with rage and rebuked Qanbar, saying, “May your mother weep for you! You wanted to lead a great flame of fire to my house!” The Imam (‛a) then weighed these things and distributed them among the people.[30]

Al-Shi‛bi narrated the following incident:

When I was boy, I once traveled to al-Kufah and entered the courtyard of the mosque there. I found ‛Ali (‛a) standing on two heaps of silver and gold and holding a belt-like stick in the hand. He used to drive people away with that stick and then return to the heaps to distribute them among them to the last piece. He then left home without carrying with him even one piece of these heaps.

I then returned to my father and said, “I have just seen the best of all people.”

“Who is he, son?” asked my father.

I answered, “He is ‛Ali ibn Abi-Talib. I have seen him… etc.”

My father wept and said, “Surely, you have seen the best of all people.”[31]

One account of piety and alienation from worldly pleasures with which Almighty Allah has endued him, Imam ‛Ali (‛a) is really the best of all people.

Historians have reported that ‘Aqil ibn Abi-Talib, once, visited his brother Imam ‛Ali (‛a) in al-Kufah, the capital of his state, and the Imam (‛a) welcomed him hospitably and ordered his son al-Hasan to give him a shirt and a garment as present. When it was time for dinner, the Imam (‛a) served his brother with bread and salt. Resentfully, ‘Aqil said, “Is that all?” Gently, the Imam (‛a) answered, “Is this not part of the grace of Allah? Very much praise be to Him for this.” ‘Aqil then asked the Imam (‛a) to give him an amount of money enough to settle his debt so that he would leave as soon as possible. “How much is your debt?” asked the Imam (‛a). “It is one hundred thousand dirham (a silver coin of that time),” answered ‘Aqil. The Imam (‛a) said, “In fact, I do not have such an amount right now and I do not possess it. However, you may wait until I receive my salary and halve it with you. I will give it to you entirely, but I have children to feed.” Violently, ‘Aqil said, “You have the public treasury in your hand and you want me to wait until you receive your salary? How much is your salary? What will it be even if you give me all of it?” Restlessly, the Imam (‛a) said, “You and I are exactly equal to any other Muslim individual with regard to the salary I take from the public treasury.”

The Imam (‛a) was prospecting some chests of merchants; he therefore pointed to them and said to ‘Aqil, “If you refuse my offer, you may go down to these chests, break their locks, and take whatever therein.” “What are there in these chests?” asked ‘Aqil. “There are funds of the merchants,” answered Imam ‛Ali (‛a). Surprisingly, ‘Aqil said, “Do you want me to break the chest of people who had depended upon the Almighty and put their funds there?” Answering him, the Imam (‛a) said, “Do you want me to open the funds of the Muslims and give you their shares? They have also depended upon the Almighty and locked on them. If you wish, you and I will unsheathe our swords and leave for al-Hirah where there are rich merchants! We may attack them and take their money!” ‘Aqil answered, “Have I come to you to steal?” The Imam (‛a) answered, “To steal from one person is better than stealing all Muslims!”

‘Aqil did not have any further excuse to make; he therefore asked the Imam’s permission to go to Mu‛awiyah. The Imam (‛a) permitted him.

‛Aqil thus left al-Kufah and headed for Mu‛awiyah who, without delay, asked him, “How were ‛Ali and his companions when you left them?”

In the logic of truth and honesty, ‛Aqil answered, “They are as same as Muhammad’s companions except that I cannot see the Messenger of Allah in person amongst them. You and your companions are as same as Abu-Sufyan’s companions except that I cannot see Abu-Sufyan in person amongst you.”[32]

In fact, Abu-Sufyan was among them and even more! That was Abu-Sufyan’s son Mu‛awiyah, “the Khosrow (i.e. king) of the Arabs.”

The Imam is Just Like the Feeble People

According to the philosophy of Imam ‛Ali (‛a), a ruler must imitate the most feeble people of his subjects in food, dress, and house. He (‛a) is thus reported to have said,

Verily, as Allah the All-exalted has made me the leader of His creatures, He imposed upon me constriction in my personal affairs, my food, my drink, and my dress just like the feeble people, so that the poor will pattern after my poverty and the rich will not be made despotic due to his richness.[33]

In the same connection, Imam ‛Ali (‛a) is reported to have said,

Certainly, Allah the Sublime has made it obligatory on true leaders that they should maintain themselves at the level of low people so that the poor do not cry over their poverty.[34]

Cancellation of all Privileges

During his reign, Imam ‛Ali (‛a) cancelled all the privileges that people used to do for their rulers and chiefs.

When he (‛a), marching at the head of his army towards Syria, reached al-Anbar, the landlords of the place came out to meet him in zeal of their love, faithfulness, and respect. No sooner had they seen Imam ‛Ali (‛a) than that they got down from their horses and started running in front of him. They also presented him some of their riding animals as a sign of honor. Imam ‛Ali (‛a) asked the reason for their strange actions. They replied that it was their custom to show their love and respect to their chiefs. They also said that these riding animals were their gifts to him and that they had prepared food for his army and him. He thus replied,

By Allah (I swear this), by your action you do no good whatsoever to your rulers but you tire yourselves and put yourselves in toils in this world and in trouble in the next. How unfortunate that exertion, which brings harm here and in the Hereafter, is! How useful that ease which keeps you in comfort in this world and away from the Hell in the next is![35]

According to another narration, Imam ‛Ali (‛a) said to them reproachfully,

As for this action of you, which you claim that you honor your leaders through it, it will never make any benefit to the leaders. It only brings fatigue to yourselves and your bodies. Never do such a thing again. As for your riding animals, if you wish, we can take them from you and reduce them from the tributes you are required to pay; otherwise, we will not take them. As for the food you are preparing for us, we dislike taking any amount of your properties unless we pay its price.[36]

This is the absolute justice that Imam ‛Ali (‛a) represented in his behavior and conduct and through which he has exposed those who are fond of rule and authority.

In the view of Imam ‛Ali (‛a), a ruler is no more than a caretaker whose responsibility is to drive people to decency, supply them with their needs, reform their affairs, and guide them to the most straight path.

Method of Conversing with the Imam

In one of his speeches to his companions, Imam ‛Ali (‛a), teaching them how to speak with him, said,

Do not address me in the manner despots are addressed. Do not evade me as the people of passion are (to be) evaded, do not meet me with flattery and do not think that I shall take it ill if a true thing is said to me, because the person who feels disgusted when truth is said to him or a just matter is placed before him would find it more difficult to act upon them. Therefore, do not abstain from saying a truth or pointing out a matter of justice because I do not regard myself above erring. I do not escape erring in my actions but that Allah helps me (in avoiding errors) in matters in which He is more powerful than I. Certainly, I and you are slaves owned by Allah, other than Whom there is no Lord except Him. He owns our selves, which we do not own. He took us from where we were towards what means prosperity to us. He altered our straying into guidance and gave us intelligence after blindness.[37]

These words overflow with the most supreme pictures of justice and virtue. The following are examples of the teachings mentioned in these words of Imam ‛Ali (‛a):

1. The Imam (‛a) instructed people not to project great titles and stately descriptions on the ruler, since such words are said to the tyrants and the adorers of rule and authority.

