Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 2: Characteristics Of The Virtuous Community

Undoubtedly, the general objectives of building a virtuous community contribute to the characteristics and features that are required in such a community. Likewise, these characteristics redound on the details of the necessity of building it. This fact may give reasons for the similarity in some points of these three aspects (i.e. objectives, characteristics, and features), yet there are differences with regard to different perspectives of any propounded point.

It is necessary to introduce the basic characteristics and features that must distinguish this virtuous community so that its individuals can play their essential roles in the history of Islam and perpetuate the roles of the Holy Imams (‘a) by defending Islam and safeguarding Muslim society.

In this discussion, we will summarize and catalogue these characteristics, including those previously mentioned.

Sound Belief

The Holy Imams of the Ahl al-Bayt (‘a) constructed the virtuous community to ensure the maintenance of the genuine doctrines of Islam and insulate it from the influence of the intellectual and cultural components of the Roman, Persian, and Greek civilizations that led some groups of Muslims to atheism, apostasy, and intellectual corruption in the early centuries of Islam.

The Holy Imams (‘a) also aimed at keeping the virtuous community sound from cultural lethargy that inflicted the Muslim nation after being exposed to cultures of new nations that joined the Muslim world bringing with them huge fortunes, luxurious lifestyles and new methods of lustful entertainment.

Furthermore, the Holy Imams (‘a) warned the virtuous community about being manipulated by the psychological and spiritual reactions that led some groups of Muslims to pursue seclusion and self-isolation, as can be seen in Sufism and esotericism. These movements led other groups, such as the Khawarij and the Qaramitah movements, to fall into the abyss of anarchism and openly rebel against Muslim society and its system of rule, canceling all duties and condemning all the common manners and habits of Muslim society as futile.

This further led a third category to unfounded fanaticism and immoderation in emotions that changed into various sects and beliefs, including the Ghulat (extremists), the Nawasib (antagonists of the Ahl al-Bayt (‘a) and their followers), the Qadariyyah (fatalists), and the Mufawwidhah (indeterminists).

The Holy Imams (‘a) maintained a balanced lifestyle and instilled a sound belief in their followers so that they could preserve the genuine doctrines of Islam and possess the ability to survive, co-exist, and act dynamically by activating, impressing and inspiring others with their firm faith.

Because of this fact, if we observe the movement of this virtuous community and its progress throughout the history of Islam, we will notice genuineness and deep-rootedness on the one hand and expansion, steadfastness and firmness on the other in spite of the persecution and attempts at eradication that this virtuous community had to encounter. Nevertheless, the individuals of this community did not flee from social realities or cloister themselves in distant areas of Muslim lands.

On the contrary, they coexisted with their brethren in Muslim cities and in the centers of scientific, cultural, and religious knowledge, such as Iraq, Iran, Turkey, Lebanon, Syria, Middle Asia, Afghanistan, Azerbaijan, some important districts of Africa, countries of the Persian Gulf, and the Indian subcontinent (India and Pakistan). The virtuous community has thus included individuals from all nationalities, like the Arabs, Persians, Turks, Kurds, Indians, Berbers, Africans, and many more.

Thus, it is probable that the Holy Imams (‘a), having understood this fact, did not deem it necessary to exhort their followers to exert excessive effort in the domain of propagation, because true belief can perform this mission automatically when it is proposed and offered before a nation. In this respect, Shaykh al-Kulayni has reported Thabit ibn Sa’id as saying that Imam al-Sadiq (‘a) once told him:

يَا ثَابِتُ، مَا لَكُمْ وَلِلنَّاسِ؟ كُفُّوا عَنِ النَّاسِ! وَلاَ تَدْعُوا أَحَداً إلَى أَمْرِكُمْ. فَوَاللهِ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَأَهْلَ الأَرْضِ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللهُ هُدَاهُ مَا اسْتَطَاعُوا. كُفُّوا عَنِ النَّاسِ وَلاَ يَقُلْ أَحَدُكُمْ أَخِي وَابْنُ عَمِّي وَجَارِي! فَإنَّ اللهَ إذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ، فَلاَ يَسْمَعُ بِمَعْرُوفٍ إلاَّ عَرَفَهُ، وَلاَ بِمُنْكَرٍ إلاَّ أَنْكَرَهُ، ثُمَّ يَقْذِفُ اللهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ

O Thabit, why are you arguing with the people? Stop debating with them (attempting to convince them to join your creed) and do not summon them to your belief. I swear by Allah that if all the inhabitants of the skies and all the inhabitants of the earth help each other to mislead a servant (of Allah) whom Almighty Allah wants to guide, they shall never be able to do so. Stop arguing with the people and do not impose your belief on anyone even if you believe one will respond because he is your brother, cousin, or neighbor. Verily, if Almighty Allah wants somebody to join the truth, He will make his soul responsive. As a result, he will follow that which is decent and reject that which is vile. Then, Almighty Allah will cast in his heart a word that will inspire the correct attitude.1

To make this clear, such commands to refrain from arguing with people about doctrine and such warnings against inviting them to accept beliefs are meant for no reason other than to avoid divisive disputes and unwanted discrepancies. This fact is confirmed by another tradition also reported by Shaykh al-Kulayni from one of the Holy Imams (‘a):

وَلاَ تُخَاصِمُوا بِدِينِكُمُ النَّاسَ، فَإنَّ الْمُخَاصَمَةَ مُمْرِضَةٌ لِلْقَلْبِ. فَإنَّ اللهَ عَزَّ وَجَلَّ قَالَ لِنَبِيِّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ:﴿إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ﴾ وَقَالَ:﴿ أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ﴾

Do not dispute with people about your religion, for dispute gives rise to rumors. Almighty Allah has said to His Prophet (S),‘Surely, you cannot guide whom you love, but Allah guides whom He pleases. (28:56) ’He has also said, ‘Will you then force mankind to become believers? (10/99) ’2

At the same time, some other traditions encourage inviting others to the true faith when there is a suitable chance or when this would not lead to dispute, because inviting to the true faith is a religious duty.3

In this way, we can understand why the Holy Imams of the Ahl al-Bayt (‘a) have always laid stress on demonstration of the pillars of religion in general and loyalty to the divinely commissioned leadership of the Ahl al-Bayt (‘a) (i.e. wilayah) in particular. They have also discriminated between Islam and atheism (kufr), and Islam and faith (iman). Of course, all such demonstrations mean to highlight the features of the true faith.

The distinctive feature of the faith of this virtuous community is love for Imam ‘Ali and the other eleven Imams (‘a) with the belief that they are the divinely designated leaders of Muslims. According to some traditions, true faith is linked to wilayah (divinely commissioned leadership of the Ahl al-Bayt (‘a)). Through an authentic chain of authority, Zurarah has reported Imam al-Baqir (‘a) as saying:

بُنِيَ الإسْلاَمُ عَلَى خَمْسَةِ أَشْيَاءَ: عَلَى الصَّلاَةِ، وَالزَّكَاةِ، وَالْحَجِّ، وَالصَّوْمِ، وَالْوِلاَيَةِ

Islam is based on five things: salat (prayer), zakat (poor-rate), hajj (pilgrimage), sawm (fasting), and wilayah.

Zurarah asked, “What is the best among these things?”

The Imam (‘a) answered:

اَلوِلاَيَةُ أَفْضَلُ لأَنَّهَا مِفْتَاحُهُنَّ، وَالوَلِيُّ هُوَ الدَّلِيلُ عَلَيْهِنَّ .

The best of them is wilayah, because it is the key to the others and the wali is the guide to them.

Zurarah asked, “What is next in being the best?”

The Imam (‘a) answered, “Then comes prayer.”

Zurarah asked, “What is next?”

The Imam (‘a) answered, “Then comes zakat, because Almighty Allah has paired it with prayer and mentioned prayer first.”

Zurarah asked, “What is next?”

The Imam (‘a) answered, “Then comes hajj.”

Zurarah asked, “What is next?”

The Imam (‘a) answered, “Then comes fasting.”4

According to another tradition reported by Shaykh al-Saduq in his book of al-Amali, Abu-Hamzah al-Thumali reported Imam ‘Ali ibn al-Husayn (Zayn al-Abidin) (‘a) as saying:

قَالَ سَلْمَانُ الْفَارِسِيُّ رَحْمَةُ اللهِ عَلَيْهِ: كُنْتُ جَالِساً عِنْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إذْ أَقْبَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ، فَقَالَ لَهُ: يَا عَلِيُّ، أَلاَ أُبَشِّرُكَ؟ قَالَ: بَلَى، يَا رَسُولَ اللهِ. قَالَ: هَذَا حَبِيبِي جِبْرَئِيلُ يُخْبِرُنِي عَنِ اللهِ جَلَّ جَلاَلُهُ أَنَّهُ قَدْ أَعْطَى مُحِبِّيكَ وَشِيعَتَكَ سَبْعَ خِصَالٍ: الرِّفْقَ عِنْدَ الْمَوْتِ، وَالأُنْسَ عِنْدَ الْوَحْشَةِ، وَالنُّورَ عِنْدَ الظُّلْمَةِ، وَالأَمْنَ عِنْدَ الْفَزَعِ، وَالْقِسْطَ عِنْدَ الْمِيزَانِ، وَالْجَوَازَ عَلَى الصِّرَاطِ، وَدُخُولَ الْجَنَّةِ قَبْلَ سَائِرِ النَّاسِ مِنَ الأُمَمِ بِثَمَانِينَ عَاماً

Salman al-Farisi - may Allah have mercy upon him - narrated that he was with the Holy Prophet (S) when ‘Ali ibn Abi-Talib (‘a) joined them. The Holy Prophet (S) said to him, ‘O ‘Ali, May I convey some good news to you?’ ‘Yes, Allah’s Messenger! You may,’ answered ‘Ali (‘a). The Holy Prophet (S) said, ‘Dear Archangel Gabriel has just informed me that Almighty Allah has bestowed 7 blessings on those who love you and are your followers. These are (1) lenience at the hour of death, (2) company during loneli-ness of the grave, (3) light in the darkness of the grave, (4) security against the horror of the Day of Resurrection, (5) justice at The Balance, (6) permission to cross the Discriminating Bridge, and (7) entry to Paradise eighty years before other nations.’5

The Holy Imams of the Ahl al-Bayt (‘a) have specified a number of features and indications that confirm this love and loyalty to the Ahl al-Bayt (‘a) in a person. The most eminent of these indications are piety, hard work, steadfastness against hardships, and self-sacrifice, epitomized by the practice of visiting the holy tomb of Imam al-Husayn (‘a) at Karbala', as is maintained by a number of traditions.

Turning to the Ahl al-Bayt (‘a) to Obtain Religious Knowledge

Another essential feature that characterizes the individuals of the virtuous community from others is the issue of obtaining religious law from its genuine and authentic sources. They are also distinguished for deriving religious decisions about the settlement of disputes and regarding emerging issues from an ‘Infallible Imam’ (‘a), ‘virtuous man’ or ‘decent jurisprudent’.

Although all Muslims unanimously agree that the Holy Qur’an and Sunnah are the two basic sources of Islamic laws, the followers of the Ahl al-Bayt (‘a) are distinguished from the other Muslims by a number of important points in this respect. These points are as follows:

Understanding the Holy Qur’an

The followers of the Ahl al-Bayt (‘a) are characterized by turning to the Holy Imams (‘a) in the understanding of the Holy Qur’an and religious issues that depend upon the Holy Qur’an. They have learnt to distinguish between the abrogating and the abrogated texts of the Holy Qur’an, the decisive and the allegorical, the specific and the general and the summarized and the detailed. Likewise, they have learned the motives of the revelation of each verse as well as other points appertaining to the exegesis and interpretation of the Holy Qur’an.

All Muslims unanimously agree that ‘Ali and the Ahl al-Bayt (‘a) were the most learned in the sciences of the Holy Qur’an. Authentic traditions reported by both Sunnis and Shiites demonstrate this fact.

In this regard, the Holy Prophet (S) is reported to have said:

” كَيْفَ تُخَلِّفُونَنِي فِي الثَّقَلَيْنِ؟“ قِيلَ: ”وَمَا الثَّقَلاَنِ يَا رَسُولَ اللهِ؟“ قَالَ: ”الأَكْبَرُ كِتَابُ اللهِ؛ سَبَبٌ طَرَفُهُ بِيَدِ اللهِ وَطَرَفُهُ بِأَيْدِيكُمْ. فَتَمَسَّكُوا بِهِ لَنْ تَزِلُّوا وَلَنْ تَضِلُّوا. وَالأَصْغَرُ عِتْرَتِي؛ فَإنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ. وَسَأَلْتُ لَهُمَا ذَلِكَ رَبِّي. وَلاَ تَقَدَّمُوهُمَا فَتَهْلَكُوا، وَلاَ تُعَلِّمُوهُمَا فَإنَّهُمَا أَعْلَمُ مِنْكُمْ .“

“How will you behave after me regarding the two Weighty Things?” He was asked, “Allah’s Messenger, what are the two Weighty Things?” He (S) explained, “The major Weighty Thing is Allah’s Book. One of its edges is in Allah’s Hand while the other is in yours; so, adhere to it persistently so that you shall never slip or stray. The minor Weighty Thing is my Progeny. Verily, these two things shall never separate from each other until they both join me at the Divine Pond. I have prayed to my Lord to guarantee this for me. So, do not precede them lest you shall perish and do not impose your knowledge on them, for they are verily more knowledgeable than you.”6

Acquaintance with the Holy Sunnah

The followers of the Ahl al-Bayt (‘a) always turn to the Ahl al-Bayt (‘a) to acquaint themselves with the Holy Sunnah, which has been exposed to problems of forgery and obscurity. The reason for such problems can be summed up in the following points:

(1) Some Prophetic traditions have been unfaithfully transmitted and intentionally distorted.

