Chapter 13
Further
Investigation in the Hadith-Reports
Dr. Jalali:
I would request Mr. Hoshyar to continue our previous discussion
on the traditions about the merits of awaiting deliverance (faraj)
through the advent of the Mahdi.
Mr. Hoshyar:
Let us get into our main topic of investigation in the traditions
dealing with opposition to political and social activism during
the occultation.
As we have pointed out a major part of Islamic
teachings which deal with ordinances which relate the Muslim public
order to the religiously required deeds. These include participation
in the defense of one's family, home, property, and so on; warfare
with those who oppress the people; commanding the good and forbidding
evil; and all other duties that constitute a necessary prerequisite
for a Muslim as a member of society, of a public order. However,
it is possible that some people might escape from the burden of
these societal obligations and cite a hadith or two to
justify their complacency and satisfaction with merely performing
some rituals that please them. It is for this reason that I think
the traditions that they employ to justify such behavior must
be carefully examined to determine their source and validity.[1]
First Group
of Traditions
There are traditions that advise the Shi'is
not to accept the invitation to join a person who rises in armed
revolt without first carefully examining his credentials and goals.
These traditions, furthermore, require the Shi'is to reject the
claims of leadership and the lofty goals of such individuals,
even if they happen to be among the descendants of 'Ali b. Abi
Talib.
First hadith: It is narrated from Muhammad
b. Ya'qub, from 'Ali b. Ibrahim, from his father, from Safwan
b. Yahya, from 'Isa b. al-Qasim, who said: I heard Imam Sadiq
say:
Do not leave taqwa (fear of) God, the
One and without any partners, and watch over yourselves constantly.
I solemnly declare that if someone has chosen a shepherd to care
for his sheep, but afterward finds someone else who is more wise
than the first one for the task, he will leave the first one and
employ the services of the wiser one. By God, if you had two life-times,
and you experimented with the first one, and were left with the
second lifetime, then there would be no difficulty in utilizing
the experience of the first lifetime. But the reality is other
than this. Every person has no more than one self, for which,
if it falls into peril, there is no possibility for repentance
or return. Therefore, it is necessary for you to carefully evaluate
and select the best way for your selves.
Hence, if one among us came to you and called
upon you to revolt, think carefully and find out for what purpose
he has revolted. Do not simply say [to justify his revolt by saying
something like:] "Well, Zayd b. 'Ali also had arisen before!"
The reason is that Zayd was a learned and truthful person and
had not called upon you to acknowledge his own leadership; rather,
he was calling towards a person who would be acceptable and endorsed
by the ahl al-bayt. Had he succeeded, he would have acted
upon his promise and would have handed over the power to its owner.
Zayd revolted against the government so that he could overthrow
it. But what is the one who has emerged today calling you? Is
he calling you towards a person who is acceptable and endorsed
by the ahl al-bayt? No, absolutely not. I am calling you
to bear witness that we are not pleased with this person's revolt.
This man has not even reached power and he has already started
opposing us. And when he does seize power and raises his flag,
he would certainly not submit to us in obedience.
Hence, accept the call of the one about whom
all the descendants of Fatima are in agreement. That person is
your Imam and your leader. When the month of Rajab dawns, come
to the help of God. There is no problem if you wish to delay it
until the month of Sha'ban. And, it is even better for you, if
you wished to keep the fast of Ramadan with your family. If you
need any signs, it is sufficient to remind yourselves about the
rise of Sufyani.[2]
The hadith is regarded as authentic
because the entire chain of transmission has been accredited by
scholars.
Meaning
and Implications of the hadith
The warning given by Imam Sadiq deals with
the problem of individuals from the ahl al-bayt rising
against the tyrannical power of the caliphs and claiming for themselves
the leadership. The Imam provides the criteria of accepting such
claims: if the individual is truly qualified or if he is honest
about his goals and about the leader for whom he is revolting,
then his Shi'a should have no problem in responding positively
to his call. This was the situation during the times of practically
all the Imams before the twelfth Imam went into occultation. The
hadith apparently addresses the revolt of Muhammad b. 'Abd
Allah b. Hasan b. 'Ali b. Abi Talib, which the Imam compares with
an earlier revolt of Zayd b. 'Ali b. Husayn b. 'Ali b. Abi Talib.
The Imam warns people not to conflate the two upheavals, and thereby
justify their positive response to the later revolt. For Zayd's
revolt was launched in order to restore the true Imamate to the
rightful Imam; whereas there was no such noble goal in Muhammad's
revolt. Moreover, there was a difference in the leadership of
the two movements. Zayd's personality was far more credible than
Muhammad's. Imam Sadiq's observation that the latter would not
obey him clearly explains his misgivings about the goal of the
recent revolt.
Abu Faraj Isfahani, writing about Muhammad
b. 'Abd Allah, says that the ahl al-bayt used to call Muhammad
the Mahdi, and believed that he was the promised Mahdi of the
traditions. The belief was so widespread that a group of people
belonging to the Hashimites, descendants of Abi Talib, and the
'Abbasids paid allegiance to him. To add to this atmosphere of
expectation and revolution, according to Abu Faraj, Muhammad b.
'Abd Allah used to publicly confirm his own candidacy to Mahdiism.[3]
In any case Muhammad b. 'Abd Allah arose as
the Mahdi during Imam Sadiq's period and called upon people to
join him. It was in this context that the above cited hadith
was related as a warning to the Shi'a not to be taken in by such
messianic claims. In other words, the purpose of the Imam was
not to issue a blanket prohibition against any kind of activist
response to social and political turmoil. Rather, his efforts
were directed towards educating his followers to distinguish between
the well-intended revolt of Zayd and the ill-intended rise of
Muhammad, both members of the ahl al-bayt. In fact, on
the basis of the above narrative, it appears that Imam Sadiq gave
his approval to the former, including people's participation in
that, while condemning the latter.
It is important to understand the goals of
the revolution of Zayd, which received positive commendation from
Imam Sadiq. Of course, in the limited space that we have in this
study, we can only treat them in brief:
(1) Zayd was a pious, knowledgeable, and truthful
person. He had the necessary qualifications for becoming a leader
of the movement. Imam Sadiq's own evaluation of his uncle's character
provides the main evidence for his endorsement of his revolution.
He says: "My uncle Zayd was beneficial to us in this and
the next world. Indeed, he attained martyrdom in God's way. He
is like those who were killed and attained martyrdom fighting
with the Prophet, 'Ali b. Abi Talib, Hasan and Husyan." [4]
In a tradition reported by Abu Faraj Isfahani,
the Prophet told Imam Husayn: "Among your descendants will
be born a son whose name will be Zayd. He and his supporters will
be resurrected with a brilliant and beautiful face on the Day
of Judgement, and will enter Paradise."[5]
(2) Zayd's goal in his revolt was sound. He
was not claiming to be an Imam. His main aim was to overthrow
the unjust government and to restore the authority to the rightful
Imam among the ahl al-bayt. If he had succeeded he would
have kept his promise. Again, Imam Sadiq used to say: "May
God have mercy on my uncle Zayd! Had he succeeded in his mission
he would have fulfilled his promise. He used to call people to
acknowledge a person among the ahl al-bayt who was acceptable
to and endorsed by them."[6]
In some sources there are statements to the
effect that Zayd claimed to be the Imam. His son Yahya, however,
denied that ascription to him and regarded Imam Sadiq as the Imam.
Among his followers and his soldiers also Imam Sadiq was acknowledged
as the most learned of the Hashimites and the rightful Imam. 'Ammar
Sabati relates the occasion when a man asked Sulayman b. Khalid,
one of the soldiers in Zayd's army, who had revolted: "What
is your opinion of Zayd? Who is more excellent, Zayd or Ja'far
b. Muhammad [Sadiq]?" Sulayman replied: "By God, one
day of Ja'far b. Muhammad's life is more valuable than the entire
life of Zayd." When Zayd was told about this he too acknowledged
that excellence by saying: "Ja'far b. Muhammad is our Imam
in all the questions that deal with the lawful and unlawful."[7]
(3) Zayd's revolution was a calculated measure;
it did not occur as an emotional outburst and without any preparation.
The underlying intent was to command the good and forbid the evil,
and to combat the forces of tyranny and wickedness. Zayd wanted
to overthrow the unjust government by use of force and to replace
it with a qualified member of the ahl al-bayt, who had
the support of every one. It was mainly for this reason that a
large number of Muslims had rallied to his cause. In Kufa alone,
15,000 thousand people had pledged their support for him. His
army was made up of peoples from different regions of Iraq and
Khurasan.[8]
The importance and legitimacy of Zayd's revolt
was underscored by the fact that a great number of Sunni scholars
had also responded to his call and joined his revolution. Some,
like Abu Hanifa, the Imam of the Sunnis, had endorsed and sent
him monetary help for his movement.[9]
Zayd had discussed his intention to rise against
the unjust authority with Imam Sadiq, beforehand, to which the
Imam replied: "Uncle, if you are willing to be killed and
your body hanged in the trash of Kufa, then do what you think
is right." Zayd was so determined to go ahead with his plan
that in spite of what the Imam had predicted he was willing to
die for his cause. He fought in God's path until he was killed.
Imam Rida said the following about him:
Zayd was the learned one among the descendants
of Muhammad. He was angered for God's sake and fought against
God's enemies until he became a martyr in God's path.[10]
Let us once again come back to our main inquiry
about the tradition. It is evident that one cannot use the tradition
reported by 'Isa b. Qasim as being against an activist response
to the political turmoil in the Muslim public order. On the contrary,
it is among those reports that support a legitimate movement against
injustices. The purport of the Imam's warnings is to make sure
that his followers do not blindly follow this or that person and
movement and put themselves in an unnecessarily dangerous condition.
As long as the necessary criteria, as discussed above, were fulfilled,
there was no prohibition against joining the leader and his movement.
Accordingly, one cannot regard the tradition as among those opposed
to any action on the part of the Shi'a during the occultation
of the twelfth Imam.
Second hadith: It is reported from Ahmad
b. Yahya al-Maktab, from Muhammad b. Yahya al-Suli, from Muhammad
b. Zayd al-Nahwi, from Ibn Abi 'Abdun, from his father, from Imam
Rida (peace be upon him), who told Ma'mun, the 'Abbasid caliph:
Do not compare my brother Zayd with Zayd b.
'Ali b. Husayn. Zayd b. 'Ali was among the learned authorities
of Muhammad's descendants, who was angered for God's sake and
fought against God's enemies until he was killed in God's way
and attained martyrdom. My father, Musa b. Ja'far said that he
heard from his father, Ja'far b. Muhammad, who said: "May
God have mercy on my uncle Zayd. He called people towards a person
acceptable to and endorsed by the ahl al-bayt. Had he succeeded
he would have definitely fulfilled his promise." He also
used to say: "Zayd consulted me about his mission and I told
him, if you are willing to be killed and your body hanged in the
trash of Kufa, then do what you think is right."
Imam Rida then said:
Zayd was not claiming something that was not
his right. He was so godfearing that he could never claim something
that did not belong to him. On the contrary, he used to tell the
people: "I am calling you to acknowledge a person who will
be acceptable to the family of the Prophet." [11]
The hadith is not sound, as far as the
chain of transmission (sanad) is concerned. The narrators
have been described by scholars of biographical dictionaries as
"lacking credibility." As for its content, it cannot
be regarded as being opposed to an activist stance during the
occultation. After all, it is describing positively Zayd's movement
and personality. However, another Zayd, that is, Zayd b. Musa,
Imam Rida's brother has been criticized. This Zayd had emerged
in Basra and had called people to acknowledge him as their leader.
He destroyed the people's homes and plundered them. He was finally
defeated and arrested by the caliphal authority. Ma'mun forgave
him and sent him to see Imam Rida. Imam Rida ordered him released
but asked his brother not to speak to him ever again.[12]
Evidently, even this hadith is not evidence
against an activist response to the injustices in the Muslim polity
during the absence of the twelfth Imam (peace be upon him).
Second
Group of Traditions
These are the traditions that indicate that
any revolution before the final widespread revolution of the Mahdi
will end up in defeat.
First hadith: It is reported from 'Ali
b. Ibrahim, from his father, from Hammad b. 'Isa, from Rab'i,
reaching back to 'Ali b. Husayn (peace be upon him), who said:
By God, none among us will rise before the
revolution of the Qa'im, except the one resembling a chick that
leaves its nest before it can fly. Such will fall in the hands
of children who will play with it.[13]
This tradition is regarded as weak in transmission
because it is incomplete. As such it is not regarded as reliable.
Second hadith: It is reported from Jabir,
from Imam Baqir, who said:
The mode of our Qa'im's revolution will resemble
the Prophet's emergence. The mode of revolution of any one among
us, the ahl al-bayt, before the emergence of the Qa'im,
will resemble a chick that leaves its nest [before being ready
to fly], and becomes a plaything for children. [14]
Third hadith: It is reported from Abu
al-Jarud, who heard Imam Baqir say:
None among us, the ahl al-bayt, rises
in order to stand against injustices and fight for the truth,
except he becomes entangled in difficulties and faces defeat.
Until that time, when those who were present in the Battle of
Badr, and who went swiftly to help those who were fighting, and
did not have any one killed in need of burial nor any one injured
in need of treatment, rise.
The reporter asked: 'Who does the Imam mean
by that?' Abu Jarud replied: 'Angels.'[15]
Fourth hadith: It is reported from Abu
al-Jarud, from Imam Baqir. He asked the Imam to recommend to him
something for his benefit. In response the Imam said:
I recommend to you that you be godfearing,
and remain in your home. And live with these common people. Avoid
the people among us who rise up, because they do not have any
goals. . . Be aware that there is no group that rises in order
to combat injustice and restore the glory of Islam except that
they are struck on the ground by calamities until that time when
a group that was present in the Battle of Badr arises . . .[16]
The rest of the hadith resembles the
previous tradition. These last three traditions, again, on account
of a weak chain of transmission are regarded as unreliable. Moreover,
one of the narrators is Abu Jarud who followed the Zaydi faction
and was the founder of the Jarudiyya sect. He has been regarded
as a weak transmitter by scholars of biographical dictionaries.
Investigation
into the Meanings and Implications of these hadith-Reports
The traditions show Imam Baqir encountering
those among his followers who want to know the reason he has not
arisen. They relate the external truth about the situation encountered
by individuals belonging to the ahl al-bayt who emerged
and who initiated a movement against the unjust forces, but met
with resistance and destruction. It also recounts the faith in
the future revolution of the Mahdi who will receive divine help
from the angels, just as those who fought that monumental battle
of Badr in the early days of Islam received such miraculous help.
In other words, the traditions are engaged in explaining the reason
why the Imams could not arise against the unjust authority without
adequate preparation and without divine aid.
There is also another aspect to these traditions:
as reminders for those who insisted on radical responses at inopportune
times for the success of such actions. These are grim reminders
about those 'Alawids who had been killed at different times because
they had taken off "before they could fly out of the safety
of their nest." In other words, success was not guaranteed
to any uprising before the revolution of the Mahdi. Nevertheless,
the traditions do not convey that the legally and morally imposed
obligation of jihad in God's way, defence of Islam and
the Muslims, commanding the good and forbidding the evil, confronting
injustices and wickedness, were all in abeyance since the Imams
had no discretionary authority to effect these duties. If one
is informed of the adverse outcome of a struggle, it does not
mean that he is unable, then, to make a decision to put up the
struggle. Here Imam Husayn serves as a good example. He knew the
outcome that would ensue because of his stance against the injustices
of the Umayyads, and still he decided to fulfill his legal and
moral obligation of defending Islam and the Qur'an. There is absolutely
no doubt that today Islam has survived because of the sacrifices
that were made by Imam Husayn, his family and his companions.
Hence, it is accurate to maintain that none of the above hadith-reports
imply that the obligations to defend and protect the Muslim public
order specified by the Shari'a are in suspension until the twelfth
Imam returns.
Third Group
of Traditions
These are the traditions that require the Shi'a
to refrain from joining any movement before the final appearance
of the twelfth Imam. First hadith: It is related from several
narrators, from Ahmad b. Muhammad b. 'Uthman b. 'Isa, from Bakr
b. Muhammad, from Sudyar, who said that Imam Sadiq said:
Stay in your homes. As long as day and night
are motionless, you too remain calm. When you hear that Sufyani
has arisen, then commute towards us, even if it be on foot.[17]
The transmission of the hadith is problematic,
because the persons cited in the chain include a waqifi,
that is, one of those who stopped believing in the Imamate's continuation
after the seventh, Imam Musa Kazim. 'Uthman b. Sa'id was Imam
Kazim's agent while the Imam was alive. After his death he became
a waqifi, and refrained from sending the Imam's share of
khums to Imam Rida. The latter had shown his severe disapproval
of him for that. He repented later on and returned all the goods
belonging to the Imam. Equally problematic is the reliability
of Sudayr b. Hakim Sayrafi.
Second hadith: It is related from Ahmad
b. 'Ali b. al-Hakam, from Abi Ayyub al-Khazzaz, from 'Umar b.
Hanzala. He said he heard from Imam Sadiq, who said:
"There are five signs that will occur
before the rise of the Qa'im: (1) The cry [from the sky]; (2)
the [rise of] Sufyani; (3) the sinking [of the earth in some parts];
(4) the killing of Nafs Zakiyya; and, (5) the emergence of a Yamani."
The narrator asked: "O son of the Prophet, what if one of
the members of the ahl al-bayt rises before these signs
occur? Should we follow him?" The Imam said: "No."[18]
The chain of transmission in this hadith
is also problematic because of the inclusion of 'Umar b. Hanzala,
who has not been accredited.
Third hadith: It is reported from Muhammad
b. al-Hasan b. al-Fadl b. Shadhan, from al-Hasan b. Mahbub, from
'Amr b. Abi al-Miqdam, from Jabir, from Imam Baqir. He said:
Remain still on earth; do not move your hands
and feet, until the signs of which I inform you occur. [These
are:], dispute among the family of so and so; and the call of
a caller from the sky; and the sound that will come from the direction
of Damascus.[19]
This tradition also lacks reliability because
of its chain of transmission, which includes an unknown narrator
by the name of 'Umar b. Abi al-Miqdam. Shaykh Tusi has narrated
the tradition from two sources which both happen to be unreliable.
Fourth hadith: It is related from al-Hasan
b. Muhammad al-Tusi, from his father, from al-Mufid, from Ahmad
b. Muhammad al-'Alawi, from Haydar b. Muhammad b. Nu'aym, from
Muhammad b. 'Isa, from al-Hasan b. Khalid, who said: "I told
Abu al-Hasan al-Rida that 'Abd Allah b. Bukayr has related a tradition
which I would like to tell you." He said, "Go ahead
and tell me what is this hadith?" I said: "Ibn
Bukayr has related from 'Ubayd b. Zurara who said: 'When Muhammad
b. 'Abd Allah b. Hasan revolted I was with Imam Sadiq (peace be
upon him). One of the companions came and said: May my life be
a sacrifice for you! Muhammad b. Hasan has revolted. What is your
opinion about this matter?' The Imam said:
As long as the earth and the heavens are calm
you too remain motionless. Hence, if this is the situation there
will neither be a Qa'im nor a revolution.
Imam Rida said:
Imam Sadiq is right. But the meaning of what
he said is not as Ibn Bukayr has inferred. Rather, the intention
of the Imam was to convey that as long as the sky is silent from
the final cry and the earth from sinking the army [of God's enemy]
you too remain undisturbed.[20]
This hadith is not sound in its transmission,
because Ahmad b. Muhammad has not been identified by scholars
of biographical dictionaries. Likewise, three other persons have
not been authenticated in this chain, namely, Hasan b. Khalid,
Abu al-'Ala' and Sayrafi.
Fifth hadith: It is related from Muhammad
b. Humam, from Ja'far b. Malik al-Fazazi, from Muhammad b. Ahmad,
from 'Ali b. Asbat, from some of his companions, from Imam Sadiq.
He said:
Hold your tongues, and remain within the confines
of your homes, because you will not get anything that the rest
of the people do not get. Moreover, Zaydis will be your shield
[against the atrocities that are being committed]. [20]
This tradition too suffers from a weak chain
of transmission and, hence, it is not that reliable. A number
of transmitters are omitted and the tradition is taken from 'Ali
b. Asbat without any information about his sources. Moreover,
Ja'far b. Muhammad b. Malik is regarded as a weak link.
Sixth hadith: It is narrated from 'Ali
b. Ahmad, from 'Abd Allah b. Musa al-'Alawi, from Muhammad b.
Sinan, from 'Ammar b. Marwan, from Minkhal b. Jamil, from Jabir
b. Yazid, from Imam Baqir. He said:
As long as the sky is calm, you too remain
calm and do not revolt against anyone. Indeed your situation is
not obscure. The exception [to this calmness] is that there are
stings from God, on which people have no power.[22]
The chain of transmission of this hadith
also suffers in reliability because Minkhal b. Jamil has been
identified as weak and harmful in his narration.
Investigation
into the Meanings and Implications of these hadith-Reports
Before examining the implications of these
reports, it is relevant to point out that the Shi'a and the companions
of the Imams lived in anticipation of the awaited Mahdi's rising.
This anticipation was founded upon the traditions that had been
handed down from the time of the Prophet and the Imams (peace
be upon them) in which it was promised that when the Mahdi appears
he will fill the earth with justice and equity as it is filled
with tyranny and wickedness. They had also learnt from the traditions
that when that person comes forth he will be triumphant and will
enjoy God's special favor. It was for this reason that the subject
of the rise and the final victory of the Mahdi and so on was prevalent
among the Shi'a. The followers of the Imams used to ask them the
reason for their silence in the face of all sorts of atrocities
and the inhumanity suffered by the generality of Muslims under
the caliphs. At times, they used to ask a very specific question:
"Why does not the Qa'im from the ahl al-bayt rise?"
At other times, they wanted to know the signs of the Imam's appearance.
It was such conditions that some descendants of 'Ali b. Abi Talib
took advantage of appearing as the promised Mahdi of the family
of Muhammad (peace be upon him and his progeny) and fight against
the evil power of the caliphs. However, within a short time they
were defeated, arrested, and mercilessly killed.
This was the background of these hadith-reports
that we have examined in this section. Hence, when the Imam advises
his followers to adopt quietism in the face of the existing turmoil,
he is actually informing them that the person who has revolted
is not the promised Mahdi. They have to wait for his appearance
which will be attended by some specific signs as well as a movement
of resistance. These hadith, then, are meant to warn their
followers not to fall into any trap before the real event has
taken place. They do not, in any way, relieve them from assuming
the tasks laid down by the law for their own and their religion's
survival. There is no evidence, whatsoever, to ascribe such illegitimate
views to the Imams whose sole purpose in uttering these traditions
was to save them from being meaninglessly destroyed. Hence, these
traditions cannot be regarded as opposing all activist responses
which seek to preserve Islamic public order.
Fourth
Group of Traditions
These are the traditions that recommend the
Shi'a not to make haste in rising against an unjust government.
First hadith: It is reported from several
companions of the Imam, from Ahmad b. Muhammad b. Khalid, from
Muhammad b. 'Ali, from Hafs b. 'Asim, from Sayf al-Tammar, from
Abi al-Marhaf, from Imam Baqir, who said:
The dirt gets into the eye of the one who stirs
it up. Those who make haste destroy themselves. . . . Surely,
they (i.e., the government forces) intend to see people rising
against them [so that they can get rid of them]. O Abu Marhaf,
do you believe that those who persevere will not receive any release
from God? Indeed, by God, they will certainly receive deliverance.[23]
The chain of transmission of this hadith
is weak, because it includes Muhammad b. 'Ali, the Kufan narrator,
who is regarded as weak by scholars of biographical dictionaries.
Moreover, Abu al-Marhaf's identity is unknown.
The context of the hadith is the period
in which a group of people had revolted against the caliphal authority,
and were defeated. It is for this reason the narrator appears
to be anxious that Shi'is might also be targeted. Hence, the Imam
consoles him and assures him that God will deliver those who remain
steadfast. Accordingly, this tradition cannot be classified as
one of those which opposes any active participation in movements
led by legitimate individuals with well-defined goals.
Second hadith: It is related from al-Hasan
b. Muhammad al-Tusi, from his father, from al-Mufid, from Ibn
Qawlawayh, from his father, from Ahmad b. Muhammad, from 'Ali
b. Asbat, from his uncle Ya'qub b. Salim, from Abi al-Hasan al-'Abidi,
from Imam Sadiq (peace be upon him). He said: "Anyone who
for God's sake adopts perseverance, God will make him enter Paradise."[24]
This hadith is relatively well authenticated,
since its reporters are all regarded as trustworthy.
The context of the hadith is not evident
from the text. But it is clear that the Imam is recommending patience
in general and the reward that accrues to the person who perseveres.
It does not deal necessarily with circumstances of revolt or other
social-political turmoil.
Third hadith: Imam 'Ali b. Abi Talib
says:
Stay where you are, and when visited by calamities
be patient. Do not move your hands and swords in the way of fulfilling
the inclination of your tongues. Do not be in haste. Surely, any
one of you dying on his bed while acknowledging the right of his
Lord, and the right of his Prophet and his ahl al-bayt,
dies a martyr. He deserves to receive the reward for the intention
of his righteous deed. He will also reap the reward for the intention
to fight with his sword [in defence of truth and justice]. Undoubtedly,
there is a time and specific limit for everything.[25]
The hadith is also part of the Nahj
al-balagha, and is regarded as authentic.
Fourth hadith: It is related from Muhammad
b. Yahya, from Muhammad b. al-Hasan, from 'Abd al-Rahman b. Abu
Hashim, from al-Fadl al-Katib. He said that he was in the presence
of Imam Sadiq when he received the letter from Abu Muslim [Khurasani].
He told the messenger that there was no reply to carry back and
that he should leave his presence immediately. And then he added:
God does not expedite a matter because His
servants are in a hurry. To be sure, it is easier to dig a mountain
from its place than to overthrow a government whose term has not
been decreed to end.
The narrator asked for a sign of such an imminence
that would be recognized by the Imam and his followers. The Imam
said:
Do not move from where you are until the Sufyani
has arisen. At that time run towards us.
And, he repeated the sentence thrice: "The
rise of Sufyani is bound to happen."[26]
The hadith is regarded as reliable on
the basis of its chain of transmission.
Fifth hadith: It is reported from Muhammad
b. 'Ali b. al-Hasan, from his sources, from Hammad b. 'Amr, from
Anas b. Muhammad, from his father, from Imam Sadiq, from his forefathers.
This was a recommendation from the Prophet to 'Ali b. Abi Talib.
He said:
It is easier to dig huge mountains than to
remove those in power whose time to vanish has not come yet. [27]
This hadith has a problem when examined
for its chain of transmission. It includes Hammad whose identity
is unknown. In addition, Anas b. Muhammad and his father are regarded
as lacking credibility.
Sixth hadith: It is reported from Humayd
b. Ziyad, from 'Ubayd Allah b. Ahmad al-Dihqan, from 'Ali b. al-Hasan
al-Tatari, from Muhammad b. Ziyad, from Aban, from Sabah b. Siyaba,
from al-Mu'alla b. Khunays who said, 'I took letters from 'Abd
al-Salam b. Nu'aym, Sudayr, and others to Imam Sadiq at the time
when the black-clothed one had arisen. This was just before the
'Abbasids revolted. The letter said: "We have decided that
the matter of leadership should be handed over to you. What is
your opinion about it?" The Imam threw the letter on the
ground and said: "Alas, alas, alas! I am not their (i.e.,
the insurrectionists') Imam. Do they not know that the awaited
Mahdi will kill the Sufyani"''[28]
The hadith is not reliable as far the
chain of transmission in concerned. The problem is that Sabah
b. Siyaba is unidentified.
Investigation
into the Meanings and Implications of these hadith-Reports
It is important to bear in mind what we have
said earlier: the followers of the Imams unfailingly anticipated
emancipation from tyrannical conditions through the rise of the
Qa'im from among the family of the Prophet, as predicted in the
traditions from him and the Imams (peace be upon them). In addition,
we must not forget that the Shi'a were living under most cruel
circumstances in this period. They were under surveillance, in
prisons, executed, burnt alive, and so on. Consequently, whenever
a member of the ahl al-bayt promised to lead the movement
to redress the wrongs committed against them, they did not hesitate
to follow him. They even accepted their claim to be the promised
Mahdi, and rallied around to lend them support for their revolution.
On the side of the government, the Umayyads,
and then the 'Abbasids, were fully aware of the messianic traditions
and the political activism it generated among the dispossessed
people. They also knew that the Shi'a exerted lot of pressure
on their Imams to fight injustices and to replace unjust rulers
by assuming power themselves. It was for this reason that 'Abbasid
spies constantly reported the whereabouts of the Shi'i Imams and
their contacts with their Shi'a, expecting that they would eventually
conspire against the government.
This general observation about the times in
which the Imams lived and guided their followers explains many
traditions cited in this chapter. The main point that the Imams
wanted their followers to realize was that the time for the revolution
of the promised Mahdi had not as yet arrived. There were specific
signs that would precede that revolution under the leadership
of the Qa'im of the family of the Prophet. More importantly, there
was a realistic assessment of the power of the unjust authorities
in such statements as "It is easier to dig huge mountains
than to remove those in power whose time to vanish has not come
yet." Hence, the Shi'a were admonished to bear with patience
their burdens and to remain alert without causing destruction
to themselves at the hands of the wicked rulers. This does not
teach submission and quietism, as others have interpreted. On
the contrary, it requires the Shi'a to assess each instance of
upheaval carefully in order to avoid being drawn into them without
any advantage. In fact, all the traditions point towards using
one's intellect to understand the realities and not to respond
simply emotionally and in reaction.
In the final analysis, the implication of these
traditions is an explicit demand that the followers of the Imam,
who happened to be in the minority and under the constant hostile
watch of the rulers, deliberate and conceive better strategies
to work for their self-preservation as well as for the preservation
of an Islamic public order. To be sure, the purport of Imam 'Ali
b. Abi Talib's statement: "Stay where you are, and when visited
by calamities be patient. Do not move your hands and swords in
the way of fulfilling the inclination of your tongues," is
a warning not to submit to emotional outbursts, but to learn from
experience the wisdom of caution when the power is unjust and
wicked.
Fifth Group
of Traditions
These are the traditions that regard the person
who leads any revolution prior to the revolution of the Mahdi
as an evildoer, taghüt.
First hadith: It is related from Muhammad
b. Yahya, from Ahmad b. Muhammad, from 'Isa b. al-Husayn b. al-Mukhtar,
from Abu Basir, from Imam Sadiq, who said:
The leader of every flag [in an uprising] that
is raised before the rising of the Qa'im is an evildoer who is
worshipped (taghüt) [by the people for his daringness]
beside God.[29]
This hadith is authenticated on the
basis of its narrators who are all regarded as reliable.
Second hadith: It is reported from Muhammad
b. Ibrahim al-Nu'mani, from 'Abd al-Wahid b. 'Abd Allah, from
Ahmad b. Muhammad b. Rayyah al-Zuhri, from Muhammad b. al-'Abbas,
from 'Isa al-Husayni, from al-Hasan b. 'Ali b. Abi Hamza, from
his father, from Malik b. A'yan al-Jihani, from Imam Baqir, who
said:
The leader of any flag that is raised before
the raising of the Mahdi's flag, is an evildoer. [30]
Investigation
into the Meanings and Implications of these hadith-Reports
To be sure, "raising of the flag"
is a metaphor for beginning a battle against a system in order
to establish a new government, and a new system. The standard-bearer
is the leader of the movement who is in the process of overthrowing
the ruling regime and installing a new government. For this he
calls upon the people to join him. Taghüt, as we have
seen in other traditions, is a tyrant who has attacked God's creatures
and has forced them to accept his rule without opposition. The
credo of the leader is captured in the phrase: "the one who
worships other than God." Accordingly, he is engaged in undermining
God's authority among His people, so that he can pursue his personal
ambitions. It is in this sense that the word taghüt
is applied to the leader of such a movement.
The meaning of the tradition is that any flag
that is raised before the revolution of the Qa'im, and of which
the leader calls the people towards himself, that bearer of the
flag is to be regarded as an evildoer. Hence, the hadith
implies that insurrection for purposes other than the correct
religion is to be rejected outright. However, if the purpose of
the revolt is to restore violated justice and to make people aware
of their spiritual and moral responsibilities, then it is to be
regarded as legitimate. The leader of this latter kind of revolt
does not call people to himself; rather, he is inviting people
towards God. As such, his flag is leading the people in the same
direction as that of the Qa'im. It is not engaged in negating
the achievements of the other Imams and the Prophet, who all at
different times stood firm against injustices and atrocities committed
against innocent peoples.
Conclusions
of the Discussion
The majority of the traditions that we examined
in this section were classified by the scholars of the science
of hadith as weak. As such, they cannot be used as evidence
for the argument that is being put forward in opposition to an
activist response during the occultation of the twelfth Imam.
The traditions, however, provide the guidelines for the Shi'a
to consider in acknowledging valid and invalid religious movements
led by one or another leader. They also serve as a reminder to
them that the time for the appearance of the Mahdi had not arrived
yet. Under the circumstances that existed for the Shi'a community
living as a minority under those most unfavorable circumstances
that were prevalent under the caliphate, it was expedient for
them not to join the bandwagon of anyone who invited them to rise
against tyranny. In fact, under those conditions patience is a
virtue.
Furthermore, it was a duty to determine both
the leadership's claim and intent, before making the decision
to support or reject an uprising. Not every flag that is raised
in the name of fighting injustice deserves unquestioning support
from the Shi'a. The criteria for judging a just cause provided
in the traditions function as a deterrent rather than as a total
prohibition against taking up arms against tyrants. In other words,
the traditions do not propose complete withdrawal for the followers
of the ahl al-bayt from defending God's laws and the Muslim
public order. It simply requires them to be alert at all times
about their duty to God and to God's purposes for humanity as
specified in the teachings of Islam on interpersonal justice.
*******
To recapitulate our lengthy discussion, let
us summarize our major propositions and then derive the final
overall conclusion.
(1) Islam is not simply concerned with the
spiritual aspects of human religiosity. It has legislated comprehensively
on every aspect of human existence -- as individuals related to
God, and as members of the human community related to fellow humans.
Thus, all the chapters of Islamic law, whether they deal with
prayer or with fasting, with warfare or defence, reveal this bi-dimensional
feature of Islam.
(2) There is no doubt that Islam was revealed
in order to be implemented as a vital aspect of meaningful human
existence.
(3) The implementation of Islam depends upon
the establishment of a Muslim polity and government that is committed
to executing the divine plan on earth by creating an ideal society.
(4) The Prophet was not merely an envoy of
God who had come to deliver the message. He was also the executor
of the divine will on earth. An integral part of his prophetic
obligation was to organize his people and lead them to establish
divine scales of justice on earth.
(5) This obligation of implementing the divine
will on earth did not end with the death of the Prophet. It continues
as long as Islam remains the religion of humankind.
(6) It is the duty of the people to support
and assist the Prophet and his rightful infallible successors
who also are invested with the power to create the ideal Muslim
public order. This requirement is extended to the times when there
is no infallible leader in power or when such a leader is in occultation.
As long as there is a Muslim polity that needs support and maintenance
through government, a military apparatus, and financial structures,
Muslims have the obligation to provide that support. During the
occultation, when the twelfth Imam lives an invisible life, the
people should choose a most qualified jurist to provide the necessary
Islamic governance. This is the meaning of Islamic government.
It is a government that is headed by a pious, well-versed jurist,
not merely in matters of religion, but also in matters of governance
and in administration of an Islamic polity.
In the second part of our discussion we examined
all the traditions that are used as documentation for the opinion
that opposes an active response from the people during the occultation.
As we have demonstrated, it is impossible to take these traditions
in that meaning and to regard the fundamental duties of a Muslim
as a member of the community as being in abeyance until the twelfth
Imam (peace be upon him) emerges as the Mahdi. In view of all
the verses and the hadith-reports that require Muslims
to take up jihad, to command the good and forbid evil,
to defend the rights of the dispossessed and downtrodden, and
other related public obligations, it is impossible to maintain,
even hypothetically, that since the actual ruler of the Muslims
is in invisible existence, we cannot undertake these duties that
require the presence of an infallible leader like the twelfth
Imam as a precondition. More importantly, if the religion of Islam
is faced with a danger, no Muslim can be excused for sitting around
and doing nothing about it. Nor can they be forgiven if they do
not resist any intervention or interference in Muslim affairs
by external or internal enemies. None of the hadith can
possibly be interpreted to dictate such irresponsible behavior
from Muslims simply because the Imam is in occultation. All the
above-cited verses and many more passages of the Qur'an form the
most explicit response to those who want to escape that most critical
obligation of being a Muslim, namely, to work towards the creation
of an ethical public order which reflects God's will. When there
is no ambiguity in such unequivocally required duties to maintain
the Muslim public order, there can be no possibility of deducing
a quietist attitude that would avoid facing these religious and
moral obligations of the Shari'a. Regardless of the need for sacrifices,
Muslims at all times must, as a fundamental duty of being a believer
in God and His Prophet, protect Islam and its public order.
The scholars of Islam, especially the jurists,
have an even greater responsibility in this regard. As heirs to
the Prophet's function and as protectors of the true religion,
they are the refuge of the people. They cannot acquiesce in the
face of a threat that is posed by the ungodly powers to the Muslims.
Imam 'Ali b. Abi Talib has reminded these leaders saying:
I swear by God, Who has caused the seed to
germinate and the human being to be created, if that crowd had
not come to pay their allegiance to me, and through that act of
theirs, the duty that I had to undertake had not been made clearer,
I would have tossed away the reins of the camel of the caliphate
and let it go anywhere it pleased. Moreover, had it not been that
God has exacted a promise from the learned that they would not
give their consent to the wrongdoer to fill his belly while the
wronged person goes hungry, then [I would have never accepted
the caliphate.][31]
Imam Husayn also made similar remarks when
he had to confront the injustices of the Umayyads, by quoting
the Prophet, who said:
Whoever sees a tyrant ruler making lawful what
God made unlawful, breaking God's covenant with those who exercise
authority, opposing the Prophet's tradition, and becoming the
enemy of the people by committing acts of disobedience against
God, and does not oppose him by action and opinion, then God will
make him enter the same place [of hell-fire] as the tyrant. [32]
Imam Husayn goes on to explain the reason for
such a severe indictment of any who fails to oppose wrongdoing:
This is so, because the execution of the laws
and administration of affairs is in the hands of those who are
knowledgeable about God, entrusted with the preservation of God's
legal order dealing with the lawful and unlawful. Hence, it is
you who have lost this position. And, this status has not been
snatched from you except that you separated yourselves from the
truth and disputed in the matter of the tradition of the Prophet
after a clear proof was afforded. Had you been patient with the
hardships and borne your livelihood for the sake of God, then
those matters related to God would have reverted to you, would
have been issued by you, and would have been referred to you.
But you let the wrongdoers take your place and you handed over
God's affairs to them, being fully aware of their following their
ruse and their giving in to their lower appetites. It was your
running away from death and your being attracted to life that
made them dominate you. It was you who let the downtrodden people
fall into their hands, so that they would make some of them their
slaves and others their source of feed. All this allowed the tyrants
to rule the way they wanted, and brought shame and humiliation
to themselves and their subjects. In this behavior of theirs,
they follow evil people, and they have become daring in their
opposition to God.
There is no doubt that the learned in the community
have great responsibilities. If they failed to execute them they
would suffer severe sanctions on the Day of Judgment. The duty
of the 'ulama' is not limited to teaching, discussing,
commenting, leading congregational prayers and so on. Rather,
their greater responsibility is to protect the religion of Islam
and the Muslims, to fight against unbelievers and evildoers, who
are engaged in destroying Islam, and to implement Islamic legal
and moral precepts. If they fall short in this then they do not
have any excuse in the presence of God. By referring to those
weak and brief traditions, they will not be able to exonerate
themselves from this extremely critical responsibility.
Can God, the Exalted, and the Prophet of Islam,
allow us to remain indifferent to the heinous and dangerous conspiracies
against Islam and the pitiful behavior of some of the Muslim countries;
continue with our life of teaching, preaching, and leading the
prayers as usual? No, never.
Notes:
- These hadith can be studied in several
important collections, such as Wasa'il al-shi'a, Vol. 11,
pp. 35-41; Bihar al-anwar, Vol. 52.
- Wasa'il,
Vol. 11, p. 35; Bihar al-anwar, Vol. 52, p. 301. The tenth
hadith in this section is also from the same narrator and,
as such, should not be seen as a different tradition.
- Maqatil al-talibiyyin,
p. 233-240.
- 'Uyun al-akhbar,
p. 252.
- Maqatilal-talibiyyin,
p. 140-41.
- Bihar al-anwar,
Vol. 46, p. 199.
- Bihar al-anwar,
Vol. 46, p. 135ff.
- Maqatil al-talibiyyin,
p. 146-47.
- Ibid., p. 99.
- Bihar al-anwar,
Vol. 46, p. 174.
- Wasa'il al-shi'a,
Vol 11, p. 39.
- Bihar al-anwar,
Vol. 48, p. 315.
- Mustadrak al-wasa'il,
Vol. 2, p. 248.
- Ibid.
- Wasa'il al-shi'a,
Vol. 11, p. 36; Bihar al-anwar, Vol. 52, p. 302.
- Mustadrak al-wasa'il,
Vol. 2, p. 248.
- Wasa'il al-shi'a,
Vol. 11, p. 36.
- Ibid., p. 37.
- Ibid., p. 41.
- Ibid., p. 39.
- Mustadrak al-wasa'il,
Vol. 2, p. 248.
- Ibid., Vol. 2, p. 247.
- Wasa'il al-shi'a,
Vol. 11, p. 36.
- Ibid. p. 39.
- Ibid., p. 40.
- Ibid.
- Ibid., p. 38.
- Ibid., p. 37.
- Ibid., p. 37.
- Mustadrak al-wasa'il,
Vol 2, p. 248.
- Nahj al-balagha,
Second sermon.
- Ibn Athir, al-Kamil
fi al-ta'rikh, Vol. 4, p. 48.
