Evolution of Societies

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Evolution of Societies

There is no doubt that at the first look, evidences show that the world is moving toward a “disaster”; the disaster which is the result of “leaving the affections”, “increment of the distance between rich and poor societies”, “intensification of conflicts between big and small governments”, “fast growth of crimes”, “moral, spiritual and intellectual disorders”, “unfavorable and unpredicted products of mechanical life”, etc.

A disaster which its feature will be described by comparing today’s conditions with the past and is considered as an effective factor for the growth of sprouts of pessimism in the depths of the minds of the most optimistic people.

International known people say:

The amount of atomic bombs stored at the arsenals of big governments is enough for completely demolishing the entire population of the world, not only once but seven times!

They didn’t have built these armaments with those tremendous costs, which can be expressed by astronomical figures, without purpose, they are not plaything, they have been built for a frightening war; and finding an excuse for beginning that war is not a hard task in this world with this much of border conflicts and mutual violation of interests and detonable regions.

Also, we can find enough “feeling of ambition” and “madness of power” in major rulers of today’s world, for beginning such war!

Therefore, it is predictable that in a not so far future “the big disaster” happens and humanity vanishes in a widespread nuclear war, or because of economical poverty as the result of monopolization of the big powers, or the end of energy resources or inhabitability of the environment!

But against this much of elementary factors for pessimism, deeper studies show that bright future is coming:

These dark clouds with frightening thunders will finally disappear.

This pitch-black night will be followed by a bright hopeful dawn.

This coldness of the winter of ignorance, corruption, oppression and injustice will be followed by the glowing spring of justice.

This lethal sadness, this fatal storm and this destructive flood finally ends, and if we see clearly there are signs of the coast of rescue in faraway horizons!

The first logical reason for this matter is the law of evolution of societies:

From the day in which humans have found themselves, didn’t have an invariable life, but they have tried to move themselves and their society forward by the inspiration of inner motive, and maybe unconsciously.

About housing, someday humans were living in caves and now they have built skyscrapers; which can hold the population of a small city by having all living tools and necessary facilities of people of a city!

About clothing, someday humans made their clothes from leaves, but today they have thousands of types of clothes with thousands of designs and forms and still seeking more colors, designs and materials.

Someday the food was so simple and limited, but today it has become so expanded that only mentioning the names of the foods need a big book.

Someday feet were the only vehicle, but today humans get in spacecrafts and move through the skies and visit other planets.

About science and knowledge, someday a piece of paper could include the entire human knowledge, although it has not been invented yet, but today even millions of books cannot express the human knowledge.

That day, discovering the fire and inventing a round object like the “wheel” and a sharp tool like a “dagger” was a great discovery and invention, and he was very happy of passing a river by building a bridge over it when he has put a tree on that, but today heavy industries and astonishing inventions confuse any observer, and complicated system of electronic brains moves him into a world of imagination and dreams.

And it is wonderful that humans are satisfied with none of them and still tries to reach a higher level, a pursuing and unstopped endeavor.

We conclude from the whole discussion that love of perfection is an everlasting fire inside the human soul, and in fact one of great advantages of human; which separates him from animals and other living creatures, which are not progressing for millions of years and seemingly have an invariable life, is this.

And again finely it can be concluded that, this great organization won’t be stopped and still moving humanity in the way of perfections and uses its forces for overcoming problems, disorders and disharmonies of present life.

It takes toward a society in which “moral perfections” and “material perfections” are in company.

Toward a society in which there is no effect of destructive and anti-perfection wars and bloodsheds.

Toward a society in which only “peace and justice” rule the destiny of humans, and in which aggression and imperialism, which are the most important obstacles of his “material and spiritual perfection”, are dead.

Maybe some people say that all previous perfections were in material aspects and there is no reason for evolution to include spiritualities.

But, the answer of this question is clear, because:

Firstly, it is also possible to find lots of principles of spirituality and humanity in previous perfections; for example, there are no few immaterial sciences among human sciences which have advanced greatly toward perfection; and for instance, the belief of primitive humans about “god”, which was in the form of worshiping stones, wood and even idols made of dates, is not comparable with the understanding of a clear-minded God-believing scholar or a spiritual wise man living today about this issue.

Secondly, perfection is perfection in anywhere, and the love; which we find inside our souls about that have no limit and we are searching for that in all aspects and moving toward that.

Furthermore, material and spiritual principles are not separated; and for instance, the spirit of aggression and dominance is as destructive for material life of humans as a powerful atomic bomb! Even the second one won’t be used without the first one!

And from this point, we understand that perfection will be continues in all aspects.

This is the time when the first sparkle of hope for reaching the bright future and the world full of peace and kindness, brotherhood and equality appears under “the law of evolution of societies”.

Bright Future

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bright-future

We see that the future of the world is bright because of some reasons:

1) Evolution of Societies

2) Coordination with Universal System

3) Social Reactions (the law of reaction)

4) Social Obligations

5) Human Nature and “Peace and Universal Justice”

All Curious Persons Ask Themselves

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The-Most-Important-Question

1) Is peace, justice, security and freedom of people from the hands of any kind of oppression, injustice, discrimination and imperialism, the future destiny of humanity?

Or, as some people predict, chaos increases, distances become more, disharmonies and imbalances advance and finally a nuclear or super-nuclear world war destroys human civilization and if some humans remain on the earth then they will be retarded, handicapped, forlorn and helpless?

2) If the first opinion is correct and peace and justice is the destiny then why?

3) If the world should go to “justice”, “peace” and “brotherhood” then are they achievable without a revolution? And in other words, are “gradual corrections” and “reforms” capable of changing the general feature of the world with this much of conflicts?

4) If it is necessary for a revolution to happen then is it possible solely through material laws, or it isn’t possible without using immaterial principles and genuine human values?

5) And again, if we accept that it is possible to make such revolution, in any way, and then what should be the characteristics of the leader of this revolution?

6) Is the result of this revolution necessarily a “universal united government”?

7) Isn’t any preparation necessary in advance for such revolution?

8) Are these preparations available in the present world or not? And if they are not available then presently, is the world going toward these preparations or against them?

9) Are these matters, in any way, related to general belief of religions about the advent of a great divine peacemaker?

10) How is the general belief of Muslims about the advent of “Mahdi” and what is its relation with these future-maker issues?

11) Does believing in such advent draw us toward general reformation of the world through a multilateral revolution, or as some people assume, takes us far from that?

12) Is this general concept and belief of religions an objective reality and the result of logical reasons, or is it just an imagination for false saturation of repressed desires of humans in the general missing way which is “peace” and “justice’?

