Chapter 12
How Will
the Imam Know That the Time for the Appearance (Zuhur)
Has Come?
The meeting started on time. Dr. Jalali welcomed
the group and opened the session with his question.
Dr. Jalali:
How will the Imam of the Age know that the time for his emergence
has arrived? If it is said that at that moment he will receive
the information from God, then it becomes necessary that he too,
like the Prophets, receives revelation. In that case there would
be no difference between a Prophet and an Imam.
Mr. Hoshyar:
First of all, it must be pointed out that both the rational arguments
and hadith that speak about the Imamate regard it possible
that the sacred existence of the Imam has contact with the hidden
world. At times of dire necessity the Imam is empowered to know
such religious truths. In some traditions it is reported that
the Imam can hear the voice of an angel, although he does not
see him.[1]
Consequently, it is possible that God, the
Almighty, might inform the twelfth Imam through inspiration. Imam
Sadiq has related:
One of us, the Imams, is victorious although
in concealment. When God wills to make his task public He will
impact his heart with a hint, and he will emerge and take charge
of the affairs with God's command.[2]
It is reported by Abu Jarud, who came to meet
with Imam Baqir and asked him to tell him about the Master of
the Command. The Imam said:
At night he would appear to be one of the most
fearful persons, whereas in the morning he will turn into one
of the most confident and secure persons. His program will be
revealed to him in a matter of one night and a day.' Abu Jarud
went on to ask: "Will he receive revelation?" The Imam
said: "Yes, he will receive revelation. But it will not be
the revelation Prophets receive. Rather, it will be a revelation
similar to the one ascribed to Maryam, the daughter of 'Imran,
to the mother of Moses and to a honey bee. O Abu Jarud, the Qa'im
of the family of the Prophet is more respectable than Maryam,
the mother of Moses and a honey bee!"[3]
These and other similar traditions suggest
that the Imams too receive revelation and inspiration, while the
difference between the two divinely ordained offices of the Prophet
and the Imam remains intact. After all, the Prophet is the lawgiver
and received the norms and the injunctions of the Shari'a through
revelation. On the other hand, the Imam is merely a protector
of the law who does not receive the injunctions and the laws through
revelation.
Moreover, it is possible that the Prophet has
informed the Imams about the actual time of the Mahdi's appearance,
through his provision of some indications about the signs of appearance
that shall occur at the time. The Imam of the Age is also awaiting
the fulfillment of these signs. For instance, in the following
tradition the Prophet is reported to have predicted the emergence
of the Mahdi. He said:
When the time of the zuhur arrives,
God will bring the sword and the standard of the Mahdi to a sound
calling out: 'O God's friend, rise and kill the enemy of God!'[4]
One piece of probable documentation that is
provided in the hadith is the tradition that describes
God's sealed instructions given for each Imam about their role
by means of a revelation to the Prophet who handed that scroll
to 'Ali b. Abi Talib. When 'Ali assumed the caliphate he opened
the scroll and read the instructions for him and followed them
during his public mission. Similarly, each Imam following him
did the same thing during their period of Imamate. At present
the sealed scroll with the instructions for the twelfth Imam is
with him.[5]
The Preparation
for the Emergence Will Take Place Overnight
There are many traditions from the Imams that
describe the events in the last days before the rise of the Mahdi
which will actually prepare the way for his revolution and its
ultimate success. Moreover, these events will occur overnight,
advancing his plans and ushering in the final advent. For instance,
in a tradition reported by 'Abd al-'Azim Hasani, he cites Imam
Jawad saying:
'Our Qa'im is that Mahdi who should be awaited
during his occultation and should be obeyed when he appears. He
will be my third descendant. I solemnly declare by swearing upon
God who selected Muhammad to be His Prophet and favored us with
the Imamate that if there remains only one day in the life of
this world, God will prolong it so much that the Mahdi will appear
and fill the earth with justice and equity as it is filled with
tyranny and wickedness. God will carry out His reform work overnight
just as He accomplished the task He assigned to Moses overnight
when he went to fetch fire for his wife and returned with the
crown of Prophethood.' He then added: 'One of the best deeds of
our followers is to await for deliverance [through our Qa'im].'[6]
Similarly, the Prophet declared that the Mahdi
is among his descendants and that God will accomplish his task
overnight.[7] Imam Sadiq related a tradition
in which he explained the reason for keeping the birth of the
twelfth Imam concealed and then added: 'God will help him accomplish
his task overnight.'[8] Finally, in a tradition
from Imam Husayn, he says: 'In my ninth descendant a tradition
from Joseph and a tradition from Moses will recur. He will be
the Qa'im from the ahl al-bayt. God will help him accomplish
his task overnight.' [9]
Awaiting
Deliverance through the Appearance of the Imam
Dr. Jalali:
What are the Muslims supposed to do during the period of occultation?
In other words, what are their obligations during this period?
Mr. Hoshyar:
Our scholars have identified and written in their books certain
things Muslims ought to do during the occultation: to pray for
the twelfth Imam; to do charitable works for him; to perform hajj
and to appoint someone to do that on his behalf; to seek his help
and assistance in times of difficulty, and so on. There is no
doubt that all these suggestions are praiseworthy and there is
no need to enter into any discussion about them. However, the
most important obligation mentioned in the sources and that which
needs further elaboration is awaiting deliverance through him
(intizar faraj). To some extent, this obligation has been
neglected and no detailed discussion about it has been undertaken.