2. The Imam (‛a) instructed that people should not associate with their rulers by means of flattery and courtesy; rather, they should speak frankly and provide advices to the rulers, because flattery is a sort of social hypocrisy.

3. The Imam (‛a) confirmed that people should not believe that their leaders hate listening to the truth and complying with justice.

4. The Imam (‛a) directed people to convey to their rulers only the issues that achieve public interest.

5. The Imam (‛a) encouraged people to pronounce loudly the truth and to face the ruling authorities in order to force them to carry out their duties and responsibilities completely.

These are a few, yet important, points inferred from the previous speech of Imam ‛Ali (‛a), the pioneer of human thought and the founder of the human rights.

Let us now discuss the Holy Prophet’s nomination of Imam ‛Ali (‛a) to succeed him in the leadership of the Muslim community. In fact, this is the most important topic with regard to the subject of caliphate (i.e. succession to the Holy Prophet).

The Holy Prophet Selects Imam ‛Ali for Caliphate

Most certainly and without any doubt, the Holy Prophet (s) selected Imam ‛Ali (‛a) to succeed him in ruling over the Muslim community. This fact is not subjected to any emotion or any sectarian inclination. Any conflicting idea is as worthless as dust. This is the very truth that falsehood can approach neither from the front nor from the rear. It is as bright as sunlight.

Let us now present some points of evidence demonstrating the fact that the Holy Prophet (s) appointed Imam ‛Ali (‛a) as the commander-in-chief of the progress of his community and assigned him as the guide of people:

First: It goes without saying that the Holy Prophet (s) cared very much for his community. Confirming this fact, the Holy Qur'an reads,

There has come to you a messenger, (one) of yourselves, to whom aught that you are overburdened is grievous, full of concern for you, for the believers full of pity, merciful. (9/128)

He (s) had suffered indescribable ordeals in the cause of guiding his people to the true guidance and saving them from the woes of tumults and calamities. He had also entered the most violent and aggressive wars for the purpose of establishing the laws of Almighty Allah on this globe. Is it then logic that he should leave his community sinking under the depths of chaos or allow such vicious people like the Umayyad and ‛Abbasid dynasties - who went too far in persecuting the Muslims and forcing them to do what they did not want to do - to jump to the seat of his leadership?

Second: True Islam, that was conveyed to us by the Holy Prophet (s), is in its reality a set of regulations and laws that must be put into effect at the hands of a just, aware, and well-versed leader except whom none can carry out this mission after the departure of the Holy Prophet (s). Is it then logic that the Holy Prophet (s), after all these laborious efforts, would leave this religion without appointing a well-qualified person who should have full acquaintance with these laws and regulations and should undertake the mission of supervising their applications to the actual life?

Third: From its first spark, Islam had faced vehement enemies; namely the Jews and the hypocrites, who always waited the befalling of calamities to it and did not stop hatching conspiracies in the darkest hours of night and in the brightest hours of daylight. Is it then logic that the Holy Prophet (s) would leave his community without deciding on a leader who would defend Muslims against the evils of these enemies and deter them for plotting more evil schemes against Islam?

In the first pages of this book, I have referred to the evils of the enemies of Islam and their inextinguishable rancor against Muslims. These enemies used to flare up seditious matters as an attempt to snatch the unity of Muslims and to eradicate their government and authority.

Fourth: The majority of those who embraced Islam could not understand or appreciate the Islamic values, since they had spent the major spans of their lives worshipping idols and statues. In fact, the majority of them embraced Islam for personal goals, such as their greed for bettering their livings or their fear from the sway of Islam. As a result, the principles and values of Islam could not find any space in the inner selves of these people and could not settle down in their minds. For that reason, when the Holy Prophet (s) departed from this life, many of them abandoned their faiths - a fact that the Holy Prophet (s) had already concluded.[38]

Is it then logic that the Holy Prophet (s), having expected this fact, would leave the Muslim community without nominating a wise leader who would be capable of defending the religion from the coming sweeping seditions?

Fifth: The laws of Islam are full of ramous issues like penal provisions, reprehensive bylaws, devotional rules, transactional statutes, contracts, one-side enforcements, general and special laws, categorical and restricted edicts, and repealed and repealing questions. The details of all these ramous issues require the existence of a knowledgeable person who has full familiarity with their primary and secondary aspects. Is it then logic that the Holy Prophet (s) would not refer to the most qualified person who can understand the texts of the laws and realize their rules and fundaments?

Needless to say, none of the Holy Prophet’s Companions and family members was more knowledgeable than Imam ‛Ali ibn Abi-Talib (‛a) with these questions. Testifying to this fact, the Holy Prophet (s) had declared more than once that ‛Ali was the most experienced of all of people in the field of judicature.[39]

‛Umar ibn al-Khattab very often professed this fact, saying, “Without ‛Ali, ‛Umar would have perished.”[40]

“May Allah take my soul before I face a problem while Abu’l-Hasan (Imam ‛Ali) is not present.”[41]

“May Allah never keep me to face a problem while Abu’l-Hasan is not there to solve it.[42]

All scholars of Muslim Jurisprudence (i.e. fiqh), the old and the modern, have derived their knowledge from Imam ‛Ali ibn Abi-Talib.

Sixth: Personally, the Holy Prophet (s) took upon himself the mission of educating Imam ‛Ali (‛a). He thus fed him with his talents and geniuses. In this field, the Holy Prophet (s) very often declared,

I am the city of knowledge and ‛Ali is its gate; so, he who aspires to enter the city must come to it from its gate.[43]

When Imam ‛Ali’s father, Abu-Talib, had to encounter a financial crisis, the Holy Prophet (s) took Imam ‛Ali (‛a), who was still child, under his custody. Thus, the Holy Prophet’s custody did not depart from Imam ‛Ali (‛a) even for a single moment in his childhood.

It is also worth mentioning that the virtuous lady Fatima bint (i.e. the daughter of) Asad, Imam ‛Ali’s mother, took the Holy Prophet (s) under her custody after the demise of his pure mother Aminah bint Wahab. Since then, Lady Fatima bint Asad used to pray to Almighty Allah to give her a child to be a brother for the Holy Prophet (s). Responding to her prayers, Almighty Allah granted her Imam ‛Ali who acted as the best brother of the Holy Prophet (s), who, in turn, showed the Imam (‛a) the highest kinds of compassion and affection.