In this book, it is tried to answer these questions free of fanatical and extremist inclinations and free of illogical prejudices; answers which come from the depths of the soul, which are compatible with wisdom and answers which can satisfy the “wisdom”, “feelings”, “soul” and “spirit”.

It was a while that I was providing notes about the foresaid discussions, but congestion of the tasks in Qom didn’t permit me to “explain”, “organize” and “complete” them, and perpetual temptation which I have in writing a book prevented me to publish them in that form, and truly they were raw and incomplete.

But adventures and happenings took me to the place, which I did never believe.

The Port of Chabahar! … Which means the most far-off and insalubrious place of Iran, which is approximately 2300 km far from Tehran and has very limited facilities for living and its people are unbelievably deprived.

Fortunately, this forced journey happened in winter, a winter which was sometimes spring and sometimes summer with its water and ices and cooling equipment’s!

Since maybe 90 percent of the people were Sunnis, it was an opportunity to contact some of their educated ones, remembering the time when I was in Hejaz, and gatherings were made which were mostly formed by these religious brothers; fortunately, the result of these gatherings were interesting and considerable.

In this desert region, beside blue waters of Sea of Oman, under its sky full of stars, and in this corner of solitude, naturally there were more opportunities for studying; and by using this unexpected opportunity, one of the first discussions which I began to study was this discussion (and beside that, some jurisprudential studies which were not possible to be performed in this way in Qom); and totally I concluded that according to “عَسى أَنْ تَکْرَهُوا شَیئاً وَهُوَ خَیرٌ لَکُم” (maybe you dislike a thing but it is good for you) maybe spending these times of “exile” was necessary in different aspects.

I hope that the discussions of this book would be an answer to the request of educated persons who intend to study the issue of the advent of the great universal peacemaker as a research.

Also, I hope that reading this book gives us new visions for the fight which we have began against “oppression and corruption” and we continue this fight until the end of domination of tyrants over our society.

Albeit, certainly it is possible that the content of this book has deficiencies especially because few research books have been written in this subject.

The author will appreciate any opinion, correction and criticism of dear readers and experts to be sent directly to him (to Qom seminary).

Chabahar, Nasir Makarim Shirazi

Safar 1398 – Bahman 1356 – February 1978

How to distinguish Imam al-Mahdi from false claimants?

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Imam al-Mahdi

Hujjat al-Islam Javad Ja’fari, the director of the Institute for Theology of Hajj and Pilgrimage has spoken about the methods for building the love of Imam al-Mahdi in oneself and preparing for his advent.

“Mahdawiyah (Messianism) is an issue of belief and perspective and the future reappearance of Imam al-Mahdi is based on prophetic narrations and is a divine promise to the believers and a emblem of the correct path,” he said.

To recognize those who falsely claim to be Imam al-Mahdi from the Imam himself, Hujjat al-Islam Ja’fari has said: “Unfortunately, among the layers of society there are those who do not have enough information in regard to the false claimants of Mahdawiyah, although they may be experts in their own fields.”

His Eminence explained that in the traditions that we have about Mahdawiyah, it is said that Imam al-Mahdi will appear only after several significant and miraculous signs occur. The companions of the Imam, including the Yemeni and Khorasani figures, who have special characteristics, will appear prior to the advent of the Imam to prepare mankind for his advent.

“Those who are aware of these traditions will not be afflicted by the false claimants. Thus, those who accept a false claimant do not have sufficient knowledge of the narrations regarding Mahdawiyah,” Hujjat al-Islam Ja’fari explained.

He pointed to the sedition that has been created by Mahmoud al-Hasani Sarkhi in Iraq and said: “Because of the various wars and conflicts recently inflicted on Iraq by the Takfiri group ISIL and the remnants of the Ba’ath party, some people have reached a spiritual and social impasse and cannot imagine a way out. Those who do not have sufficient information about Mahdawiyah have accepted the claim of people, such as Sarkhi, who has claimed to be a representative of Imam al-Mahdi and has found a following.”

“In Iraq and Pakistan, the general knowledge, as well as the religious knowledge and awareness of the people religious propaganda is very low, so ignorance and the emotional and social needs of the people can cause the people of these nations to be attracted to these false claimants,” Hujjat al-Islam Ja’fari explained.

Those who have belief in Mahdawiyah can recognize their duties by studying the prophetic narrations. Imam al-Mahdi is the symbol of justice and when he appears, he will fill the earth with justice. Someone who is worthy of being the companion of the Imam will have to be ready to accept this justice and justice must be his first concern and he must be prepared to implement justice wherever it is necessary, even if it is to the detriment of his own relatives.

A narration states that anyone who wants to be a companion of Imam al-Mahdi must have good morals and institutionalize morality in their entire being. “Mahdi-like characteristics will become outwardly apparent when society obtains a Mahdi-like lifestyle and when people implement these characteristics in their individual lives. Mahdi-like characteristics contain elements such as justice and morality,” Hujjat al-Islam Ja’fari explained.

Hujjat al-Islam Ja’fari further explained that a Mahdi-like lifestyle can be obtained with the acquisition of just and pious characteristics: “Mahdi-like characteristics must be implemented in the lives of mankind, just as during the sorrowful month of Muharram when we wear black clothes and attend mourning ceremonies. During Muharram these Mahdi-like characteristics become apparent, [but they must be apparent all year long].”

The Twelfth Imam, The Great Leader and Peace-Maker of the World

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The Twelfth Imam

1. The End of the Night of Darkness

When we look at our present situation, and we see the increase in crimes, massacres, wars, bloodshed, conflicts, international differences and the daily increase in corruption, we ask ourselves if the situation will continue in the same way and the extent of the crimes and corruption will so grow that all of society will be included in a continuous war and destroyed?

Or the ideological differences and ethical corruption will, like quicksand, take society along with it or is there still hope that one day humanity will be saved and reformed?

There are two answers to this important question.

The first answer: This is mentioned by the materialists and the pessimists and that is that the future of the world is dark and that every moment, a danger exists.

The second is of those who believe in the divinely revealed religions, in particular, the Muslims and, especially the Shi’ites, who give another answer to this question and they say: Behind this dark night lies the morning of hope.

These dark, stormy, death-like clouds and the flood of destruction will finally be eliminated and the clear heavens and the brilliant sun and a quiet environment will follow.

These hidden hurricanes will not always be before us and in the near future, we will be taken to the shore of salvation.

The world is in anticipation of a great Reviver who will, through a revolution, transform the world to the advantage of truth and justice.

Of course, we must note that each religion calls this leader by a different name. As an Arab poet says, “We call you by different names. But your beauty is not more than one thing and all of our words are directed towards that world of beauty!”