There are many traditions from the Imams, both recommending the
awaiting and enumerating its merits and excellences, during the
occultation. Let us cite some examples:
Imam Sadiq (peace be upon him) says:
Any one who dies with the love (wilayat)
of the ahl al-bayt while awaiting deliverance [through
the appearance of the Qa'im], resembles the one who will be in
the Qa'im's tent.[10]
Imam 'Ali Rida (peace be upon him) reporting
from his forefathers and from the Prophet relates the hadith
from the latter, who said: 'The best deed of my community is to
await for the deliverance.'[11]
Imam 'Ali b. Abi Talib (peace be upon him)
says:
Any one who awaits our government, resembles
the one who, in the way of God, has rolled in his own blood.[12]
In another tradition Imam Rida praises the
one who awaits the deliverance, and says:
How praiseworthy are patience and awaiting
for deliverance! Have you not heard that God says in the Qur'an:
"You await, and We too are awaiting?" So be patient
because deliverance will come after despair. Those who were before
you were even more patient than you.[13]
There are numerous traditions on a similar
theme. The Imams always used to advise their followers to await
deliverance. They reminded them that the mere act of awaiting
for deliverance is a kind of emancipation. The one who awaits
is like the one who fights against the disbelievers on the battlefield
and has rolled in his own blood. As such, there is no doubt that
the most weighty obligation for Muslims during the occultation
is to anticipate deliverance. Let us now consider the meaning
of this awaiting or anticipating deliverance.
How can a person who anticipates deliverance
acquire the greatest reward that accrues to the one who does good?
Is it sufficient for the one awaiting the deliverance to materialize
to just say with their tongue that they are awaiting the appearance
of the Imam of the Age? Or, perhaps, from time to time, he should
cry out and pray: "O God, send the deliverance through the
Imam of the Age!" Or, after the daily prayers or in the holy
shrines he should beseech God to hasten the deliverance! Or, following
the blessing on the Prophet and his family he should add: allahumma
'ajjil farajahu-shsharif, meaning, "O God, hasten the
deliverance through this noble [Imam]!" Or, maybe he should
read the special prayer of nudba (lamentation) on Friday
mornings with a loud lament and sob.
All these recommendations are in their own
place fitting. However, I do not think that by merely saying these
things a person can attain the true benefit of awaiting the deliverance,
whose excellences are enumerated in several traditions on the
subject. Especially the comparison of the one awaiting the deliverance
with the one dying on the battlefield fighting against the enemy
of God, as related in one of the hadith above, cannot be
just an exaggeration, since it is coming from the Imam to whom
no false statement can be ascribed.
Imagine a person or persons who escape from
every kind of social responsibility, from the moral responsibility
of commanding the good and forbidding the evil, from taking a
stance against corrupt and sinful behavior, from doing anything
to stop injustices, by simply saying: 'O God, let the deliverance
through the Imam of the Age be imminent so that he can prevent
this corrupt behavior!' Can your conscience accept that this person's
status is comparable to the status of the who is killed defending
his religion? Can he be equal to the one who has sacrificed all
his wealth, his family, and his comfort and security in the way
of God and attained the status of a martyr?
To be sure, there is a deeper meaning and significance
to the act of awaiting the appearance of the Imam. In order to
understand that let me preface the discussion with two general
observations:
First, in the light of the traditions dealing
with the function of the Mahdi, it is possible to suggest that
the program that the Imam intends to implement is ideal, comprehensive
and, of course, difficult. It has as its target the reform of
the entire world, the defeat of the forces of tyranny and wickedness
in their entirety, the raising of Islam as the official religion
of all the inhabitants of this world, the removal of prejudices
and wrong attitudes from the minds of the people so that they
can all live in peace and harmony under the government of God.
In addition, the Mahdi's revolution aspires to found a global
community under one God, one religion, and one ideal system of
law, and to bring all other communities under the united flag
of Islam. Obviously, such a goal is not easy to accomplish. This
program is practicable only when the human mind is prepared to
accept those goals and to go beyond the narrow confines of materialistic
ideologies to realize the value of God's guidance for humanity.
The need for the revolution and the desire to promulgate the divine
blueprint for an ideal human society have to come from the people
who have actively participated in preparing the way for the twelfth
Imam to launch his program for the new world order.
Second, in view of several traditions reported
from the Imams, it appears that the Imam of the Age and his supporters
will overcome the forces of disbelief and godless materialism
by undertaking jihad. It will be with the power of just
warfare that the forces of God's enemy and the supporters of disbelief
and injustices will be exterminated. There are numerous traditions
that speak about the impending use of force to achieve the goal.
For example, Imam Baqir said:
The Mahdi resembles his grandfather Muhammad
(peace be upon him and his progeny) in the way in which the latter
began his struggle with the sword. He will kill the enemies of
God, His Prophet, and those who have oppressed the people and
have led them astray. He will gain victory through sword and creating
fear [in the enemy]. None of his army will face defeat.[14]
A companion of Imam Baqir by the name of Bashir
told the Imam:
People say that when the Mahdi launches his
revolution his tasks will become easy for him and there will be
no bloodshed even to the smallest measure of a wound made for
the purpose of cupping.
The Imam said: 'By God, that is not the case.