Throughout the Holy Prophet’s blessed lifetime, Imam ‛Ali (‛a) did not depart from him. He used to accompany him in his journeys and his own house. Thus, Imam ‛Ali (‛a) always followed the example of the Holy Prophet (s) and imitated his way of conduct and behavior. As a result, the Imam (‛a) was a copy of the Holy Prophet (s) in moral constitution and tendencies. Is it then strange if the Holy Prophet (s) would appoint Imam ‛Ali (‛a) to succeed him to the religious and civil leadership of the Muslim community?

To come to the point, Imam ‛Ali (‛a) is the self of the Holy Prophet (s). This fact can be effortlessly seen in the holy Qur'anic verse of Mubahalah (the mutual imprecation of God’s curse upon the lying party). How is it then acceptable to claim that the Holy Prophet (s) should traverse him and assign another person as his successor? How should the Holy Prophet (s) neglect nominating a person for the position of religious and civil leadership after him, leaving his people encounter chaos and surge against one another in irresistible waves of seditions and deviations?

Seventh: It is in fact redundant to provide such points of evidence to prove Imam ‛Ali’s high status and priority to succeed the Holy Prophet (s) in the religious and civil leadership of the Muslim community, while we have the Book of God, at which falsehood can come neither before nor behind it, bringing into the most brilliant view the status of Imam ‛Ali (‛a) and his undeniable stature in Islam. Hence, we must never allow anything to replace the Holy Qur'an.

Let us now refer a little number of holy Qur'anic verses that commend Imam ‛Ali (‛a), the father of Islamic justice:

Caliphate; An Islamic Necessity

Caliphate; meaning the headship of the Islamic state, the succession to the Holy Prophet, and the chief civil and religious leadership of the Muslim community, is one of the most imperative elements in the composition of the Muslim community. As well, it is one of the most important ingredients of establishing justice in the country. Without caliphate, life cannot stand erect and no shadow of security and settlement can be found.

Relying upon this fact, Islam has paid very much interest to the issue of caliphate and regarded it as one of the foundations of its civilization and indispensable part of the foundations of its mission.

Let us now present, yet briefly, some secondary areas appertained to the main topic under discussion:

Linguistic Denotation of Caliphate

The Arabic word khilafah linguistically means proxy; the agency of a person who acts by appointment instead of another, either because the represented person is absent, dead, or unable to carry out the mission, or it acts as a sign of conferring honor on the representative.[10] About this meaning, the Holy Qur'an reads,

Moses said to his brother Aaron: Take my place among my people, act well, and do not follow the way of the mischief-makers. (7/142)[11]

Caliphate in the Terminology of Muslim Jurisprudence

In the terminology of Muslim jurisprudence (i.e. fiqh), the word khilafah means the general headship of the mundane and religious affairs on behalf of the Holy Prophet (s) in the Muslim community.

Ibn Khaldun says, “Caliphate (or khilafah) implies to make all people follow the religious views about any issue practically in order to achieve their otherworldly and this worldly interests.”

He adds, “In its reality, khilafah is the agency of a person instead of the one who came with the religious law in such matters like guarding the religious affairs and managing the mundane affairs.”[12]

To al-Mawardi, caliphate is “to represent the Prophethood in guarding the religion and running the civil affairs.”[13]

The Holy Prophet’s Attention to Caliphate

The Holy Prophet (s) cared very much for the issue of caliphate, considering it the most important element in the construction of a Muslim community. He threatened with Hellfire those who do not recognize the true leader of their ages. He is thus reported to have said,

Whoever dies before recognizing the Imam (i.e. leader) of his time, has in fact died as non-Muslim.[14]

Of course, the worst end result of any Muslim is to die as non-Muslim who recognizes neither God nor the true religion.

Likewise, the Holy Qur'an has ordered us to keep on obedience to the Imam. It thus reads:

O you who believe, obey Allah and obey the Messenger and those in authority from among you. (4/59)

We thus conclude that obedience to the one in authority (i.e. Imam) is as obligatory as obedience to Almighty Allah and His Prophet. Relying on this, it is awfully strange to claim that the Holy Prophet (s) had neglected appointing a representative and a leader to rule after him.

The Holy Prophet Matched Caliphate to Prophethood

Since the dawn of his promulgation for Islam, the Holy Prophet (s) endued Imam ‛Ali ibn Abi-Talib (‛a) with caliphate. This took place when he (s) invited his relatives to believe in his mission. He thus said to them,

O sons of ‛Abd al-Muttalib! By Allah, I do not know an Arab man who can bring to his people a matter better than what I am bearing for you. I am conveying to you the welfare of this world as well as the Hereafter. Almighty Allah has ordered me to invite you to this matter. Who will support me in this affair and he will be my brother, successor, and next-in-line amongst you?

They all refrained from responding to him. Imam ‛Ali (‛a) hurried to answer the Holy Prophet (s) by saying,

O Messenger of Allah, I will be your supporter in this affair.

Hence, the Holy Prophet (s) grasped him from the neck and said,

This is truly my brother, successor, and next-in-line amongst you. So, you must listen to and obey him.[15]

The Holy Prophet (s) paid very much attention to the issue of the next leadership (i.e. caliphate); he therefore matched it to the issue of his Prophethood. He then appointed for this position the best of all Muslims in knowledge, piety, and religiousness.

Need for Caliphate

Caliphate is one of the essential necessities of Islam, since it cannot dispense with it. To explain, Islam is full of groups of miscellaneous laws some of which are appertained to the provisions, penal laws, transactions, contracts, and enforcements. Other laws are appertained to the duties of enjoining the right, forbidding the wrong, and struggling for the sake of Almighty Allah. None of these laws can be put into effect unless there is an Islamic government headed by a religious leader who can govern the subjects according to the revelations of Almighty Allah.