(2) The texts of other traditions have been separated from the circumstances under which they were uttered.

(3) Many traditions about the Holy Prophet (S) have been invented, forged, and fabricated.

(4) Some genuine Prophetic traditions were suspended due to certain personal views.

(5) Some people intentionally disregarded some genuine traditions claiming that they served no interest for Islam. As a result, confusion and immense commotion overshadowed some Islamic laws.

One of the distinctive features of the followers of the Ahl al-Bayt (‘a) was that they turned to the Holy Imams (‘a) alone7 to receive, understand, and learn the Holy Sunnah. They believed that the Imams (‘a) held the Holy Sunnah in its entirety without need to turn to any other conjectural points of evidence to reach the true religious law.

Acting upon the Verdicts of an Upright, Living, Well-Versed Jurisprudent

In the process of receiving religious law, the followers of the Ahl al-Bayt (‘a) are restricted to taking such laws from a just and responsible (‘adil)8 mujtahid (well-versed jurisprudent) who is known to be experienced in Muslim jurisprudence. He must be extremely pious and God-fearing. The truth about his character must be acquired through personal investigation and a sense of responsibility, free from the intimidation of rulers.

Acting according to a mujtahid’s verdicts and judgments and becoming acquainted with religious conditions about a certain issue or dispute, as well as compliance with the verdicts of a living9 mujtahid, must be restricted to a person who has lived the event and whose characteristics and qualities can be easily observed by people.

This point has given the followers of the Ahl al-Bayt (‘a) a good opportunity to move within the true framework of Muslim legislation. They have, therefore, kept themselves away from dilemmas that are faced by the followers of other Muslim sects regarding verdicts, leading them to massive contradiction, discrepancy, and disputes about verdicts, judgments, and conditions. This may be the logic behind the Holy Prophet (S) highlighting the significance of referring to the Ahl al-Bayt (‘a) with regard to the laws of Islam in addition to the significance of loyalty to their divinely commissioned leadership. Through many authentic and uninterruptedly reported traditions, the Holy Prophet (S) emphasized this on many occasions. One form of such emphasis is the famous tradition known as Hadith al-Thaqalayn (the Two Weighty Things) in which the Holy Prophet (S) says:

إنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ؛ كِتَابَ اللهِ وَعِتْرَتِي أَهْلَ بَيْتِي، مَا إنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِي أَبَداً، وَلَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ

Indeed, I leave among you the two weighty things: the Book of Allah and my Household - the Ahl al-Bayt (‘a). If you adhere to them, you shall never stray after me. They shall never leave one another until they both join me at the Divine Pond.10

In the same way, the Holy Imams (‘a) have laid great emphasis on referring to them (marji’iyyah) regarding the religious laws through numerous clear-cut traditions. They have thus educated their followers to carry out this duty and warned them against falling into deviations by depending upon conjecture or equitable preferences (istihsan) in the process of attaining religious law.

Commitment to the Highest Rank of Human Perfection

In the view of the Ahl al-Bayt (‘a), achieving the highest ranks of human perfection is one of the objectives of Islam and signifies the essential quality that the individuals of the virtuous community must possess so that they can play their roles in human history adequately. Only by doing so can these individuals influence the progress of human history and bring victory, wealth, and divine fortune to a society. Declaring this fact, the Holy Qur’an states:

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِنْ كَذَّبُوا فَأَخَذْنَاهُمْ بِمَا كَانُوا يَكْسِبُونَ (7/96)

And if the people of the towns had believed and shown piety, We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so We overtook them for what they had earned. (7/96)

The Ahl al-Bayt (‘a) emphasized this not only in the course of educating their followers (Shi’ah), but also while demonstrating their identity and personality. In this respect, Imam al-Ridha (‘a) is reported to have quoted the Holy Prophet (S) as saying to Imam ‘Ali (‘a),

يَا عَلِيُّ؛ طُوبَى‏ لِمَنْ أَحَبَّكَ وَ‏صَدَّقَ بِكَ، وَوَيْلٌ لِمَنْ أَبْغَضَكَ وَكَذَّبَ بِكَ. مُحِبُّوكَ مَعْرُوفُونَ فِي السَّماءِ السَّابِعَة وَالأَرْضِ السَّابِعَة السُّفْلَى وَمَا بَيْنِ ذلِكَ. هُمْ أَهْلُ الدِّينِ وَالوَرْعِ وَالسَّمْتِ الْحَسَنِ وَالتَّوَاضُعِ للهِ عَزَّ وَجَلَّ؛ خَاشِعَةً أَبْصَارُهُمْ، وَجِلَةً قُلُوبُهُمْ لِذِكْرِ اللهِ عَزَّ وَجَلَّ، وَقَدْ عَرَفُوا حَقَّ وِلاَيَتِكَ

O ‘Ali, blessed be those who love you and believe in you. Woe be to those who bear malice against you and belie you. Your devotees are known by the inhabitants of the Seventh Sky, the seventh layer of the earth, and whatever exists between these two. They are the people of religiousness, piety, noble manners, and submission to Almighty Allah. Their eyes and their hearts are always full of fear whenever Allah, the Almighty and Majestic, is mentioned. They have recognized their duties towards your (divinely commissioned) leadership.11

In this regard, traditions have described a number of attributes and basic features that the followers of the Ahl al-Bayt (‘a) must enjoy. These features are as follows:

Worship and Asceticism

Traditions have laid emphasis on all aspects of asceticism and perseverance in worship. Many traditions carry an excellent depiction of the exemplary worship of the Ahl al-Bayt’s followers. In this regard, Abul-Miqdad has reported Imam al-Baqir (‘a) as saying to him:

يَا أَبَا الْمِقْدَادِ؛ إنَّمَا شِيعَةُ عَلِيٍّ الشَّاحِبُونَ النَّاحِلُونَ الذَّابِلُونَ: ذَابِلَةٌ شِفَاهُهُمْ، خَمِيصَةٌ بُطُونُهُمْ، مُتَغَيِّرَةٌ أَلْوَانُهُمْ، مُصْفَرَّةٌ وُجُوهُهُمْ. إذَا جَنَّهُمُ اللَّيْلُ اتَّخَذُوا الأَرْضَ فِرَاشاً وَاسْتَقْبَلُوا الأَرْضَ بِجِبَاهِهِمْ. كَثِيرٌ سُجُودُهُمْ، كَثِيرَةٌ دُمُوعُهُمْ، كَثِيرٌ دُعَاؤُهُمْ، كَثِيرٌ بُكَاؤُهُمْ. يَفْرَحُ النَّاسُ وَهُمْ مَحْزُونُونَ

O Abul-Miqdad, the Shi’ah of ‘Ali are only those who are pale, thin, and feeble. Their lips are faded because of worship and their stomachs are emaciated. Their faces are pale and yellowish. When night comes upon them, they take the ground as their beds and welcome the ground with their foreheads. Their prostrations are long, their teardrops heavy, and their prayers innumerable. While people rejoice, they remain in grief.12

Shaykh al-Mufid, in his book of al-Irshad and Shaykh al-Tusi, in his book of al-Amali, have reported the following:

One luminous night the Commander of the Faithful, Imam ‘Ali, (‘a) went out of his house towards the graveyard. A group of people followed him. He turned towards them and asked who they were.

“We are your followers (Shi’ah), Amir al-Mu'minin,” they answered.

He said, “But I cannot see the marks of a true Shi’ah on your faces.”

“What are the marks of a true Shi’ah?” asked they.

He (‘a) said:

صُفْرُ الوُجُوهِ مِنَ السَّهَرِ، عُمْشُ العُيُونِ مِنَ البُكَاءِ، حُدْبُ الظُّهُورِ مِنَ القِيَامِ، خُمْصُ البُطُونِ مِنَ الصِّيَامِ، ذُبْلُ الشِّفَاهِ مِنَ الدُّعَاءِ، عَلَيْهِمْ غَبَرَةُ الْخَاشِعِينَ

The true Shi’ah are pale-faced because of staying up at night, thin-stomached because of fasting, and dry-lipped because of endless praying to Almighty Allah. The dust of humility covers them.”13

Further details of these features described by Imam ‘Ali (‘a) for the true Shi’ah can be envisaged from his discourse with al-Ahnaf ibn Qays as reported by Shaykh al-Saduq in his book of Sifat al-Shi’ah (Qualities of the Shi’ah):

Al-Ahnaf ibn Qays once invited Amir al-Mu’minin (‘a) to al-Basrah after the Battle of the Camel. When Amir al-Mu’minin responded to the invitation, he asked al-Ahnaf to also include his companions in the invitation. Some very reverent people with withered skin came in.

“O Amir al-Mu’minin,” asked al-Ahnaf, “What has befallen these people? Was it scarcity of food or the terror of war?”

Answering him, Amir al-Mu’minin (‘a) said:

لاَ يَا أَحْنَفُ! إنَّ اللهَ سُبْحَانَهُ أَحَبَّ أَقْوَاماً تَنَسَّكُوا لَهُ فِي دَارِ الدُّنْيَا تَنَسُّكَ مَنْ هَجَمَ عَلَى مَا عَلِمَ مِنْ قُرْبِهِمْ مِنْ يَوْمِ الْقِيَامَةِ مِنْ قَبْلِ أَنْ يُشَاهِدُوهَا فَحَمَلُوا أَنْفُسَهُمْ عَلَى مَجْهُودِهَا وَكَانُوا إذَا ذَكَرُوا صَبَاحَ يَوْمِ الْعَرْضِ عَلَى اللهِ سُبْحَانَهُ تَوَهَّمُوا خُرُوجَ عُنُقٍ يَخْرُجُ مِنَ النَّارِ يَحْشُرُ الْخَلاَئِقَ إلَى رَبِّهِمْ تَبَارَكَ وَتَعَالَى وَكِتَابٍ يَبْدُو فِيهِ عَلَى رُؤُوسِ الأَشْهَادِ فَضَائِحُ ذُنُوبِهِمْ، فَكَادَتْ أَنْفُسُهُمْ تَسِيلُ سَيَلاَناً أَوْ تَطِيرُ قُلُوبُهُمْ بِأَجْنِحَةِ الْخَوْفِ طَيَرَاناً، وَتُفَارِقُهُمْ عُقُولُهُمْ إذَا غَلَتْ بِهِمْ مِنْ أَجْلِ التَّجَرُّدِ إلَى اللهِ سُبْحَانَهُ غَلَيَاناً. فَكَانُوا يِحِنُّونَ حَنِينَ الوَالِهِ فِي دُجَى الظُّلَمِ، وَكَانُوا يُفْجَعُونَ مِنْ خَوْفِ مَا أَوْقَفُوا عَلَيْهِ أَنْفُسَهُمْ، فَمَضَوْا ذُبْلَ الْجِسَامِ، حَزِينَةً قُلُوبُهُمْ، كَالِحَةً وُجُوهُهُمْ، ذَابِلَةً شِفَاهُهُمْ، خَامِصَةً بُطُونُهُمْ، تَرَاهُمْ سُكَارَى. سُمَّارُ وَحْشَةٍ بِاللَّيْلِ، مُتَخَشِّعُونَ كَأَنَّهُمْ شِنَانٌ بَوَالٍ، قَدْ أَخْلَصُوا للهِ أَعْمَالَهُمْ سِرّاً وَعَلاَنِيَةً، فَلَمْ تَأْمَنْ مِنْ فَزَعِهِ قُلُوبُهُمْ، بَلْ كَانُوا كَمَنْ حَرَسُوا قِبَابَ خَرَاجِهِمْ. فَلَوْ رَأَيْتَهُمْ فِي لَيْلَتِهِمْ، وَقَدْ نَامَتِ الْعُيُونُ، وَهَدَأَتِ الأَصْوَاتُ، وَسَكَنَتِ الْحَرَكَاتُ مِنَ الطَّيْرِ فِي الوُكُورِ وَقَدْ نَهْنَهَهُمْ هَوْلُ يَوْمِ الْقِيَامَةِ بِالْوَعِيدِ عَنِ الرُّقَادِ كَمَا قَالَ سُبْحَانَهُ:(أَفَأَمِنَ أَهْلُ الْقُرَى أَنْ يَأتِيَهُمْ بَأسُنَا بَيَاتاً وَهُمْ نَائِمُونَ؟) فَاسْتَيْقَظُوا إلَيْهَا فِزِعِينَ، وَقَامُوا إلَى صَلاَتِهِمْ مُعَوِّلِينَ، بَاكِينَ تَارَةً وَأُخْرَى مُسَبِّحِينَ، يَبْكُونَ فِي مَحَارِيبِهِمْ وَيَرُنُّونَ، يَصْطَفُّونَ لَيْلَةً مُظْلِمَةً بَهْمَاءَ يَبْكُونَ. فَلَوْ رَأَيْتَهُمْ يَا أَحْنَفُ فِي لَيْلَتِهِمْ قِيَاماً عَلَى أَطْرَافِهِمْ، مُنْحَنِيَةً ظُهُورُهُمْ يَتْلُونَ أَجْزَاءَ الْقُرْآنِ لِصَلاَتِهِمْ، قَدِ اشْتَدَّتْ إعْوَالُهُمْ وَنَحِيبُهُمْ وَزَفِيرُهُمْ، إذَا زَفَرُوا خِلْتَ النَّارُ قَدْ أَخَذَتْ مِنْهُمْ إلَى حَلاَقِيمِهِمْ، وَإذَا أَعْوَلُوا حَسِبْتَ السَّلاَسِلُ قَدْ صُفِّدَتْ فِي أَعْنَاقِهِمْ، فَلَوْ رَأَيْتَهُمْ فِي نَهَارِهِمْ إذاً لَرَأَيْتَ قَوماً ”يَمْشُونَ عَلَى الأَرْضِ هَوْناً“ وَيَقُولُونَ ”لِلنَّاسِ حُسْناً فَإذَا ”خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلاَماً“ ”وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَاماً“. قَد قَيَّدُوا أَقْدَامَهُمْ مِنَ التَّهَمَاتِ، وَأَبْكَمُوا أَلْسِنَتَهُمْ أَنْ يَتَكَلَّمُوا فِي أَعْرَاضِ النَّاسِ، وَسَجَّمُوا أَسْمَاعَهُمْ أَنْ يَلِجَهَا خَوْضُ خَائِضٍ، وَكَحَّلُوا أَبْصَارَهُمْ بِغَضِّ الْبَصَرِ عَنِ الْمَعَاصِي، وَانْتَحَوْا دَارَ السَّلاَمِ الَّتِي مَنْ دَخَلَهَا كَانَ آمِناً مِنَ الرَّيْبِ وَالأَحْزَانِ. فَلَعَلَّكَ يَا أَحْنَفُ شَغَلَكَ نَظَرُكَ فِي وَجْهِ وَاحِدَةٍ تُبْدِي الأَسْقَامَ بِغَضَارَةِ وَجْهِهَا، وَدَارٍ قَدْ أُشْغِلْتَ بِنَقْشِ رَوَاقِهَا وَسُتُورٍ قَدْ عَلَّقْتَهَا، وَالرِّيحُ وَالآجَامُ مُوَكَّلَةٌ بِثَمَرِهَا. وَلَيْسَتْ دَارُكَ هَذِهِ دَارَ الْبَقَاءِ فَأَحْمَتْكَ الدَّارُ الَّتِي خَلَقَهَا اللهُ سُبْحَانَهُ مِنْ لُؤْلُؤَةٍ بَيْضَاءَ، فَشَقَّقَ فِيهَا أَنْهَارَهَا، وَغَرَسَ فِيهَا أَشْجَارَهَا، وَأَظْلَلَ عَلَيْهَا بِالنُّضَّجِ مِنْ أَثْمَارِهَا وَكَبَسَهَا بِالْعَوَاتِقِ مِنْ حُورِهَا. ثُمَّ أَسْكَنَهَا أَوْلِيَاءَهُ وَأَهْلَ طَاعَتِهِ. فَلَوْ رَأَيْتَهُمْ يَا أَحْنَفُ وَقَدْ قَدِمُوا عَلَى زِيَادَاتِ رَبِّهِمْ سُبْحَانَهُ فَإذَا ضُرِبَتْ جَنَائِبُهُمْ صَوَّتَتْ رَوَاحِلُهُمْ بِأَصْوَاتٍ لَمْ يَسْمَعِ السَّامِعُونَ بِأَحْسَنَ مِنْهَا، وَأَظَلَّتْهُمْ غَمَامَةٌ فَأَمْطَرَتْ عَلَيْهِمُ الْمِسْكَ وَالرَّادَنَ، وَصَهِلَتْ خُيُولُهَا بَيْنَ أَغْرَاسِ تِلْكَ الْجِنَانِ، وَتَخلَّلَتْ بِهِمْ نُوقُهُمْ بَيْنَ كُثُبِ الزَّعْفَرَانِ وَيَتَّطِئُ مِنْ تَحْتِ أَقْدَامِهِمُ اللُّؤْلُؤُ وَالْمَرْجَانُ وَاسْتَقْبَلَتْهُمْ قَهَارِمَتُهَا بِمَنَابِرِ الرَّيْحَانِ. وَهَاجَتِ لَهُمْ رِيحٌ مِنْ قِبَلِ الْعَرْشِ فَنَثَرَتْ عَلَيْهِمُ الْيَاسَمِينَ وَالأُقْحُوَانَ، وَذَهَبُوا إلَى بَابِهَا فَيَفْتَحُ لَهُمُ الْبَابَ رِضْوَانُ ثُمَّ يَسْجُدُونَ للهِ فِي فَنَاءِ الْجِنَانِ. فَقَالَ لَهُمُ الْجَبَّارُ: إرْفَعُوا رُؤوسَكُمْ، فَإنِّي قَدْ رَفَعْتُ عَنْكُمْ مَؤونَةَ الْعِبَادَةِ، وَأَسْكَنْتُكُمْ جَنَّةَ الرِّضْوَانِ. فَإنْ فَاتَكَ يَا أَحْنَفُ مَا ذَكَرْتُ لَكَ فِي صَدْرِ كَلاَمِي، لَتُتْرَكُنَّ فِي سَرَابِيلِ الْقَطِرَانِ وَلَتُطَوَّفَنَّ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ، وَلَتُسْقَيَنَّ شَرَاباً حَارَّ الْغَلَيَانِ فِي أَنْضَاجِهِ، فَكَمْ يَؤْمَئِذٍ فِي النَّارِ مِنْ صُلْبٍ مَحْطُومٍ وَوَجْهٍ مَهْشُومٍ وَمُشَوَّهٍ مَضْرُوبٍ عَلَى الْخُرْطُومِ، قَدْ أَكَلَتِ الْجَامِعَةُ كَفَّهُ، وَالْتَحَمَ الطَّوْقُ بِعُنُقِهِ. فَلَوْ رَأَيْتَهُمْ يَا أَحْنَفُ يَنْحَدِرُونَ فِي أَوْدِيَتِهَا، وَيَصْعَدُونَ جِبَالَهَا، وَقَدْ أُلْبِسُوا الْمُقَطَّعَاتِ مِنَ القَطِرَانِ، وَأُقْرِنُوا مَعَ فُجَّارِهَا وَشَيَاطِينِهَا، فَإذَا اسْتَغَاثُوا بِأَسْوَأَ أَخْذٍ مِنْ حَرِيقٍ شَدَّتْ عَلَيْهِمْ عَقَارِبُهَا وَحَيَّاتُهَا، وَلَوْ رَأَيْتَ مُنَادِياً يُنَادِي وَهُوَ يَقُولُ: يَا أَهْلَ الْجَنَّةِ وَنَعِيمِهَا، وَيَا أَهْلَ حُلِيِّهَا وَحُلَلِهَا، خُلُودٌ فَلاَ مَوْتَ، فَعِنْدَهَا يَنْقَطِعُ رَجَاؤُهُمْ، وَتَنْغَلِقُ الأَبْوَابُ، وَتَنْقَطِعُ بِهِمُ الأَسْبَابُ. فَكَمْ يَوْمَئِذٍ مِنْ شَيْخٍ يُنَادِي وَاشَيْبَتَاهُ! وَكَمْ مِنْ شَابٍّ يُنَادِي وَاشَبَابَاهُ! وَكَمْ مِنِ امْرَأَةٍ تُنَادِي وَافَضِيحَتَاهُ! هُتِكَتْ عَنْهُمُ السُّتُورُ، فَكَمْ يَوْمَئِذٍ مِنْ مَغْمُوسٍ بَيْنَ أَطْبَاقِهَا مَحْبُوسٌ. يَا لَكَ غَمْسَةٌ أَلْبَسَتْكَ بَعَدْ لِبَاسِ الكُتَّانِ وَالْمَاءِ الْمُبَرَّدِ عَلَى الْجُدْرَانِ وَأَكْلِ الطَّعَامِ أَلْوَاناً بَعْدَ أَلْوَانٍ لِبَاساً لَمْ يَدَعْ لَكَ شَعْراً نَاعِماً كُنْتَ مُطْعِمَهُ إلاَّ بَيَّضَهُ وَلاَ عَيْناً كُنْتَ تُبْصِرُ بِهَا إلَى حَبِيبٍ إلاَّ فَقَأَهَا، هَذَا مَا أَعَدَّ اللهُ لِلْمُجْرِمِينَ، وَذَلِكَ مَا أَعَدَّ اللهُ لِلْمُتَّقِينَ

No, Ahnaf. Their state is not due to either. Allah, the Glorified, loved some people, those who served Him with devotion in this world as if they were heavily burdened, because He knew their dread of the Day of Resurrection before they had witnessed it. My companions have therefore exerted all their possible efforts in this regard. When they imagine the morning when all creatures will appear in the presence of their Lord, they imagine a rope coming out of Hell to gather all the creatures before their Lord and visualize the record that will open before the Witnesses and uncover all their sins. Thus, their souls turn to flee, their hearts seek escape with wings of fear, and their minds toss hither and thither as if boiling in a cauldron. Though they long (to meet Allah) with the longing of one lost in the darkness, they are distressed and afraid because of that to which they have dedicated themselves. Thus, they have become weak-bodied, broken-hearted, gloomy-faced, dry-lipped, and thin-stomached. You see them as if they are drunk; they talk in the loneliness of nights and are as worn out as their shriveled skins. They have sincerely offered their acts to Allah, overtly and in private. Their hearts have never felt secure because of their fear of Allah. They have guarded their actions knowing they were the domes of their tribute. Were you to see them at night - when eyes sleep, silence prevails, and birds remain calm and motionless in their nests - the threatening horror of the Day of Resurrection deters them from sleeping, being reminded of Allah saying,“Did the people of the towns think themselves secure from Our wrath that could strike them at night during their sleep? (7:97)” So, they wake up panic-stricken, and hurry to their prayers, crying. Sometimes they weep and at other times praise Allah. In their places of worship, their wailing resounds. On gloomy nights, they weep. Were you, O Ahnaf, to see them at night either standing or with backs bent! They recite parts of the Qur’an in their prayers. Their wailings, lamentations, and sighs are heart-rending. If they sigh, you think the fire (of Hell) has taken them by the throat. If they wail, you think their necks are in the noose. If you look at them during the day, you see them as people who “walk gently on the earth,” speak “politely to people,” and “when addressed by the ignorant ones, their only response is, ‘Peace be with you.’” And “when they come across something impious, they pass by, ignoring it.” They prevent their feet from following and investigating people’s defects, stop their tongues from speaking ill of people’s reputations, check their ears from hearing evil about others, turn their eyes away from (looking at) the acts of disobedience to Allah, and direct them towards the Abode of Peace - whoever enters it will be saved from doubt and grief. It seems, O Ahnaf, that you have been engaged in looking at a face that afflicts you with various sorts of misfortunes the very moment that you enjoy looking at its prosperous appearance; and you have been engaged in looking at the drawings of the exterior of that lodging, as well as its hanging curtains, while wind and hot weather are destroying its fruits within. Nevertheless, that lodging, which is definitely not your permanent abode, has distracted you from (working for) the Final Abode that Allah created from a white pearl, deep rivers, and planted trees, and cast shadows of ripe fruit over it, and filled it with young Paradisiacal women (houris). There He will lodge (permanently) His disciples and the obedient people. Were you, O Ahnaf, to see them when they will come to their Lord, the Glorified! When their mares are stricken, their riding camels will produce a sound that no one has ever heard. A cloud that rains musk and saffron will overshadow them. Their mares will neigh among the plants of the gardens (of Paradise), and their camels will take them over the rising slopes of saffron. They will walk solemnly on pearls and corals. The curators of Paradise will receive them with pulpits of basil. A wind from the direction of the Divine Throne will then disperse over them jasmine and daisies. When they approach the portals (of Paradise), Ridhwan (the Paradise doorkeeper) will open these portals before them and they will prostrate themselves before Allah in the courtyard of Paradise. Allah, the Omnipotent, will say to them, “Raise your heads. I have freed you from the burden of worship and housed you in the bliss of contentment.” If you, O Ahnaf, disregard that which I have related, you will be left in shirts of tar, run between blazing fire and boiling water, and be served with boiling water. On that day, many spines will be broken, many faces distorted, and many deformed and beaten on the nose. Likewise, chains will gouge the palms of many and bands will choke the necks. Were you, O Ahnaf, to see them slipping into the valleys of Hell and climbing the mountains there while dressed in tar and grouped with the sinful and the devils! If they call for help against the fire, scorpions and snakes will attack them. Were you also to see the caller who will say, “O people of Paradise and its bliss, jewels, and garments, you will live forever and you will never die.” Only then will they lose hope completely. The doors will close and relationships will be cut off. On that day, many old men will mourn their old age, many youths will mourn their youth, and many women will bewail their scandals. The screens (separating them from Hell) will be removed. On that day, many will be dipped into and detained between the layers of Hell. It is a dip that will cause you to wear a garment–after having worn linen clothes, drunk water that was cooled, and eaten various meals - which will turn every single smooth hair grey and gouge out the eye with which you saw your dear ones. This is what Allah has prepared for the offenders and that was what Allah has prepared for the God-fearing.14