If such a thing were possible it would have taken place for the
Prophet. On the contrary, his teeth were wounded and his forehead
injured on the battlefield. I solemnly declare that the revolution
of the Master of the Command will not take place without our endeavors
on the battlefield and without our blood being spilt.' He then
wiped his forehead with his hand. [15]
The traditions suggest that the victory of
the Mahdi's revolution will not simply be the result of God's
endorsement and endowment of some hidden power to the Imam. It
is not expected to succeed without manifest forces like a miracle
that brings to fruition its program of reform and revival; victory
does not depend on the ordinary course of events. Besides this
divine endorsement the revolution will rest upon a well-equipped
army that is capable of handling the most advanced weaponry in
the contemporary arsenals.
With these observations derived from different
traditions about the final revolution under the Mahdi we can begin
to understand the preconditions for the advent of the Imam. This
will also help us in grasping the responsibilities Muslims have
towards this revolution, and then in judging whether Muslims today
are ready to actively support this difficult task and whether
their awaiting for the establishment of the ideal rule under the
Qa'im has any merit.
My own understanding, which is based on the
traditions from the ahl al-bayt, indicates that the most
important duty of the Muslims during this period when the twelfth
Imam lives a life of invisible existence (ghayba) is, first
of all, to work diligently at reforming ourselves from within
and with all the necessary seriousness. Muslims should adorn themselves
with Islamic virtues, perform all the duties that are made obligatory
on them, and apply the directives provided by the Qur'an in their
daily lives. Second, they should extract the social teachings
of Islam from the teachings of the Qur'an, the Prophet and the
ahl al-bayt, in order to execute those perfectly in their
societies. By implementing the Islamic economic programs they
should resolve their economic problems and fight against poverty,
unemployment, and concentration of illicit wealth. By adopting
the divinely ordained laws they should rid themselves of injustices
and corruption. In short, they should commit themselves to set
in motion the realization of an Islamic political, social, economic,
and legal system, and present this to the world as a viable alternative.
More importantly, Muslims should learn modern
sciences with extreme seriousness in order to not only benefit
themselves but also other societies around the world. They should,
in fact, seek to be the leaders in all fields of human knowledge.
Through their own religious and scientific progress they should
demonstrate to the entire world that Islamic laws and ethics can
serve as the ideal global system that strikes the balance between
this and the next world. Moreover, by combining the concerns of
a complete legal codex with the spiritual and moral concerns of
the Islamic system, Muslims can become the source of emulation
for a humane political, social and economic system.
In other words, Muslims have the obligation
of excelling in every possible field related to the betterment
of human society in order to provide each discipline with the
moral and spiritual dimensions that Islam seeks from its followers.
It is only then that they can expect to lead and to establish
an ideal Islamic system under the leadership of the Mahdi. Those
who are engaged in these endeavors to make the revolution of the
Mahdi possible and successful are the ones who are truly awaiting
for deliverance through the appearance of the twelfth Imam (peace
be upon him). These hard-working, self-sacrificing individuals
are the soldiers of the twelfth Imam and can be compared with
those who are actually on the field of battle fighting the forces
of evil and wickedness.
As for those people who expect their problems
to be solved by the political, social, and economic system created
by those who have no commitment to the faith or to its moral and
spiritual components, have so far created systems which give rise
to inequalities, immoderation in spending, injustices in distribution
of resources, and the many other evils with which humanity is
confounded today. The situation is so desperate that it is hard
to imagine the level of exploitation, corruption, and conflict
that is generated by the new wealth and power, the byproducts
of scientific and technological advancements. The rich countries
intend to dominate; the poor countries have shamelessly submitted
to the overbearing compromises negotiated by their own rulers,
the majority of whom are corrupt and morally bankrupt. In order
to remain in power, they have sold out their own peoples and countries
to their powerful masters, who make for them their decisions through
a remote control of providing destructive military hardware for
use against their own citizens. Now, individual Muslims who sit
around and do not even think about these matters that face their
fellow Muslims cannot be said to anticipate the appearance of
the twelfth Imam. These people do not have the necessary preparation
to institute Islamic world government, even if they repeat a hundred
times: allahumma 'ajjil farajahu-shsharif, meaning, "O
God, hasten the deliverance through this noble [Imam]!"
This is what I have understood from the traditions
that speak about the merits of anticipating the appearance of
the twelfth Imam (peace be upon him). The entire philosophy of
intizar ('awaiting,' 'anticipation') is summed up by Imam
Sadiq who said:
Prepare yourselves for the revolution of our
Qa'im, even if it means to gather an arrow [for fighting God's
enemies.][16]
Abd al-Hamid Wasiti mentioned to Imam Baqir:
'In anticipation of the occurrence [of the Qa'im's revolution]
we have even withdrawn from engaging in trade!' The Imam said:
O 'Abd al-Hamid, do you think that the one
who has given up his life in the way of God, God does not make
deliverance guaranteed for him? By God, God will certainly deliver
him. May God have mercy on the one who keeps our mission alive.
Abd al-Hamid asked: "What happens if I
die before the deliverance comes?" The Imam replied:
Any of those who say: 'If I meet the Qa'im
I will help him,' then such a person will share the status of
the one who will have fought near the Imam [defending him]. Indeed,
he will share the status of the one who will have been killed
[defending him].[17]
According to Abu Basir, one of most prominent
companions of the sixth Imam, one day Imam Sadiq told his companions:
"Should I inform you about a deed without which God does
not accept people's achievements?" Abu Basir told the Imam
to do so. The Imam said:
To bear witness about God's unity and Muhammad's
prophethood; to acknowledge God's commands and prohibitions; to
love us and disassociate from our enemies; to accept the authority
of the Imams, and to act with piety and seriousness; to adopt
gentleness and to await the deliverance through the appearance
of the Qa'im.