Unanimity on the inevitability of Caliphate

All Muslims have unanimously agreed on the inevitability of the existence of a caliph (i.e. a leader who represents the Holy Prophet). In this regard, Ibn Hazm al-Andalusi says,

The Ahl al-Sunnah (along with all of their schools and sects), the Murji'ah,[16] the Shi‛ah (along with all of their sects), and the Khawarij (along with all of their sects) have unanimously agreed upon the obligation of the existence of an imam. They also unanimously agree that people are obligatorily required to comply with a decently just leader who establishes the laws of Allah amongst them and runs their affairs according to the laws of Islam that came to us via the Messenger of Allah (s). Excepted from all these sects and sub-sects are the Najdat, a sub-sect of the Khawarij. They claim, “It is not obligatory upon people to appoint an imam; rather, it is sufficient, yet obligatory, for them to run their affairs rightly.” In fact, this sub-sect, whose founder is Najdah ibn ‛Umayr al-Hanafi, seems to have died out and none of its followers can now be seen. To refute their claim, it is sufficient to take into consideration the fact that this sub-sect is no longer existent. Besides, the unanimity of all the other Islamic sects proves false this claim.[17]

In my book entitled Nizam al-Hukm wa’l-Idarah fi’l-Islam (Government and Administration System in Islam), I have provided comprehensively all the points of evidence on the necessity of caliphate, established many proofs on its accuracy, and proved false the claim of ‛Ali ‛Abd al-Razzaq who baselessly argued the necessity of caliphate, stating that it is not obligatory according to the laws of Islam.

Qualifications of the Imam

The Imam who leads the Muslim community must enjoy all the virtuous tendencies and righteous qualifications, such as knowledgeability, piety, rationality, shrewdness, and full acquaintance with all affairs of policy. He must also have familiarity with whatever is needed by the community in its economical and social progress.

The position of the headship of the community must be held by the best of all men in talents, faculties, and expertise in the problems of the world and all of its political systems. Only then can such a leader create a virtuous community that enjoys justice and equality.

Experts of political jurisprudence of Islam have also specified the following points as qualifications that must be enjoyed by one who assumes the leadership of the Muslim community:

1. Decency when all of its requirements are available. In this respect, decency stands for refraining from committing major sins and renouncing insistence on committing the minor ones.

2. Adequate knowledge according to which the ability to infer the most accurate regulations and laws about the new issues is obtained.

3. Soundness of senses, such as hearing, sight, and tongue so that a direct perception through these senses is attained.

4. Soundness of the body limbs against all defects that prevent from positive motion and immediate rising.

5. Unblemished sagacity that leads to running the affairs of the subjects effectively and managing their interests.

6. Courage and intrepidity that lead to protecting Islam and confronting the enemy.

7. Belongingness to the lineage of Quraysh. In other words, the leader of the Muslim community must be a descendant of the tribe of Quraysh.[18]

View of al-Farabi

In the conception of al-Farabi, a Muslim philosopher, the head of the perfect state (i.e. Utopia) must be: “wise, physically powerful, well-determined, intelligent, strong-memoried, sharp-witted, eloquent, fond of knowledge, ready to undergo troubles for the sake of learning, moderate in bodily pleasures, truth-loving, noble-minded, fair-minded, non-discriminatory, brave, intrepid… etc.”

Al-Farabi adds, “If these qualifications are missing, the perfect state must be kept without a president, although this is one of the factors that lead to perdition!”[19]

This topic has been discussed thoroughly in my book entitled Nizam al-Hukm wa’l-Idarah fi’l-Islam (Government and Administration System in Islam).

View of the Shi‛ah

The Shi‛ah have cared for the issue of caliphate more attentively, cautiously, and profoundly than all the other Muslim sects. To the Shi‛ah, a leader of the Muslim community must enjoy certain qualifications, some of which are as follows:

1. Infallibility: By infallibility, the Shi‛ah mean evasion of committing all decencies and sins purposefully, mistakenly, and inadvertently throughout the lifetime of the Imam, beginning with his first existence up to the end of his lifetime. In other words, the Imam must be the center of all virtues and perfections all over his lifetime.

Actually, the Shi‛ah’s evidence on this stipulation is very firm. They have deduced the qualification of infallibility from the reports that recounted the Holy Imams’ piety and remoteness from whatever act that might arouse a seditious matter in the religious affairs. In this respect, the chief of the Ahl al-Bayt Imam ‛Ali (‛a) is reported to have said,

By Allah, even if I am given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it.[20]

Without doubt, this is the most supreme level of infallibility. Another aspect of Imam ‛Ali’s infallibility can be obviously seen in the following incident:

When Imam ‛Ali (‛a) held the position of caliphate, he noticed that ‛Abdullah ibn ‛Abbas was so vainglorious about this matter, because he believed that the position of the leadership of the Muslim community was given back to the descendants of Hashim, since Imam ‛Ali (‛a) was his cousin. Meanwhile, Imam ‛Ali (‛a) was engaged in amending a sandal made of fibers of date-palm trees.

He asked ‛Abdullah, “O Ibn ‛Abbas, what is the value of this sandal in your opinion?”

“It is definitely valueless, O Commander of the Faithful,” answered ‛Abdullah ibn ‛Abbas.

Imam ‛Ali (‛a) said confidently,

In my opinion, this sandal is better to me than holding this position of caliphate, unless I establish the right and repel the wrong.[21]

Is this not infallibility in its brightest aspects?

Another aspect of Imam ‛Ali’s infallibility is that when ‛Abd al-Rahman ibn ‛Awf, subsequent to the killing of ‛Umar ibn al-Khattab, insisted on him to hold the position of caliphate on the condition that he should commit himself to the conduct of Abu-Bakr and ‛Umar, Imam ‛Ali (‛a) refrained from accepting this condition. Instead, he insisted that he would follow the conduct that is compatible with the Book of Allah, the traditions of the Holy Prophet, and his own inferences.

In fact, if Imam ‛Ali (‛a) had been one of those who sought power, he would have accepted the condition of ‛Abd al-Rahman ibn ‛Awf. Then, he could have changed his policy and canceled this condition.

To come to the point, every motion in the conducts of Imam ‛Ali and the Holy Imams of the Ahl al-Bayt (‛a) bears witness that they were infallible. In the famous tradition known as Hadith al-Thaqalayn, the Holy Prophet (s) has matched the Holy Imams to the Holy Qur'an to which “falsehood shall not come from before it nor from behind it.” Had they been expected to deviate from the truth, they would not have been matched to the Holy Qur'an.

The great poet of Islam, al-Kumayt al-Asadi, has described them brilliantly in these poetic verses:

They are the closest to the truth and the furthest from injustice in all of their decisions.

They always hit the target when all others miss it. Thus, they alone are the establishers of the rules of Islam.

They are also the raining clouds and the heroes when people suffer dearth, and they are the shelters of the orphans.

Even if there had been an aspect of piety and faith higher than infallibility, the Ahl al-Bayt (‛a) would most surely have been characterized by it and it would have been one of their qualities.

2. Knowledge: Since the dawn of their history and up to the present day, the Shi‛ah have believed in the Holy Imams of the Ahl al-Bayt (‛a) as the most knowledgeable of all of the inhabitants of this globe in all fields of science and knowledge. This belief is supported by the firmest proofs.