Another depiction has been reported by al-Karachaki in his book of Kanz al-Fawa'id15 as reported by Nawf al-Bakkali16 from Imam ‘Ali (‘a) in an address to a group of his companions among whom was Hammam ibn ‘Abadah ibn Khaytham. A part of this discourse has been recorded by al-Sharif al-Radhi in Nahj al-Balaghah.17

Practical Belief in Wilayah

One of the characteristics of the followers of the Ahl al-Bayt (‘a) is conformity between their claim of Shi’ism and loyalty to the Ahl al-Bayt (‘a) on the one hand, and practical patterning after them on the other. Islam has highlighted this as one of its most significant principles. The Holy Qur’an says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ {2} كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ {3} (61)

O you who believe: Why do you say that which you do not do? It is most hateful to Allah that you should say that which you do not do. (61/2-3)

The Ahl al-Bayt (‘a) have also called attention to this principle as they established connections between faith and practice and clearly stated that perfection of faith cannot be achieved without putting faith into practice. In the coming discussions, more light will be shed on this topic. Imam al-Sadiq (‘a) is reported to have said:

يَنْبَغِي لِمَنِ إدَّعَى هَذَا الأَمْرَ فِي السِّرِّ أَنْ يَأْتِيَ عَلَيْهِ بِبُرْهَانٍ فِي الْعَلاَنِيَةِ… يُحِلُّ حَلاَلَ اللهِ، وَيُحَرِّمُ حَرَامَ اللهِ، وَيَكُونُ لَهُ ظَاهِرٌ يُصَدِّقُ بَاطِنَهُ

He who claims embracing this faith (i.e. loyalty to the Ahl al-Bayt (‘a)) within one’s heart must provide overt proof.…He must commit to all that which Almighty Allah has deemed lawful, refrain from whatever He has deemed unlawful, and show an outward appearance that proves his inner belief.18

He (‘a) is also reported to have said:

لَيْسَ مِنْ شِيعَتِنَا مَنْ قَالَ بِلِسَانِهِ وَخَالَفَنَا فِي أَعْمَالِنَا وَآثَارِنَا؛ وَلَكِنْ مِنْ شِيعَتِنَا مَنْ وَافَقَنَا بِلِسَانِهِ وَقَلْبِهِ وَاتَّبَعَ آثَارَنَا وَعَمِلَ عَمَلَنَا. أُولَئِكَ شِيعَتُنَا

Verily, he who claims being one of our followers in words but violates our deeds and traditions is not one of our Shi’ah. Our Shi’ah are only those who concur with us in words and intentions, imitate our traditions, and emulate our deeds. These, indeed, are our Shi’ah.19

Through an authentic chain of authority, al-Kashshi reported Dawud ibn Farqad to have said that he heard Imam al-Sadiq (‘a) saying:

إنَّ أَصْحَابِي أُولُوا النُّهَى وَالتُّقَى؛ فَمَنْ لَمْ يَكُنْ مِنْ أَهْلِ النُّهَى وَالتُّقَى فَلَيْسَ مِنْ أَصْحَابِي

My companions are verily the people of understanding and piety. Hence, he who does not enjoy understanding and piety is not my companion.20

Cordial and Practical Devotion to Almighty Allah

Another feature that distinguishes the followers of the Ahl al-Bayt (‘a) is devotion to Almighty Allah in practice and behavior as well as in emotions and feelings - at both individual and collective levels - which includes commitment to building good relationships with others in order to connect with Almighty Allah. In other words, followers of Ahl al-Bayt (‘a) befriend people for Almighty Allah’s sake, shun others for the same sake, and keep themselves away from worldly attractions and carnal tendencies.

The Ahl al-Bayt (‘a) have focused on this aspect, which expresses real religiousness and faith in the doctrinal commitments of a Muslim. They have laid down this aspect as a goal and objective for their followers. This has come in the form of traditions and discourses declaring this objective openly or expressing it as one of the practical commitments.

In his book of al-Kafi, Shaykh al-Kulayni has reported through an authentic chain of authority that Abu-’Ubaydah al-Hadhdha' reported Imam al-Sadiq (‘a) as saying:

مَنْ أَحَبَّ للهِ وَأَبْغَضَ للهِ وَأَعْطَى للهِ فَهُوَ مِمَّنْ كَمُلَ إِيـمَانُهُ

He who loves, hates, and gives for the sake of Allah actually enjoys perfect faith.21

According to another tradition, Imam al-Baqir (‘a) is reported to have said:

وِدُّ الْمُؤْمِنِ فِي اللهِ مِنْ أَعْظَمِ شُعَبِ الإيمَانِ. أَلاَ وَمَنْ أَحَبَّ فِي اللهِ وَأَبْغَضَ فِي اللهِ وَأَعْطَى فِي اللهِ وَمَنَعَ فِي اللهِ فَهُوَ مِنْ أَصْفِيَاءِ اللهِ

When a believer loves (others) for the sake of Almighty Allah, this will be one of the greatest parts of faith. Verily, he who loves, hates, gives, and withholds for the sake of Almighty Allah is one of His elite servants.22

Other traditions also express true faith and piety through love that is intended purely for Allah’s sake. Fudhayl ibn Yasar reported that he asked Imam al-Sadiq (‘a) whether loving and hating for Allah’s sake is part of faith. The Imam (‘a) answered:

وَهَلِ الإيمَانُ إلاَّ الْحُبُّ وَالبُغْضُ؟

Is true faith anything other than love and hate?

Then, the Imam (‘a) quoted the following Qur’anic verse to confirm his words:

اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ (49/7)

…Allah has endeared faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief, transgression and disobedience; these are the followers of a right way. (49/7) 23

Abu-Ubaydah al-Hadhdha' also reported that Imam al-Baqir (‘a) said to him:

يَا زِيَادُ، وَيْحَكَ! وَهَلِ الدِّينُ إلاَّ الْحُبُّ؟ أَلاَ تَرَى قَوْلَ اللهِ تَعَالَى:﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾

O Ziyad, woe unto you! Is faith anything other than love? You should have considered Almighty Allah’s saying (in the Holy Qur’an),“Say: If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful. (3:31)” 24

Acting as Excellent Exemplars

The Ahl al-Bayt (‘a) have listed a number of features, the most important of which is to become excellent exemplars among people in both individual and social behavior. Because of the necessity of this feature, the Ahl al-Bayt (‘a) have instructed their followers to be characterized by it; making it one of the goals of building a virtuous community.

This emphasis of the Holy Imams (‘a) that their followers be characterized by piety, godliness, sincerity, and constancy in worship can represent only one aspect of the many aspects of acting as excellent exemplars.

In view of this, the practical demonstration as excellent exemplars must be among the features that distinguish the Shi’ah from others. Moreover, the Holy Imams (‘a), through traditions, have matched this feature to their own attributes, since the Imams (‘a) have always been excellent exemplars.

‘Umar ibn Yahya is reported to have heard Imam al-Sadiq (‘a) saying:

إنَّ أَحَقَّ النَّاسِ بِالْوَرَعِ آلُ مُحَمَّدٍ وَشِيعَتُهُمْ، كَيْمَا تَقْتَدِيَ الرَّعِيَّةُ بِهِمْ

Verily, the first to be characterized by devoutness are the Household of Muhammad (‘a) and their followers so that the people will pattern themselves after them.25

As has been previously cited, Imam al-Sadiq (‘a) is reported to have said:

فَإنَّ الرَّجُلَ مِنْكُمْ إذَا وَرِعَ فِي دِينِهِ وَصَدَقَ الْحَدِيثَ وَأَدَّى الأَمَانَةَ وَحَسَّنَ خُلُقَهُ مَعَ النَّاسِ قِيلَ هَذَا جَعْفَرِيٌّ، فَيَسُرُّنِي ذَلِكَ وَيَدْخُلُ عَلَيَّ مِنْهُ السُّرُورَ، وَقِيلَ هَذَا أَدَبُ جَعْفَرٍ. وَاللهِ لَحَدَّثَنِي أَبِي عَلَيْهِ السَّلاَمُ أَنَّ الرَّجُلَ كَانَ يَكُونُ فِي القَبِيلَةِ مِنْ شِيعَةِ عَلِيٍّ عَلَيْهِ السَّلاَمُ فَيَكُونُ زَيْنَهَا، آدَاهُمْ لِلأَمَانَةِ، وَأَقْضَاهُمْ لِلْحُقُوقِ، وَأَصْدَقَهُمْ لِلْحَدِيثِ، إلَيْهِ وَصَايَاهُمْ وَوَدَائِعُهُمْ، تُسْأَلُ الْعَشِيرَةُ عَنْهُ فَتَقُولُ: مَنْ مِثْلُ فُلانٍ؟ إنَّهُ آدَانَا لِلأَمَانَةِ وَأَصْدَقُنَا لِلْحَدِيثِ

Verily, if one of you shows piety in his religious affairs, speaks nothing but the truth, and behaves politely towards the people, they will refer to him as belonging to Ja’far and they will say that this is the way Ja’far educates his followers. This will please me and fill me with delight. If one does the opposite, it is I who will be defamed and offended, since the people will say that Ja’far has educated his followers in this manner. I swear by Allah that my father (‘a) told me that a Shi’ite in a clan would be the best of its individuals, the most trustworthy, the most observant of their rights, and the most honest. The other individuals would always keep their wills and trusts with him, and when asked about him, they would answer that he was unmatched among them, since he was the most trustworthy and the most honest.26

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

إنَّ أَصْحَابَ عَلِيٍّ عَلَيْهِ السَّلاَمُ كَانُوا الْمَنْظُورَ إلَيْهِمْ فِي الْقَبَائِلِ، وَكَانُوا أَصْحَابَ الْوَدَائِعِ، مَرْضِيِّينَ عِنْدَ النَّاسِ

The companions of ‘Ali (‘a) were the most notable figures in their clans. They were also the most trustworthy and the most respected in the eyes of the people.27

According to another tradition, Sulayman ibn Mahran reported that he once visited Imam al-Sadiq (‘a) and found a group of Shi’ah listening to the Imam while he was instructing them by saying:

مَعَاشِرَ الشِّيعَةِ! كُونُوا لَنَا زَيْناً، وَلاَ تَكُونُوا عَلَيْنَا شَيْناً. قُولُوا لِلنَّاسِ حُسْناً، وَاحْفَظُوا أَلْسِنَتَكُمْ، وَكُفُّوهَا عَنِ الفُضُولِ وَقُبْحِ القَوْلِ

O groups of Shi’ah, represent us with fairness and do not represent us unbecomingly. Speak to men good words, withhold your tongues (from speaking evil), and desist from idle chat and foul language.28

Steadfastness

The capability to withstand and undertake the great historical responsibility of steadfastness in order to achieve the major goals of Imamate must be found in the personalities of the individuals of the virtuous community, because without such qualities human perfection cannot be attained. Steadfastness includes commitment, self-control, keeping a confidence, patience, trust in Allah and reliance upon Him, self-sacrifice, courteous association with people, fulfillment of promises and trusts, practicing the noble manners of Islam, cognizance and a sound understanding of the historical conditions and events of Islam.

The virtuous community is in urgent need of these qualities to ensure endurance in the face of annihilation and spiritual and mental pressure exercised by the enemies against them; to confront social clashes, political changes, ethical and social problems; and to guarantee the continuity of the transmission of the message of Islam to the coming generations. To facilitate this, the Ahl al-Bayt (‘a) prepared, for their followers, multi-dimensional systems, regulations, special rules - such as taqiyyah - and a collective security system.29 They also drafted certain systems of social association which include the spiritual, ethical, and cultural aspects of life. The Holy Imams (‘a) have considered compliance with these regulations to be one of the features that discriminate a Shi’ite individual from others.