He, then, went on to say:
We will have the authority, which God will
establish at the proper time. Whoever wishes to be a companion
and close associate of our Qa'im should await deliverance through
him. Moreover, such a person should adopt piety and virtuous life
and continue to anticipate our Qa'im in that state. If they live
like that and if they die before the advent of the Qa'im, then
they will reap the reward of someone who has actually been with
the Qa'im. O my followers, be serious and work hard while awaiting
the Qa'im's emergence. O you who are blessed with God's mercy,
may you taste the sweetness of the final victory.[18]
*******
Investigation
into the Traditions against the Rise (qiyam)
Engineer Madani:
Mr. Hoshyar! From your discussions on the subject of awaiting
the appearance of the Mahdi, it would seem that during the occultation
of the twelfth Imam the Shi'is are required to adopt an active
posture and work to establish an Islamic government, to endeavor
to execute an Islamic political and social system, and to engage
in the jihad to achieve all that. By doing so, as you have
pointed out, they would be actually preparing the way for the
emergence of the Imam to launch his global revolution. I suspect
that your interpretation might not be in agreement with the subject
of some other traditions. As you know there are a number of traditions
which forbid any involvement of the Shi'is in the revolutionary
movements before the rise of the Mahdi. It would be highly beneficial
to discuss some of those traditions.
Mr. Hoshyar:
I am grateful to you for reminding me of a different perspective
on the philosophy of awaiting. It is relevant to investigate these
traditions in order to evaluate their authenticity. Thus, first
we should examine their chain of transmission to determine their
reliability. Second, we should examine their content to determine
the validity of the view that is derived from them. However, let
me preface our investigation into these two areas by a general
remark on the following two topics:
(1) The question of governance in religion
(2) The investigation of the hadith-reports
Governance
within Religion
On the basis of the teachings of Islam one
can say that Islam is not a religion confined to belief and worship.
It is a complete system of belief, worship, ethics, politics and
society. Islamic principles and teachings can be generally classified
into two parts:
(1) Individual injunctions that are required
of each believing man and woman, such as the five daily prayers,
fasting of Ramadan, ritual purification, annual pilgrimage, and
so on. A person does not need a government or social organization
in order to carry these out. He is capable of performing them
on his own, because these injunctions deal with the God-human
relationship.
(2) Collective injunctions that are required
of a group of believers, such as engaging in just war (jihad),
commanding the good and forbidding the evil; administering justice,
resolving conflicts, instituting legal punishments, and so on.
These injunctions are social and political, dealing with the individual's
relationship to other humans. As a member of a society, each person
needs to learn to respect the rights of others and to protect
his own. God has provided principles of inter-personal human relationships
which are fundamentally based on justice and equity. Hence, the
Islamic system has taken care to regulate this relationship with
due consideration to cover all spheres of humans' involvement
with each other. In other words, Islam provides a comprehensive
legal and religious system that caters to the needs of the society
without making any distinction between temporal and spiritual
realms of human existence. For instance, jihad in God's
way is an obligation to defend oneself and others living in the
society. Islamic law furnishes all the necessary regulations to
cover every aspect of the Muslim community's obligation to defend
and fight for its rights. Thus, the Qur'an in requiring the obligation
of jihad says:
Fight them, till there is no persecution and
the religion is God's. (Baqara [2], 193)
But if they (i.e., the unbelievers) break their
oaths after their covenant and thrust at your religion, then fight
the leaders of unbelief; they have no sacred oaths; haply they
will give over. (Tawba [9], 12)
There are numerous such verses that indicate
that Muslims have an obligation to spread Islam and fight the
forces of unbelief and persecution. It, moreover, calls upon Muslims
to mobilize themselves and stand firm against the enemy:
Make ready for them whatever force and strings
of horses you can, to terrify thereby the enemy of God and your
enemy, and others besides them that you know not; God knows them.
(Anfal [8], 60)
Consequently, it is correct to surmise that
establishing and instituting social and political structures to
further the cause of the Muslim community is part of Islamic religious
teaching. Muslims have the obligation to do everything within
their means to further these interests and to inspire the enemy
with a fear and awe of Islam so that they will not try to intervene
and interfere with their affairs.
The Obligation
to Command the Good and Forbid the Evil
This obligation is one of the most important
teachings of Islam for achieving Islamic justice. It actually
forms the basis for the existence of government in Islam. It is
the duty of every Muslim to stand firm against any act of injustice
and corrupt sinful behavior. The spread of true religion is impossible
without moral purification -- which provides the justification
for this social duty. There are numerous verses in the Qur'an
that require Muslims to undertake the responsibility to command
the good and forbid the evil as part of their moral responsibility
as believers in One God. Thus, the Qur'an says:
Let there be one nation of you, calling to
good, and bidding to honor, and forbidding dishonor; those are
prosperers. (Al 'Imran, 104)
You are the best nation ever brought forth
to men, bidding honor, and forbidding dishonor, and believing
in God. (Al 'Imran, 110)
Concluding
Remarks
All the above discussion instills in us a confidence
that Islam as a religion demands the creation of a worldwide society
which acknowledges, on the one hand, an individual's personal
relationship with God by requiring him or her to carry out the
injunctions imposed on them by God; and, on the other, an individual's
responsibility as a member of a society in which interpersonal
relationships are regulated by the principles of justice and equity
as defined by God's revelation. Consequently, the establishment
of government to manage the affairs of humanity was part and parcel
of the Islamic creed. Just as God provided the laws to direct
human affairs, God also provided directives pertaining to the
exercise of authority in Muslim society. How can one imagine a
duty to fight without any guidance in the matter of who can command
the Muslim army, or make critical decisions about the war strategies,
and so on? In other words, Muslims needed both the law and the
executor of the divine will on earth. Hence, it is accurate to
say that governance is an integral part of Islamic faith and tradition.
The Prophet
as the Leader of the Muslims
The Prophet (peace be upon him and his progeny)
was in actuality the head of the Muslim community during his lifetime.
As God's representative he managed the affairs of the community.
He had been given a wide range of authority in matters related
to the everyday existence of his community and the first Muslim
polity. He, according to the Qur'an, had discretionary control
over his followers' affairs.[19] In another
place the Qur'an says:
So judge between them according to what God
has sent down, and do not follow their caprices. (Ma'ida [5],
48)
Accordingly, the Prophet of God held two positions:
on the one hand, by means of revelation he was connected to God,
from Whom he received the injunctions which he conveyed to the
people; on the other, he was in charge as the head of the community,
which he organized politically and socially by promulgating the
laws of Islam.
A study of the Prophet's biography reveals
that he was practically in charge of the affairs of the community
and ruled over them. He used to appoint governors and commanders,
judges and administrators; he used to declare war, dispatch armies
for defense and oversee every aspect of community life in the
Muslim polity.[20]
The position that he held in the community
was divinely ordained. In accordance with his appointment he was
to legislate in the areas of the social and political life of
the people as members of the Islamic umma, and see to the
law's execution. Whereas Muslims were required to participate
in the warfare, the Prophet was to prepare them for it and to
call upon them when it was the proper jihad. For instance,
the Qur'an commands the Prophet to encourage people to participate
in warfare in the way of God:
O Prophet, urge on the believers to fight.
(Anfal [8], 65)
O Prophet, struggle (jihad) with the
unbelievers and hypocrites, and be thou harsh with them. (Tawba
[9], 73)
Surely We have sent down to thee the Book with
the truth, so that thou mayest judge between people by that which
God has shown thee. So be not an advocate for the traitors. (Nisa'
[4], 105)
Besides being the Prophet, which meant that
he received the message from God and delivered it to the people,
he was the head of the Muslims, invested with power to make decisions
and give judgements, administer justice and institute penalties.
In other words, to perform all those functions that strictly speaking
belong to the head of a state. In this regard, the Qur'an required
Muslims to obey the commands of God that were relayed to them
through the Prophet. Thus the Qur'an says:
O believers, obey God, and obey the Messenger
and those in authority among you. (Nisa' [4], 59)
And obey God, and His Messenger, and do not quarrel together,
and so lose heart, and your power depart. (Anfal, 46)
We sent not ever any Messenger, but that he
should be obeyed, by the leave of God. (Nisa' [4], 64)
In all these verses obedience to the Prophet
is prefaced by obedience to God. Muslims are commanded to obey
God and the Prophet. Obedience to God is materialized by accepting
the ordinances sent through the Prophet. In addition, Muslims
are specifically required to obey the Prophet's commands, which
include all that he, as the head of the community, requires Muslims
to carry out. It is evident that obedience to the Prophet is derived
from an obedience to God, and it is in this sense that it has
become obligatory. It is accurate to maintain that governance
was, from the very inception of Islam as a religion, an integral
part of the Prophet's function as the leader of the community
and its social-political structure.
Islamic
Governance after the Prophet
Following his death, the prophethood and the
revelation were terminated. But the ordinances and laws of religion,
including the Islamic social-political programs, remained with
Muslims as the directives of Islam. Here one should raise an important
question: Did the end of the Prophethood mean that the governance
of the community also was to be terminated? Did the Prophet himself
conceive of the future of his community? Did he not leave any
directives to ensure that his legacy would continue after him?
Or, did he simply leave the entire issue of the leadership to
the community to do as it pleased?
The Shi'a believe that the Prophet of Islam
was also the statesman and ruler over the affairs of the community.
He effected the programs that were revealed to him. He understood
fully the critical importance of leadership for the umma.
In order for Muslims to continue as a community they needed governance
under a qualified leader who would implement the Islamic goals
for humanity. The Prophet himself was aware that his community
could not survive without a just government to carry on his mission.
It was for this reason that from the beginning of his mission,
as the opportunity presented itself, and in accordance with the
instructions received from God, the Prophet introduced 'Ali b.
Abi Talib as his caliph and the Imam of the community after him.
The books written by both the Sunni and the Shi'i scholars have
recorded several occasions when 'Ali b. Abi Talib was introduced
as the vicegerent of the Prophet. Among these occasions is the
monumental speech of the Prophet during the Farewell Pilgrimage,
in the Ghadir Khumm, when he stood in the midst of his community,
including the major figures of early Islam, and said:
'O people who is more worthy ('awla)
[in the eyes of] the believers than their ownselves?' They said:
'God and His Messenger know better.' He said: 'God is my Master
and I am the Master of the Believers and I am worthier in their
eyes than their ownselves. Whoever has me for his Master has `Ali
for his Master.' He said it thrice, and according to Ahmad, the
Imam of the Hanbalis, four times.[21]
The above proclamation at the Ghadir Khumm
regarding the leadership of Imam 'Ali b. Abi Talib occurred in
the last year of the Prophet's life (10 AH/632 CE). Following
the proclamation 'Umar b. al-Khattab met 'Ali and congratulated
him saying: "O son of Abu Talib, congratulations for attaining
the new position. From now on you are my master and the master
of all believing men and women."
There are far too many such reports in the
sources to mention. However, they all establish the fact that
the Prophet made sure that his position as the ruler of the community
would continue in 'Ali b. Abi Talib. He prepared him for this
day on many occasions by giving him the necessary information
about the responsibility he had. Moreover, he knew that 'Ali was
endowed with infallibility and it was with the designation from
God that he had acquired the position of the Imam after him. 'Ali
too was aware of the great responsibility that was placed upon
his shoulders. He was the protector of the Islamic ordinances
and their executor. As such, the event at Ghadir Khumm was the
culmination of a process that had begun in the early days of the
Prophet's mission. In fact, 'Umar's statement while congratulating
'Ali indicates that he understood the meaning of the word mawla
in its proper signification of a 'master.' Other Muslims also
understood the Prophet's statement: 'Whoever has me for his Master
has `Ali for his Master,' as a statement of designation and, therefore,
they paid their allegiance and remained loyal to him. Had the
statement had any other than a political meaning, there would
have been no need to pay allegiance.
'Ali b.
Abi Talib, the Designated Caliph of the Prophet of God
Although the Prophet had ensured that his right
to governance would continue through 'Ali b. Abi Talib's designation
to the Imamate, after his death a number of his close companions
decided to acquire the caliphate for themselves. Taking advantage
of the ignorance and weakness of the people they usurped the legitimate
right of 'Ali to rule. This marked the deviation of Islamic governance
from its true path. His refusal to pay allegiance to those who
came to power and his several orations in which he critically
evaluated the situation after the death of the Prophet, indicate
that 'Ali b. Abi Talib clearly saw the rupture between the ideal
Islamic governance and the one that was pursued by the companions.
Moreover, these orations show the importance that was attached
to the question of the comprehensive governance of the community,
and not simply its religious and spiritual dimensions. The caliphs
had not usurped the religious and spiritual authority of 'Ali,
to whom they referred all their problems in those areas; rather,
they had usurped his political power, the power to effect the
laws of Islam.
When, finally, he assumed the caliphate in
35 AH/656 CE, he shouldered the comprehensive power which included
everything that the Prophet had done as the ruler. When Talha
and Zubayr opposed his caliphate, they opposed this comprehensive
aspect of his governance. They never opposed his religious and
spiritual authority per se. Mu'awiya had disputed Imam 'Ali not
in the matter of interpretation of an ordinance; rather he disputed
him on his right of governance and his position as a comprehensive
leader of the community.
From all this discussion it is possible to
conclude that Islamic governance did not come to an end with the
death of the Prophet. On the contrary, by appointing 'Ali, the
Prophet ensured its perpetuity for posterity. It also demonstrates
that the lawgiver of Islam never conceived of a system for the
people which could do without governing the community's social-political
structure. In other words, Islamic governance should be a permanent
part of Muslim life in general throughout history.
Imam 'Ali b. Abi Talib designated his son Hasan
to follow him in his position as the Imam of the Muslims. In turn,
Imam Hasan appointed his brother Husayn to succeed him in the
Imamate. From Imam Husayn the Imamate went to his son Zayn al-'Abidin
and in this way it continued until the line reached the last Imam,
Hujjat b. al-Hasan (peace be upon him). All these twelve Imams,
besides being endowed with divine protection in the form of infallibility
and profound knowledge of Islamic revelation, were also granted
the wisdom to govern and rule in accordance with the divine laws
and scales of justice. Hence, the Imamate of the community and
the governance of the infallible leader are indispensable aspects
of the ideal Muslim public order. And yet, apart from the short
time of the governance by 'Ali b. Abi Talib, no other had been
given the opportunity to rule in accordance with the laws of God
and to restore a true direction to and generate confidence in
Islamic public order.
Islamic
Governance during the Period of Occultation
Now the question arises about the status of
Islamic social-political programs during the occultation. What
should the Muslims do when they do not have access to the Imam,
the rightful ruler? Who should take charge of leading the community
to its divinely ordained goal? Should the faithful simply abandon
the idea of following the tradition of the Prophet in matters
of governance? Were the directives given by the Prophet relevant
only during his own short period of earthly life, and will they
again be implemented only when the Mahdi appears? Must the majority
of God's ordinances dealing with social-political-legal matters
remain in abeyance during this period of the invisible presence
of the twelfth Imam? In other words, are we to read these verses
of the Qur'an and discuss them in the light of the hadith-reports
in order to enlighten ourselves without trying to effect them
in our contemporary social and political existence?
Doubtless a Muslim ought not regard these Islamic
ideals and directives as in abeyance until a qualified leader
like the Imam himself assumes the governance. In particular, no
scholar would ever concede that these ideals were given to the
Prophet so that later generations should merely discuss them,
dispute about them and ultimately write them down for the future
generations. If this is so, then one has no choice but to agree
that neither the Prophet nor the Imams left all these directives
for an Islamic governance only in the future age of the Mahdi.
Under no circumstance can one say that Islam came to provide the
community with ordinances and social-political legislation without
providing it the means for executing these ideals through the
executor of the divine will, the leader, the Imam.
The Obligations
of Muslims during the Occultation
It is true that the Prophet and the infallible
Imam were appointed by God to undertake the governance of the
community affairs as their rulers, and that the Prophet and the
Imam should exert themselves to execute the divine will in this
regard. Nevertheless, the essential obligation lies on the shoulders
of the people who should provide the critical support needed by
the Prophet and the Imam to attain the power and use it for advancing
the purposes of God. As long as the people do not show their loyalty
and obedience to these divinely designated leaders, it is simply
unthinkable to see the ideal governance being effected. By the
same token, during the absence of the Imam, as in our own times,
Muslims have the responsibility to seriously work for the establishment
of the Islamic form of government. Islam, even under present conditions,
has not suspended the duty of Muslims to implement and to follow
its directives. In fact, many Islamic rulings are directed towards
the generality of the Muslim community:
Go forth, light and heavy! Struggle in God's
way with your possessions and your selves; that is better for
you, did you know. (Tawba [9], 41)
Struggle in the way of God with your possessions
and your selves. (Saff [61], 11)
And fight in the way of God with those who
fight with you, but aggress not. (Baqara [2], 190)
As to the thief, male and female, cut off the
hands of both, as a recompense for what they have earned, and
a punishment exemplary from God; God is All-mighty, All-wise.
(Ma'ida [5], 38)
The fornicatress and the fornicator -- scourge
each one of them a hundred stripes, and in the matter of God's
religion let no tenderness for them seize you . . . (Nur [24],
2)
O believers, be you securers of justice, witnesses
for God, even though it be against yourselves, or your parents
and kinsmen, whether the man be rich or poor. (Nisa' [4], 135)
All these verses are addressed to the generality
of the Muslims and demand from them that they respond to their
social obligations that are related to the betterment of Islamic
public order. It is evident that carrying out these social injunctions
cannot be possible without an authority who can ensure its fair
execution. The nature of injunctions dealing with public order
inevitably requires a governing body invested with executive powers
to effectuate Islamic ordinances. In other words, the comprehensive
realization of an Islamic public order with all its spiritual,
moral and legal dimensions is impossible without a government
invested with executive powers. To practice Islam in all its dimensions
necessarily requires the existence of a government that is committed
to do its bidding. Thus the Qur'an says:
He has laid down for you as religion that He
charged Noah with, and that We have revealed to thee, and that
We charged Abraham with, Moses and Jesus: 'Perform religion, and
scatter not regarding it.' (Shura [42], 13.)
It is possible to conclude from these general
addresses of the Qur'an to all believing Muslims and the provisions
made by the Prophet for giving permanence to the governance of
Islamic public order through Islam's social-political-legal-moral
teachings that during the occultation of the twelfth Imam Muslims
have the obligation to work seriously towards the implementation
of Islamic ideals in their everyday personal and social lives.
As long as we believe that Islam came to provide happiness in
this and the next world and, therefore, it legislated laws to
cover every aspect of God-human and human interpersonal relationships,
then we must maintain the necessity of managing our affairs in
accordance with these laws. This conclusion becomes even more
pertinent if we remind ourselves that we also believe that these
laws were not given for the short period of the Prophet's life
only; they will be with us until God resurrects us for the Final
Judgement. Hence, our endeavors to effect these norms today assume
some urgency. Muslims must resolve to prepare themselves to be
worthy of supporting the final revolution of the Mahdi by constantly
evaluating their shortcomings and reforming themselves to undertake
the great responsibility of making the Islamic public order the
only viable order that can guarantee peace with justice and harmony
on the earth.
Two Evidences
(1) The need to establish a government and
to endeavor to make it stable is a rational need upon which all
reasonable persons agree. Islam has not only not rejected this
rational deduction, it has actually sanctioned it. During the
Battle of Uhud in the early days of Islam, when the false news
about the Prophet having been killed was spread among the Muslims,
the consequence of such a story was the demoralization of Muslim
soldiers who immediately abandoned their positions and were scattered.
That moment has been captured in the following verse of the Qur'an:
Muhammad is naught but a Messenger; Messengers
have passed away before him. Why, if he should die or is slain,
will you turn about on your heels? (Al 'Imran, 144)
Does it mean that after the Prophet dies Muslims
should revert to their old habits? In other words, Islam is a
reality that will remain even after the Prophet dies. Consequently,
Muslims should assess their loyalty to the teachings of Islam
and should work for its implementation without interruption. No
explicit duty imposed by the Qur'an becomes invalidated by the
death of the Prophet or the occultation of the Imam.
(2) The second evidence is provided by the
Muslims during the early history in the aftermath of the Prophet's
death. The companions had gathered in the Thaqifa of Banu Sa'ida,
all in agreement that the governance of the Muslim polity had
to continue through a new leader, the caliph. The disagreement
touched upon the question of who that leader would be, not upon
the need for the leadership itself. The Ansar maintained that
the leader had to be one of their group; the Muhajirun disputed
them and contended that the leadership actually belonged to the
Meccans. The compromise that was proposed suggested a caliph from
one and a commander from the other group. However, no one ever
said that there was no need for a leader and that they could continue
an umma (community) without anyone directing their social
and political life.
More importantly, even 'Ali b. Abi Talib, who
disagreed with the outcome of the Thaqifa deliberations and opposed
their decision, knowing very well that he was being denied his
right to lead the community at its most critical stage, did not
even for a moment dispute the fundamental need for someone to
continue to provide governance to the nascent Islamic polity.
The caliphate, as it emerged after the Thaqifa was, in 'Ali b.
Abi Talib's opinion, a deviation from its original goal, but it
was still a necessary instrument for the continuation of the social-political
life of the umma. It was for this reason that he never
attempted to undermine the caliphate. On the contrary, realizing
the danger that was posed by the political turmoil to Islam, he
never refrained from offering the best advice for Islam's preservation.
Moreover, he never prevented his most loyal supporters and family
members from accepting official assignments under the caliphs.
He was fully committed to the principle of governance for the
continuation of Islamic public order in the future. In his dispute
with the Khawarij, who seceded from his army in rebellion, and
who had misused the Qur'anic verse: 'The judgement is God's alone'
to rebel against 'Ali's authority, he refuted their interpretation
by pointing out:
The statement is in itself a truth, but they
infer an erroneous conclusion out of it. Indeed, there can be
no judgement except that it belongs to God. However, they are
implying that there should be no governance except that exercised
by God. People necessarily need a ruler, whether he be godly or
unjust, so that under his government a believer may be able to
continue doing what he does, and an unbeliever may continue enjoying
[his life] in it, until God's decree reaches its final decision
in their regard. [Moreover, the need to have the governance is
underscored by the fact that] under his governance taxes can be
collected and the enemy can be fought, and the highways kept secure
and safe. [In addition,] the rights of the weak can be exacted
from the strong, so that a godly person can live in peace and
remain immune from the harm of a wicked person.[22]
Accordingly, one should not doubt the principle
that establishment and continuation of the government is among
the necessary things. Moreover, this responsibility has been laid
on the shoulders of the people. When the Prophet or the Imam is
accessible, the people should support and help him to manage the
affairs of the nation; when the Imam is in occultation, the people
should search for and elect a well qualified jurist (faqih),
knowledgeable in the detail of the laws of Islam, fully experienced
in the social and political realm, and endowed with political
insight to administer the Muslim public order. The justification
for electing a qualified jurist to govern the Muslim polity is
found in the hadith of the Imams who not only accepted
the jurist's governance in the absence of the twelfth Imam, but
even recommended that their followers seek such leaders among
themselves. Such a person is capable of leading the Muslim umma
and of executing the Islamic social and political program.
It is relevant to point out that the debate
about Islamic government and its relation to the `governance of
the jurist' (wilayat-i faqih) is intricate and needs a
detailed exposition which we cannot undertake at this point in
our discussion about the twelfth Imam (peace be upon him). Nevertheless,
we will briefly treat the subject and conclude our discussion.
Our purpose in going through all these details about the necessity
of Islamic governance during the occultation is to make you aware
that when we consider traditions that object to any active involvement
in social and political movements prior to the advent of the Mahdi,
we should be aware that all those obligations are classified as
part of the collective duties -- such as warfare, defence, institution
of penalties, administration of justice, and so on and therefore
are among the required matters of Islamic juridical tradition.
Accordingly, one can not doubt about their execution in a Muslim
public order. In order to do so effectively, there ought to be
a Muslim authority invested with the power to execute the social
and political agenda of Islam. Hence, we should examine the traditions
that encourage political quietism within the context of the need
to manage Muslim affairs. I hope to take up this issue next time
we meet and to elaborate on it in some detail so that we can arrive
at our conclusion more objectively. It is running late, and we
should adjourn now.
Dr. Jalali:
Let me extend to you the invitation to meet once again here in
my house for our next session.
Notes:
- Kulyani, Kafi, Vol. 1, p. 271.
- Ithbat al-hudat,
Vol. 6, p. 364.
- Ithbat al-hudat,
Vol. 7, p. 172; Bihar al-anwar, Vol. 52, p. 389.
- Bihar al-anwar,
Vol. 52, p. 389.
- Kulayni, Kafi,
Vol. 1, p. 279.
- Ithbat al-hudat,
Vol. 6, p. 420.
- Suyuti, Kitab
al-hawi li al-fatawa, Vol 2, p.
78.
- Bihar al-anwar,
Vol. 52, p. 96.
- Bihar al-anwar,
Vol. 51, p. 133.
- Kamal al-din,
Vol. 2, p. 644.
- Ibid.
- Ibid.
- Ibid., p. 645.
- Bihar al-anwar,
Vol 51, p. 218.
- Bihar al-anwar,
Vol. 52, p. 358.
- Ibid., p. 366.
- Kamal al-din,
Vol. 2, p. 644.
- Nu'mani, Kitab
al-ghayba, p. 211.
- Ahzab, 6.
- For details see: Shaykh 'Abd
al-Haqq, Kitab al-taratib al-idariyya
and Hafiz Abu 'Ubayd, Kitab al-amwal.
- Yanabi' al-mawadda,
p. 3.
- Nahj al-balagha,
Speech No. 39.