For instance, when al-Ma'mun, the ‛Abbasid ruler, appointed Imam ‛Ali ibn Musa al-Ri¤a (‛a) as his heir apparent, he felt envious of the Imam’s high personality and great virtue. He therefore gathered all the scholars of the world in Khurasan, met them secretly, and promised of giving them big fortunes if they would ask the Imam (‛a) a question that he would not be able to answer.

In their turns, these scholars started a campaign of searching for the most complicated and mysterious questions. Once they put these questions before the Imam (‛a), he answered all of them with full confidence and experience. On that occasion, they asked Imam al-Ri¤a (‛a) about twenty-four thousand questions on miscellaneous fields of knowledge. Any scholastic delegation that met the Imam (‛a) left him with full faith in Imamate.

Like his father, Imam Muhammad al-Jawad (‛a) who was only nine or seven years old, was entrusted with Imamate after his father. It is natural that a seven or nine year old boy is not allowed to discuss philosophical and theological topics. Nevertheless, the ‛Abbasid ruling authorities agreed to put the Imam (‛a) to the test, hoping that they would be able to see him fail to manage such topics and thus this would be the best means to devastate the Ahl al-Bayt School, since those who embraced this School had declared that their Imams excelled all other scholars in the various fields of knowledge.

The ‛Abbasid ruling authorities summoned the scholars of Baghdad, ordered them to put Imam al-Jawad (‛a) to the test, and held a conference in the main hall of the royal palace, which was attended by all the prominent scholastic personalities of the country. Scholars began to ask the Imam (‛a) various questions, all of which were answered confidently and expertly by him in such an extraordinary way that astounded these scholars. In this conference, the Imam (‛a) was asked about twenty thousand questions in the various fields of knowledge, and he could answer them all. As a result, the ‛Abbasid tyrannical authorities decided to assassinate the Imam (‛a).

To come to the point, the knowledge of the Holy Imams were derived from the knowledge of their grandfather the Holy Prophet (s) who caused the springs of knowledge and wisdom to gush out on this globe.

The Imam’s Duties and Responsibilities

Islam has charged the one who runs the affairs of Muslims with a number of duties that he must undertake. The most important of these duties are to develop the economical and industrial lives of Muslims and to take them away from all sorts of retardation and deterioration.

The ancient scholars have paid much attention to the duties that are incumbent upon the rulers of Muslims. Let us now refer to a few of these duties and responsibilities:

1. A leader of the Muslim community is responsible for safeguarding the religion of Islam according to its unquestionable fundaments as well as the principles unanimously agreed upon by the past generations. Accordingly, a leader of the Muslim community is required to manifest the truth and demonstrate the most accurate course whenever an innovation or a seditious matter is aroused in the community. If this does not work, then the leader is responsible for stopping the creators of such innovations by means of reproach in order to keep the religion safeguarded and the manners of the community rectified.

2. A leader of the Muslim community is required to protect the religion and defend the inviolabilities so that people will be engaged in their own livings and will spread in the lands while they feel safe for their souls and properties.

3. One of the duties of a leader of the Muslim community is to protect the borders of the Muslim state with sufficient soldiers and equipments in order to prevent the enemies from finding any gap in the borders from which they may commit any sin or shed the blood of a Muslim or a non-Muslim subject who is under the Muslim rule.

4. A leader of the Muslim community is responsible for resisting the polytheists who oppose Islam to make them accept Islam or come under the protection of the Muslim state. This duty is purposed for undertaking one of the responsibilities towards God in order to enable His religion to prevail on all religions.

5. A ruler of the Muslim community is responsible for executing the religious laws and solving all disputes so that no wrongdoer will transgress and no persecuted person will be deemed too feeble to respect.

6. A ruler of the Muslim community is required to execute the religious punishments so that no inviolability is infringed and all souls and properties are protected.

7. A ruler of the Muslim community is responsible for choosing the most honest and most well-qualified persons through whom the properties of people are guarded.

8. A ruler of the Muslim community is required to collect the taxes, alms, and tributes according to the religious laws, whether these laws are established in indisputable texts from the sources of Islamic legislation or inferred according to the deductions of the well-qualified scholars, provided that no harm and violence are made.

9. A ruler of the Muslim community is required to estimate the allowances and to give each subject exactly what he/she deserves from the public treasury without wasting or negligence. He is also required to pay these allowances in their due times, without delay or advancement.

10. A ruler of the Muslim community is involved to apply personal supervision over the public affairs, without relegating this mission to the officials and governors, because it is probable that even an honest person betrays and a well-wisher cheats. In this respect, Almighty Allah has said in the Holy Qur'an,

O David! Lo! We have set thee as a viceroy in the earth; therefore, judge aright between mankind, and follow not desire that it beguile thee from the way of Allah. Lo! Those who wander from the way of Allah have an awful doom, forasmuch as they forgot the Day of Reckoning. (38/26)

As mentioned by al-Mawardi, these are the responsibilities that the Muslim rulers are required to undertake.

However, to be more accurate and more profound, it seems desirable to have an idea about Imam ‛Ali’s words and deeds in this field, since he is truly the pioneer of social justice.

Responsibilities of the leader From Imam ‛Ali’s viewpoint

In the view of Imam ‛Ali (‛a), the responsibilities of the leader of the Muslim community comprise all of the political and economical affairs. The coming points will shed more light on this topic.

The Imam is Role-Model

According to the logic of Imam ‛Ali Amir al-Mu'minin (‛a), the ruling system must be polite, honest, and example of good behavior so that the others will pattern after it. The ruler is also required to apply to himself before others all the criteria of justice. In this regard, Imam ‛Ali (‛a) says,

Whoever places himself as a leader of the people should commence with educating his own self before educating others; and his teaching should be by his own conduct before teaching by the tongue. The person who teaches and instructs his own self is more entitled to esteem then he who teaches and instructs others.[22]

On another occasion, Imam ‛Ali (‛a) said,

O people! By Allah, I do not impel you to any obedience unless I practice it before you and do not restrain you from any disobedience unless I desist from it before you.[23]

Such are the high idealities of Imam ‛Ali (‛a) that no other ruler has ever applied except him. Hence, he is truly the pioneer of social justice in Islam.

The Imam Shares the Subjects in Vicissitudes of Time

Imam ‛Ali (‛a) believed that it is obligatory upon a leader of Muslims to share them in vicissitudes of time and in harsh living. Thus, a leader must not outmatch them in ways of dress, food, or housing. In fact, Imam ‛Ali (‛a) applied this principle to himself and used to live the same level of the poor people.

He (‛a) thus says,

If I wished, I could have taken the way leading towards (worldly pleasures like) pure honey, fine wheat and silk clothes but it cannot be that my passions lead me and greed take me to choosing good meals while in the Hijaz or in Yamamah, there may be people who have no hope of getting bread or who do not have a full meal. Shall I lie with a satiated belly while around me there may be hungry bellies and thirsty livers? Or shall I be as the poet has said?