Let us now mention some traditions that refer to the quality of steadfastness:

Ibn Sadaqah has reported Imam al-Sadiq (‘a) as saying,

إمْتَحِنُوا شِيعَتَنَا عِنْدَ مَوَاقِيتِ الصَّلاَةِ كَيْفَ مُحَافَظَتُهُمْ عَلَيْهَا، وَإلَى أَسْرَارِنَا كَيْفَ حِفْظُهُمْ لَهَا عِنْدَ عَدُوِّنَا، وَإلَى أَمْوَالِهِمْ كَيْفَ مُوَاسَاتُهُمْ لإِخْوَانِهِمْ فِيهَا

You can test our true followers (the Shi’ah) through their performing the prayers at the best time of prayer, keeping our secrets from our enemies, and taking their brethren-in-faith as partners in their wealth.30

Another tradition holds that Abul-Rabi’ al-Shami reported that he once visited Imam al-Sadiq (‘a) and found his house full of attendants some of whom were from Khurasan and others from Syria and other districts. He could not find a place to sit. Then, Imam al-Sadiq (‘a), who was leaning, sat erect and said:

يَا شِيعَةَ آلِ مُحَمَّدٍ! إعْلَمُوا أَنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يَمْلِكْ نَفْسَهُ عِنْدَ غَضَبِهِ، وَمَنْ لَمْ يُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ، وَمُخَالَفَةَ مَنْ خَالَفَهُ، وَمُرَافَقَةَ مَنْ رَافَقَهُ، وَمُجَاوَرَةَ مَنْ جَاوَرَهُ …

O Adherents of Muhammad’s Household, know that they are not ours who do not control themselves when in rage, do not respect the association with their companions, associates, and parties, and do not oppose those opposed to them in a peaceful way.31

Maysir has reported Imam al-Baqir (‘a) as saying to him, “O Maysir! May I introduce to you our true Shi’ah?” Maysir said, “May I be your devoted servant! Please do.” The Imam (‘a) said:

إنَّهُمْ حُصُونٌ حَصِينَةٌ، وَصُدُورٌ أَمِينَةٌ، وَأَحْلاَمٌ رَزِينَةٌ، لَيْسُوا بِالْمَذَايِيعِ الْبُذَّرِ، وَلاَ بِالْجُفَاةِ الْمُرَائِينَ، رُهْبَانُ اللَّيْلِ، أُسْدُ النَّهَارِ

They are strong fortresses, faithful hearts and restrained intellects. They do not hide the truth and are not vain or ostentatious. They are humble worshippers at night and courageous lions during the day.32

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

شِيعَتُنَا الْمُتَبَاذِلُونَ فِي وِلاَيَتِنَا، الْمُتَحَابُّونَ فِي مَوَدَّتِنَا، الْمُتَزَاوِرُونَ فِي إحْيَاءِ أَمْرِنَا، الَّذِينَ إذَا غَضِبُوا لَمْ يَظْلِمُوا، وَإنْ رَضُوا لَمْ يُسْرِفُوا، بَرَكَةٌ عَلَى مَنْ جَاوَرُوا، سِلْمٌ لِمَنْ خَالَطُوا

Our true Shi’ah are surely those who meet the needs of each other for the sake of (their loyalty to) our leadership, love each other for the sake of their love for us, and exchange visits for the sake of discussing our affairs. They neither wrong others when they are enraged nor exceed the limits when they are pleased. They are a blessing for their neighbors and peace for their associates.33

In previously mentioned traditions, we have come to know about the Holy Imams (‘a) approach of instructing and disciplining their followers to comply with high moral standards, emphasizing the quality of restoring trusts to their owners and fulfilling responsibilities. Such traditions can also be found in reference books of Hadith, especially chapters on appropriate relationships with others and enjoining that which is right. Furthermore, separate books have been written on such topics.34

Keeping the Entity Strongly Perfected

Relying upon divine support and upon the subjective capacities of the virtuous community, the Ahl al-Bayt (‘a) established a well-built, strong social entity that would be spiritually and morally capable of withstanding the impositions of tyrannical rulers on Muslim societies and the changing social conditions. This feature, which will be discussed in more detail in the coming books of this series, can be seen throughout the history of Islam and includes the following aspects:

First: The political system represents the system of adinistration, judicature, and issuance of verdicts. The well-versed jurisprudents (mujtahids) are required to undertake the responsibility of managing this system on the guidance of the Holy Imams of the Ahl al-Bayt (‘a). The Holy Imams (‘a) have formed this system so carefully that it corresponds with the general political system of the nation and, at the same time, enables the virtuous community to be independent and capable of undertaking their mission while avoiding falling prey to corrupt political conditions, such as, turning into tyrannical rulers.35

Second: The financial system of the virtuous community secures for them disbursements for general religious work inside the community. This system basically depends upon the religious dues headed by the taxes of khums and zakat, which play a significant role in the maintenance and continuity of this community.36

Third: The establishment of cultural foundations, such as schools and seminaries that educate well-versed jurisprudents, propagators, and scholars specialized in religious sciences. Such schools have been invulnerable forts that shelter this virtuous community against collapse. Therefore, the Ahl al-Bayt (‘a) have emphasized the duty of seeking knowledge and the necessity of dissemination of knowledge by the scholars. In this respect, Imam ‘Ali Amir al-Mu'minin (‘a) is reported as saying:

أَيُّهَا النَّاسُ! إعْلَمُوا أَنَّ كَمَالَ الدِّينِ طَلَبُ الْعِلْمِ وَالْعَمَلُ بِهِ. أَلاَ وَإنَّ طَلَبَ الْعِلْمِ أَوْجَبُ عَلَيْكُمْ مِنْ طَلَبِ الْمَالِ. إنَّ الْمَالَ مَقْسُومٌ مَضْمُونٌ لَكُمْ، قَدْ قَسَمَهُ عَادِلٌ بَيْنَكُمْ وَضَمِنَهُ، وَسَيَفِي لَكُمْ. وَالْعِلْمُ مَخْزُونٌ عِنْدَ أَهْلِهِ، وَقَدْ أُمِرْتُمْ بِطَلَبِهِ مِنْ أَهْلِهِ فَاطْلُبُوهُ

O people! Beware that the perfection of religion depends upon acquiring knowledge and putting it into practice. It is more important for you to acquire knowledge than to collect wealth. Wealth has been distributed among you by the Just Lord. He has guaranteed it and He will keep His promise. However, He has stored knowledge in the hearts of some, and has ordered you to go forth to seek it from them.37

Many traditions carry this emphasis on seeking knowledge:

طَلَبُ الْعِلْمِ فَرِيضَةٌ

Seeking knowledge is a religious duty.

أَلاَ إنَّ اللهَ يُحِبُّ بُغَاةَ الْعِلْمِ

Verily, Almighty Allah loves the seekers of knowledge.

إنَّ الشَّاخِصَ فِي طَلَبِ الْعِلْمِ كَالْمُجَاهِدِ فِي سَبِيلِ اللهِ

One who exerts serious effort to seek knowledge will have the same reward as one who strives in the way of Allah.

Furthermore, the Holy Prophet (S) is reported to have said:

تَذَاكَرُوا، وَتَلاَقَوْا، وَتَحَدَّثُوا: فَإنَّ الْحَدِيثَ جَلاَءٌ لِلْقُلُوبِ. إنَّ الْقُلُوبَ لَتَرِينُ كَمَا يَرِينُ السَّيْفُ؛ وَجَلاَؤُهَا الْحَدِيثُ

Hold talks with each other, meet each other for study, and exchange discourses, because discourses refine hearts. Like swords, hearts are exposed to corrosion, and discourse is their refining polish.

Holding sessions and meetings to discuss the cultural and moral heritage of the Ahl al-Bayt (‘a), their virtues, everyday matters and imperative affairs of the virtuous community are also necessary for strengthening the cultural aspect of this community.38

Fourth: Among the distinctive features of the virtuous community built by the Ahl al-Bayt (‘a) is to take considerable interest in the assurance of financial resources for the virtuous community through two courses of action: trade and agriculture. These two courses procure a sort of economic protection against the influence of tyrannical rulers, persecution, pursuit, and sieges against the individuals of the virtuous community.

Numerous are the traditions that encourage commerce and agriculture. Some of these declare that nine tenths of sustenance lies in commerce.39

Standing by the Believers

Another distinctive feature of the virtuous community is the spirit of justice, mutual support, collaboration, joint liability and helping brethren-in-faith. This feature represents the covenant of allegiance among believers on which all relationships among individuals of the virtuous community depend, and through which their unity and adherence is achieved and points of weakness and defect dealt with. An individual might face isolation, siege, or insecurity because of certain social, economic or political conditions. However, such a spirit of allegiance will definitely come to his rescue.

Traditions convey the Ahl al-Bayt’s verdict concerning the significance of this principle as one of the duties towards brothers-in-faith. This topic will be discussed in the coming book about the economic system and social relationships within the virtuous community. In this respect, Imam al-Baqir (‘a) is reported as saying:

إنَّ مِنْ حَقِّ الْمُؤْمِنِ عَلَى أَخِيهِ الْمُؤْمِنِ أَنْ يُشْبِعَ جَوعَتَهُ، وَيُوَارِيَ عَوْرَتَهُ، وَيُفَرِّجَ عَنْ كُرْبَتِهِ، وَيَقْضِيَ دَيْنَهُ. فَإذَا مَاتَ خَلَّفَهُ فِي أَهْلِهِ وَوِلْدِهِ

The rights of a believer over another believer include: feeding him when he is hungry, clothing him when he is naked, rescuing him from trouble, paying off his debts, and taking care of his family after his death.40

Undertaking Public Responsibilities

The individuals of the virtuous community are characterized by their affection for all Muslims and assuming responsibility for the entire Muslim community. This feature has come from the Holy Imams’ (‘a) emphasis on the following principles:

(1) Enjoining that which is right, forbidding that which is wrong and striving hard for Allah’s sake. This principle means to resist wrong acts, oppression, and deviation.

(2) Mutual cooperation

(3) Helping each other

(4) Guiding each other

(5) Protecting the lives, possessions, and honor of the fraternity of believers

(6) Coexisting with Muslims of all inclinations

In addition, the Holy Imams (‘a) emphasized many other principles that work together to help form the strong, fundamentally perfect system which will be discussed in greater detail in the coming books of this series.

Notes

1. - Shaykh al-Kulayni, al-Kafi 2:213, H. 2.

2. - Shaykh al-Kulayni, al-Kafi 2:213-214.

3. - This topic will be discussed along with its divergent aspects in the coming book, Security System of the Virtuous Community (security policies). In my thesis about Imam al-Mahdi (‘a), I have also shed light on this topic.

4. - Shaykh al-Kulayni, al-Kafi 2:18-19; al-Hurr al-’Amili, Wasa'il al-Shi’ah 1:7, H.2.

5. - Shaykh al-Saduq, al-Amali, p. 416, H. 548. Many traditions have demonstrated the same content of this tradition. For instance, see ‘Allamah al-Majlisi, Bihar al-Anwar 78:9, H. 4 as well as other reference books appertaining to qualities of the Shi’ah.

6. - Al-Tabarani, al-Mu’jam al-Kabir 3:66, H. 2681; Ibn Hajar, al-Sawa’iq al-Muhriqah, pp. 228-229.

7. - The followers of the Ahl al-Bayt (‘a) accept the report of any trustworthy person who reports from one of the Holy Infallibles (‘a); they, therefore accept generally the reports of the trustworthy reporters even if they follow other Muslim sects or jurisprudential schools other than the Ahl al-Bayt’s (‘a). By doing so, they in reality accept the sayings and judgments of the Ahl al-Bayt (‘a) alone, because a very limited number of traditions that are reported by other than the Ahl al-Bayt (‘a) has been proven authentic while all the others have not been proven so. These very few accepted narrations are called ‘al-nabawi (the Prophetic traditions)’ and famously known by all Muslims who transmitted them from one generation to another. However, some scholars also doubt such narrations because their chains of authority have not been found adequately authentic.

8. - Although the Arabic word ‘adil literally means impartial, the characteristic of ‘adalah goes beyond justice to include decency.

9. - Although the stipulation of acting upon the verdicts of an living mujtahid is not unanimously agreed upon by the Ahl al-Bayt (‘a) School, the greater majority of scholars, in the recent ages at least, comply with this term.

10. - Ibn Hajar: al-Sawa’iq al-Muhriqah p. 341; al-Muttaqi al-Hindi: Kanz al-’Ummal 1:185-189.

11. - Shaykh al-Saduq: ‘Uyun Akhbar al-Ridha, 1:261, H.21.

12. - Shaykh al-Saduq, al-Khisal p. 2, H. 4.

13. - Al-Irshad, p. 114; al-Amali, p. 216, H. 377.

14. - Shaykh al-Saduq, Sifat al-Shi’ah, English version translated by Badr Shahin, pp. 329-336.

15. - Kanz al-Fawa’id 1:87-88; Bihar al-Anwar 68:191, H. 47.

16. - Kanz al-Fawa’id 1:88-92; Bihar al-Anwar 68:192-196, H. 48.

17. - Nahj al-Balaghah, Sermon No. 193. This sermon is as follows:

It is related that a companion of Amir al-Mu’minin (‘a) called Hammam, who was a man devoted to worship, said to him “O Amir al-Mu’minin (‘a), describe to me the pious men in such a way that I can see them.” Amir al-Mu’minin (‘a) avoided responding to him and, instead said, O Hammam, fear Allah and perform good acts because “verily, Allah is with those who guard themselves against evil and those who do good to others. (16:128)”

Hammam was not satisfied with this reply; he therefore forced him to speak. Thereupon, Amir al-Mu’minin (‘a) praised and extolled Allah, invoked His blessings upon the Holy Prophet (S), and spoke thus:

Now then, Allah the Glorified, the Sublime, created (the things of) creation. He created them without having any need for their obedience or need to be safe from their sins, because the sin of anyone who sins does not harm Him nor does the obedience of anyone who obeys Him benefit Him. He has distributed among them their livelihood, and has assigned them their positions in the world.

Thus, among the God-fearing are the people of distinction. Their speech is to the point, their dress is moderate and their gait is humble. They keep their eyes closed to what Allah has made unlawful for them, and they use their ears to gain that knowledge which is beneficial to them. They remain, in the time of trials, as though they are in comfort. If there had not been fixed periods (of life) ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye because of (their) eagerness for the reward and fear of chastisement. The greatness of the Creator permeates their hearts and, as a result, everything else appears small in their eyes. Thus to them Paradise is before them as though they see it and are enjoying its favors. They also feel that Hell is before them as if they see it and are suffering punishment in it.

Their hearts are grieved, they are protected against evils, their bodies are thin, their needs are scanty, and their souls are chaste. They endure (hardship) for a short while, and in consequence they secure comfort forever. It is a beneficial transaction that Allah made easy for them. The world aimed at them, but they did not aim at it. It captured them, but they freed themselves from it by paying the ransom.

During night they stand on their feet reading portions of the Qur'an and reciting it in a well-measured way, creating through it grief for themselves and seeking by it the cure for their ailments. If they come across a verse that brings about eagerness (for Paradise), they pursue it avidly, their spirits turn towards it eagerly, and they feel as if it is in front of them. When they come across a verse that concerns fear (of Hell), they picture it in their minds and feel as though the sound of Hell and its cries are reaching their ears. They bow and prostrate themselves–touching their foreheads, palms, knees and toes–and beseech Allah, the Sublime, for their deliverance. During the day, they are enduring, learned, virtuous and God-fearing. Fear (of Allah) has made them thin like arrows. Whoever looks at them believes they are sick, although they are not, or that they have gone mad. In fact, great concern (i.e., fear) has made them seem such.

They are not satisfied with their meager good acts, and do not regard their major acts as great. They always reproach themselves and are afraid of the unacceptability of their deeds. When any one of them is spoken of highly, he says: “I know myself better than others, and my Lord knows me better than I know myself. O Allah, do not deal with me according to what they say, and make me better than they think of me and forgive me (those shortcomings) which they do not know.

The qualities that you will see in one of them is that he has strength in religion, determination along with leniency, faith with conviction, eagerness in (seeking) knowledge in forbearance, moderation in riches, devotion in worship, gracefulness in hunger, endurance in hardship, desire for the lawful, pleasure in guidance and hatred for greed. He performs virtuous deeds but still feels afraid. In the evening, he is anxious to offer thanks (to Allah). In the morning, his anxiety is to engage in remembrance of (Allah). He passes the night in fear and rises in the morning in joy - fear lest night passes in forgetfulness and joy over the favor and mercy he has received. If his self refuses to endure a thing it does not like, he still does not grant its request for what it likes. The coolness of his eye lies in what is to last forever, while from the things (of this world) that will not last he keeps aloof. He transfuses knowledge with forbearance, and speech with action.

You will see his hopes simple, his shortcomings few, his heart fearing, his spirit contented, his meal small and simple, his religion safe, his desires dead and his anger suppressed. Good alone is expected from him. Evil from him is not to be feared. Even if he is found among those who forget (Allah) he is counted among those who remember (Him), but if he is among the rememberers he is not counted among the forgetful. He forgives him who is unjust to him, and he gives to him who deprives him. He behaves well with him who behaves ill with him.

Indecent speech is far from him, his utterance is lenient, his vices non-existent, his virtues abide, good precedes him and mischief has turned its face (from him). He is dignified during calamities, patient in distress, and thankful during ease. He does not commit excess even towards him whom he hates, and does not commit sin for the sake of him whom he loves. He admits truth before evidence is brought against him. He does not misappropriate what is placed in his trust nor forget what he is required to remember. He does not utter profanities, cause harm to his neighbors, feel happy at the misfortunes of others, enter into wrong nor abandon the boundaries of right. If he is silent, this silence does not grieve him, if he laughs he does not raise his voice, and if he is wronged he endures until Allah takes revenge on his behalf. His own self is in distress because of his actions, while the people are in ease from them. He puts himself in hardship for the sake of the next life, and makes people feel safe. His keeping away from others is for the sake of asceticism and purification, and his nearness to those to whom he is near is by way of leniency and mercifulness. His keeping away is not due to vanity or feeling of greatness, nor his nearness due to deceit and cheating.

It is related that, after this speech, Hammam passed into a deep swoon and then expired. Then Amir al-Mu’minin (‘a) said: Verily, by Allah, I feared this would happen to him. Then he added: Effective advice produces such effects on receptive minds.

Someone said to him: O Amir al-Mu’minin, how is it you do not receive such an effect? Amir al-Mu’minin (‘a) replied: Woe to you. For death there is a fixed hour that cannot be exceeded, and a cause which does not change. Be careful, never repeat what Satan just put on your tongue. (From Syed Ali Reza’s translation of Nahj al-Balaghah).

18. - Al-Nu’mani, al-Ghaybah, p. 113, H. 7.

19. - Tafsir al-Imam al-’Askari, p. 330.

20. - Al-Kashshi, Ikhtiyar Ma’rifat al-Rijal, p. 525; Allamah al-Majlisi, Bihar al-Anwar, 68:166, H. 17.

21. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah, 11:431, H. 1.

22. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah, 11:431, H. 3.

23. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah, 11:435, H. 16; Al-Barqi, al-Mahasin, 1:409, H. 930, published by the Ahl al-Bayt (‘a) World Assembly.

24. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah, 11:435, H. 17; Al-Barqi, al-Mahasin, 1:409, H. 931, published by the Ahl al-Bayt (‘a) World Assembly.

25. - Bisharat al-Mustafa, p. 17.

26. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 8:398 H. 2.

27. - Al-Tabrisi, Mishkat al-Anwar, p. 63.

28. - Shaykh al-Tusi, al-Amali, p. 440, H. 987.

29. - Later on we will discuss these aspects in further detail.

30. - Shaykh al-Saduq, Qurb al-Isnad, p. 78, H. 253; ‘Allamah al-Majlisi, Bihar al-Anwar 68:149, H. 1.

31. - Ibn Shu’bah al-Harrani, Tuhaf al-’Uqul, English version translated by Badr Shahin, p. 289.

32. - Al-Tabrisi, Mishkat al-Anwar, p. 62, H. 298.

33. - Ibn Shu’bah al-Harrani, Tuhaf al-’Uqul, English version translated by Badr Shahin, p. 199.

34. - More details about this topic will be presented in the coming chapters about spiritual aspects and the system of social relationships.

35. - In coming books of this series, detailed discussion about this system of rule will be cited.

36. - In the coming book, under the economic system of the virtuous community, this topic will be discussed in more detail.

37. - Al-Tabrisi, Mishkat al-Anwar, English version, p. 346, H. 713.

38. - A detailed discussion follows in the book concerning the cultural aspects of the virtuous community.

39. - A detailed discussion follows in the chapter on the economic system of the virtuous community.

40. - Mishkat al-Anwar, English version, p. 477, H. 1085.

Introduction

All praise is due to Allah, Lord of the Worlds, and all blessings be upon the Master of Prophets, Muhammad, and upon his Immaculate Household.

Significance of the Ahl al-Bayt’s Thesis

The Ahl al-Bayt’s principles for building a virtuous community are seen as some of the most important of all guidelines in the Islamic mission, since they cover all aspects of human life - doctrinal, intellectual, cultural, historical, and social. This is because the Ahl al-Bayt (‘a) are the extension of Prophethood in the form of Imamate (divinely commissioned leadership). They are also the ‘men of authority’ for whom obedience, loyalty and love has been imposed upon all of us by Almighty Allah.1 The Holy Prophet (S) in his famous Tradition of Thaqalayn described the Holy Qur’an as the ‘major weighty thing’ and the Ahl al-Bayt (‘a) as the ‘other weighty thing’ that never forsakes the Holy Qur’an.

Moreover, the Ahl al-Bayt (‘a) are the most learned in the sciences of the Holy Qur’an as they explain, elucidate, expound upon, unveil hidden points, and extract its treasures. They are also the bearers of the Holy Sunnah in all its details and examples. They thus know the actual interpretations of Qur’anic verses and Prophetic sayings in their present and future contexts.

They are also the most virtuous patterns of uprightness, patience, broad-mindedness, and nobility of character. They tread the right course by inviting to the path of Almighty Allah with wisdom and excellent preaching, practice true striving (i.e. jihad) by sacrificing their souls and properties for Almighty Allah, and are always ready to give up everything, be it precious or not, in the course of defending truth and justice and fighting oppression.

On account of these characteristics, the Holy Qur’an has referred to the Ahl al-Bayt (‘a) thus:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away impurity from you, O people of the House, and to purify you a (thorough) purifying. (33/33)

Because they undertook the burdens of their responsibilities in an extraordinary way, responding to all objections and allegations with absolute nobility and integrity, the Ahl al-Bayt (‘a) were documented, both in history and in the Muslim community, to have an effective and influential role that cannot be disregarded.

Their splendid achievements in all fields of life - spiritual, political, scientific, and moral - and their unrelenting support of Islam and Muslims in their encounters with enemies within and without - including deviant rulers, hypocrites, political opportunists, miscreants, heretics, deceivers, iniquitous scholars, Jews, Christians, and mischief-makers - are undeniable historical facts.

Ahl al-Bayt (‘a): The Most Important Pillar

Such correlated aspects and features confirm the significance of this Islamic philosophy and, at the same time, explain various references in traditions reported from the Ahl al-Bayt (‘a) as well as other citations and assertions by the Holy Qur’an. Such Qur’anic verses and traditions reveal the fact that the Ahl al-Bayt (‘a) stand for one of the essential pillars on which Islam is founded if not the most important of all these pillars.

This distinctive and special rank of the Ahl al-Bayt (‘a) is a truth almost unanimously agreed upon by all Muslims even though they have disagreed on many details concerning the profundity of this fact.

In addition to many authentic and uninterruptedly transmitted traditions, this fact can be plainly observed through the feelings of love, appreciation, submission, and loyalty that all Muslims - except the Nawasib2 - have for the Ahl al-Bayt (‘a), even though biographies and historical events show that all the ruling dynasties were against their political and spiritual influence. This fact alone acts as the strongest evidence on the lucidity and intelligibility of their guidance. For many centuries, the Ahl al-Bayt (‘a) were continuously exposed to murder, banishment, and material and mental siege at the hands of the Umayyad, ‘Abbasid, and Ottoman ruling authorities. It was expected that such persecution would isolate, if not eradicate, both their school and them from Islamic society.

However, in spite of all the persecution faced by the Ahl al-Bayt (‘a), they have always enjoyed a remarkable and sacred position among Muslims. Unmistakably, the one and only reason for the perpetuation of their special position is nothing but the divinely-supported fact that the Ahl al-Bayt (‘a) represent one of the roots of Islam, and having been confirmed by both the Holy Qur’an and the Holy Sunnah, all Muslims accept it. The Ahl al-Bayt (‘a) offered Islam and the Muslims illustrious services that have been preserved by history despite all opposing factors.

Besides this, the inclination of Muslims toward the Ahl al-Bayt (‘a) explains the large number of theses, books, and writings written by Muslim scholars of various sects that deal with the Ahl al-Bayt (‘a). In addition to these works, Muslim scholars of various sects have openly confessed this fact in the major reference books of Muslim jurisprudence (fiqh), exegesis of the Holy Qur’an (tafsir), traditions (Hadith), and history as well as other fields of knowledge. The books that contain this reality are too many to mention in a single volume.

This historical phenomenon (of the unanimity of all Muslims recognizing the Ahl al-Bayt (‘a) to be the most virtuous exemplars in the Muslim society throughout history) cannot be explained except on the basis of the creed that the Twelver (ithna-’ashariyyah) Shi’ah believe about the Ahl al-Bayt (‘a). This creed entails that the leadership of the Ahl al-Bayt (‘a) is the ‘fundamental pillar’ on which Islam and the final Divine Message rests, which Almighty Allah has promised to protect and maintain.

Thus, the Ahl al-Bayt (‘a) represent the natural extension and continuity of the Divine Message although such extension has not been described as prophethood, since the Holy Prophet (S) is reported to have said to Imam ‘Ali (‘a):

أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إلاَّ أَنَّهُ لاَ نَبِيَّ بَعْدِي

Your position to me is the same as the position of (Prophet) Aaron (‘a) to (Prophet) Moses (‘a) except that no Prophet will come after me.

The Ahl al-Bayt (‘a) are thus the interpreters of the Holy Qur’an and bearers of the Prophetic Traditions in all their details. They are also an extension of divinely commanded responsibility because they are the true guides, the manifestations of piety, the couriers of the message of the Holy Messenger (S) and the authorities after him.

Just as this final Divine Message is predestined to live and perpetuate, so also will the Ahl al-Bayt (‘a) necessarily continue to live and perpetuate in order to influence the Muslim community - a fact that cannot be denied by any researcher no matter how unreasonable be his contention and refusal to face facts.

Actuality of the Ahl al-Bayt’s Role

An important question needs to be answered in this regard: What role did the Ahl al-Bayt (‘a) play in the lives of Muslims that caused them to obtain such an enviable position in the Islamic mission and in the spiritual and social lives of Muslims?

In answer, it is necessary to mention two major roles of the Ahl al-Bayt (‘a):

First: They played the role of vicegerency (wilayah) and representation of the Holy Prophet (S) after his departure.

Second: They played the role of intellectual and religious authorities as regards understanding the Divine Message and all its details.

The majority of theses and studies that have dealt with this subject matter have, in one way or another, concentrated on these two major issues. However, to restrict the role of the Ahl al-Bayt (‘a) to these two major issues - not denying their great significance from a hypothetical aspect and from the general view of the Islamic mission - creates a substantial problem from the external, practical aspect. This problem restricts this ‘most important pillar’ of Islam to an academic role minus a political one.

The Ahl al-Bayt (‘a) were sidelined and not allowed to perform their divinely ordained duties, such as undertaking the role of the Holy Prophet’s vicegerency and representation, except for the few years of political rule of Imam ‘Ali and Imam al-Hasan (‘a). Similarly, the role of the Ahl al-Bayt as intellectual and religious authorities has not been internalized by all Muslims except in an extremely limited way. Only the Twelver Imamiyyah follow their teachings and guidance as was meant to be.

Compounding this problem is the fact that the majority of studies that have dealt with these two major matters have paid no attention to the vital role that such vicegerency and authority would have played in the infancy of the Islamic society. Neither have they pointed out the relationship between this vicegerency and authority, the divine message of Islam and other divine religions and their sacred goals. It is essential to mention the fact that the Ahl al-Bayt (‘a) themselves, through sayings and traditions, always brought to the fore the significance of this vital role and relationship.

Development of Studies about the Ahl al-Bayt (‘a)

In order to explain the status of the Ahl al-Bayt (‘a) in the Islamic philosophy, we are in urgent need of a ‘special approach’ in our research and study of the Ahl al-Bayt (‘a). We need to reveal and explain all the aspects of their role in building the Islamic state, and highlight the relationship between these aspects and Islamic philosophy.

It seems essential to refer to a number of aspects that need to be included in these studies:

First: These studies need to explain the purpose behind establishing the concept of leadership in the message of Islam and the consequent role of the Ahl al-Bayt (‘a). The principle of Islam, being the seal of all divine religions, should be explained and supported with evidence that shows this religion has successfully demonstrated all principles and goals in a practical way, be they specific or general.

Second: These studies need to explicate the correlation between this most important pillar and the other pillars to reveal the perfection of the pillars of Islam, and the harmony of its structure, goals, and success.

Third: These studies need to clarify the correlation between the distinctive doctrinal and intellectual premises of the Ahl al-Bayt (‘a) School which lead to an understanding of Islam - an understanding that is based on the concept of the divinely commissioned leadership (i.e. Imamate) of the Holy Imams (‘a) and their vital role in the lives of Muslims.

For instance, such advanced studies are expected to demonstrate the correlation between Imamate and ‘ismah (inerrancy of the Holy Infallibles3 ), taqiyyah (pious dissimulation), shafa’ah (right of intercession), ta’wil (interpretation of the sacred texts), bada' (conversion of a judgment due to a change in the prevailing interests), khums (the one-fifth tax in profits), and zawaj al-mut’ah (temporary marriage).

They must also answer the question of whether controversy among Muslim schools of thought is purely doctrinal and jurisprudential (that is, dependent upon the understanding of each school regarding a certain statute) or there is an apposite correlation between such issues and the original Islamic philosophy, which has resulted in dividing the Muslim community.

Fourth: These studies need to shed light on the theoretical and practical correlation between the multifaceted situations, activities, and aspects that the Ahl al-Bayt (‘a) undertook in the various ages of the Islamic community in the interest of the supreme goals of Islam. Although it is an undeniable fact, we must suppose that the Holy Imams of the Ahl al-Bayt (‘a), as interpreters of the Divine conception and pattern of the final Divine Message, possess a cohesive perspective of ideas, events, and social facts (i.e. actual interests and risks). Hence, they have been just like the prophets who would agree with each other in perspectives, words, deeds, and situations if they were to live in the same age.

However, from one time to another, we stumble upon an obvious dissimilarity in the forms of these situations. At other times, we notice such dissimilarity even in words, behavior, course, and method - the same thing that can be noticed in the Holy Qur’an regarding the prophets themselves. Such being the case, we have to find a convincing answer to the following question: What is the common factor that can be inferred from the words, deeds, situations, and behavior of those divinely appointed individuals, on the basis of which all such dissimilarities are justified reasonably?

Undoubtedly, the traditions of the Ahl al-Bayt (‘a) and the efforts of the scholars following them can together form a vital heritage to sustain such advanced studies.

One of the most important efforts for widening the scope of studies about the Ahl al-Bayt (‘a) are those of the great Muslim thinker and martyr, Sayyid Muhammad Baqir al-Sadr - may Allah be pleased with him - who inaugurated involvement in such studies through his writings and lectures. Unfortunately, his work could not be completed in quantity and quality because of his assassination by the ruling authorities of the Baathist regime in Iraq.4

Such research requires extensive preliminary studies that institute an extensive encyclopedia on the Ahl al-Bayt (‘a). Moreover, it must analytically dissect “the intellectual, historical, ethical, and doctrinal heritage” inherited from the Ahl al-Bayt (‘a) and found in the reference books of Hadith (reported traditions), tafsir (exegesis of the Holy Qur’an), ethics, du’a' (supplications), and ziyarah (prescribed verses addressed to holy persons while visiting their shrines or from a distance).

Studies in the fundamentals of Muslim jurisprudence (i.e. usul al-fiqh) are advanced, and there is tangible progression in the fields of fiqh (Muslim jurisprudence), usul al-fiqh, ‘ilm al-rijal (science of the biographies of narrators), and tafsir. However, studies in the heritage of the Ahl al-Bayt (‘a) with respect to these fields are stagnant and inactive. In plain words, studies in this field remain unattended as compared to studies in the other fields of Islamic sciences.

Without such development, all theoretical research in this field will rest upon the raw material available, which suffers from an intermixture of the authentic and the unauthentic, the conditional and the unconditional, the general and the specific, the decisive and the allegorical, etc. Likewise, studies in this field will depend upon the classic scientific results arrived at by past scholars. In point of fact, these results, though of great importance and scientific value, are intuitive, since they were deduced under certain circumstances and with partial perspectives.

Hence, what is required is that a research-oriented group of scholars, since it cannot be done by one person, undertakes this essential work by resuming studies in the heritage of the Ahl al-Bayt (‘a) to establish a general concept in this regard, acceptable to all schools of thought.

Prospects for Research on Heritage of Ahl al-Bayt (‘a)

In the face of all such scientific and objective difficulties, I found myself, a few years ago, engaged in a simple attempt to write about this theoretical aspect. In the international foundational conference of the Ahl al-Bayt (‘a) World Assembly, I wrote an essay expressing an attempt to put forth some of the general concepts of this theory. I received some encouragement - that I do appreciate - from some participants.

Correspondingly, I believed that the most important step in this regard was to take the initiative and carry on presenting this theoretical aspect with the hope that it (i.e. the theoretical aspect) would perhaps reach the hands and minds of other researchers and scholars.

Such preoccupation was completely different from, if not contrary to, engaging in cultural and intellectual activities, and I had to stay away from the centers of scientific activities; namely, the Hawzah, and from its ambience and services provided therein. In spite of all this, I tried my best to review and analyze my work. By doing so, a number of points that represent major items necessary for this research surfaced:

• Presentation of the theoretical and practical existence of the Ahl al-Bayt (‘a) in the final Divine Mission which would emphasize the shared aspects of the Holy Imams (‘a)

• Presentation and explanation of the situations of each Imam during his own age and presentation of the principles applied by him to every situation as being always in keeping with the main goals of Islam. This also required a classification of the history of the Ahl al-Bayt (‘a) into distinct phases and stages with all their peculiarities clarified.

• Spelling out the intellectual, doctrinal, and legal issues by which the Ahl al-Bayt (‘a) School is characterized and the relationship between these issues and the Islamic theory as interpreted by the Ahl al-Bayt (‘a). It is worth mentioning that our scholars have fully researched the theological and jurisprudential aspects in the study of these issues.

• Chronological documentation of the efforts of the Ahl al-Bayt’s followers after the occultation of Imam al-Mahdi - may Allah hasten his advent - along with major stages that have been accomplished and their roles in undertaking this huge responsibility. This will be the study of ‘The Virtuous Referential Religious Authority’.

The Ahl al-Bayt’s Role in Islamic Life

I have also observed that the first study, being the key and the major work, requires covering a number of theoretical and practical researches so significant that each of them requires an independent book. The goals of the thesis on the Ahl al-Bayt (‘a) can however be summarized in the following points:

(1) Establishing the (divine) proof and witnessing the human response

(2) Divine vicegerency; that is, the general religious management or the leadership of the Islamic government

(3) Intellectual and religious authority of Muslims

(4) Embodiment of perfection for the individual and the entire society

(5) Defense of Islam, which includes defense of the Islamic doctrine and political entity

(6) Defense of the Muslim community (terminologically, ummah) and the maintenance of its existence, characteristics, and unity

(7) Building a virtuous community and distinctive individuals who can undertake its responsibilities

Before thrashing out these points, there is in fact need for shedding light on and explaining the conception of the divine Imamate (leadership) of the Ahl al-Bayt (‘a) in the light of the Islamic mission. This Imamate is the center around which all other roles and missions revolve. There is another need to demonstrate why this phenomenon is exclusively found in the Islamic mission.

Without a doubt, to work on all these disciplines requires much time, appropriate devotion, and availability of a number of suitable assistants.

Despite the difficulties, I found myself diving into this virtuous work; therefore, I put all my trust in Almighty Allah and sought His help as I betook myself to Him with pure intention and sincerity in the hope that He would guide me to what is right in this respect, as He has promised, saying:

وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (65/3)

And whosoever puts his trust in Allah, He will suffice him. Lo! Allah brings His command to pass. Allah has set a measure for all things. (65/3)

I have also found myself beginning by writing about the seventh goal, namely the building of a virtuous community. The reason for selecting this topic to begin with might have resulted from my feeling that there is a tangible need for the existence of a perfect notion of a virtuous community in theory and practice, which can provide an actual pattern for those who are engaged in the fields of political and social activities to take as an example and follow.

This study, I feel, would fill a gap found in the curricula of religious studies. It would also have efficacy for religious preachers and missionaries as well as faithful educated individuals in Islamic homelands and in countries of emigration, where such people cannot easily obtain the sources to acquaint themselves with the details of this concept.

Nowadays, our Islamic world is witnessing great progress in Islamic seminaries, propagational activities, general education of Islam, and emigration to the Western countries. This book will thus present to people involved in these activities greatly needed general information about Islam for their discourses, i.e., knowledge about the Ahl al-Bayt (‘a) and guiding concepts for the foundation of a virtuous community.

More than all else, I personally believe that we are in urgent need of presenting the actual, external pattern of a virtuous community through the existence and application of which Islamic theory can be actualized and not remain in the hypothetical arena in the midst of this self-seeking world.

Some Difficulties

Prior to the writing of this book, I composed in my mind the general concept I would discuss. I then started writing and encountered a number of difficulties, two of which are mentioned as follows:

The First Difficulty was time: It was difficult to find enough time to write the book; therefore, I had to use a portion of the time I had dedicated to other work. In view of this, on occasion, I had to interrupt the writing of a particular idea for a period of several months and even a whole year; therefore, when I came back to writing, I was forced to begin certain ideas over again, especially taking into consideration the theoretical nature of the work. At other times, I had to stop citing the references of the texts to save time, which caused problems in the preparatory stages of printing the book due to additional effort required for excerpting the unreferenced texts, which was done by some brothers working in the Risalat al-Thaqalayn Magazine issued by the Ahl al-Bayt (‘a) World Assembly. Seizing this opportunity, I do appreciate and thank all such efforts.

The Second Difficulty was that this research essentially depended upon raw materials, such as traditions reported from the Ahl al-Bayt (‘a), historical and jurisprudential texts, and the biographies of reporters. All such material requires revision, comprehension, examination of the trustworthiness of reporters, and then comparison with each other to deduce the theory. Of course, all these efforts were time-consuming. Owing to the existence of encyclopedias of traditions and reference books of biographies compiled by our scholars - may Allah endue them with the best rewards - I was able to inch ahead.

As I realized that this method was neither adequate nor effective, I resorted to the method of delivering lectures, albeit in an interrupted manner, and then making corrections and referring details to their sources. It is true that this method is not as accurate as writing, but it can be useful in enkindling additional ideas and maintaining the origins of others.

Arrangement of the Books

In this book, I have observed the following steps:

The book has seven sections, each of which comprises independent chapters and sub-chapters. The sixth and seventh sections of the book comprise more sub-chapters.

The first section of the book is composed of two chapters: “goals” and “characteristics.”

The second section, which deals with “the principles and foundations of building a virtuous community”, is composed of chapters discussing the “intellectual”, “ethical”, “cultural”, “spiritual-mental” and “politico-social” principles and foundations, respectively.

The third section, which deals with “the general system of community”, is composed of chapters about “the referential religious authority”, “the identity of the virtuous community”, “the nation’s relationship with the religious authority” and “the internal and external relations”.

The fourth section, which deals with “the security system of the virtuous community”, is composed of two chapters: “security lines” and “security policies”.

The fifth section, which deals with “the economic system of the virtuous community”, is composed of chapters about “general laws of economics”, “private laws of economics” and “economic activities”.

The sixth section, which deals with “the system of social relations of the virtuous community”, has two parts: “dimensions and foundations of the theory” and “superstructure of the theory”. The first part is further divided into two chapters: “aspects of the theory” and “foundations of the theory”. The second part is composed of two chapters: “superstructure and features of the theory” and “superstructure and foundations”.

The seventh section, which deals with “rituals and acts of worship”, is the largest among these sections. It is composed of two parts: “rituals” and “acts of worship”. The first part is made up of three chapters: “rituals of the Ahl al-Bayt (‘a)”, “devotional acts for days and nights” and “mosques and holy places”. The second part is also made of chapters all of which deal with “timed acts of worship” and “untimed acts of worship”. The chapters of “timed acts of worship” are four: “daily acts of worship”, “weekly acts of worship”, “monthly acts of worship” and “yearly acts of worship”. The chapters of “untimed acts of worship” include “prayers”, “fasting”, “supplication”, “dhikr” and “jihad”.

On many occasions, these sections, chapters, and sub-chapters include preambles intended to introduce the topic and present its significance or epilogues that comprise conclusions or summaries of the ideas according to the impact of the topic, the extent of research, or other needs for such epilogues.

Perhaps, this order of sections and chapters might seem odd at first because it does not correspond with the usual order followed in books on similar topics. In addition, the titles of some sections and chapters may seem unprecedented. Yet, the unfamiliar nature will definitely vanish when the book is read, especially when the points mentioned are taken into careful consideration.

Second, the main purpose of this book is to manifest the practical role of the Ahl al-Bayt (‘a) in the formation and construction of a virtuous community and the establishment of a theory about this topic, followed by a demonstration of the features and details of such a virtuous community.

This matter will be helpful for the virtuous community as well as all other Muslims who seek the truth in order to commit themselves to it. Likewise, it will also be beneficial for all truth-seeking researchers.

Third, after demonstrating this theory, the book will attend to and concentrate on the distinctive features of the Ahl al-Bayt (‘a) School, without delving into common points that explain and mention details of causes and effects. Rather, a swift reference will be made to such points which, though very important at times, have been discussed in detail in general researches of Muslim scholars; therefore, as they can easily be obtained from other sources and would take this book away from its specific goal, only a quick reference is necessary.

Fourth, special attention has been devoted to the inference of the features of this theory from primary references (namely, the Holy Qur’an, the Holy Sunnah, and the authoritative texts reported from the Ahl al-Bayt (‘a) regarding the reporting, explanation, and elucidation of the Holy Sunnah). In addition to these, the Ahl al-Bayt’s reported texts that interpret the details of the policies, courses, methods, and situations appertaining to this theory have been mentioned.

Fifth, because the inference of this theory involves accurate ijtihad5 dependent upon sources and precise principles of ijtihad, I have committed myself to the scholarly deduction of the fundamentals of this theory, as well as its major and central ideas, by relying upon the authoritative texts or the deductive opinions that are familiar in the milieus of Shi’ite scholars, in order that my ascription of such ideas and notions to the Ahl al-Bayt (‘a) and their group would be as accurate as possible. Moreover, I have referred to examples and texts supporting this ijtihad.

As for the details, I have exerted all possible efforts in relying upon authenticated texts and common texts that can be trusted as authentic, except in some secondary points that do not affect the original sense of the theory; rather, they clarify and explain it. In view of this, it becomes possible to justify the reference to some reported texts of similar purport or indicate the pluralism or acceptability of such texts.

Originally, I rested upon the general jurisprudential ‘Rule of Condescendence in Evidence on Religious Traditions’6 in my reference to the details of the recommended acts, especially rituals and devotional acts. This is because such details would clarify the theory and its dimensions and prove my painstaking attempts to mention the authenticity and authoritativeness of the traditions when it is appropriate to confirm an idea.

At the same time, I have tried to exclude peculiar ideas that are not found in authoritative sources.

As a final point, I would like to emphasize that this book represents an initial attempt. Such iniatial attempts are often associated with errors, flaws, and defects. I therefore beseech Almighty Allah to forgive me for such flaws, to accept my humble work, and to grant success to complete this project. I also beseech Him to make this work admitted and approved by Him, His Holy Prophet (S), the Immaculate Imams (‘a), and especially our master and leader, the Patron of the Age, Imam al-Mahdi - may Allah expedite his advent.

I also hope that readers and researchers would kindly highlight flaws and inform me about them through their valuable communications so that they may be rectified.

Finally, Almighty Allah is the Source of all success, guidance, and acceptance.

All praise is due to Allah, the Lord of the worlds, and peace and blessings be upon Muhammad and upon his Household - the immaculate and infallible.

رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَاۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَاۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَاۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (2/286)

Our Lord: Do not punish us if we forget or make a mistake. Our Lord: Do not lay on us a burden as You did lay on those before us. Our Lord: Do not impose upon us that which we have not the strength to bear; and pardon us, grant us protection, and have mercy on us. You are our Patron; so, help us against the unbelieving people. (2/286)

Muhammad Baqir al-Hakim

Dhu’l-Qa’dah 14, AH 1417.

Notes

1. - This fact has been practically and theoretically explained with evidence in my first book ‘al-Imāmah’ (The Divinely Commissioned Leadership).

2. - Nawasib (pl. of Nasibi) are those who openly declare enmity to the Ahl al-Bayt (‘a) and to their partisans. Addressing the Shi’ah, Imam al-Sadiq (‘a) defined a Nasibi as one who shows enmity to the followers of the Holy Imams.

3. - The Holy Infallibles, in the Shi’ite terminology, are the Holy Prophet, Lady Fatimah al-Zahra', and the twelve Imams (‘a).

4. - In 1980, the ruling regime of Saddam murdered Sayyid Muhammad Baqir al-Sadr and his virtuous sister, Bint al-Huda, whom were found guilty of nothing except steadfastness on their principles. This was not Saddam’s first crime. He murdered thousands of true virtuous believers in a wide-ranging scheme aimed at eradicating the Islamic existence in Iraq. This scheme continued for more than seventeen years.

(Translator’s comment: In fact, Saddam’s crimes against the Islamic tendency in Iraq did not stop until the collapse of his dictatorial regime in 2003.)

5. - In Islamic terminology, the word ijtihad is a polysemous term. Lexically, it means the exertion of efforts in the attainment of a matter. In the initial emergence of ijtihad, it took the meaning of dependence upon personal views and issuance of personal judgments in religious issues even if this would violate the sources of the Islamic laws since such judgment would agree with private or public interests. In the Sunni jurisprudence, ijtihad signifies the independent or original interpretation of problems not precisely covered by the Holy Qur’an, the Holy Sunnah, and the other sources of Islamic law from the viewpoint of Sunni scholars, such as analogy (Qiyas), consensus (Ijma’), etc. In Shi’ite jurisprudence, ijtihad signifies the exertion of all possible efforts in the deduction of the religious laws from their original sources. To sum up, the concept of ijtihad in the Sunni doctrine is different from the Shi’ite concept. While it stands for a personal conclusion in Sunni doctrine, it has its definite principles and fundamentals that cannot be contravened and are based upon divine texts in the Shi’ite doctrine. The latter is the denotation that is meant from the word ijtihad in this book. [translator]

6. - The ‘Rule of Condescendence in Evidence on Religious Traditions’ (al-tasamuh fi addilat al-sunan) is a jurisprudential principle entailing inclusion of a certain state within a common ruling even if this state has not been proven to belong to it. [translator]

Preamble

The Ahl al-Bayt (‘a) worked in the Muslim community within two major frameworks and in two interlaced spheres:

First: They worked amidst the wide-ranging domain of Muslims and interacted with the community in general and in its broad extremities. Within this scope, the adherents and believers in the Ahl al-Bayt (‘a) were not distinguishable from the other individuals of the Muslim community except by the amount of their doctrinal, spiritual, and emotional attachment to the Ahl al-Bayt (‘a). This was demonstrated by their doctrinal and political loyalty to the Ahl al-Bayt (‘a) as well as moral commitment and obedience to their commands and instructions.

Second: They worked privately with special Muslim individuals who interacted with the Ahl al-Bayt (‘a) at a higher level and believed in the Ahl al-Bayt’s special role in Islamic ideology based on the principle of Imamate (i.e. leadership of the Muslim community) and the divinely commissioned successorship of the Holy Prophet (S).

It is important to note that those involved in the second circle became a virtuous community of special identity and a righteous entity enjoying its own features and known in the Muslim milieus as ‘the Shi’ah (adherents) of the Ahl al-Bayt (‘a)’. They were not differentiated from the Muslims of the first wider circle solely due to their inclination towards the movement of the Ahl al-Bayt (‘a). Rather, the individuals of this special circle were promoted on account of the responsibilities and instructions directly placed upon them by the Holy Imams of the Ahl al-Bayt (‘a), whose purpose beyond such promotion was to engender this community and entity.

To sum up, this entity, the Shi’ah of the Ahl al-Bayt (‘a), did not exist arbitrarily. Such faithful individuals were the outcome of a purposeful and focused plan designed by the Holy Imams (‘a) to build this virtuous community.

The Holy Imams (‘a) had realized that their general goals, one of which was to defend the entity of Islam and to safeguard the existence of the Muslim nation, would not be achieved if they directed their efforts to the totality of Muslims represented by the first circle. The achievement of this goal, along with its various aspects, depended upon the features of perpetual cognizance, continuous emotional momentum, and presence of a leader who could undertake the mission of enlightenment.

We thus observe that the Ahl al-Bayt (‘a), from the beginning, in addition to undertaking their general responsibilities entrusted to them by Almighty Allah, used to pay special attention to activity within the private circle. For instance, the Holy Prophet (S) took an extraordinary interest in this aspect; he, therefore, founded the practice of following Imam ‘Ali (namely, tashayyu’) and promoted it as an ideological and political line that came into existence during his lifetime and under his supervision. Not stopping here, the Holy Prophet (S) directed an elite group of his companions towards this line, causing them to be the virtuous seed of Shi’ism.1

In addition, Imam ‘Ali (‘a) himself undertook this mission when he built a virtuous community in the holy city of al-Madinah. Thereafter, he expanded this group in al-Kufah through the agency of Hudhayfah ibn al-Yaman, Salman al-Farisi (the Persian), and ‘Ammar ibn Yasir, and in Lebanon through the agency of Abu-Dharr al-Ghifari, and in the Yemen during the period that he spent there as governor. The same thing can be said about other cities, such as Egypt and al-Basrah.

More light will be shed on this topic later in this book when we present the features of the process of building a virtuous community as led by the Ahl al-Bayt (‘a).

Note

1. - The reader is advised to refer to my book entitled ‘al-Shi’ah wa’l-Tashayyu’’ for evidence on this claim and more details about this topic.