2. The Primordiality and Manifestation of this Great Reviver

Our inner inspirations whose waves come through the judgment of wisdom are more powerful, not only in the issue of ontology, which can guide us in all of our religious beliefs, but also guides us in this issue.
Its signs:

First, the general love for justice of the world because all of the people of the world, in spite of all of the differences which they have, without exception, show love for peace and justice. We all cry out and make endeavors upon this way and we seek peace and justice of the world with all of our being.

A more important reason than this for the primordiality of the manifestation of a great Reviver cannot be found because the generality of such a need is proof of its Primordiality (Note this with care).

Every love and primordiality speaks of the rule of existence of a beloved and is moving to attract it.

How is it possible that God place this thirst in the inner spirit of the human being and not provide a fountain which will quench this thirst?

It is here that we say that the primordiality and nature of the seeking of justice of human beings cries out.

One day justice and peace will take over the entire world. The organizations of oppression will be destroyed. Humanity will take on the form of one country and will live under One flag, with solidarity and Unity and Purity of life. Another sign is the commonality which exists in all religions of the world as to the existence of a great Reviver.

In more or less all of the religions, such a chapter exists and the idea of the belief in the manifestation of a savior of the people who will heal all of the wounds of humanity is not only present among Muslims but rather all of the documents show that this is a universal belief which is primordial and exists in all of the religious groups of the East and the West, even though Islam, which is a more complete religion, places greater emphasis upon it.

3. Intellectual Proof

A. The order of the creation is a lesson for us that the world of humanity must, in the end, be ruled by the law of justice and remains based on a system of justice and peace.

This means that the world of existence, to the point that we know, is a complex of orders, systems and laws which are proof of the unity of the world and the connection to this system.

The issue of order and law and programming and accounting is one of the most serious and basic issues of this world.

From the Milky Way to a minute atom, several million of which can be placed upon the head of a pin, all are of a special order.

The various organs of our body, from the amazing structure of a cell to the system of nerves and veins to the brain and the heart and the lungs, all have a particular order which is such that some scholars say that each one is like a clock which works within the body and the greatest computers are nothing in comparison to it.

In such a world, can a human being exist as a part of this universal as an non-conformed and disorderly part with wars and bloodshed and oppression?

Does injustice and the real corruption of a society, a type of disorder, always rule over humanity?
The result is that the witnessing of the world of existence makes us aware of the fact that the end of human society is justice and order and that it will return to the man line of creation.

B. The evolutionary or transformative line of society is another proof for the future which is clear of the world of humanity because we can never deny this truth that human society, from the day that it recognized itself, has never stopped at one stage and is continuously moving forward.

From the material point of view, from the view of clothes, housing, type of food and means of transportation humanity has lived through the most basic of situations and today it has reached the stage which surprises the sight and intellect and most certainly this ascent will continue.

From the point of view of knowledge and culture, also, the direction is always one of ascent or increase and every day new discoveries and new information is gained.

This law of transformation or evolution will include spiritual, ethical and social aspects as well as humanness and will move towards a just law, permanent peace, justice and moral and spiritual virtues and if we see that today, moral corruption is increasing, this is also an area to prepare for a transformative revolution.

We can never say that corruption should be encouraged but we say that when corruption reaches beyond a certain point, it will bring about the reaction of a moral revolution. When human beings find themselves before a dead end as a result of their undesirable sins, their heads hit a stone wall, and their lives are near ending, they will at least, be prepared to accept such a principle that comes on behalf of a divinely inspired leader.

4. The Qur’an and the Manifestation of the Mahdi

In the great heavenly book, there are multiple verses which give the glad tidings of a great manifestation. We will only select one verse from among all of them to show this truth.

“God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power) as He granted it to those before them; that He will establish in authority their religion — the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace. They will worship Me (alone) and not associate aught with Me. If they do reject faith after this, they are rebellious and wicked” (24:55)

This verse well shows that finally the rule on the earth will be free of tyranny and oppressors and the righteous believers will rule over the universe.

Imam ‘Ali ibn ‘Husayn, in commentating upon this verse, said, “This group, I swear by God, is those very followers of our school. God, by means of a man from our family will realize this promise and he is the Mahdi of this ummah.

5. Imam al-Mahdi in the Traditions

The Traditions about the world rule and its realization along with peace and justice, by means of an individual of the family of the Holy Prophet who is called the Mahdi, is so great in the Sunni and Shi’ite source books that they are beyond counting.

And Traditions in relation to the twelfth Imam and the successor to the Holy Prophet, and the ninth child of Imam Husayn and the immediate child of Imam Hasan Askari is also extensive in Shi’ite resources.

In the first part, that is, the extent of the Traditions about the appearance of the Mahdi from Sunni resources, it is sufficient that the Sunni scholars, in their books, directly recall it. In a publication from the Rabitah al-’Alim Islami, the greatest center of learning in the hijaz, it says, “He is the twelfth orthodox caliph which the Holy Prophet mentioned in the Traditions of sahabah and these Traditions of the Mahdi have been recorded by many of the Companions of the Holy Prophet of Islam.”

Then, after naming the 20 Companions of the Prophet who have recorded the traditions of the Mahdi, it continues, “Other than them, there is a large group who have recorded these Traditions… some of the Sunni scholars, have written books on the appearance of the Mahdi among Whom are Abu Na’im Isfahani, ibn Hujar Haitha, Shu Kani and Idris Maghrabi, Abu Abbas ibn Abdallah Mu’min.” Then it adds, “A large group of the past and today of the Sunnis directly have accepted the succession of the Traditions of the Mahdi.

Then after mentioning the name of a group of them, it ends with these words, “A large number of commentators and memorizers have directly said that the Traditions of Mahdi are directly, clearly and decisively successive and the belief in the appearance of the Mahdi is obligatory.

This is among the clear beliefs of the Sunnis and none but the ignorant and heretics will deny it.

6. But as to Shi’ite Traditions

It is sufficient for us to know that hundreds of Traditions of the Prophet and the Imams have been recorded in this area so that it is beyond succession.

Among the Shi’ites, it is considered to be obligatory and no individual can be among the religious people and be unaware of it and not accept the appearance of the Mahdi, his particularities, his type of rule and his program. The great Shi’ite ‘u1ama, from the beginning until today, have written many books in this area and they have gathered Traditions in this area.

As an example, we will present two or three Traditions and those who are interested in further study should read Mahdi, Inqilabi Bozorg, Nuvid Imam and Imam and the translation of the book al-Mahdi written by Sayyid Sadr al-din Sadr.

The Holy Prophet of Islam said, “If only one day remains from the life of this world, God will lengthen it so that the Mahdi will be sent from God to fill the earth, which is filled with tyranny and oppression, with justice and equity.”

In a Tradition of Imam Sadiq, we read, “When the time of the arising of the rule of the Redeemer comes, he will establish it upon justice. Tyranny and oppression during his rule will be eliminated; roads and passage ways during his rule, will be safe and the earth will be blessed.

Every right will be given to its rightful owner and he, among the people, will judge like David and Muhammad. At this time, the earth will reveal its treasures and it will reveal its blessings. No needy person will be found because all believers will be without need.

Think and Answer

1. What is the difference between the thoughts of the believers and the materialists as to the future of the world?
2. Can one come to understand the manifestation of the Mahdi by means of primordiality? How?
3. Do we have intellectual proof for his appearance? Which proof?
4. What does the Qur’an say about this?
5. What does a study of the Traditions show?

The Twelve Imams

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The Twelve Imams

The Traditions on the Twelve Imams

After proving imamate and the caliphate of Imam ‘Ali, peace be upon him, we will mention the Traditions in relation to the other Imams.

1. There are repeated Traditions in the Sunni and Shi’ite books in our hands today which speak about caliphate of the twelve imams and caliphs after the Holy Prophet.

These can be found in many of the famous Traditions of the Sunnis, like Sahih Bukhari, Sahih Tarmadi, Muslim Sahih Abu Dawoud and Musnad Ahmad.

In the book Muntakhib al-A thar, there are 271 Traditions in this area which have been recorded and a large part of them are from Sunni scholars.

As an example, the Sahih Bukhari, the most famous book of the Sunnis says, “Jabir ibn Samarah says, ‘I heard the Prophet say, “There will be twelve leaders after me.”

Then he said, ‘I heard that my father said he heard Prophet say, “They will be from the Quraysh..” (Bukhari, part 9, Kitab al-Maqadam, p. 100).

In Sahih Muslim, this same Tradition has been recorded in this way that Jabir says, “I heard the Prophet Say ‘Islam will always be dear until twelve caliphs and successors.” Then he said something which I did not understand.

I asked my father and he said, ‘The Prophet said, “They are all from the Quraysh.” (Sahih Muslim, Kitab al-amanah, bab al-mal tih ‘1-quraysh).

In Musnad Ahmad it has been recorded from Abdallah ibn Mas’ud, a famous companion, that he asked the Prophet about his vicegerents. He said, “They are twelve people like the Israeli tribes who were twelve people.”(Musnad Ahmad , vol. 1, p. 398).

The Meaning of this Tradition

In some books of the Traditions, the power of Islam is referred to as being a pawn in the twelve caliphs and in others, the survival and life of religion are in the hands of a group of them until the Day of Resurrection and all are from the Quraysh.

In some, all of them are mentioned as being of the Bani Hashim. However it be, this Tradition does not conform to any sect except the Shi’ite because its explanation is very clear according to Shi’ism where the ulama of the Sunnis are at an impasse trying to explain it.

Does it refer to the first four caliphs and then the Umayyid and Abbasid caliphs?

Whereas we know that the number of the first caliphs were twelve, but they did not end with the Umayyids or the Abbasids and the number twelve does not conform to anything.
In addition, among the Umayyid there are people like Yazid and among the Abbasids, people like Mansur Dawaniq, Harun al-Rashid, the oppression, arrogance and crimes of whom no one can deny and it is not possible that they be considered to be the caliphs of the Prophet and among the honor of Islam. No matter how much we simplify the criteria, they clearly do not include them.

And beyond these, the number twelve only can apply to the Shi’ites.

It is better that we now turn to a famous scholar, Sulayman ibn Abraham Qaduzi Hanafi in Yanabi‘a al-Muwa-dat.

“Some of the scholars have said that, ‘The Tradition which mentions the rule of the caliphs after the Prophet are twelve people is famous and it has been recorded in many places.

That which we can surmise is that, after the passing of time, what the Prophet of God was referring to was twelve successors from the Ahlul Bayt and his family because it is not possible that this Tradition refer to the first caliphs because they are only four people and it does not conform to the Umayyids because they were more than twelve people and all of them, other than Amr ibn Abdal Aziz were oppressors and also, they were not from the Bani Hashim and the Holy Prophet said, “All twelve are from the Bani Hashim.”

When Abdal Malik ibn Umar records from Jabir ibn Sahrah and how the Prophet quietly said who they were from, he bore witness to what he said because some people were not happy about the caliphate of the Bani Hashim and the Tradition does not conform to the Bani Abbas, either, because they were more than twelve people and beyond this, they did not conform to the verse:

“No reward do I ask of you except the love of those near of kin… “(42:23)

Thus, the Tradition only can relate to the twelve Imams of the Ahlul Bayt and the family of the Prophet.

It refers to those whose knowledge is higher than that of any others, whose piety is unquestioned and from all points of view, are more knowledgeable and who gained their knowledge from the Prophet of Islam.

That which confirms this view is the Tradition of Thaqalayn and many other Traditions which have come from the Prophet. (Yanabi ’al -Muwadat, p. 446).

It is interesting to note another commentary upon this Tradition, “Perhaps by twelve caliphs and Amirs it is the first four, who existed at the beginning of Islam and the other eight have not appeared yet but will come in the future!”

In this way, it denies the relation and unity of the caliphs mentioned in the Tradition of the Prophet which is so clear.

But what we wish to say is that what is the necessity for commentary upon a Tradition which is so clear and conforms to the twelve Shi’ite imams and instead cause oneself to fall into these pits and crevices?

The Imams by Name

It should be noted that in some of the Traditions which have reached us from the Sunnis, the names of the twelve Imams have clearly appeared and their names specified!

Shaykh Sulayman Qanduzi, a famous Sunni scholar, in the book, Yanabi’ al-Muwarjdah says, “A Jewish man named Na’thal, went to the Prophet and among the questions he asked who would succeed him. The Prophet said, specifying them, “After me, ‘Ali ibn Abi Tahib and then my two Sons, Hasan and Husayn and after Husayn, nine Imams will follow from his children.”

The Jewish man said, ‘Name them.’

The Prophet said, ‘When Husayn leaves this world, his son, ‘Ali, and after him, his child Muhammad and after Muhammad his son Ja’far and after Ja’far, his son Musa and after Musa, his son ‘Ali and after ‘Ali, Muhammad. After Muhammad, his child, ‘Ali and after ‘Ali, Hasan and after Hasan, his child Muhammad al-Mahdi. These are the twelve Imams.” (Yanabi ‘al-Muwadat, p. 431).

In that same book another Tradition is quoted from Kitab Manaqib with their titles and it indicates that Imam Mahdi is in occultation and then he will arise and replace the oppression and tyranny which exists upon the earth with justice.” (Yanabi al-Muwadat, p.442).

Of course, there are many Traditions relating to this in Sunni sources. (Note this with care).

Whoever dies and does not know his Imam of Time.”

It is interesting to note that in the Sunni books, it is recorded from the Prophet, “A person who dies not knowing the Imam of his Time is as a man who lived in the Age of Ignorance.” (al-Majim al-Mufrist, vol. 6, p. 302).

This same Tradition in Shi’ite sources says, “A person who dies and does not recognize the Imam of his, dies in a time of ignorance.” (Sajad al-Aswar, vol. 6, p. 16).

These Traditions clearly show that a pure Imam lives in every age who must be recognized and whosoever does not do so, it is as if he had lived in an age of kufr and ignorance.

Is the Imam referred to in this Tradition that same person who rules the people? Ghengis’, Haruns and dependent leaders?

Doubtlessly, the answer is negative because many the leaders are corrupt and oppressors sometimes act according to the East or the West and depend on the orders of foreign governments and they will clearly be sent to hell.

Thus it becomes clear that in every age and period there is an infallible Imam who must be found and recognized.

Of course, proof of the imamate of each Imam and the Traditions of each Imam who would follow, all exists.

Think and Answer

1 What books have recorded the twelve Imams?
2. What do these Traditions say?
3. What unacceptable explanations have been given about these Traditions?
4. Have the names of the twelve Imams appeared in Sunni sources?
5. What other way exists to prove the twelve Imams?

The Tradition of Thaqalayn and Noah’s Ark

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Noah’s Ark

The Documentation of the Tradition of Thaqalayn

One of the famous Traditions among the ‘ulama of the Sunnis and Shi’ites is the Tradition of Thaqalayn.

A large group of the Companions, without any break, recorded this Tradition from the Prophet and some of the great ‘ulama say that 30 of the Companions have mentioned it (Sirah Halabi, vol. 33, p. 308)

A large group of the recorders have mentioned this in their books and there can be no doubt as to this Tradition.

The great scholar, Sayyid Hashim Bahrani, in his book, Ghayat al-Maram, mentions this Tradition with 39 documentations from the Sunni scholars and 80 documentations from the Shi’ite ‘ulama. Mir Hamad Husayn Hindi, another great scholar who studied this issue further, mentioned 200 Sunnis who have recorded this Tradition and he has compiled them in 6 volumes.

Among the individuals of the famous Companions who have recorded this are Abu Sa’id Khudari, Abu Dharr Ghifari, Zayd ibn Arqam, Zayd ibn Thabit, Abu Rafa’, Jabir ibn Matam, Huzaifah, Damarah Islami, Jabir ibn Abdallah Ansari and Umm Salimah.

The basic Tradition, according to Abu Dharr Ghifari, is that once when he was in the Ka’bah, he turned to the people and said that I heard that the Holy Prophet had said “I leave two things of value among you: the Qur’an and my family. These two will never separate from each other until they enter unto me in the Fountain of Abundance (kawthar) in Paradise. Thus, take care to follow what I have recommended” (Recorded from Jama’ Tarmjghi as from Niyabi’al-mawadah, p. 37)

This Tradition is found in the most reliable of the Sunni sources such as Sahih Tarmidhi Nisai Musnad Ahmad Kanz al-Amal and mustadrak Hakirn, etc.

In many of the books, this Tradition has been called Thaqalayn (two valuable things) and in some it is called khalifitin or two successors which do not differ in meaning.

It is interesting to note that in the various Traditions of Islam, this verse has been used by the prophet for the people on different occasions.

In the Tradition of Jabir ibn Abdallah Ansari, we read that he said this on the hajj on the day of Arafah.

It is recorded in a Tradition of Abdallah ibn Khattab that in Juhfah (an area between Mecca and Medina where some of the pilgrims enter the state of ihram).

It is recorded in a Tradition of Umm Salimah where this is said at Ghadir Khum.

It is recorded in a part of the Tradition during the last days of his blessed life, while he was on his death bed.

It is recorded in a Tradition he said this upon the pulpit in Medina (al-Marajat, p. 42)

Even famous Sunni scholars mentioned it ibn Hajar in his book, Sawaiq al-Mahraqah says from the Holy Prophet, “The Holy Prophet of Islam, after saying this Tradition, took ‘Ali’s hand and pulled him up and said, ‘It is ‘Ali and the Qur’an and the Qur’an and ‘Ali. They will not separate from each other until they enter unto me in the Fountain of Abundance” (al-Sawa’jn al-Mahraqah, p.75)

In this way, it becomes clear that the Prophet has expressed this as a principle many times and emphasized this and that he made use of many opportunities to express it so that it would never be forgotten.

The Content of the Tradition of Thaqalayn

Here, several points should be noted:

1. The introduction to the Qur’an and his family as ‘two caliphs’ or ‘two valuable things’ is clear proof that Muslims must never turn away from these two, especially with the condition in many Traditions where it states that, “If these two are released or freed from each other, you will be lost.”

2. Placing Qur’an beside his family and his family beside Qur’an is proof that as the Holy Qur’an will never be altered and that it will be preserved, the family of the Holy Prophet had the position of infallibility.

3. In some of these Traditions, it has been stated that the Prophet said, “On the Day of Resurrection, I will question you about how you behaved towards these two great souvenirs, to see how you have acted towards them.

4. No matter how we interpret the Ahlul Bayt, ‘Ali is the best confirmation. According to the repeated Traditions, he will never be separated from the Holy Qur’an nor Qur’an from him.

In addition to this, in the repeated Traditions, we read that when the verse was revealed about mubahilah, the Holy Prophet called ‘Ali, Fatimah, Hasan and Husayn, peace be upon them, and said, ‘This is my Ahlul Bayt.’ (Mash kat al -Masbaih, p. 568, printed in Delhi and Riyadh al-Nafarah, Vol. 2, p. 248, recorded from Muslim and Tarmidhi).

5. Even though it is not clear to us who are enclosed in this world what will be questioned of us, but on the Day of Judgment, we know from the Traditions, that the meaning of the Fountain of Abundance which is a special stream in Paradise with many special privileges is for the real believers, the prophets and the Ahlul Bayt and the followers of that school.

From what has been said, it becomes clear that the leadership of the ummah of Muslims after the Prophet is through ‘Ali and after him, also, through the Imams from this family.

The Tradition of Noah’s Ark

An interesting statement is recorded from the Holy Prophet, in both Sunni and Shi’ite books on Traditions, which is the famous Tradition of Noah’s ark.

In this Tradition, Abu Dharr says, “The Prophet said, ‘My family is like Noah’s ark. Whoever uses it will be saved and whoever separates from it will drown.” (Mustadrak Halcam, vol.3, p. 151).

This Tradition, which is also among the famous Traditions and mentions the necessity for the people to follow ‘Ali and the family of the Prophet after his death, has been emphasized.

Noting that the ark of Noah is a place of refuge and a means of salvation for when the great storm comes, this truth becomes clear that the Islamic ummah will be saved in the storm which came after the death of the Prophet through the Ahlul Bayt.

Think and Answer

1. What does the Tradition of Thaqalayn say and what benefits does it prove for the Ahlul Bayt?
2. Who recorded the Tradition of Thaqalayn?
3. What does Thaqalayn mean? And can other interpretations be given about its meaning?
4 In what situation did the Prophet say it?
5. Describe the Tradition of Noah’s Ark from the point of view of its content and documentation.

The Tradition of Manzalah and the Tradition of Yawm Ad-Dar

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Many of the great Shi’ite and Sunni commentators upon the Holy Qur’an say in commenting upon 7:142 that it refers to Moses, peace be upon him, leaving for 40 days to go to the place of the covenant and the selection of Aaron to succeed him, which have been recorded in the famous Tradition of manzalah.

The Tradition states when the Prophet was moving towards the battlefield of Tabuk (Tabuk was a place in the north of the Arabian peninsula which shared a border with the Eastern Roman Empire), he left ‘Ali in his place in Medina.

They informed the Holy Prophet that the Emperor of the Eastern Roman Empire had sent a great army to attack the Hijaz and Medina and Mecca so that they could kill the bud of the Islamic Revolution before its special human program and ideals of longing for the truth could be exported to its area.

‘Ali said, “Do you leave me among the women and children, not allowing me to go to the battle of jihad and seek honor there?”

The Holy Prophet said, “Are you not satisfied to be to me as Aaron was to Moses except that there will be no Prophet after me?”

These words can be found in the most famous books on the Traditions as recorded by the Sunnis, that is, namely, Sahih Bukhari and Sahih Muslim with the difference that in the former, all of the Tradition has been recorded and in the latter, all of the Tradition appears once and then in another place only the sentence, “Are you not satisfied to be with me as Aaron was to Moses except that there will be no Prophet after me?” appears by itself.

This has been recorded in many of the books of the sunnis, including the Sunan ibn Majah, Sunan Thirmidi, Musnad Ahmad and many others. The Companions who have recorded it are more than 20 people, among whom are Jabir ibn Abdallah Ansari, Abu Sa’d Khadani, Abdallah ibn Mas’ud and Mu’awiyah.

Abu Bakr Baghdad in the History of Baghdad records from ‘Umar ibn Khattab, the following, “He saw a man who was speaking in an unworthy manner to ‘Ali.

‘Umar said, ‘I think you are a hypocrite because I have heard that the Prophet said, “‘Ali is in relation to me as Aaron was to Moses, other than that after me there will be no Prophet.”

It is notable that from the respected source of the Traditions, it can be seen that the Prophet of Islam did not only use this sentence on the occasion of the Battle of Tabuk but that he repeated it seven times on various occasions which shows its generality of meaning:

On the day when the covenant of brotherhood (al-mawakhat awwal Mecca) was made among the brothers in Mecca, the Prophet chose ‘Ali as his brother and repeated this same sentence.

On the second day of al-Mawakhat, when the day of brotherhood between the Emigrants and the Helpers was repeated, this was repeated and the Prophet once again repeated the Tradition of Manzalah.

On that day when the Holy Prophet ordered that the doors which opened from the homes onto the mosque should be closed and he only allowed ‘Ali’s door to remain open, he repeated this same sentence.

Thus it was stated on the occasion of the battle of Tabuk and three other times, the documentation of which is found in the books of Sunnis scholars. There is, then, no room for doubt neither from the point of view of documentation nor from the point of view of the generality of the meaning.

The Content of the Tradition of Manzalah

If we study the above Tradition, and we put aside any pre-judgments, we can make use of this Tradition to show that all of the positions which Aaron had among the Bani Israel in respect to Moses, ‘Ali had except as to the Prophet because no other conditions exist in the Tradition.

Thus, we can conclude that:

1. ‘Ali was the choice of the ummah after the Prophet (as Aaron had such a position).

2. ‘Ali was the minister and consultant or special assistant to the Prophet and a partner in his leadership because the Qur’an has proven this for Aaron (see 20:2932).

3. ‘Ali was the successor to the Prophet and as long as he was present, no one else could take this position, as Aaron had this in relation to Moses.

The Tradition of Yawm Ad-Dar

According to that which has appeared in Islamic history, the Prophet in 3 AH was assigned to make open his invitation which he had kept secret until then. As the Holy Qur’an says:

“And admonish your nearest kinsmen.” (26:214)

The Holy Prophet called his close family to the home of his uncle, Abu Talib. After they had eaten, he said, “O sons of Abdul Muttalib, I swear that I know no one among the Arabs who has brought anything better than what I have brought. I have brought the goodness of this world and the next and God has ordered me to invite you to these precepts and I will befriend one of you to be my brother and my successor.”

No one showed any interest in his proposal, other than ‘Ali, peace be upon him, who was the youngest among them. He arose and said, O Prophet of God, I am your helper upon this way.” The Prophet put his arm around his neck and said, “This brother is my inheritor and my successor among you. Listen to his words and obey his orders.”

But the lost tribe did not accept and turned to magic.

The above famous Tradition is called Yawm ad-Dar (the day of the invitation in the home). It is clear proof that many of the Sunnis scholars like ibn Abi Jarir, ibn Abi Hatam ibn Mardawiyah, Abu Na’im, Biliaqi, Thalibi,Tabari, ibn Athir, Abu al-Fada and others have recorded it (for further information see al-Marajiat, p. 130 and Kitab al-Haqaqah al-Haqq, vol. 4, p. 62).

Whenever we study this Tradition, without any prejudgments, the truth of ‘Ali’s caliphate and wilayat becomes clearer to us because it refers directly to caliphate and leadership.

Think and Answer

1. What is the Tradition of Manzalah? How many People have confirmed it?
2. What was the content of the Tradition of Manzalah and what position did it prove for ‘Ali?
3. Aaron had what position in relation to Moses, according to the Holy Qur’an?
4. Which scholars have recorded the Tradition of Manzalah?
5. What does the Tradition of Yawm ad-Dar and its content and documentation show?

Imamate in the Traditions of the Holy Prophet

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When we study the Traditions of Islam written in books, in particular the books of the Sunnis, a researcher encounters an abundance of Traditions of the Holy Prophet which prove the station of the imamate and vicegerency of ‘Ali, peace be upon him.

Researchers are surprised that with ail of these Traditions, any doubt should remain on the issue, much less that a person would want to chose a way that is different from the way of the Ahlul Bayt.

These Traditions, which reach into the hundreds (like the Tradition of Ghadir), and tens of other Traditions recorded in tens of famous books are so clear that if one were to follow them, even if one were to put aside following the dictates of a religious authority, the issue would still be so clear that no further proof would be necessary.

As an example, several famous Traditions in this area will be presented and or those who wish to study further in this area, we will mention the sources in which they may do so. (See al-Maraj’at and al-Ghadir).

1. The Tradition of Ghadir

Many of the historians of Islam have written that the Holy Prophet of Islam, towards the end of his life, after the ritual pilgrimage (hajj), spoke to many of the old and new Muslims who, in faith, had come from all over the Hijaz region to perform this ritual, at the time of the return from Mecca, in the area of Jufah, between Mecca and Medina, when they reached a wilderness known as Ghadir Khum, which was a crossroads which separated the people of the Hijaz.

Before the Muslims separated from each other to each go to their particular area of the Hijaz, the Prophet ordered his followers to stop. Those who were ahead were invited to return and those who had remained behind, caught up with them.

The weather was very hot and burning. There was no roof to shelter them. The Prophet informed them that they should all gather to listen to a new command from God which would be expressed during a sermon.

A pulpit was prepared by saddles placed upon a camel and the Holy Prophet mounted the pulpit and addressed the gathering.

“I will soon accept God’s invitation (to death) and I will leave you. I am responsible and you are responsible.

How will you bear witness to me?”

The people said, “We swear that you have carried out your mission and that you have done your best to guide us. May God bless you.”

The Prophet said, “Do you swear to the worship of the One God, to my Divine mission and to the truth of the day of the Resurrection when the dead shall be raised on that day?” Everyone answered, “Yes. We so swear.” He said, “May God be my witness…”

Then he said, “O people! Do you hear me?” They said, “Yea,” and following that, every one was silent and other than the sound of the breeze, nothing could be heard. The Holy Prophet then said, “Now say what you will do with these two valuable things which I leave behind.”

A person from among the multitude cried out, “What two valuable things?”

The Holy Prophet said, “First, the Book of the Holy Qur’an and do not remove yourselves from it so that you be led astray. The second valuable souvenir which I leave among you is my family. God the Almighty has informed me that these two will never separate from each other; they will join me in heaven and you will be destroyed if you part from these two. If you remain behind, again, you will be destroyed.”

The Holy Prophet looked around him. He was looking for someone. Then he saw ‘Ali. He bent down and took his hand and pulled him up so that the whiteness under the arms of both showed and all of the people saw him and recognized him.

Here the voice of the Holy Prophet became louder and clearer. He said, “What person from among all people is the most worthy of the believers?”
They answered, “God and the Prophet know best.”

Then he said, “God is my Master and Leader and I am the master and leader of the believers and I am most worthy among them.” Then he added, “Whoever I am the master and leader of, ‘Ali is his master and leader.” He repeated this three times and according to some Traditions, four times. Then he raised his head to the heavens and said, “God loves his friends, and hates those who hate him.

Befriend his friends and leave those who do not befriend him. Know that his is in the right and that he follows the right.”

Then he said, “All of those present, tell all of those who are absent.” The people were still gathered when Gabriel, the trustee of God’s message appeared and revealed verse 58 of surah 5 to the Holy Prophet.

Then the Holy Prophet said, “I praise God. I praise God because he has completed his message and his blessings have ended for me and His satisfaction with my message and the wilayat of ‘Ali has been announced after me.”

A great commotion appeared among the people and then they congratulated ‘Ali for the station he had been given. Abu Bakr, Umar, in the presence of the crowd said to ‘Ali, “Congratulations to you, O son of Abu Talib, you have become my leader and leader of all of the people, men and women who have faith.”

The above Tradition has been recorded in varying versions, some quite lengthy and some short, by many of the scholars of Islam in their books. This Tradition is greater than for one to deny or doubt that the Prophet said it. The scholar, Allamah Amini, in his famous book al-Ghadir mentions 110 people among the Companions and followers of the Prophet and 360 famous books on Islam in which it has been recorded and it has appeared in many of the books of the Sunni brothers on Traditions.

Even a large group of the scholars of Islam have written independently about this Tradition, including Allamah Amini who himself has written an excellent, independent book about the particularities of this Tradition. The names of 26 Islamic scholars have been included in a separate book.

A number of the people who have seen this Tradition as being something which cannot be denied, have tried to deny it in discussing the issue of imamate and caliphate and have said that the word mula’ (master) here means friend whereas if one notes the Tradition with care, the conditions under which it was recorded and the place where it was recorded, it is clear that the intention behind it was none other than imamate and wilayat in the sense of leadership of the people:

a. The verse on endeavoring to have Islam be better understood, which we have presented in the previous discussions, and before this, the situation in which it descended with the strong tone of recitation which appeared in it, well shows that the words are not about friendship and normal or average honesty because the was no place for such concern and all of this importance and emphasis was not necessary.

Also the verse of Ikmal ad-Din which was revealed after that shows that the above issue was extremely important like the issue of leadership and the successor to the Prophet which was relevant.

b. The method in which the Tradition was stated with all of the introductory remarks in the burning wilderness, with the extensive sermon, having the people swear to their beliefs and in a sensitive time and place are all proof of our claim.

c. The congratulations which the various groups of people gave to ‘Ali and the poems that poets recited that day and on the following days, all are proof of this expression that the words are about the selection of Hazrat ‘Ali to the position of imamate and wilayat and nothing else.

Think and Answer

1. Describe the story of Ghadir.
2. Narrate the Tradition of Ghadir with several proofs which have been mentioned about the Prophet in several famous books on Islam.
3. Why does the word mula in the Tradition of Ghadir refer to imamate and leadership and not friend?
4. What prayer did the Holy Prophet recite and what were the events of Ghadir concerning the rights of ‘Ali?
5. Where are Ghadir and Jahfah?

The Qur’an and Imamate

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Quran

The Qur’an, this great heavenly book of ours is the best guide in all areas and in the area of imamate, also, it presents the issue from its various dimensions.

1. The Qur’an says that Imamate comes from God

Just as we previously showed in the story of Abraham, peace be upon him, the Qur’an refers to the state of imamate and leadership of Abraham, peace be upon him, to follow the stage of prophethood, Divine mission and passing the difficult tests presented to him. It says:

“And remember that Abraham was tried by his Lord with certain commands which he filled. He said, ‘I will make you an Imam to the nations.” (2:124)

The Holy Qur’an and various histories show that he attained this stage after struggling with the idol worshippers of Babel, his migration to Damascus, his building of the Ka’bah and taking his child, Isma’yl, to the place of sacrifice.

If prophethood and the Divine mission must be determined by God, imamate and leadership must also be determined by God for it relates to all aspects of the human being and it is to help direct them towards perfection. This is not something that the people may do. The Holy Qur’an says:

“I will make You an Imam to the nations.” (2:124)

In another verse it says,

“And We made them leaders guiding (men) by Our Command and We send them Inspiration “(21:73)

Similar, to this, it can be shown in other verses of the Qur’an that God must select Imam and beyond this, at the time when we read that Abraham asked that his offspring be included, he was told:

“But My promise is not Within the reach of wrong doers.” (2:124)

It says that his prayer will be answered but those who had committed oppression would never reach this high station.

Noting the fact that an oppressor, both in the meaning of the word as well as the logic of Qur’an, has an extensive meaning, including the clear and hidden sins of polytheism and any kind of oppression against other people and noting that only God can know this in a complete and perfect way, because only God is aware of what goes on inside people, it is clear that only God can select the person for this stage.

2. The verse on Preaching the Mission

“O, Prophet, Proclaim the (Message) which has been sent to thee from your Lord. If you do not, you would not have fulfilled and proclaimed His Mission. And God will defend you from men (who corrupt) for God guides not those who reject Faith.” (5:67)

The tone of this verse shows that the assignment is a heavy one which has been placed upon the Prophet’s shoulders. He was anxious about the mission which might possibly meet up with opposition from the people.

Thus the verse tells the Prophet that God commands the endeavors to have Islam be better understood and give him security and that he will be protected.

This important issue clearly does not relate to monotheism and polytheism in the struggle with the enemies from among the Jews and hypocrites, etc. because at the time of the revealing of this verse, this issue had been completely solved.

And, also, the announcing of the normal precepts of Islam did not have these dangers. From the external interpretation of the verse, it can be seen that it was a command which was of the same weight as the Divine mission. That is, if endeavors were not made, the truth of the Divine mission would not have been expressed.

Can this command, then, be anything other than the selection of the successor to the Prophet? In particular, since the verse was revealed at the end of life of the Holy Prophet and it relates to the issue of the caliphate, which is the continuation of the issue of prophethood and the Divine mission of the Holy Prophet.

In addition, there are many Traditions recorded from a large group of the Companions of the holy Prophet including Zayd ibn Arqam, Abu Sa’id Khudri, ibn ‘Abbas, Jabir Abdallah Ansari, Abu Hurayrah, Hudaifah and ibn Ma’sud.

Some of these Traditions have come to us through eleven ways and a large number of them are from the Sunni scholars, both – these who transmit the Traditions, historians as well as recorders which say that the above verse was about ‘Ali, peace be upon him, and that it was revealed on the day of Ghadir. (For further information, see the books Ahqaq al-Haqq, al-Qadir, al-Marja‘at and Dalail al-Sadaq).

We will discuss the events of Ghadir, with the Will of God, in the section on Traditions but here we will simply remind ourselves that this is a clear sign because the Prophet of Islam was duty-bound to announce on the return from his last hajj and at the end of his life that he had officially selected ‘Ali, peace be upon him, as his successor and introduce him to the people.

3. The Verse on Obedience to the Commanders

“O you who believe! Obey God and obey the Prophet and those charged with authority among you…” (4:59)

Here, the command to obey ‘those charged with authority’ directly follows the obedience to God and the Holy Prophet.

Does it mean ‘those charged with authority’ as leaders and rulers in every age and in every environment? But are Muslims of each age and in each country obliged to follow the commands of the leaders without question (as some of the Sunnis say)?

This does not agree with any kind of logic because most of the leaders, in the various ages, were deviated, polluted, affiliated and oppressive.

Does this verse say to obey the rulers upon the condition that they are not rulers against the precepts of Islam?

This also does not fit with the generalization of the verse.

Does it mean that they are only to obey the Companions of the Prophet? This also does not agree with the extensiveness mentioned in the Holy Qur’an to include all ages and times.

Thus we can conclude that which is meant by the infallible leaders who exist in every age and in every era, obedience of whom is unconditional and obligatory and his commands, like the commands of God and the Prophet, must be carried out.

There are many Traditions in Islam in this area and the fact that those charged with authority has been related to ‘Ali or the infallible Imams is further proof of this. (For further information see the Tafsir Nemunah, vol. 3, p.435).

4. The Verse of Leadership (Wilayat)

“Your (real) leaders are (no less than) God, His Apostle and the (fellowship of) believers those who establish regular prayers and regular charity when they bow down humbly (in worship).” (5:55)

The Qur’an relies upon the word innamah which in Arabic refers to exclusiveness: the Wali and leader of the Muslims is exclusive to three people: God, the Holy Prophet and those who have found faith and who pay the zakat at the time of the ruku’.

There is no doubt that what is meant by leadership is not the friendship of Muslims with one another because friendship with one another does not need to have the word unconditional added to it.

All Muslims are friends with each other even though, at the time of the ruku’, zakat is not paid. Thus wilayat’ here means the spiritual and material leadership, in particular, since it is placed along side the wilayat of God and the wilayat of the Prophet.

This point is also clear that the above verse, with the situation in which it appears, refers to a particular person who has paid the zakat while in the state of ruku’ because otherwise it is not necessary that one pay the zakat while in that state; this is a sign, not a description.

The totality of this, then, shows that the above verse refers to the meaningful story of ‘Ali, peace be upon him, in particular, since he was in the midst of the ruku’ when a needy person came to the mosque of the Prophet to seek help.

No one answered the needy person but in that state, ‘Ali, peace be upon him, with his right hand, indicated his finger with a ring on it. The needy person took the valuable ring. The Prophet saw what was going on with the corner of his eye.

After his ritual prayer ended, he raised his head and said, “God! The brother of Moses has asked that you extend his spirit and make things easy for him and cut the difficulty of his tongue, and have Aaron be his helper and assistant…

O God! I am Muhammad, the Prophet, and the person you selected, opened my chest and made my work easy and from among my family, have ‘Ali be my helper so that through him, my back will be strong and firm…”

The Prayer of the Holy Prophet had not as yet ended when Gabriel appeared and revealed the verse above.

It is interesting to note that many of the recorders of the Traditions who are famous Sunnis, and their historians and commentators, say that this verse refers to Hazrat ‘Ali and more than 10 of the Companions of the Holy Prophet.

There are many verses about wilayat but we have only mentioned four verses in relation to this issue.

Think and Answer

1. According to the Holy Qur’an, who is to select the Imam?
2. When was the command to endeavor to have Islam be better understood revealed and what is the content of it?
3. In relation to what person is it reasonable to have unconditional obedience?
4. For what reason does the verse, “Your (real) friends are (no less than) God,” (5:58) refer to the leader ship and imamate?
5. In all of the verses of the Qur’an about the issue of wilayat’, what point can be made?