It is enough for you to have a disease that you lie with your belly full while around you people may be badly yearning for dried leather.

Shall I be content with being called Amir al-Mu'minin (The Commander of the Believers), although I do not share with the people the hardships of the world? Or shall I be an example for them in the distresses of life? I have not been created to keep myself busy in eating good foods like the tied animal whose only worry is his fodder or like a loose animal whose activity is to swallow. It fills its belly with its feed and forgets the purpose behind it. Shall I be left uncontrolled to pasture freely, or draw the rope of misguidance or roam aimlessly in the paths of bewilderment?[24]

Can we find all over history such a leader like Imam ‛Ali (‛a) in his behavior and alienation from worldly pleasures? In fact, Almighty Allah has created Imam ‛Ali (‛a) to act as a role-model on the earth. He then chose him to be His Messenger’s successor, vicegerent, and the next leader.

Precaution in Matters Related to the Public Properties

Imam ‛Ali (‛a) was at the highest level of precaution in matters appertained to the public properties. He did not spend a single penny from the public treasury on his family members and himself; rather, he made his family members stand harsh poverty. On the other hand, he used to spend all the money of the public treasury on the public interests in order to provide for the poor and the financially weak.

One day, some of his companions suggested that he might grant some prominent personalities additional allowances from the public treasury in order to seek their help in fighting his enemy Mu‛awiyah ibn Abi-Sufyan. The Imam (‛a) refused to accept this suggestion. He thus said,

Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I will not do so as long as the world goes on, and as long as one star leads another in the sky. Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah. Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honors him before people, but disgraces him with Allah. If a man gives his property to those who have no right for it or do not deserve it, Allah deprives him of their gratefulness, and their love too would be for others. Then if he falls on bad days and needs their help, they would prove the worst comrades and ignoble friends.[25]

About the public funds that ‛Uthman ibn ‛Affan embezzled from the public treasury, Imam ‛Ali (‛a) said,

By Allah, even if I had found that by such money women have been married or slave-maids have been purchased I would have resumed it because there is wide scope in dispensation of justice, and he who finds it hard to act justly should find it harder to deal with injustice.[26]

Instructing one of his officials to economize and not to lean to extravagance, Imam ‛Ali (‛a) said,

Give up lavishness and be moderate. Every day remember the coming day. Hold back from the funds what you need and send forward the balance for the day of your need.

Do you expect that Allah may give you the reward of the humble while you yourself remain vain in His view? And do you covet that He may give you the reward of those practicing charity while you enjoy comforts and deny them to the weak and the widows? Certainly, a man is awarded according as he acts and meets what he has sent forward; and that is an end to the matter.[27]

The most important concern that preoccupied Imam ‛Ali (‛a) was to act precautiously towards the public property and to spend them on the financially weak people, the widows, and the orphans in order to meet their needs and save them from misery and deprivation.

An example of Imam ‛Ali’s precautious course in the public property is that when he was informed that Ziyad ibn Abih, the Imam’s deputy governor of al-Basrah, had taken part of the Muslims’ property for himself, he wrote this letter to him:

I truthfully swear by Allah that if I come to know that you have misappropriated the funds of the Muslims, small or big; I shall inflict upon you such punishment, which will leave you empty, handed, heavy backed and humiliated; and that is an end to the matter.[28]

This is the very justice that Almighty Allah has prescribed for His servants in order to meet their needs from sustenance and to cast the shadow of misery and deprivation away from them.

Another wonderful example of Imam ‛Ali’s policy of precaution in the public funds is that ‛Abdullah ibn Ja‛far, Imam ‛Ali’s nephew and son-in-law (i.e. the husband of Lady Zaynab the daughter of the Imam), came from al-Madinah to visit the Imam in al-Kufah and seek financial assistance. He thus said to his uncle, “O Commander of the Believers! I expect that you may grant me some subsidy or financial support, for, by Allah, I have no maintenance left except that I should sell my riding animal.”

Answering him, Imam ‛Ali (‛a) said,

Nay, by Allah! I cannot understand your request in any other way except that you want your uncle to steal and give you![29]

This is the very infinite justice that Imam ‛Ali (‛a) applied to himself before applying it to the others.

Another example of Imam ‛Ali’s financial policy based on equitability and justice is the following narration that is reported by Muhammad ibn Fu¤ayl on the authority of Harun ibn ‛Antarah on the authority of Zadhan:

One day, Qanbar, the Imam’s servant, came to his master and took him from the arm, “O Commander of the Believers, you do not keep any thing of the treasury for yourself or for your household who definitely have a share in this. I therefore have hidden something for you.” “What is it?” asked the Imam. “You may come with me and see,” answered Qanbar, who led the Imam (‛a) to a chamber full of golden plates and gilded silver. Once his eyes fell of these, the Imam (‛a) flamed up with rage and rebuked Qanbar, saying, “May your mother weep for you! You wanted to lead a great flame of fire to my house!” The Imam (‛a) then weighed these things and distributed them among the people.[30]

Al-Shi‛bi narrated the following incident:

When I was boy, I once traveled to al-Kufah and entered the courtyard of the mosque there. I found ‛Ali (‛a) standing on two heaps of silver and gold and holding a belt-like stick in the hand. He used to drive people away with that stick and then return to the heaps to distribute them among them to the last piece. He then left home without carrying with him even one piece of these heaps.

I then returned to my father and said, “I have just seen the best of all people.”

“Who is he, son?” asked my father.

I answered, “He is ‛Ali ibn Abi-Talib. I have seen him… etc.”

My father wept and said, “Surely, you have seen the best of all people.”[31]

One account of piety and alienation from worldly pleasures with which Almighty Allah has endued him, Imam ‛Ali (‛a) is really the best of all people.

Historians have reported that ‘Aqil ibn Abi-Talib, once, visited his brother Imam ‛Ali (‛a) in al-Kufah, the capital of his state, and the Imam (‛a) welcomed him hospitably and ordered his son al-Hasan to give him a shirt and a garment as present. When it was time for dinner, the Imam (‛a) served his brother with bread and salt. Resentfully, ‘Aqil said, “Is that all?” Gently, the Imam (‛a) answered, “Is this not part of the grace of Allah? Very much praise be to Him for this.” ‘Aqil then asked the Imam (‛a) to give him an amount of money enough to settle his debt so that he would leave as soon as possible. “How much is your debt?” asked the Imam (‛a). “It is one hundred thousand dirham (a silver coin of that time),” answered ‘Aqil. The Imam (‛a) said, “In fact, I do not have such an amount right now and I do not possess it. However, you may wait until I receive my salary and halve it with you. I will give it to you entirely, but I have children to feed.” Violently, ‘Aqil said, “You have the public treasury in your hand and you want me to wait until you receive your salary? How much is your salary? What will it be even if you give me all of it?” Restlessly, the Imam (‛a) said, “You and I are exactly equal to any other Muslim individual with regard to the salary I take from the public treasury.”

The Imam (‛a) was prospecting some chests of merchants; he therefore pointed to them and said to ‘Aqil, “If you refuse my offer, you may go down to these chests, break their locks, and take whatever therein.” “What are there in these chests?” asked ‘Aqil. “There are funds of the merchants,” answered Imam ‛Ali (‛a). Surprisingly, ‘Aqil said, “Do you want me to break the chest of people who had depended upon the Almighty and put their funds there?” Answering him, the Imam (‛a) said, “Do you want me to open the funds of the Muslims and give you their shares? They have also depended upon the Almighty and locked on them. If you wish, you and I will unsheathe our swords and leave for al-Hirah where there are rich merchants! We may attack them and take their money!” ‘Aqil answered, “Have I come to you to steal?” The Imam (‛a) answered, “To steal from one person is better than stealing all Muslims!”

‘Aqil did not have any further excuse to make; he therefore asked the Imam’s permission to go to Mu‛awiyah. The Imam (‛a) permitted him.

‛Aqil thus left al-Kufah and headed for Mu‛awiyah who, without delay, asked him, “How were ‛Ali and his companions when you left them?”

In the logic of truth and honesty, ‛Aqil answered, “They are as same as Muhammad’s companions except that I cannot see the Messenger of Allah in person amongst them. You and your companions are as same as Abu-Sufyan’s companions except that I cannot see Abu-Sufyan in person amongst you.”[32]

In fact, Abu-Sufyan was among them and even more! That was Abu-Sufyan’s son Mu‛awiyah, “the Khosrow (i.e. king) of the Arabs.”

The Imam is Just Like the Feeble People

According to the philosophy of Imam ‛Ali (‛a), a ruler must imitate the most feeble people of his subjects in food, dress, and house. He (‛a) is thus reported to have said,

Verily, as Allah the All-exalted has made me the leader of His creatures, He imposed upon me constriction in my personal affairs, my food, my drink, and my dress just like the feeble people, so that the poor will pattern after my poverty and the rich will not be made despotic due to his richness.[33]

In the same connection, Imam ‛Ali (‛a) is reported to have said,

Certainly, Allah the Sublime has made it obligatory on true leaders that they should maintain themselves at the level of low people so that the poor do not cry over their poverty.[34]

Cancellation of all Privileges

During his reign, Imam ‛Ali (‛a) cancelled all the privileges that people used to do for their rulers and chiefs.

When he (‛a), marching at the head of his army towards Syria, reached al-Anbar, the landlords of the place came out to meet him in zeal of their love, faithfulness, and respect. No sooner had they seen Imam ‛Ali (‛a) than that they got down from their horses and started running in front of him. They also presented him some of their riding animals as a sign of honor. Imam ‛Ali (‛a) asked the reason for their strange actions. They replied that it was their custom to show their love and respect to their chiefs. They also said that these riding animals were their gifts to him and that they had prepared food for his army and him. He thus replied,

By Allah (I swear this), by your action you do no good whatsoever to your rulers but you tire yourselves and put yourselves in toils in this world and in trouble in the next. How unfortunate that exertion, which brings harm here and in the Hereafter, is! How useful that ease which keeps you in comfort in this world and away from the Hell in the next is![35]

According to another narration, Imam ‛Ali (‛a) said to them reproachfully,

As for this action of you, which you claim that you honor your leaders through it, it will never make any benefit to the leaders. It only brings fatigue to yourselves and your bodies. Never do such a thing again. As for your riding animals, if you wish, we can take them from you and reduce them from the tributes you are required to pay; otherwise, we will not take them. As for the food you are preparing for us, we dislike taking any amount of your properties unless we pay its price.[36]

This is the absolute justice that Imam ‛Ali (‛a) represented in his behavior and conduct and through which he has exposed those who are fond of rule and authority.

In the view of Imam ‛Ali (‛a), a ruler is no more than a caretaker whose responsibility is to drive people to decency, supply them with their needs, reform their affairs, and guide them to the most straight path.

Method of Conversing with the Imam

In one of his speeches to his companions, Imam ‛Ali (‛a), teaching them how to speak with him, said,

Do not address me in the manner despots are addressed. Do not evade me as the people of passion are (to be) evaded, do not meet me with flattery and do not think that I shall take it ill if a true thing is said to me, because the person who feels disgusted when truth is said to him or a just matter is placed before him would find it more difficult to act upon them. Therefore, do not abstain from saying a truth or pointing out a matter of justice because I do not regard myself above erring. I do not escape erring in my actions but that Allah helps me (in avoiding errors) in matters in which He is more powerful than I. Certainly, I and you are slaves owned by Allah, other than Whom there is no Lord except Him. He owns our selves, which we do not own. He took us from where we were towards what means prosperity to us. He altered our straying into guidance and gave us intelligence after blindness.[37]

These words overflow with the most supreme pictures of justice and virtue. The following are examples of the teachings mentioned in these words of Imam ‛Ali (‛a):

1. The Imam (‛a) instructed people not to project great titles and stately descriptions on the ruler, since such words are said to the tyrants and the adorers of rule and authority.

2. The Imam (‛a) instructed that people should not associate with their rulers by means of flattery and courtesy; rather, they should speak frankly and provide advices to the rulers, because flattery is a sort of social hypocrisy.

3. The Imam (‛a) confirmed that people should not believe that their leaders hate listening to the truth and complying with justice.

4. The Imam (‛a) directed people to convey to their rulers only the issues that achieve public interest.

5. The Imam (‛a) encouraged people to pronounce loudly the truth and to face the ruling authorities in order to force them to carry out their duties and responsibilities completely.

These are a few, yet important, points inferred from the previous speech of Imam ‛Ali (‛a), the pioneer of human thought and the founder of the human rights.

Let us now discuss the Holy Prophet’s nomination of Imam ‛Ali (‛a) to succeed him in the leadership of the Muslim community. In fact, this is the most important topic with regard to the subject of caliphate (i.e. succession to the Holy Prophet).

The Holy Prophet Selects Imam ‛Ali for Caliphate

Most certainly and without any doubt, the Holy Prophet (s) selected Imam ‛Ali (‛a) to succeed him in ruling over the Muslim community. This fact is not subjected to any emotion or any sectarian inclination. Any conflicting idea is as worthless as dust. This is the very truth that falsehood can approach neither from the front nor from the rear. It is as bright as sunlight.

Let us now present some points of evidence demonstrating the fact that the Holy Prophet (s) appointed Imam ‛Ali (‛a) as the commander-in-chief of the progress of his community and assigned him as the guide of people:

First: It goes without saying that the Holy Prophet (s) cared very much for his community. Confirming this fact, the Holy Qur'an reads,

There has come to you a messenger, (one) of yourselves, to whom aught that you are overburdened is grievous, full of concern for you, for the believers full of pity, merciful. (9/128)

He (s) had suffered indescribable ordeals in the cause of guiding his people to the true guidance and saving them from the woes of tumults and calamities. He had also entered the most violent and aggressive wars for the purpose of establishing the laws of Almighty Allah on this globe. Is it then logic that he should leave his community sinking under the depths of chaos or allow such vicious people like the Umayyad and ‛Abbasid dynasties - who went too far in persecuting the Muslims and forcing them to do what they did not want to do - to jump to the seat of his leadership?

Second: True Islam, that was conveyed to us by the Holy Prophet (s), is in its reality a set of regulations and laws that must be put into effect at the hands of a just, aware, and well-versed leader except whom none can carry out this mission after the departure of the Holy Prophet (s). Is it then logic that the Holy Prophet (s), after all these laborious efforts, would leave this religion without appointing a well-qualified person who should have full acquaintance with these laws and regulations and should undertake the mission of supervising their applications to the actual life?

Third: From its first spark, Islam had faced vehement enemies; namely the Jews and the hypocrites, who always waited the befalling of calamities to it and did not stop hatching conspiracies in the darkest hours of night and in the brightest hours of daylight. Is it then logic that the Holy Prophet (s) would leave his community without deciding on a leader who would defend Muslims against the evils of these enemies and deter them for plotting more evil schemes against Islam?

In the first pages of this book, I have referred to the evils of the enemies of Islam and their inextinguishable rancor against Muslims. These enemies used to flare up seditious matters as an attempt to snatch the unity of Muslims and to eradicate their government and authority.

Fourth: The majority of those who embraced Islam could not understand or appreciate the Islamic values, since they had spent the major spans of their lives worshipping idols and statues. In fact, the majority of them embraced Islam for personal goals, such as their greed for bettering their livings or their fear from the sway of Islam. As a result, the principles and values of Islam could not find any space in the inner selves of these people and could not settle down in their minds. For that reason, when the Holy Prophet (s) departed from this life, many of them abandoned their faiths - a fact that the Holy Prophet (s) had already concluded.[38]

Is it then logic that the Holy Prophet (s), having expected this fact, would leave the Muslim community without nominating a wise leader who would be capable of defending the religion from the coming sweeping seditions?

Fifth: The laws of Islam are full of ramous issues like penal provisions, reprehensive bylaws, devotional rules, transactional statutes, contracts, one-side enforcements, general and special laws, categorical and restricted edicts, and repealed and repealing questions. The details of all these ramous issues require the existence of a knowledgeable person who has full familiarity with their primary and secondary aspects. Is it then logic that the Holy Prophet (s) would not refer to the most qualified person who can understand the texts of the laws and realize their rules and fundaments?

Needless to say, none of the Holy Prophet’s Companions and family members was more knowledgeable than Imam ‛Ali ibn Abi-Talib (‛a) with these questions. Testifying to this fact, the Holy Prophet (s) had declared more than once that ‛Ali was the most experienced of all of people in the field of judicature.[39]

‛Umar ibn al-Khattab very often professed this fact, saying, “Without ‛Ali, ‛Umar would have perished.”[40]

“May Allah take my soul before I face a problem while Abu’l-Hasan (Imam ‛Ali) is not present.”[41]

“May Allah never keep me to face a problem while Abu’l-Hasan is not there to solve it.[42]

All scholars of Muslim Jurisprudence (i.e. fiqh), the old and the modern, have derived their knowledge from Imam ‛Ali ibn Abi-Talib.

Sixth: Personally, the Holy Prophet (s) took upon himself the mission of educating Imam ‛Ali (‛a). He thus fed him with his talents and geniuses. In this field, the Holy Prophet (s) very often declared,

I am the city of knowledge and ‛Ali is its gate; so, he who aspires to enter the city must come to it from its gate.[43]

When Imam ‛Ali’s father, Abu-Talib, had to encounter a financial crisis, the Holy Prophet (s) took Imam ‛Ali (‛a), who was still child, under his custody. Thus, the Holy Prophet’s custody did not depart from Imam ‛Ali (‛a) even for a single moment in his childhood.

It is also worth mentioning that the virtuous lady Fatima bint (i.e. the daughter of) Asad, Imam ‛Ali’s mother, took the Holy Prophet (s) under her custody after the demise of his pure mother Aminah bint Wahab. Since then, Lady Fatima bint Asad used to pray to Almighty Allah to give her a child to be a brother for the Holy Prophet (s). Responding to her prayers, Almighty Allah granted her Imam ‛Ali who acted as the best brother of the Holy Prophet (s), who, in turn, showed the Imam (‛a) the highest kinds of compassion and affection.

Throughout the Holy Prophet’s blessed lifetime, Imam ‛Ali (‛a) did not depart from him. He used to accompany him in his journeys and his own house. Thus, Imam ‛Ali (‛a) always followed the example of the Holy Prophet (s) and imitated his way of conduct and behavior. As a result, the Imam (‛a) was a copy of the Holy Prophet (s) in moral constitution and tendencies. Is it then strange if the Holy Prophet (s) would appoint Imam ‛Ali (‛a) to succeed him to the religious and civil leadership of the Muslim community?

To come to the point, Imam ‛Ali (‛a) is the self of the Holy Prophet (s). This fact can be effortlessly seen in the holy Qur'anic verse of Mubahalah (the mutual imprecation of God’s curse upon the lying party). How is it then acceptable to claim that the Holy Prophet (s) should traverse him and assign another person as his successor? How should the Holy Prophet (s) neglect nominating a person for the position of religious and civil leadership after him, leaving his people encounter chaos and surge against one another in irresistible waves of seditions and deviations?

Seventh: It is in fact redundant to provide such points of evidence to prove Imam ‛Ali’s high status and priority to succeed the Holy Prophet (s) in the religious and civil leadership of the Muslim community, while we have the Book of God, at which falsehood can come neither before nor behind it, bringing into the most brilliant view the status of Imam ‛Ali (‛a) and his undeniable stature in Islam. Hence, we must never allow anything to replace the Holy Qur'an.

Let us now refer a little number of holy Qur'anic verses that commend Imam ‛Ali (‛a), the father of Islamic justice: