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Discussions Concerning al-Mahdi
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FIRST EDITION: 2000 A.D. / 1421 A.H.
ALL RIGHTS RESERVED
It is haram (religiously Iorbidden) to reprint or transmit this writing in
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5
DEDICATION
6
Table oI Contents
Shiism
13
Historical Factors Have Not InIluenced the Origin oI Shiaism
31
The Shia and Armed Uprising
37
Imam JaIar as-Sadiq (peace be upon them ) and the Shia School oI
Thought
39
BeIore Imam as-Sadiq (peace be upon them)
42
Shia Ideology is Practical
47
Shia Positions with Respect to the Usurping Rulers
50
The Accusation oI 'Exaggeration ( Ghuluww) Against the Shia
56
The Relation oI the Shia with the Mutazilah
Imamah
60
The Secret oI Choosing the Imams
68
Allah`s Knowledge and the InIallibles` Knowledge oI the Unseen
71
The Countenance oI the Imams` (peace be upon them) Conduct
7
74
The Limits oI the Imam`s Leadership
79
The Number oI the Shia Imams
83
Principality oI Reason or Narration in SpeciIying the Imam
Messianism (Mahdawiyyah)
89
Original Source oI BelieI in Imamah and Faith
in The Appearance oI the TwelIth Imam (peace be upon them)
93
The Quràn and Messianism (Mahdawiyyat )
97
BelieI in the Appearance oI the Mahdi
and Savior and the Appearance oI False Mahdis
99
The EIIect oI Social, Economic
and Political Factors in Religious Thought
103
'Mahdi in a Special Meaning and Technical Usage
107
Controversy Regarding the Date oI Birth
oI Imam Mahdi (may Allah hasten his return)
109
Consensus oI the Shia Regarding the
Imamah oI Imam Sahib al- Amr (peace be upon them)
aIter the Demise oI Imam Hasan al- Askari (peace be upon them)
111
The TwelIth Imam`s Revolution
8
113
The title 'Al-Qaìm (The Riser)
124
Two Types oI Occultation
128
The Miraculous Birth oI the Imam oI the Age (peace be upon them)
130
Philosophy oI the Delay oI Reappearance
with the Presence oI Conditions
133
The Length oI the Occultation and DiIIicult and Formidable Trials
138
The Principle oI Grace and the Imamah oI the Concealed Imam
142
The Issue oI Bada` (Alteration in the Divine Will)
and the Tradition oI Abu Hamza
158
BelieI in the Return ( Rajàh) with respect to BelieI in the Mahdi (peace be
upon them)
9
Introduction
With the Name oI Allah, the Kind, the MerciIul
'O` Master oI the Age, grant us succor!
Allah has called all oI His creation to obedience to Imam Mahdi
(may Allah hasten his return), since obedience to him is obedience
to the Prophet (peace be upon him and his Iamily), and obedience to
the Prophet (peace be upon him and his Iamily) is obedience to
Allah, and Allah has created the entire universe to obey and worship
Him.
.`=`,-,| v, ` , | `.- -
'And I have not created the Jinn and mankind except to worship
Me.`
1
In order to 'obey the Mahdi (peace be upon them) one must
carry his guardianship and love in the heart; and to attain his love,
one must recognize him.
Without recognizing the Mahdi (may Allah hasten his return),
his love cannot take hold in the heart. And without loving him,
obeying and Iollowing him do not come about. And without
Iollowing him, devoutness is not possible. And without devoutness,
perplexity and misguidedness and wandering in the darkness will
result; it is as we have been taught in the Iorm oI supplications:
```. . :-`- `,``,' : , :-`- `, ,` '
'O Allh, make me recogni:e Your authoritv, for if You dont make
me recogni:e him, I shall go astrav in mv religion.`
2
1
Surah Dariat (51), Verse 56
2
Al-KaIi, Volume 1, Page 337, Hadith 5
10
And they have said:
, ` ', ``
'One who denies the Mahd (peace be upon him) has become a
disbeliever.`
And also:
-` ,` `, ' `
'One who dies without recogni:ing the Imm of his time dies the
death of the Age of Ignorance.`
3
It is on this basis that the religion oI Islam does not take Iorm
except within the limits oI 'Shiaismwhich is the true conIormity
to religion.
And obedience to the religious commands has no meaning
except on the basis oI 'Immahwhich is the Divine leadership.
And belieI in 'Immah and leadership in the era aIter the
Prophet (peace be upon him and his Iamily) does not take shape
except with accepting the principle oI the 'Mahdiwhich is the
universal dissemination oI the guidance.
'Shiaism is nothing other than the reality oI the pure
Muhammadan Islam.
'Immah is nothing other than the continuity oI the mission oI
the Noble Prophet oI Islam (peace be upon him and his Iamily).
And 'Mahdism is nothing other than the liIe and vitality oI
'Immah in the era oI the concealment and the worldwide rule 7oI
Divine unity and justice in the era oI the reappearance.
3
Bihar al-Anwar, Volume 8, Page 368, Hadith 41
11
It is this very way oI thinking that has compelled the enemies oI
Islam to make all kinds oI plots and conspiracies to obliterate
Shiaism, Immah, and belieI in the Mahdi.
Always, the Shia have been put under pressure in order Ior the
non-believers and hypocrites to be able to pursue their activities.
In order to strengthen the Islam oI the caliphs and justiIy the
expediency-based rulings oI the apparently Muslim rulers,
objections have been raised regarding the issue oI Immah.
And in order to crush the combatants and make reIormers
despair, the very principal oI the Mahdi has been subject to denial.
In spite oI all this, it is only the 'authenticity oI Shiaism, the
'majesty oI the Immah, and the 'integrity oI Mahdism that
guaranteed the preservation oI the true prophetic traditions, the
becoming reality oI the Qurànic guidance, and the progress oI the
revolutionary and ideal teachings oI the Divine leaders.
The book in Iront oI you is one oI the valuable works oI the
eminent teacher and well-known researcher, Ayatullah al-Uzma
SaIi Gulpaygani. It has been written in the Iorm oI questions and
answerswhich is one oI the most inIluential ways oI research and
writingabout the three main topics oI 'Shiaism, 'Immah, and
'Mahdism. It has answered the existing objections according to
what is necessary and possible in the limits oI this brieI book.
Allah is the provider oI tawfiq
Research Unit of the Holy Masjid of Jamkaran, Sha`ban, 1419
12 Presented By: www.ShianeAli.com
13
Shiism
15
L1S
Historical Factors Have Not
InIluenced the Origin oI Shiaism
QUES1ION:
Have historical Iactors inIluenced the development oI Shiaism,
or is this sect a set oI belieIs derived Irom the Quràn and the clear
traditions oI the Holy Prophet (peace be upon him and his Iamily)?
ANSWER:
We need to explain several points in order to shed light on the
topic and show that:
(i) historical Iactors and events had no role in the development
oI Shiaism and the belieI in the existence oI an Imam who
will save humanity
(ii) all belieIs oI the Shia are entirely Islamic and are derived
Irom the same sources that the remainder oI Muslim belieIs,
Irom the Unity oI Allah to the Day oI Judgement, are
derived Irom.
16
A. 1he Origin of Shiaism In the Prophet`s 1ime
In accordance with Iirm historical evidence and abundant
traditions, the origin and Iormation oI Shiaism was during the time
oI the Holy Prophet (peace be upon him and his Iamily). It began in
the very Iirst years oI the prophetic mission and was completed by
conveying Hadth al-Thaqalan and oIIicially and publicly
proclaiming it during the event oI Ghadr Khumm.
OI course, during his Iinal illness, the Holy Prophet (peace be
upon him and his Iamily) wished to put that hadith in written Iorm,
and strong historical evidence and narrations indicate that Umar`s
obstruction and the disrespect shown to the Holy Prophet (peace be
upon him and his Iamily) prevented him Irom having it written.
The principles oI Shia belieI have been reIerred to in various
places in the Holy Prophet`s (peace be upon him and his Iamily)
words oI guidance. By way oI example, the issue oI the leadership
oI the Muslim community (ummah), brought up many times at
suitable occasions, can be Iound among the sayings oI the Holy
Prophet (peace be upon him and his Iamily). The importance oI the
issue oI Immah (leadership oI the ummah) has been emphasized in
his sayings to an extent that in one oI his well-known and in Iact
mutawtir (consecutively-narrated) traditions he says:
.- , - - ,- =- - -_ ;-, =- , , =- -
'One who dies without recogni:ing the Imm of his time dies the
death of the Davs of Ignorance (before the advent of Islm).`
4
Death while ignorant oI the Imam has been regarded as equal to
dying during the Age oI Ignorance or rather they have been
4
Bihr al-Anwr, vol. 8, p. 368, in the course oI Allamah Majlisi`s commentary
17
considered the same thing. According to consecutively narrated
traditions, the conditions oI the Imam, which tribe he is Irom, and
the Iact that the number oI Imams (peace be upon them) is twelve
all have been explained by the Holy Prophet (peace be upon him
and his Iamily).
Similarly, the qualities oI the Imam`s knowledge, his spiritual
characteristics, and that he must be the most knowledgeable and
perIect oI all human beings have been explained in the Quràn and
traditions, as has the Iact that the successorship oI the Holy Prophet
(peace be upon him and his Iamily) and Immate oI the ummah aIter
him is a Divine post that, just like prophethood itselI, is appointed
by Allah.
Shia thought was established in the very Iirst years oI the advent
oI Islam on the basis oI the original sources oI Islam. However, at
that time the opposing school oI thought which some time later
came to be known as Sunni thought did not exist and the Muslims
were not divided into two branches. This is because those who,
aIter the Prophet`s (peace be upon him and his Iamily) death,
propagated the opposing view which caused a division in the
Muslim ranks were unable to openly position themselves against
the pure Islam, which later came to be known as Shia Islam.
This division oIIicially became apparent aIter the Holy Prophet
(peace be upon him and his Iamily) when a group gathered in
Saqfah and chose a successor Ior the Holy Prophet (peace be upon
him and his Iamily).
We must add that according to the guidance provided in the Holy
Quràn, in Islam, a reliable source and authority Ior explaining,
organizing, and legislating belieIs has been Ioreseen and in
numerous verses has been clearly stated, such as in Surah Nisa:
18
`- ,= , ., ,=| `- - | ,` , - -v _| _, ,,`= | _, . _ ,|
.,` , -
'Although, were thev to refer that to the Messenger (peace be upon
him and his familv) and those in authoritv among them, those
among them who understand the roots of the issues would know it.`
5
From this verse, it is understood that leadership is exclusive to
the Holy Prophet (peace be upon him and his Iamily) and the ulu l-
amr, who are the inIallible Imams.
According to mutawtir traditions, the Holy Prophet (peace be
upon him and his Iamily) has clearly introduced this virtuous
authority, which is none other than the progeny and Imams Irom the
Ahl al-Bait oI the Holy Prophet (peace be upon him and his Iamily).
He has said, 'They are with the Quràn and the Quràn is with them,
and they and the Quràn shall never separate Irom each other.
In Iact, in one hadith, he has added:
_|.- | ...,- `- - ., , v`=` - . - .,, | | , .,
._ = ,` | ,,
'Among us, the Ahl al-Bat, in everv generation there are found
people firm in religion who protect the religion from the tampering
of extremists and the mischief of the astrav.`
6
B. 1he Origin of the Issue of Khilfah
From the Iirst days oI the prophetic mission (bi`thah) the issue oI
leadership oI the Islamic Nation aIter the Holy Prophet (peace be
upon him and his Iamily) was more or less in people`s minds. The
5
Surah Nisa (4), verse 83
6
Bihr al-Anwr, vol. 2, p. 92, Iootnote 21
19
story oI the man who made his acceptance oI Islam conditional
upon becoming the leader aIter the Holy Prophet (peace be upon
him and his Iamily), which the Holy Prophet (peace be upon him
and his Iamily) did not accept, is well known.
The Shia viewpoint about successorship oI the Holy Prophet
(peace be upon him and his Iamily) is a point that was announced by
divine command beIore the people during the time oI the Holy
Prophet (peace be upon him and his Iamily) by the Prophet himselI.
At that time, none opposed it; rather, all the people even those
who later were involved in the events at SaqiIah celebrated it, and
while pledging allegiance congratulated the Imam (peace be upon
him). But Irom that very instant they began covertly planning and
plotting and reached a point where they wished to assassinate the
Holy Prophet (peace be upon him and his Iamily)!
AIter the Holy Prophet (peace be upon him and his Iamily), the
issue became a crisis and the opponents, with unusual severity and
hard-heartedness, acted in the name oI expediency and by threats
and plotting created such an atmosphere that in the end they
opposed the arrangements the Prophet (peace be upon him and his
Iamily) had announced, to the extent that they insulted and
transgressed the personality oI Fatimah az-Zahra (peace be upon
him and his Iamily) and distanced the course oI Muslim history
Irom the path the Prophet (peace be upon him and his Iamily) had
speciIied.
With the limitless cruelty they showed, they even trampled the
dignity oI the Prophet`s (peace be upon him and his Iamily) only
oIIspring. OI course, because oI the policy Ali (peace be upon
him) pursued, two schools Shia and Sunni did not come into
open and violent conIrontation. The issue only remained in the
minds oI those who thought about the legitimacy oI the government;
20
others, either indiIIerent to the matter or associated with the ruling
party, did not discuss it. They may very well have considered it
settled. However, people like Umar ibn al-Khattab were aware that
in the Iace oI the arrangements announced by the Prophet (peace be
upon him and his Iamily) the legitimacy oI their actions would
always be under question. Thus, they prevented the return oI the
people to that authentic Islamic thinking by using political devices,
and this is the reason that Ior about a century and a halI they Iorbade
traditions Irom the Prophet (peace be upon him and his Iamily).
And since Umar knew that iI he did not Iind a way to sideline Ali
(peace be upon him) aIter him Ali (peace be upon him) would
deIinitely assume leadership, he plotted a new strategy.
He knew that iI the testament about which it is not known
whether it is authentic or whether Uthman added it to the document
was not attributed to Abu Bakr, Shia thinking would again rise
aIter Umar`s death and their plotting would be Iruitless.
He thus devised a six-member council and speciIied its mandate
in such a way as to eliminate Amir al-Mu`minin (peace be upon
him).
In spite oI this, the program speciIied by the Prophet (peace be
upon him and his Iamily) was revived in memories and Iinally, in
the end oI Uthman`s period, his oppression aroused general anger
and disgust towards him and stirred the Muslims to rise against him.
In this way the issue oI successorship oI the Prophet (peace be upon
him and his Iamily) was again raised and many companions
returned to the Prophet`s original dictate and declared Ali (peace be
upon him) the rightIul successor oI the Prophet (peace be upon him
and his Iamily) and regarded jihad under him (peace be upon him)
the highest Iorm oI worship.
21
Thus, the Shia belieI about the succession to the Prophet (peace
be upon him and his Iamily) was never Iorgotten and people`s hearts
were never without attachment to the Ahl al-Bait and awareness that
they had been oppressed and their right usurped. People`s
statements and the odes oI poets such as al-Farazdaq show that the
Shia point oI view existed and even an individual like Musaibn
Nasir the ruler oI AIrica whose slave, Tariq, conquered Spain in
spite oI being one oI the oIIicials oI Banu Umayya`s government,
was a proponent oI Shia thought. For this very reason, in spite oI
all oI his services, in the end his property was conIiscated and he
was removed Irom oIIice.
In Iact, events came to such a pass that this point oI view even
penetrated the Iamily oI Muawiya and Yazid, and Yazid`s son
oIIicially condemned his grandIather and Iather and acknowledged
the right oI Ali and the Ahl al-Bait (peace be upon them). The
situation was the same in the time oI Banu Abbas as well.
From the government`s point oI view the rightIulness and
genuineness oI Shia thought should not have been put Iorth and
Iollowers oI this school should not have had oIIicial responsibilities.
But the situation was such that the oppressive and usurping rulers oI
Banu Abbas such as Mansur, Harun, and Ma`mun, were aware oI
the truth oI this Shia thought, even though in practice they crushed
it.
As a result oI the spread oI Shia thought, Muntasir and some
other rulers Irom Banu Abbas became Iavorably disposed to this
view in the issue oI succession to the Prophet (peace be upon him
and his Iamily). It has been said that Nasir, in whose time the cellar
oI occultation in Samarra was inspected, declared himselI Shia, and
it has been narrated that he regarded himselI the deputy oI the
twelIth Imam (peace be upon him).
22
From the sum oI the above Iacts it becomes clear that the true
Islam, which is the same Shia thought and Islam that existed in the
time oI the Prophet (peace be upon him and his Iamily), has been
there over the last Iourteen centuries and history played no role in
its existence. Rather, the existence oI this point oI view played a
part in the coming about oI major movements, risings, and events.
Contrary to what some simple and misinIormed people think, it
must be said that Shia governments in Egypt, AIrica, and the
Dayalima in Iran and Iraq, and Iinally the rise oI the SaIawiyya
were all events brought about by Shia thought; they played no role
in bringing it about.
C. Sunnism and its Sectarian Meaning (in opposition to Shiaism)
After the Prophet`s 1ime
The analysis that Shiaism, like Sunnism, had Irom the beginning
a political Iorm and gradually developed a religious basis is
incorrect. Opposition to the successor announced by the Prophet
(peace be upon him and his Iamily) had a political aspect and that
same political behavior caused division and conIlict and brought
into existence a new opinion in opposition to belieI in Immah. It
resulted in the Iollowers oI pure Islam, in the Iorm oI a Iaction and
with the name Shia, developing a political orientation.
But the policy the Shia as a political group pursued aIter this
aIIair was based on the true teachings oI Islam. BeIore it acquired a
political tint, it was a principle pertaining to belieI and religion, and
it was a creed that included politics.
Thus, politicians would oppose this creed and strove to introduce
a new sect and school oI thought in opposition to it. In this way, at
great expense and by bribing, threatening, and terrorizing, they in
23
later periods gave a religious Iorm to the policies that made the
khilfah (succession) deviate Irom its speciIied course.
OI course, this movement wanted only to acquire the
government, and iI they hadn`t seen this aspect in Shiaism, they
would not have opposed it and would not have introduced a sect by
the name oI Sunnism in opposition to it.
Thus, politics was the motive Ior opposition to Shiaism and the
command announced by the Prophet (peace be upon him and his
Iamily). In the beginning, when the leaders oI this party started
their activities in those conIused times, they hadn`t yet put Iorward
a clear way oI thinking.
Many Iactors, primary among which was the threat oI the
destruction oI Islam through internal armed striIe, prevented the
religio-political leaders Irom reaching Ior their swords, and this
aided the leaders oI the anti-Shia school in taking hold oI aIIairs.
Since they had no Iirm thinking Ior them to Iollow in practice
and in no case respected the principle oI bavàh (allegiance) and
election by the people, the basis oI their government was coercion
and tyranny.
AIter the event oI SaqiIah which was the reason Ior Abu Bakr`s
assumption oI power, Umar, with the peculiar coarseness and
roughness that he possessed, drew his sword and roamed the streets,
Iorcing the people to pledge allegiance to Abu Bakr. This coercion
came to such a pass that they even demanded allegiance oI Ali
(peace be upon him) and Iorcibly took him to the masjid to obtain
his allegiance, aIter unspeakable insolence to Lady Fatima (peace be
upon her) and desecrating the sanctity oI her house.
The government oI Umar himselI, which he claimed was
Iormed in accordance to Abu Bakr`s testament, was such that they
said that when Abu Bakr was on his deathbed and was in an out oI
24
consciousness, he endeavored to write a testament. In that situation,
without him speciIying the ruler aIter him, Uthman wrote Umar`s
name in the testament. When Abu Bakr returned to consciousness,
he aIIirmed it!
Whatever it was, was there even a testament in place? In any
case, Umar came to power and no one so much as said to Abu
Bakr, 'Pain has overcome him`
7
; no regard is given to what this
ailing man, who has lost his reason, says. Yet with this very excuse
they prevented the Prophet (peace be upon him and his Iamily) Irom
writing a testament!
Be that as it may, with Abu Bakr`s appointment Umar took
control oI power and himselI appointed a six-member council Ior
aIter his death.
Thus, we come to know that there was no harmonious idea based
on the people`s right to election involved in the aIIair. However,
when Uthman was killed, the Muslims rushed to Ali`s (peace be
upon him) door and though, according to the Shia, he alone was
the rightIul ruler all pledged allegiance to him. AIterwards,
though the opponents oI the Shia strove to Iind a religious basis Ior
government and put Iorward the idea oI general allegiance or that oI
the upper class and other contradictory ideas even Iorce and
overpowering as such a basis, in reality the standard was nothing
but coercion. They acted in such a way that the people had no
choice but pledging allegiance to the successor appointed by the
ruler.
Thus, the Shia`s opponents had no overall program oI
government, and even in current times one oI their biggest
researchers, who has realized this Iact, says:
7
Commentarv on Nahf al-Balghah, Ibn Abi l-Hadid, vol. 2, p. 55
25
'In Iact, Islam has not Ioreseen a particular method in the
politics oI selecting a ruler; any Iorm the people themselves speciIy
becomes the law and is implemented.
D. Cause of the Division of Muslims into two factions, Sunni and
Shi:a
The Iact is that the real reason Ior this split was the love oI status
and power.
A Iew saw that with the situation that had taken shape, they
would have no part in the Iuture leadership; thus Irom the very time
oI the Prophet (peace be upon him and his Iamily) they began
grouping and conspiring. One oI their major plans was to introduce
and then propagate a new school oI thought in opposition to the
Prophet`s (peace be upon him and his Iamily) stance. They raised
the slogan ' = =.. `,.-' (The Book oI Allah suIIices us) to
reduce the value oI the existing traditions about Immah, and in the
end they introduced these traditions as worthless. For this very
reason when the Prophet (peace be upon him and his Iamily) wished
to write his testament, since they knew this written testament would
reinIorce his oral testaments, they put up Iirm resistance. In words
also related by Ahl al-Sunnah, Umar said,
. = = `,.- .`_- ,| -, - .-
'Illness has overcome him, the book of Allh suffices us.`
8
According to the narration oI others, he said,
'.`` ,,| `-| . ,'

8
Commentarv on Nahf al-Balghah, Ibn Abi l-Hadid, vol. 2 p. 55
26
'The man (The Prophet) speaks nonsense'`
9
(God forbid')
In either case, he stood in the way and said, 'The book oI Allah
suIIices us, meaning that we have no need oI the Prophet`s (peace
be upon him and his Iamily) testament and his explicit statements.
The title Shia was given to the Iollowers oI Ali (peace be upon
him) in that period by the Prophet himselI (peace be upon him and
his Iamily). The Prophet called his sincere Iollowers the Shia. But
this did not result in the division oI the Muslims into two groups.
Though people like Salman, Abu Dharr, and Miqdad had a Iirm
belieI in Ali (peace be upon him) Irom that time, the opponents
were not yet an independent group, and these admonitions oI the
Prophet (peace be upon him and his Iamily) about Immah meant
that all should Iollow Imam Àli (peace be upon him).
But aIter the death oI the Prophet (peace be upon him and his
Iamily), opposition to this command came out in the open and the
love oI power and ruling over others which some had set their
sights on caused some, in spite oI the Prophet`s explicit statements
about Ali`s successorship, to oppose that and cause division in the
ranks oI the Muslims.
II we wish to hide the Iacts and present a diIIerent explanation,
even iI untrue, we have to say that this division started when
because oI their weak Iaith a group oI Muslims did not give the
Prophet`s (peace be upon him and his Iamily) words and counsel the
same status as revelation and assumed the book oI Allah is
suIIicient Ior people`s guidance and there is no need Ior the
Prophet`s words. It is as iI they regarded themselves as the
Prophet`s equals in grasping the Quràn`s principles and purposes.
9
Bihr al-Anwr, vol. 30 p. 535
27
Thus, they did not Iollow the path he (peace be upon him and his
Iamily) had speciIied and Iavored their personal opinion and the
beneIit and harm they themselves perceived Ior themselves over the
Prophet`s commands. Or else they considered some oI the
Prophet`s (peace be upon him and his Iamily) commands as being
related to government and administration oI society, but considered
them modiIiable as conditions required.
They presumed the successorship was just such an issue and
believed that even iI the Prophet (peace be upon him and his Iamily)
had appointed his own successor, since his words and actions in
their view did not have the status oI revelation, opposition to them
is permissible. Thus aIter the Prophet`s (peace be upon him and his
Iamily) death these people ignored the Prophet`s command and set
it aside and with these Ialse excuses removed the successorship
Irom its speciIied course.
Even though they had no proper system oI thought Ior the
administration oI society in those conditions on which they could
base the khilfah, still they insisted that the Prophet`s (peace be
upon him and his Iamily) appointee shouldn`t take charge oI the
administration oI society, or it isn`t expedient. In spite oI the Iact
that in some issues they insisted on implementing the Prophet`s
(peace be upon him and his Iamily) command, here their conduct
was the opposite, just as, when the Prophet (peace be upon him and
his Iamily) appointed Usamah as the leader oI the army, they did
not leave him in his post. In any case, they thought it was their right
to adjust the Prophet`s (peace be upon him and his Iamily)
commands, carry out any changes or alterations they thought
necessary and make use oI pretexts that are worse than the crime
itselI.
28
In opposition to this group it was Imam Ali (peace be upon him)
and a small group oI his Iollowers who believed in the truth oI the
Prophet`s (peace be upon him and his Iamily) teachings and
commands and would say that the Prophet`s (peace be upon him and
his Iamily) words have the ruling oI revelation, or rather that they
are in Iact revelation, as the Quràn says in this regard:
._-,`, `_- v, ,` . , ;, - ` = , -
'He speaks not of his own desire, it is naught but revelation that is
revealed.`
10
And the verse:
.,`, `- - , - =` ,,`= | `, -
'hhat the Messenger has brought vou, take, and what he forbids
vou from, avoid.`
11
reIers to the commands oI the Prophet (peace be upon him and his
Iamily), which must be implemented without alteration, and we are
in no way Iree oI need oI the Prophet`s counsels and teachings. The
religion oI Islam is perIect and comprehensive Irom all aspects and
no deIect can be imagined in it.
This group was called Ahl al-Nass (Iollowers oI the religious
texts). They would say that the path oI re-interpreting and
contextualizing these traditions is closed and the succession oI
Imam Ali (peace be upon him) was conveyed at Allah`s command
to the Prophet (peace be upon him and his Iamily) by revelation.
10
Surah Najm (53), verses 3-4
11
Surah Hashr (59), verse 7
29
..`,_ - .,|, , | - _ , ,,`= | ,,| ,
'O Messenger' Convev that which has been revealed to thee bv
thv Lord.`
12
In any case, the Muslims were in this way split into two camps.
In truth, using the term 'Ahl al-Sunnat (Iollowers oI the sunnat) to
reIer to those who rejected, altered, and Ialsely interpreted the
sunnat is incorrect. Instead, those deserving this title are the ones
who remained attached to the Quràn and Prophetic sunnat
(conduct).
Incidentally, intent oI those who by clinging to 'The book oI
Allah suIIices us split the Muslims into two camps is that the basic
matter oI the Prophet`s (peace be upon him and his Iamily)
messengership is the book oI Allah and there is no need oI the
Prophetic sunnat. Even though this group, with there way oI
thinking, opposed the Prophet`s (peace be upon him and his Iamily)
explicit command regarding Imam Ali (peace be upon him), aIter
they had sidelined Ali (peace be upon him) they returned to the
Prophet`s sunnat in many instances, since they saw that their
Iallacious way oI thinking could not go Iorward. By raising the
slogan 'The book of Allh suffices us` it is not possible to obtain
needed rulings and solve society`s diIIiculties.
OI course, the opponents oI the Shia thought beneIited
substantially Irom such slogans and deceived a large group, most oI
whom were commoners and unaware, and they prevented the
Prophet (peace be upon him and his Iamily) Irom writing his
testament. With this excuse they marginalized those who said the
Prophet`s (peace be upon him and his Iamily) command regarding
the successorship oI Ali (peace be upon him) must be respected and
12
Surah Maìdah (5), verse 67
30
made it their principle that only the Quràn is central. Their aim
was that the traditions oI Ghadir, vawn al-dr, and other ahadith not
be mentioned. Later, when they saw that without the traditions it is
not possible to manage the aIIairs they became involved in iftihd
(juristic reasoning) in opposition to ahadth (the exercise oI personal
opinion) and altered the commandments oI Allah and turned to Ialse
interpretations, explanations, and analogy, and they subjected many
traditions to doubt.
The origin oI the Shia school, like the origin oI Islam itselI, is
not related to historical events. OI course, events had and have an
eIIect on people`s political positions and the occurrence oI certain
happenings, but is not the primary Iactor on all matters. For
example, one oI the causes and wisdoms in the concealment oI the
twelIth Imam (peace be upon him) as indicated by some traditions
was that he (peace be upon him) not be caught up in allegiance to
oppressive rulers. However, his existence (peace be upon him) and
concealment, according to consecutively narrated (mutawtir)
traditions, was a destined aIIair determined in advance and which
occurred according to that plan. It is not that the issue oI Immah
came about gradually through time and the course oI history has
made it necessary.
Through historical research it becomes clear that it is the Sunni
school oI thought about the succession that came about as a result oI
a chain oI historical causes; otherwise Shia thought about the
principle oI Immah, as explained several times, was Iounded at the
beginning oI the Prophetic mission (bi`thah) as a result oI Allah`s
command and the Prophet`s (peace be upon him and his Iamily)
clear instructions.
Thus, it was Shia thought that inIluenced history, not history
that created it.
31
Opponents oI the Shia school oI thought say that there was no
guidance Irom the Prophet (peace be upon him and his Iamily) in
this regard. Thus, aIter the Prophet`s (peace be upon him and his
Iamily) demise, the concern and conIusion that had taken hold oI
the Muslims caused them to speciIy someone as khalfah. This was
accomplished in SaqiIah aIter much discussion and searching that
resulted in Abu Bakr being chosen as the Prophet`s successor.
Subsequently, in order to avoid unpleasant events and chaos in
society, Abu Bakr appointed his successor and Umar in turn
speciIied a six-member council Ior aIter his death to make a
decision in this regard.
All oI these occurrences had particular reasons at the head oI
which was political goals. Though the supporters oI this point oI
view try to portray this important historical happening as natural,
Iacts are at odds with its being natural. On the other hand, in
numerous ways they support the Shia point oI view about Immah.
E. 1he Religious Basis for Support of the Leadership of Ahl al-
Bait (peace be upon them)
Support Ior the leadership oI Ahl al-Bait (peace be upon them)
Irom the beginning was based on Islamic teachings. Those who
opposed SaqiIah and the succession oI Abu Bakr had no motive
except their religious duty and guarding the teachings and guidance
oI the Prophet (peace be upon him and his Iamily).
ReIerring to books like The Origin of the Sha and their
Principles, Historv of the Sha, The Sha in Historv, and tens oI
other Shia and Sunni books will at least demonstrate that
inclination to Shiaism Irom the beginning has had only a religious
motive.
32
The sermons oI Amir al-Mu`minin (peace be upon him) in Nahf
al-Balgha aIIirm that the true position oI the Ahl al-Bait (peace be
upon them) has truly been material, spiritual, and religious
leadership, oI which governing is a branch.
33
L2S
The Shia and Armed Uprising
QUES1ION:
Is armed uprising one oI the conditions oI the Immah oI the
Imam? Is armed uprising unconditionally and in all situations part
oI the agenda oI the Shia? In other words, must the Shia always
be in a state oI armed conIlict with oppressive systems oI
government, or are the same conditions relevant here as are
mentioned about enjoining good and Iorbidding evil? Also, what
was the role oI the Shia in the armed uprisings against the
government oI Banu Umayyah?
ANSWER:
The Shia have no agenda regarding jihad against the inIidels
except the agenda oI Islam, which has been explained in depth on
books oI jurisprudence, and which many jurisprudents consider
obligatory only in case oI the presence and call oI the Imam.
However, deIending the heart oI Islam and honor oI the Muslims
and repelling the enemies` attacks Irom the Islamic borders
whether physical, cultural, or economical is a general obligation.
34
In Iact, according to the verse oI the Quràn preparation to deIend
and guard the physical and cultural borders is a Divine obligation.
= `=.- - , .,`, ` ,- =,_ - ,| - ,` - = = --| = -|
., `= -
'And prepare what strength vou are able and trained horses with
which vou frighten the enemv of Allh and vour enemv.`
13
In the physical battleIield, this is by acquiring military weaponry
and in the cultural or economic battleIield by acquiring the
provisions peculiar to that arena. In this aspect, the time oI the
Imam`s presence is no diIIerent Irom the time oI his absence.
Just as a Muslim`s house, dependents, property, and selI must be
saIe Irom danger and attack by outsiders,
`=,,= ,`, - |- . . | -
'One who is killed defending his possessions is a martvr`
14
the Islamic homeland as well which is the home oI all must be
Iree Irom danger.
This is the gist oI the method oI dealing with external enemies.
As Ior dealing with internal anti-Islamic events and Iactors that
hypocritically inIlict damage on Islam and Muslims on account oI
seeking power, the positions taken to repel these dangers must be
such as are able to remove that anti-Islamic movement.
OI course, in instances where this movement jeopardizes the
existence oI Islam or threatens the laws oI Islam and society`s
13
Surah AnIal (8), verse 6
14
Bihr al-Anwr, vol. 1, p. 226
35
security and repelling this danger depends on an armed movement,
armed uprising becomes obligatory.
In short, in the Shia way oI thinking, complacency with respect
to opposing and oppressive events is condemned.
A Muslim must give importance to everything that is related to
the honor and grandeur oI Islam and Muslims and to elevating the
word oI Allah and must always act according to his duty.
Still, armed uprising is not among the conditions oI the Immah
oI the Imam as has been attributed to the Zaydi sect. It is not the
case that every leader oI an armed group, iI Irom the descendants
and Iamily oI the Holy Prophet (peace be upon him and his Iamily),
is regarded as Imam. And one who apparently had no armed
uprising and struggle cannot, Ior this reason, be declared not to be
the Imam, as was the case with Imam Zain al-Abidin, Imam
Muhamad al-Baqir, and Imam JaIar as-Sadiq (peace be upon him).
This is because:
First, their non-armed policies were more eIIective than armed
uprising in elevating the name oI Islam, guarding the truth, and
protecting the shariàt in their time.
Second, as has been related in the tradition oI Mahmud ibn Labid
Irom Fatimah az-Zahra (peace be upon her):

\
_|, v _`, . , - ,- | - ;-, -
It is the people`s duty to gather round the candle oI the Imam`s
existence and present themselves to assist him, elevate the name oI
Islam, and guard the objectives oI the religion. In such a situation,
the Imam chooses whatever position is appropriate.
15
36
Thus, Amir al-Mu`minin (peace be upon him), aIter the death oI
Uthman, did not leave the people without an answer when they
rushed to him Irom all directions to pledge allegiance with that
commotion and longing. He said:
-.- ;..,| = - _,`=`- v,| - .| |, - ,- =| -|
v ,.| - = _ - _` , v| ` - | _ - = =-| - = | .,`-` ,,
- .|| |, - `., .| -,_- _ - , , - `., |v ;, = - .- =
. - - = - - = - = _| = , ,. ,` , |v
'Lo, I swear bv the One who split the seed and created man, were it
not for the crowd that had come to me and the establishment of the
argument bv the presence of supporters, and were it not for the
covenant Allh has taken from the ùlama (scholars) not to remain
silent in face of the waste of the oppressors and hunger of the
oppressed, I would have abandoned the ropes of the khilfah and
filled its latter part with the cup of its former part. You would then
have well understood that vour world [with all its attractions] is
worth less to me than the water that comes out of a sheeps nose'`
16
As Ior the armed revolts against Banu Umayyah, apart Irom the
rebellions oI the Khawarij none oI which reached Iruition the
cause and motive oI all other uprisings was to avenge the blood oI
Sayyid al-Shuhada` (the Prince oI Martyrs) Husayn (peace be upon
him) and object to the oppression oI Ahl al-Bait (peace be upon
them). Among those uprisings were those oI Àyn al-Wardah and
Mukhtar, in both oI which a large number oI Shià participated.
Subsequently, there was the revolt oI Zaid and other uprisings, all oI
16
Nahf al-Balghah, edited by Subhi al-Salih, sermon 3, section 17
37
which sprang Irom love oI Ahl al-Bait (peace be upon them) and
declaring aversion and hatred towards Banu Umayyah. ThereIore,
we see that a man like Kumail participates in the uprising oI Àbd
al-Rahman ibn Muhammad ibn Ashàth or in the last revolt which
resulted in the termination oI Banu Umayyah`s rule and the end oI
their dominion over most oI the lands oI Islam.
The true motive Ior the tragic events oI Karbala` and the heart-
rending martyrdom oI Zaid, in a word, was the oppression oI Ahl al-
Bait (peace be upon them).
Thus, what was important in these uprisings against Banu
Umayyah was the role oI the Shia and making use oI the oppressed
position oI Ahl al-Bait (peace be upon them), though aIter the
martyrdom oI the Prince oI Martyrs (peace be upon him) the
remaining Imams did not revolt since they did not see conditions as
appropriate Ior the establishment oI a just and Islamic government
through armed uprising. So they became involved perIorming their
Divine duty in other trenches, especially in spreading jurisprudence
and repelling many innovations.
Even in the events aIter the success oI the last revolt against
Banu Umayyah the only personality more Iitting than all others Ior
leadership was Imam as-Sadiq (peace be upon him), but though they
recommended this task to the Imam (peace be upon him), he reIused
to accept. His adopting such a policy was, in the belieI oI the Shia,
in accordance with a command oI the Prophet (peace be upon him
and his Iamily) that was disclosed to the Prophet (peace be upon
him and his Iamily) by revelation. In addition, every Imam
recognizes better than all else his duty in light oI the existing
conditions and always gives precedence to the most important
matters over all other matters. In this issue, too, iI the Imam (peace
be upon him) were to accept rulership, the important interests oI
38
Islam would be lost, since it was apparent to every authority that in
those conditions there was no possibility oI implementing the
luminous laws oI Islam and establishing a just Islamic system oI
government.
39
L3S
Imam JaIar as-Sadiq (peace be upon him)
and the Shia School oI Thought
QUES1ION:
Was Imam JaIar as-Sadiq (peace be upon him) the Iounder oI
the Shia school or its promulgator and explainer?
ANSWER:
Imam as-Sadiq (peace be upon him) acquainted the public with
the original Shia school oI thought, which perhaps even some
Iriends and devotees oI Ahl al-Bait (peace be upon them) had not
recognized properly. By establishing that vast school oI knowledge,
he Iamiliarized the people with the realities oI true Islam, which are
IulIilled by Iollowing Ali and the Ahl al-Bait (peace be upon
them). This was while in the periods beIore Imam as-Sadiq (peace
be upon him) the opportunity Ior disseminating knowledge was not
to the extent that it reached in his time.
This does not mean that Imam JaIar as-Sadiq (peace be upon
him) is the Iounder oI Shia thought, since as explained earlier Shia
thought existed in the time oI the Prophet (peace be upon him and
40
his Iamily) in an organized and systematic manner. Mutawtir
traditions and the illuminating guidance oI the Prophet (peace be
upon him and his Iamily) had speciIied its limits, and passage oI
time and occurrences had no share in its development. OI course,
these aIIairs had an inIluence in its propagation, promulgation, and
organization in later periods, especially in the time oI Imam as-
Sadiq (peace be upon him) and Imam al-Baqir (peace be upon him) , and
in Iact these very incidents made more clear the truth oI this school
oI thought as opposed to the opposing school oI thought.
One oI the reasons Ior the success oI Shia thought in the issue
oI Immah was that during the rule oI Banu Umayyah the people
witnessed conduct and actions oI the claimants to succession oI the
Prophet (peace be upon him and his Iamily) which were
incompatible with any oI the Islamic laws and principles.
This conduct even became a cause Ior the people`s rebellion
against them in diIIerent instances, though most oI these rebellions
were quelled by Iorce and in appearance the government oI Banu
Umayyah continued, but overall these events caused the Shia
school to spread and become entrenched in people`s hearts.
41
L4S
BeIore Imam as-Sadiq (peace be upon him)
QUES1ION:
Has the Shia school been discussed in the speech oI the
religious leaders beIore Imam as-Sadiq (peace be upon him) ?
ANSWER:
As we mentioned beIore, Shiaism is an genuine Islamic school
introduced by the person oI the Holy Prophet (peace be upon him
and his Iamily), and all can understand this point Irom the matter
Iound in Nahf al-Balghah and the sayings oI Amir al-Mu`minin
(peace be upon him) .
Imam Muhammad al-Baqir (peace be upon him) and Imam JaIar
as-Sadiq (peace be upon him) explained the various dimensions oI
this school Ior the people and perIected the people`s inIormation
about it and eliminated the over- and under-exaggeration existing
regarding this issue.
They demonstrated that the principle oI Immah was an genuine
and entirely Islamic concept and the reIerence point oI explaining its
reality and limits are the Imams (peace be upon them) , just as they are
42
the reIerence Ior explaining all Islamic concepts and terminology
and Qurànic verses. When their unparalleled and great-learned
position became apparent, all understood that those eminent men
possessed all abilities and at the same time were the sole reliable
source in recognizing the principle oI Immah and its entire and
original concept. OI course, this does not mean that we should
presume that the principle oI Immah was their innovation or, as
some who do not believe in the unseen world say, a product oI
history.
Among the reliable traditions according to Ahl al-Sunnat are the
traditions oI Ali ibn Husayn (peace be upon him) , Imam Muhammad
al-Baqir (peace be upon him) , and Imam JaIar as-Sadiq (peace be upon
him); as Ahmad Shakir has written in his commentary oI al-Baìth
al-Hathith, the spiritual position and Immah oI the Imams beIore
these two Imams was very Iirm in the hearts oI the people.
The belieI that the Imams are al-Qurn al-Ntiq (the Quràn
that speaks), i.e. they know the speciIic Qurànic meanings and
expressions, was raised on numerous occasions previous to Imam
Muhammad al-Baqir (peace be upon him) in the words oI his noble
Iather Imam Ali Zain al-Abidin (peace be upon him) and beIore him
in the traditions oI Amir al-Mu`minin (peace be upon him) , Imam al-
Hasan (peace be upon him) , and Imam al-Husayn (peace be upon him) .
The Prophet (peace be upon him and his Iamily) has pointed to this
issue in traditions that have passed the limit oI tawatur (consecutive
narration) and he (peace be upon him and his Iamily) introduced the
Imams as equals oI the Quràn. In the books oI Ahl al-Sunnat, a
sermon has been narrated Irom Imam Ali Zain al-Abidin (peace be
upon him) in which the placing oI Immah in Ahl al-Bait (peace be
upon them) and their being the sole reIerral authority and Divine
authority Ior mankind has been discussed explicitly and in depth.
43
L5S
Shia Ideology is Practical
QUES1ION:
Keeping in view the Iact that aside Irom the short Iive-year
period oI Amir al-Mu`minin (peace be upon him) , the administration
oI society was not in the hands oI the Imams (peace be upon them) , to
what extent is the system oI religious government according to the
Shia view practicable and able to be implemented in society?
ANSWER:
Shia thought is a logical school that has and has always had the
possibility oI being implemented in the core oI its teachings.
The Shia view about the issue oI Immah is that aIter the
Prophet (peace be upon him and his Iamily) the religious and
political leader oI society must be someone who knows better than
all else all the laws and principles the Prophet (peace be upon him
and his Iamily) brought Ior the people Irom Allah. Without doubt
during the time oI the Prophet (peace be upon him and his Iamily)
none but Ali (peace be upon him) possessed this distinction, and
thereIore the Prophet (peace be upon him and his Iamily) selected
44
Ali (peace be upon him) to succeed him and then introduced the rest
oI the Shia Imams, who are twelve people in all, to the people and
appointed them his successors.
Certainly, this was not because oI their physical relationship with
the Prophet; rather their spiritual attributes, intellectual abilities and
so Iorth became the reason that Allah chose them alone Irom among
the people to succeed the Prophet (peace be upon him and his
Iamily), just as the Quràn says about the successors oI the prophets
as well:
. ,' - | _ - . - , ,,,, , - ,` ; . _ = = = . ,
'Jerilv Allh chose Adam, Nuh, the familv of Ibrahim, and the
familv of Ìmran over all the people of the world.`
17
II the people want to tread the true path in all matters, they must
Iollow them and regard them as wal al-amr (guardians oI the
believers` aIIairs), must consider it obligatory to obey them, and
must respect their commands just like the commands oI the Prophet
(peace be upon him and his Iamily). At the same time, the laws and
policies broached in the Shia school are not imaginary and unreal
aIIairs that could be said to be unable to be implemented. Rather,
they are the most genuine Islamic teachings that, iI conditions are
available, can be implemented in every society.
II we see that during a portion oI history some people prevented
their political aspect Irom being realized, it does not mean that they
cannot be implemented. Rather, since these laws were Iormulated
in view oI the realities oI the existence oI man, all human societies
are in search oI them, and according to the belieI oI Shias, will in
the end reach them. This undertaking will be accomplished at the
17
Surah al-Imran (3), verse 33
45
end oI time through the last Divine authority (huffat), and human
society will be administered by a single system and law.
In addition, what is Iundamental in the call oI the prophets is to
explain the realities and the path oI salvation and the way that leads
to ultimate success, which must be announced to the people even in
case oI certainty that it will not be accepted:
._, -, = -, ,, .| ,= ,
'Surelv he have guided him to the Path, whether he be grateful or
ungrateful.`
18
This is because the responsibility oI the prophet is to propagate
the Divine laws, among which is Immah; it is the people who must
accept the prophets` invitation and cooperate with the prophets and
Imams (peace be upon them) to make available the opportunity to put
it in practice.
The conduct oI the Imams (peace be upon them) and their policies
were all practical, bearing results, and at the same time realistic.
For example, the conduct oI Amir al-Mu`minin (peace be upon
them) was in light oI the conditions oI existing realities and the
conduct oI Imam Hasan al-Mujtaba (peace be upon him) and Imam
Husayn Sayyid al-Shuhada` (peace be upon him) was the same way.
They perIormed all their actions while keeping in view existing
conditions. For example, iI Imam Hasan al-Mujtaba (peace be upon
him) made peace with Muàwiyah, he took into consideration all the
aspects oI the issue and in those conditions saw no better course oI
action. And Imam Husayn (peace be upon him) consciously reIused
to pledge allegiance to Yazid, went to Karbala` and accepted those
sorrowIul diIIiculties, and in the end reached his purpose.
18
Surah Insan (76), verse 3
46
Yes, iI Imam Husayn (peace be upon him) had been in a diIIerent
situation and had seen that the path and provisions Ior taking charge
oI the government are ready, he would still have moved to acquire
his right and repel the undeserving Irom the khilfah oI the Prophet
(peace be upon him and his Iamily). But conditions in his time were
such that he knew that the situation is not suitable Ior reaching this
aim. Thus, with the great and unparalleled mission which he
implemented he created a reawakening in the Muslim world, and as
long as the world remains the reawakening oI Islam`s reviver will
remain alive.
He, although apparently he did not prevent Yazid and all the
usurpers oI the khilfah who came aIter him Irom usurping the
khilfah, internally turned people`s hearts away Irom them and put
to the wind Muàwiyah`s plots to deIeat Islam. He perIormed such
a deed that aIterwards it was said, 'Islam is Muhammadi in origin
and Husayni in continuance.
The remaining Imams (peace be upon him), too, perIormed well
the responsibility with which they were entrusted in protecting
Islam, keeping in mind existing conditions.
BelieI in the appearance oI the savior and twelIth Imam gave
comIort to the Shias and created a spirit oI resistance, patience, and
perseverance in the people and prevented power-seeking, despair,
and carelessness towards religion. It is a belieI that has been
explicitly mentioned in the core oI Shia teachings and reliable
traditions, and this principle received more attention during the time
oI Imam al-Baqir (peace be upon him) and as-Sadiq (peace be upon
him) and people`s inclination to it increased in light oI the
transgressions the usurping rulers committed.
The people understood that iI some indiIIerent individuals during
the time oI the companions that is, aIter the Prophet`s demise
47
(peace be upon him and his Iamily) conjectured that introducing
change in the principle oI Immah would not bring much change in
the Islamic agenda, in reality it caused a major tragedy and caused
Islam to veer Irom its true course and the usurped khilfah became a
means oI hedonism and easy living Ior a Iew and oI Iettering the
people and a return to the customs oI Caesar, Kisra, and other
Satanic powers.
This matter strengthened their Iaith in the principle oI Immah
and they understood that it is only this school oI thought that can
bring Islam`s agenda to Iruition and end that deplorable situation.
Thus, the becoming conduct oI the Imams (peace be upon them)
on the on hand and the oppressive behavior oI the usurpers oI the
khilfah on the other caused the Shia school oI thought to become
ever more inIluential in people`s hearts, and as a result their
inclination to the Imams (peace be upon the) began to increase. It is
because oI this that in spite oI the eIIorts oI the rulers, Imam as-
Sadiq (peace be upon him) was so popular among the masses that the
Shia themselves are recognized through him.
49
L6S
Shia Positions with
Respect to the Usurping Rulers
QUES1ION:
How were the stands oI the Shia with respect to the rulers and
on what basis were they taken?
ANSWER:
The positions oI the Shia have always been on the basis oI
protecting Islam`s interests, preserving the religion, and denying the
legitimacy oI oppressive and usurping governments, and they have
always endeavored, in the Iorm oI an opposing Iront, to establish a
powerIul Islamic government on the Ioundation oI religious rule.
In explaining the religious concepts, the Shia Iollow only the
Quràn and sunnah and conduct themselves in accordance with the
Qurànic injunction:
` .-| _ _|, ,..-
'And debate with them in the best manner.`
19
19
Surah Naml (16), verse 125
50
by honorable discussion and debate, and also, in instances, on the
basis oI taqivvah (dissimulation) which becomes necessary in
certain conditions in all times and places. They do this so that they
can guide others to true Islam and the true concepts oI the religion
and remove society Irom under the yolk oI oppressive and usurping
rulers and merciless oIIicials.
It is thus that we see that the Shia have throughout history
always had uprisings against the armed powers.
The Shia believe in the Immah oI those whose names and
inIallibility were explicitly mentioned by the Holy Prophet (peace
be upon him and his Iamily) and in taking positions they always act
on the basis oI Islamic teachings and the conduct oI the Holy
Prophet (peace be upon him and his Iamily). In situations when the
right conditions do not exist, such as a portion oI the liIe oI Amir al-
Mu`minin (peace be upon him) , they give preIerence to silence and
apparently sitting aside over rebellion, or conduct themselves like
Imam Hasan al-Mujtaba (peace be upon him) to save Islam Irom the
threat oI splintering.
However, the event oI Karbala` and reIusal oI Sayyid al-
Shuhada` (peace be upon him) to pledge allegiance to Yazid was an
uprising the like oI which neither had precedence nor will be seen
aIter it.
That movement was a model and path-opening agenda oI
struggle Ior Muslims.
That uprising, though apparently it was crushed and deIeated, in
reality was a successIul uprising, since it revived the true Islam and
brushed aside the Iactors oI hopelessness and despair Irom the Iaces
oI the Shia and became a cause oI their constancy oI thought and
strength oI spirit. AIter that, no uprising or movement took place
among the Shia that was crushed and changed hopes to despair, and
51
the inIallible leaders oI the Shia knew, as per the traditions and
through the (special) knowledge oI the Immah which they
possessed, that belieI and Iaith in the Ahl al-Bait (peace be upon
them) must be propagated in the hearts oI the people so that, through
an increase in their awareness and by training capable powers in
academic, political, and cultural arenas, they can prevent the
usurping rulers Irom opposing them and in this way prepare the way
Ior the rule oI the true Islamic views.
53
L7S
The Accusation oI 'Exaggeration (Ghuluww)
Against the Shia
QUES1ION:
Some writers classiIy certain sects oI the ghulat as Shia and
may very well accuse the Shia oI exaggerating the status oI the Ahl
al-Bait (peace be upon them) . We know this is a Ialse accusation that
even in our times the Wahhabis resort to by publishing and
disseminating pamphlets among those unIamiliar with Shia belieIs.
II possible, shed some light on this topic.
ANSWER:
The issue oI exaggerated belieIs has precedence among previous
religious communities. About the Jews and Christians the Quràn
says,
. = ` , `_,.' ;_=| .|| = ` , ` ,`- .,`,,| .||
54
'And the Jews said, U:air is the Son of God, and the Christians
said, The Messiah is the Son of God. `
20
This disease is also Iound among the Muslims in various Iorms,
as the hadith denotes:
,.| _- = |, =| -|, -| =- , , | . - `,`= .|
. ,`` - = | `.= - -. ,`= -| .|
Jerilv vou will follow the paths of those who have gone before vou
in an exact manner, to the extent that if one of them were to enter a
li:ards hole, vou would enter it (too).
21
One Iorm oI the above is the situation that came about regarding
Amir al-Mu`minin (peace be upon him) .
One group began believing in his divinity and praised him in
their poetry as their deity. For example, they said
- =- , ,- ._| g-_ .- :- `| - .|
.',_ , `- | =.= _,- - -, - , ,=_ = |
You created the universe,
the one who uprooted Khavbars firm foundations,
he are happv with him as a leader and master,
and prostrate to him as our God and Lord
A Iew said such words and poems out oI hyperbole and
exaggeration, not that they truly considered him their God. In
addition, it has been narrated Irom Imam Ali (peace be upon him)
himselI that he said,
20
Surah Tawbah (9), verse 30
21
55
. ,| `- ,` - ,- =`_- .:`-_ .
'Two groups of people will be destroved on mv account. the friend
who exaggerates in his friendship and the enemv who dislikes
me.`
22
In any case, throughout histor there have been and there are
individuals who have had exaggerated belieIs, though not all oI
them to the extent that they raise someone to the status oI Allah. In
any case, these ideas are a Iorm oI deviation Irom Islam and the
proper Shia creeds. Such belieIs have more oIten been Iound
among the SuIis, most oI who are considered among the Ahl al-
Sunnat; ideas such as transmigration (hulul), unity (ittihd), and so
Iorth tend to be Iound in their writings.
Fortunately, thanks to the guidance oI the Imams (peace be upon
them), not only did the issue oI suIism not spread as much among
the Shia as among the Ahl al-Sunnat, rather it was also repudiated
and condemned by the Imams (peace be upon them) , their Iollowers,
and the major scholars.
Thus, associating these issues to the Shia is slander; the Shia
belieIs in regard to each oI the issues oI Divine unity, prophecy,
Immah, and resurrection are Iree oI such exaggerated and devious
matters, since the Imams (peace be upon them) as protectors oI the
Divine religion acted in such a way over two and halI centuries as to
close the path Ior idolatrous belieIs to penetrate, and the limits and
boundaries oI the Iundamentals oI Shia thought and doctrine
became known. AIterwards, the scholars clearly explained all oI
these belieIs by compiling and writing books oI doctrine, such as
the I`tiqdt oI Majlisi.
22
Nahf al-Balghah, edited by Subhi al-Salih, Short Sayings, no. 117
56
A small group oI SuIis was indeed Iound among the Shia who
put Iorth exaggerated belieIs in the name oI wilvah and love oI
Ali (peace be upon him), and in every case with the eIIorts oI the
mindIul Ulama appropriate answers were given them. As a result,
they were not able to oIIer much resistance.
The Shia consider none a partner to Allah in the His qualities oI
Majesty and Beauty. They believe the Prophet and Imams (peace be
upon them) to be creatures and worshippers oI Allah who are in
need oI Allah Irom all aspects and regard only Allah as Iree oI need
by His essence.
OI course, the qualities, distinctions, elevated status, and ranks
oI perIection that the Shia mention Ior these personalities in
accordance with reliable verses and traditions Ior example they
consider them the authority (huffat), Imams, rulers (wal al-amr),
and possessed oI miracles in no way have even the scent oI
exaggeration or polytheism. All oI them represent the their
perIection, apex oI servitude, and degree oI submission to the
commandments oI Allah.
In short, the principle oI Immah is one oI the original principles
oI Islam that is understood Irom the verses oI Quràn and abundant
traditions narrated Irom the Holy Prophet (peace be upon him and
his Iamily) himselI; passage oI time, conquests, and deIeats played
no role in its spread and development.
In addition, belieI in this principle does not necessitate any Iorm
oI exaggerated belieIs. All oI the qualities that the Imam, in
accordance with the traditions, possesses are not incompatible with
the Imam being a servant oI Allah and, like the Prophet (peace be
upon him and his Iamily), being in need oI Allah.
57
.' = v - -. | `.; v
'And he controls neither his own benefit nor his loss.`
23
In Iact, the Imam is not even a prophet, meaning that a code oI
law and rules is not revealed to him, though he is muhaddath
(addressed), meaning that angels speak with him. However, his
relation to the angels is not like the relation oI the prophet to the
angel oI revelation, who communicates the Divine commands to the
prophet, since the principles oI all the commands have previously
been explained, and messengership and prophecy have been sealed
with the demise oI the Holy Prophet (peace be upon him and his
Iamily).
In recognizing the Imam, it is important that one recognize the
Imams who were introduced and appointed to the Immah by Allah
through the Prophet (peace be upon him and his Iamily) and regard
them, like the Prophet (peace be upon him and his Iamily), as
having general rule and absolute authority (wilvat) over all
religious and worldly aIIairs, and as possessing, with the exception
oI the prophecy, all oI the Prophet`s qualities, like knowledge and
inIallibility. In short one must recognize the Imams (peace be upon
them) as the true successors oI the Prophet (peace be upon him and
his Iamily) in both religious and mundane matters.
From the point oI view oI materialists and those who don`t
believe in the unseen world, belieI in the unseen world, Divine
religions, and the qualities which the IaithIul attribute to the
prophets and Iriends oI Allah are all mingled with exaggeration.
Since the IaithIul believe in qualities, actions, and traits with respect
to them that the materialist is unable to comprehend, he considers
23
Bihr al-Anwr, vol. 76, p. 167, Iootnote 7
58
them to be the exaggerations oI the believers with respect to the
prophets and Iriends oI Allah.
For example, Irom the materialists` point oI view, the miracles oI
Ibrahim, Musa, and Ìsa (peace be upon them) , in which the IaithIul
believe, are all a Iorm oI exaggeration, though no exaggeration
exists in these belieIs. All oI these Iorm a chain oI realities that
show the elevated status oI their possessors. Exaggeration is to
associate the Prophet or Imam with Allah, or regard Allah as uniIied
with them, and so Iorth.
59
L8S
The Relation oI the Shia
with the Mutazilah
QUES1ION:
For what reason have the principles oI religion been divided into
Iive principles? Has the link oI the Shia with the Mutazilah
played any role in that?
ANSWER:
The Shia have conducted discussions and debates about Islamic
issues with all sects, as mentioned in books oI kalm (theology) and
polemics. However, they have not inIluenced it with regard to any
issues oI creed. As we have mentioned numerous times, the Shia
school oI thought is an original Islamic school oI thought, though
the remaining sects appeared aIterwards.
The belieIs oI the Shia are not limited to these Iive principles,
but rather comprise many other issues as well. OI course, in one
exposition, the Islamic belieIs can be summarized into tawhd
(Divine unity), nubwwah (prophecy), and ma`d (resurrection), or
in tawhd and nubwwah, since the remaining belieIs, such as
60
Immah (vicegerency) and resurrection are a part oI the issues
which the Holy Prophet (peace be upon him and his Iamily)
preached and inIormed about. And according to the narrations, Iaith
in the prophecy consists oI Iaith in all that the Prophet conveyed.
._| `- - | , | - , .;, ,`, |, .;,
Faith in the prophecv consists of faith in all that the Prophet
conveved.
On this basis, these Iive principles Divine unity, Divine justice,
prophecy, Immah, and the resurrection are among the principles
in which all Muslims must believe. Reason and revelation also
aIIirm them. Summarizing the belieIs in these Iive principles is
because the Shia regard the issue oI Divine justice and the Immah
as important as the remaining principles oI belieI, but Ahl al-Sunnat
the Ashàri sect do not believe in them.
The Shia have taken the Islamic belieIs directly Irom the Holy
Quràn and the traditions oI the Prophet and Imams (peace be upon
them) and have not been inIluenced by the Mutazilah with respect
to any oI their belieIs, since the Mutazilah sect came into being
aIterwards.
II we see that the Mutazilah share the Shia view in some issues,
what is proper is that we say that they have taken these views Irom
the Shia Imams either directly or indirectly. The well-known
proverb, 'BelieI in coercion and anthropomorphism is Umayyad
and belieI in Justice and unity is an Alawi doctrine,
.,, - `=,-,| ,=- | .,,-| `-,,=| `, -
conIirms this claim.
61
In spite oI this, some writers who are ignorant oI the Shia
school oI thought and have researched the Mutazili and Ashari
sects have assumed the Shia scholars, among them Sayyid
Murtada, were Mutazili since they Iound them opposed to some
Ashari belieIs.
63
Immah
65
L9S
The Secret oI Choosing the Imams
QUES1ION:
What was the secret oI appointing the Imams (peace be upon them)
to the position oI Immah and wilvah? Is human intellect able to
understand this?
ANSWER:
This question is not exclusive to the appointment oI the Imams
(peace be upon them) , but can be brought up regarding the selection
oI all the prophets and even angels such as Jibraìl, the Trustee oI
revelation, and regarding the superiority oI some prophets over
others and some nations and individuals over others, and in the
same way about the superiority oI humanity over many other types
oI creation.
The reality is that selection is among the acts oI Allah, as
numerous verses indicate:
._|- | _ - . - , ,,,, , -,` ; . _ = = = . ,
66
'Jerilv Allh chose Adam, Nh, the familv of Ibrhm, and the
familv of Ìmran over all people.`
24
._ = = ,=| ., - _ - ;:= = `= - |
'Sav. Praise be to Allh and peace be with those of His servants
whom He has chosen.`
25
._|- | . _ - = = = = ,| = = = = . , , - ,
'O Marvam' Jerilv Allh has chosen vou, purified vou, and
chosen vou over all the ladies of the world.`
26
., , - = = = . ,
'Surelv Allh has chosen him over vou.`
27
._ v= , | _ - .`, = = _,
'(O Ms) verilv I have chosen vou over mankind with mv
communications.`
28
..,- - , = = ,=| = | _| ,
'Then he gave the book in inheritance to those of Our servants
whom he had chosen.`
29
24
Surah al-Imran (3), verse 33
25
Surah al-Naml (27), verse 59
26
Surah Ale-Imran (3), verse 4
27
Surah al-Baqarah (2), verse 247
28
Surah al-A`raI (7), verse 144
29
Svrah al-Fatir (35), verse 32
67
Even Mansur, the Abbasid caliph, would say that Imam JaIar
al-as-Sadiq (peace be upon him) was among those denoted by the
verse:
., - - , = = ,=|
'those of Our servants whom he have chosen.`
30
.,=| , = = = |
'And verilv he chose him in this world.`
31
. | - :`=_ - :' - _ = = , =
'Allh chooses messengers from among the angels and mankind.`
32
. _,-v _ = =' ., = - `,,
'And verilv with Us thev are from among the chosen and righteous
ones.`
33
. ,, - ,= . ,-
'And from among those whom he guided and chose.`
34
.,` ,= ,` ,, -
'And he chose them and guided them.`
35
30
Surah al-Fatir (35), verse 32
31
Surah al-Baqara (2), verse 130
32
Surah al-Hajj (22), verse 75
33
Surah Sad (38), verse 47
34
Surah Maryam (19), verse 58
35
Surah al-Anàm (6), verse 87
68
. =, - - ` =_ - __, = |
'But Allh chooses whom He wishes among His messengers` (and
convevs to them those hidden realities which are necessarv for their
leadership position).
36
. =, - - ,|, __, =
'Allh chooses whomsoever He wishes.`
37
..,_ .,, , .|=
'And thus does thv Lord choose thee.`
38
. and many more verses, all oI which indicate that selection is one
oI the acts oI Allah in His wisdom, or rather is one oI the Divine
manners oI conduct.
There is a treatise by Zaid al-Shahid, the son oI Imam Zain al-
Abidin (peace be upon him) , called al-Safwah in which he has
studied the issue oI the selection oI the Ahl al-Bait.
The issue oI granting rank exists in the natural world as well, and
its necessity is entirely understandable by reason. Just as all species
cannot belong to the human species, and all organs cannot be the
eyes or head or brain, and all Iruits and plants cannot be berries and
squash, and the entire tree cannot be the branch, leaves, or roots, in
the same way, all individuals cannot be perIect in their manners,
qualities, and Ieatures. That is, all cannot be Muhammad (peace be
upon him and his Iamily), Ali (peace be upon him) , Ibrahim al-Khalil
(peace be upon him) , or Musa al-Kalim (peace be upon him) .
36
Surah Ale Imran (3), verse 179
37
Surah ash-Shura (42), verse 13
38
Surah YusuI (12), verse 6
69
The issue oI being an Imam or a Iollower (mamm) as well is
such that it is either through Allah`s decree and natural causes or
through direct speciIication and selection by Allah. In any case, all
oI these are signs that are laden with secrets and wisdom which only
Allah HimselI knows.
In these aIIairs none has the right to say, 'Why was I not made
into someone or something else? or, Ior example, 'How come all
the angels were not made Jibraìl al-Amin (the Trustworthy) and all
people were not made Muhammad al-MustaIa (the Chosen)? or
'Why weren`t all oI the world`s mountains and rocks made oI
gold? II such a thing were to happen, the perIection oI the world
would become subject to deIect and the order and coordination
existing among its various parts would cease to exist.
This is though the Noble Quràn itselI speaks thus about the
order and minute coordination existing among the parts oI the
universe:
. | a ,.., - | ,- | `,= .|. ` .`| - `=|
. | .. _- ,, `=| v a , = | .,`- ` - | .- _- , _- _=|
. .,`,., . _, | ` ,= ,| v | =_=`
'And the sun travels in its appointed path, that is the decree of the
Mightv, the Knowing. And he have appointed phases for the moon
until it becomes like an old, vellow, date branch. Neither is it
appropriate for the sun to overtake the moon, nor does the night
overtake the dav, and all float in their orbit.`
39
'Evervthing in the world is in its place
If vou look well, nothing is more or less
39
Surah Yasin (36), verses 38-40
70
All Divine decrees are fust and wise
Our intellects cant fathom the secrets of creation`
While the human world is a world oI choice and selection, the
secrets oI these matters i.e. Divine decrees and selection are so
complex that it can be said that even iI humanity were to conduct
research and studies Ior millions oI years to come, they would still
be Iaced with many unknown secrets.
In summary, the world oI creation is a world oI causes and
eIIects, and at the same time the human world is a world oI choice
and duty.
The wise Divine decrees and ordinances govern all aIIairs.
Understanding the reasons Ior selection oI an Imam or prophet and
its creational and discretionary aspects, and other such issues,
requires an intimate knowledge oI all the secrets oI Divine actions
and the universe. Only those who have come under Allah`s special
guardianship understand the Iine points oI these matters, and all oI
the prophets and Imams (peace be upon them) were as such.
All human individuals have been encouraged by various means
to strive to gain mastery over the sun and moon, and so Iorth, and
since Allah has made them subservient to humanity, they can try to
comprehend the secrets oI things and make use oI their beneIits; but
iI they are unable to understand something`s cause or causes, they
must regard it as a Divine decree and make use oI its existential
blessings.
Thus, it is our duty to make use oI the teachings and guidance oI
the prophets and Imams (peace be upon them) and regard the
blessing oI their existence and guidance among the greatest oI
Divine blessings and make them our role-models. And iI we are
unable to comprehend the philosophy oI the selection oI these true
Divine prooIs with our imperIect intellects, we must not turn to
71
rejecting or opposing them. Otherwise, we will be regarded as
among those people who in the era oI the Prophet (peace be upon
him and his Iamily) himselI denied either out oI ignorance or with
ulterior motives that the selection oI the progeny was Divine. The
Noble Quràn, in the course oI a verse, mentions them as Iollows:
,..,,, , , = - = - = `,` - _ - | .`= . , ;|
.,= - ` - ,` , - | = |
'Or are thev envious of the people (the Prophet and his progenv) on
account of what Allh has granted them out of His abundance?
Jerilv, we granted the familv of Ibrhm the Book and wisdom and
granted them a great kingdom.`
40
According to the Qurànic commentaries, this verse was revealed
about them. It is incumbent upon us to understand, through
reIlection and contemplation oI the circumstances oI the universe,
that everything is Iound in its particular place and the Divine
knowledge and wisdom is evident in all oI the great and small
creations oI the Lord oI the Universe. ThereIore, precisely as we
read in one oI the verses oI the Noble Quràn,
.`- |=_ - , .,- `, -| =
'Allh best knows where to place His messengership.`
41
Thus, selection oI the prophets and Divine legatees is among the
aIIairs that, like all the other actions oI the Lord oI the Universe, are
possessed oI their own particular wisdom, though humanity with its
40
Surah an-Nisa (4), verse 54
41
Suurah al-Anàm (6), verse 124
72
imperIect knowledge and intellect may be unable to Iathom its
secrets and complexities.
73
L10S
Allah`s Knowledge and the InIallibles` (peace
be upon them ) Knowledge oI the Unseen
QUES1ION:
Shed some light on the knowledge oI the unseen oI the Holy
Prophet (peace be upon him and his Iamily) and the pure Imams
(peace be upon them) . And in this regard, considering the principle
that Allah has no partner in His knowledge and other attributes oI
perIection and beauty, explain the diIIerence between Allah`s and
the Imam`s knowledge and between the Imam`s and the Prophet`s
knowledge.
ANSWER:
Anyone who studies the books oI history, traditions, and
biographies will not doubt the Iact that the Holy Prophet (peace be
upon him and his Iamily) and the pure Imams (peace be upon them)
made known many unseen matters, most oI which took place in the
world within a short period.
These reports, especially what has come down Irom the person
oI the noble Prophet (peace be upon him and his Iamily) and Amir
74
al-Mu`minin (peace be upon him) , are great in number, and each one
oI them is considered a part oI the major miracles oI this house.
In Iact, as aIIirmed by individuals like Ibn Khaldun, in many
instances Imam JaÌar al-as-Sadiq (peace be upon him) would give
news about unseen matters. OI course, the diIIerence between
Allah`s knowledge oI the unseen and that oI these personages is that
Allah`s knowledge is by essence, while the knowledge oI the
Prophet or Imam is outside oI their essence, that is, it has been
granted them by Allah.
Allah is unique, peerless, and independent oI others in all His
attributes oI perIection, but the Prophet and Imam are in need oI
Allah with respect to their knowledge and all other attributes oI
perIection which they possess; and in a word, everything they have,
whether Irom the aspect oI existence or attributes, is Irom Allah.
They are existent through Him and knowledgeable and possessed oI
power through Him.
However, the diIIerence between the Prophet and Imam with
regard to awareness oI unseen matters is Irom the aspect that in the
Prophet`s knowledge, no human being is an intermediary between
him and the unseen world, while the Imams (peace be upon him) have
acquired a portion oI this knowledge through the Prophet (peace be
upon him and his Iamily).
In any case, what is certain is the knowledge oI those personages
and their giving news about unseen matters, which is as clear and
sure as the sun shining in the center oI the sky.
In this regard, iI one wants to Iind out in more depth about the
reports oI the unseen, he should reIer to books oI the lives and
history oI the Imams (peace be upon the m).
According to the level oI my own understanding, I have oIIered
explanations, though concise, in the books The Radiance of hilavat,
75
Commentarv on Du al-Nudbah, and Creational and Legal
hilavat.
77
L11S
The Countenance
oI the Imams` (peace be upon them) Conduct
QUES1ION:
Why were the conduct, manner, and methods oI the Imams
(peace be upon them) not the same in regard to perIormance oI their
duty?
ANSWER:
Contrary to what is said, the conduct oI the Imams (peace be upon
them) in conIronting various events that were similar to an extent
was not very divergent, since all oI their conduct was within the
scope oI the principles and agenda oI Shiaism, which are the
original principles oI Islam itselI. All oI their actions and programs
demonstrated the truth oI Islam and its redemptive teachings. And
iI we see that the Holy Prophet (peace be upon him and his Iamily)
and Amir al-Mu`minin (peace be upon them) each acted in one way in
one important phase oI their noble lives and in another way in
another phase, this is in entirety a result oI the commandments oI
Islam and the Quràn.
78
This is because Islam has both the command;
. ` ,` , - , . | v,
'. except that vou protect themselves from them (and practice
dissimulation for the sake of more important goals).`
42
and the command
. . ,,, =` - `-` , | | - v,
'. except one who is compelled while his heart is tranquil with
faith.`
43
And it also has the command
., ,, - = - , `| _ | = -
'Struggle against the disbelievers and hvpocrites and be harsh
towards them.`
44
as well as
._ - - -| =` - |, ` -| , - | =`-
'Act with compassion and accept their excuse, and command
towards goodness, and turn awav from the ignorant (and fight them
not).`
45
.` .-| _ _|, _ . , - `,.| v - .- ,. v
'Nor are good and evil alike, repel evil with what is most good.`
46
42
Surah Ale Imran (3), verse 28
43
Surah al-Nahl (16), verse 106
44
Surah al-Tahrim (66), verse 9
45
Surah al-A`raI (7), verse 199
79
Likewise, the Quràn says
., , - ;= - - s - , - `= - , , - ;= -
'So whoever transgresses with respect to vou, transgress with
respect to him in a like manner.`
47
And it also says with regard to executing the punishment Ior
adulterers:
. = ,. - |_ , =` - | v
'And let not compassion for them overtake vou in executing Allhs
command.`
48
Overall, the conditions and situation oI the Imam`s (peace be upon
them) era demanded the very same Iorm oI conduct Ior the
protection oI the Islamic principles and the essence oI Shiaism that
they in practice adopted, and oI course the Shia must Iollow the
path oI true Islam, which the Imam recognizes better than all else
and doesn`t deviate Irom even an inch.
46
Surah al-Fussilat (41), verse 34
47
Surah al-Baqarah (2), verse 194
48
Surah al-Nur (24), verse 2
81
L12S
The Limits oI the Imam`s Leadership
QUES1ION:
Just as the range oI the Imam`s leadership includes guidance oI
the people, elucidation oI religious rulings, exegesis oI the Quràn,
and answering objections, it also includes political issues, protecting
the order oI society, implementing Islamic rules, establishing
justice, ensuring security, and protecting the borders oI Islam.
Please explain the relationship oI these two parts with the
principle oI Immah and explain to what extent Shia have accepted
this issue.
ANSWER:
As has been indicated, their range oI leadership includes both
parts, and in reality these two parts are inseparable. However, the
issue that was the Iocus oI attention and covetousness oI usurping
politicians and oppressors was political leadership and taking
control oI the leadership oI society.
Thus, their opposition to the Imams (peace be upon them) was
Iocused on this aspect, and iI they opposed them Irom the aspect oI
82
guidance in religious aIIairs that is, iI they entered the Iield by
making institutions oI learning, libraries, and schools this was so
that the people would Ieel less oI a need Ior the guidance oI the
Imams (peace be upon them) , and as a result, distance themselves
Irom them, in order that they do not come under the eIIect oI the
spiritual and religious training oI the Imams (peace be upon them) .
Again, it was Ior this very reason that they Ieared the Imams`
becoming well-known in intellectual and social circles, since they
used to observe that the becoming known oI their intellectual ability
and enlightening guidance occasioned the progress and mastery oI
Shia thought and the people`s increased inclination towards the Ahl
al-Bait (peace be upon them) .
The Iact that in books oI kalm, Immah has been deIined, in the
words oI the Prophet (peace be upon him and his Iamily), as
'authority over all religious and worldly aIIairs oI humanity shows
that in this deIinition their attention was primarily to the Imam`s
authority over social aIIairs and his vicegerency oI the Prophet in
governing. This is because the dimension oI the leadership and
authority oI the Imams in religious and spiritual matters and the
intellectual eminence oI the Ahl al-Bait (peace be upon them) were
undeniable. Since enlightenment and guidance oI people in
religious and spiritual aIIairs was not linked to political issues, it
was not opposed by the power-seekers.
And even iI they desired to oppose them in this aspect, the
people would not have accepted it, since the people were aware oI
their intellectual ability.
From the meaning oI the word 'wilvah (authority), primarily
the leadership and administration oI social aIIairs, governing, and
maintaining order are understood.
83
Verses oI the Quràn and many traditions, such as the mutawtir
tradition oI Ghadir also support this understanding. The Iollowing
two verses are an example:
.,..``, , =| .,`,` , ,=| ,` - ,=| `- |,`=_ = `, ,| s,
. .,`- _ ,` , |
'Your wal is none but Allh and His messenger and the believers,
those who establish the pravers and pav the poor-rate while thev
kneel (in their pravers).`
49
, - -v _| ,,`= | ,`-,|| = ,`-,||
'Obev Allh and obev the Messenger and those in authoritv among
vou (the Prophets legatees).`
50
The word Immah also indicates the aspect oI spiritual Immah
and intellectual and religious leadership to the same degree, as the
Iollowing verse expresses:
. =_ - - , ,,|, ,-| - |, .`=,, - | ,` - -
'And we made them leaders who guide at our command, and we
revealed to them the performance of virtuous deeds.`
51
In addition to these, many other verses and traditions such as the
tradition oI thaqalavn, safnah, aman, and other traditions indicate
this point. Thus, it has come in the tradition oI thaqalavn:
'Do not precede the Ahl al-Bat, and do not go before them.`
49
Surah al-Maìdah (5), verse 55
50
Surah an-Nisa (4), verse 59
51
Surah al-Anbiya (21), verse 73
84
In other words, be their Iollowers. II greater attention is paid to
the content oI the mentioned verses and traditions, it will become
known that they indicate both dimensions oI leadership; thus the
Shia have always considered the Imam the possessor oI both
positions, political leadership, and spiritual leadership, and have
considered others to be usurpers.
The usurping rulers also knew this reality that according the
Shia, the Imam`s leadership is absolute and thus, occasionally
though they were conIident that the Imam oI the time did not intend
to rise, they would act cautiously. As an example, Mansur had this
belieI with regard to Imam as-Sadiq (peace be upon him) . Still, he
wouldn`t abandon precaution, always kept the Imam under the
surveillance oI his secret oIIicers, and would create diIIiculties Ior
him in various ways. In the end he was still unable to bear the
existence oI the Imam, since he viewed the method the Imam had
adopted as dangerous Ior his government; Ior this very reason he
martyred him.
Harun adopted the same method. He held Imam Musaal-Kadim
(peace be upon him) in prisons and under surveillance Ior many years,
since he knew the Shia consider both positions oI spiritual and
worldly leadership as belonging to the Imam.
As opposed to this, the role and conduct oI the Imams (peace be
upon them), which was a cause oI the protection oI Shia thought and
Islamic laws, was very important. It is possible to regard it as their
miracle, and such action was not possible except through special
Divine instruction.
Amir al-Mu`minin (peace be upon him) and Imam Hasan (peace be
upon him) adopted their particular policies, while Imam Husayn
(peace be upon him) undertook his great uprising. In the same way,
the remaining Imams (peace be upon them) each acted in a particular
85
Iashion. II they were not to do so, no path or method opposed to
those tyrannous policies would be able to survive under such
annihilating strikes; yet we see that the school oI Shiaism survived
and even until today is known in the world as the symbol oI true
Islam and the herald oI a just world government.
One point worth noting is that all oI the Imams (peace be upon
him) would promise that spiritual, intellectual, and practical
leadership would in the Iuture in the age oI the reappearance oI
Imam Mahdi (may Allah hasten his return) (peace be upon him) be
united with political leadership, which hitherto was usurped by the
oppressive rulers, and under the shadow oI that leadership, all oI
Islam`s goals will be achieved.
87
L13S
The Number oI the Shia Imams
QUES1ION:
As we know, the true Twelver Imami sect is called 'twelver
(ithn àsharivva) since its Iollowers believe that aIter the Holy
Prophet (peace be upon him and his Iamily), his successors were
twelve people. And among all oI his ummah (community), they are
the sole group who hold this belieI; thus, the traditions about the
twelve Imams which both Shia and Sunnis have narrated and
whose origin Irom the Prophet (peace be upon him and his Iamily)
is undeniable can only be applied to the Shia sect among all
Muslims. Naturally, the true sect will be limited to this group. In
spite oI all this, it is said that Irom some traditions a Iew oI which
have been narrated in the book oI Sulaim it is possible to
understand that the number oI the Imams is thirteen, and this view
has also been attributed to Ibn Sahl al-Nawbakhti. II, as it is said, a
tradition with this content exists (or iI Nawbakhti himselI held this
view, though this appears unlikely), how can it be explained and
aIIirmed?
88
ANSWER:
We have given suIIicient explanation about the tradition or
traditions that indicate that the number oI Imams (peace be upon
them) is thirteen in the treatise 'Claritv of Jision for One hho
Follows the Twelve Imms.` There, we have clariIied that the a
tradition with this meaning does not exist; moreover, even iI such a
tradition were to exist, it is a tradition with a single narrator and
with regard to principles oI religion, belieIs, and issues in which
attaining certainty is essential, traditions with single narrators are
not relied upon.
In such an instance, only a Iirm rational argument or a tradition
that is consecutively narrated (mutawtir) and certain to have
originated Irom an inIallible can be relied upon.
Furthermore, traditions that are mutawtir and have even passed
the limits oI tawatur (consecutive narration) indicate that the
number oI the Imams is twelve. In such a situation, iI a single non-
certain tradition is Iound in opposition to all these traditions, what
creditability can it have, and how can a researcher rely on it? In
addition, in the Musnad oI Ahmad alone, it has been narrated
through thirty-odd chains oI narrators Irom the Noble Prophet
(peace be upon him and his Iamily) that the number oI Imams (peace
be upon them) is twelve, and in the Sahih oI Muslim this point has
been narrated through eight chains, and likewise in the remaining
collections, Sahihs, Sunans (books oI the sunnah), and books oI the
Ahl al-Sunnat, this topic has been reIerred to numerous times.
In Shia books as well traditions have been narrated with
hundreds oI chains that the Imams will be twelve, all oI which were
narrated by well-known companions and Iollowers (tabiìn) up to
two centuries beIore the birth oI the twelIth Imam Mahdi (may
89
Allah hasten his return) (peace be upon him) , and in reality this is
counted as a type oI prediction and inIormation about the Iuture.
In spite oI all this, it was said that a tradition has been narrated
Irom Sulaim that the Prophet (peace be upon him and his Iamily)
said to Amir al-Mu`minin (peace be upon him) : 'You and twelve
people from vour progenv are the true Imms.`
The reality is that in the present text and the reliable texts that
beIore our time were in the possession oI the scholars, this tradition
did not exist. Moreover, there are many traditions in the book oI
Sulaim ibn Qays itselI that explicitly mention the Imams and their
names as twelve people, and have speciIied the names oI those
twelve personages Irom Amir al-Mu`minin (peace be upon him) to
Imam Mahdi (may Allah hasten his return) (peace be upon him) in the
same order in which the Shia believe.
This book, written in the Iirst century aIter the Hijra, is reliable
and the sum oI its material clearly establishes the truth oI the Imami
school, since it contains news about Imams who were not even born
in that time. Firm signs and evidence indicates the correctness oI
this book.
Now, iI we suppose the book contains such a tradition, that
tradition can be interpreted in light oI other books oI traditions.
That is, the intent oI the tradition is to indicate the number oI the
Imams and that they are Irom the progeny oI Ali (peace be upon
him), and since the majority eleven out oI twelve oI the Imams
are Irom his progeny, it was explained in these words which, it is
likely, have not even been narrated in entirety.
Ibn Nadim attributed this view opposing the traditions regarding
twelve Imams to Abu Sahl Nawbakhti, which appears not to be
correct, since Abu Sahl Nawbakhti is not a person to express such
an opinion, which has no evidence worthy oI consideration. In
90
Shia books oI biographies and rifl (biographies oI the narrators oI
hadith), in which the Nawbakhti Iamily has been mentioned in
detail, such a view has not been related regarding Abu Sahl in the
section pertaining to him or to others, all have praised his school oI
thought, belieI, and action. It appears these are the same types oI
mistakes that occur in the books oI biographies and sects, and the
writers oI which have passed over them out oI carelessness.
Attributing such baseless belieIs to well-known individuals has
no result other than to mislead uninIormed or ill-inIormed people.
In any case, the issue oI Mahdawivvah (messianism) and
concealment and the remaining issues exclusive to the twelIth Imam
(peace be upon him) have been in discussion since the beginning oI
Islam. Rather, in accordance to what is in the extant Torah and
Bible, the precedent oI this belieI has roots in Divine religions
previous to Islam and in the Old and New Testaments.
91
L14S
Principality oI Reason or
Narration in SpeciIying the Imam
(peace be upon him)
QUES1ION:
In the issue oI Immah, between reason and narration, which is
given precedence? In other words, are the issues pertaining to the
topic oI Immah primarily provable through intellectual prooIs or
narrated prooIs?
ANSWER:
As can be understood Irom the question itselI, issues are oI two
types. One type are the issues that are ascertained through reason
and are accepted through application oI logical procedures and
intellectual prooIs, such as proving the existence oI Allah, His
essential attributes oI perIection, and the necessity oI prophecy, i.e.
the prooI oI prophecy in general. The other type are those issues
that are proved solely through narration, meaning that there is no
way oI proving them except revelation and relation by a truthIul
relater, that is, a prophet or Imam whose prophecy or Immah is
92
already established. Among these issues, there are also some issues
that can be established in both ways. OI course, in this case the
narrated prooIs are a Iorm oI guidance towards the intellectual
prooIs.
The researcher must be well attentive to this aspect oI issues and
must see which discussion can be established through reason, which
through narration alone, and which through both methods. And in
each case, he should commence according to the method peculiar to
that issue so that he can reach an appropriate conclusion.
Otherwise, iI he wishes to enter into an exclusively narrational issue
through reason, it is natural that he will not reach a valid conclusion.
It is possible that some may raise a question regarding whether
the principality oI reason takes precedence in the issue oI Immah
over the principality oI narration or not.
The answer is that that in the issue oI Immah, like the issue oI
prophecy and the conditions oI a prophet, proving the principle oI
general Immah, i.e. proving the principle oI a need Ior the
existence oI the Imam and the conditions oI the Imam, is
accomplished through reasoning. OI course, iI the issue oI Immah
were among the issues that are outside the limits oI understanding oI
human reason and reasoning did not understand it independently, it
could be proved by narrational evidence alone, i.e. the guidance oI
the Prophet. This is because reliance on narrational evidence with
regard to the principle oI Immah, as opposed to the principle oI
prophecy, does not involve circular reasoning, though in the issue oI
prophecy it involves circular reasoning.
Thus, the narrational prooIs oI Immah can also be regarded,
similar to the narrational prooIs oI the principle oI prophecy, as
guidance to the decree oI reason.
93
Issues such as the necessity oI inIallibility, how the Imam is
appointed, and the Iact that this aIIair has not been delegated to the
people are principles pertaining to reason. And existing narrational
prooIs aIIirm this decree oI reason.
It is obvious that with groups who, like the Ashaìra, do not
believe in rational good and evil, discussion can only be held
through those narrational prooIs. Some oI the eIIects and beneIits
oI the existence oI the Imam and his distinctions can only be proved
through narrational prooIs, just as these eIIects and unique traits are
proved Ior the Prophet through narrational prooIs.
In the issue oI the speciIic Immah (the Immah oI a particular
person) as well, like the speciIic prophecy in which explicit
declaration by the previous prophet is a prooI oI the prophecy oI the
Iollowing prophet, the prophet`s declaration oI the Imam`s Immah
and likewise the declaration by the previous Imam oI the Immah oI
the Iollowing Imam is a prooI oI his Immah. There is this
diIIerence that the principle way oI establishing prophecy is a
miracle, since the only true way to establish the prophecy oI the Iirst
prophet is through a miracle and this is the only reliable evidence oI
the claim oI prophecy, though the prophets aIter his prophecy can be
established both by declaration oI the previous prophets and by
miracle, and the Divine way has also been to send prophets along
with miracles, since the establishment oI prophecy through a
miracle is comprehensible by all.
However, the method oI declaration by the previous prophet is
only an authoritative prooI Ior believers in that previous prophet. It
is Ior this reason that we say that the method oI establishment by
miracle is a general way, which is an authoritative prooI Ior all.
Still, establishing the occurrence oI a miracle at the hands oI a
prophet is limited to narrational methods Ior one who is absent Irom
94
the time and place oI occurrence oI the miracle. Certainly, the
Glorious Quràn is the only miracle whose establishment has no
need oI narrational prooIs, since it is existent, just as the explicit
declaration oI the Quràn that it is impossible to bring its like
indicates that it is a miracle.
In the issue oI Immah, the Immah oI the Iirst Imam is
established solely by the Prophet`s (peace be upon him and his
Iamily) declaration, and since it has been proven in the discussion oI
general Immah that the Immah oI the Imam is through
speciIication by the Prophet by command oI Allah, the miracle that
is maniIested by the Imam, just as it is an independent prooI oI the
truth oI claim oI Immah, is also a prooI oI the declaration oI the
prophet, iI such a declaration by the Prophet (peace be upon him
and his Iamily) is not in our hands. Reliance on rational prooIs in
the issue oI speciIic Immah is in order to establish the existence oI
a speciIic declaration.
For example: it can be said that it is obligatory Ior the prophet, in
that Allah, in his absolute wisdom, has commanded the prophet to
explicitly declare the Immah, to speciIy and introduce the Imam
aIter himselI, even iI that declaration is no longer accessible by us
or has become ambiguous or its purport has become subject to
doubt. Since the claim oI a declaration has not been made except
with regard to a speciIic personality Imam Ali ibn Abi Talib
(peace be upon him) rationally, the person speciIied by Allah and
the Prophet is not other than Ali ibn Abi Talib (peace be upon
him).
Or it can be said that since the condition oI the Imam who is
appointed by Allah and the prophet to lead humankind in religious
and worldly aIIairs is inIallibility, and the claim oI inIallibility has
not been made Ior anyone except Ali ibn Abi Talib (peace be upon
95
him), rationally Ali ibn Abi Taib (peace be upon him) is the
appointed and inIallible Imam.
Similarly, with regard to the twelIth Imam it is said that
according to narrational prooIs, the world is never without an Imam
and ProoI (huffat) oI Allah apparent or hidden and in this long
period oI over a thousand years, the chain oI Immah is not to be
severed. And since the claim oI Immah has not been Iorwarded Ior
anyone other than that personage, or iI it has been made its
invalidity has been proved, aside Irom him, who is in concealment,
no one else is the Imam and he is the Imam. And iI he is not the
Imam, other objections discussed previously in the issue oI the
general Immah will once again arise.
This is though there is no justiIication Ior raising them, since the
result oI such discussions leads to matters such as the perIormance
oI evil by Allah, the Wise, and so Iorth, Irom the like oI which
Allah`s essence is pure and Iree.
97
Messianism
(Mahdawivvah )
99
L15S
Original Source oI BelieI in Immah and Faith
in The Appearance oI the TwelIth Imam (peace
be upon him)
QUESTION:
From which Islamic sources has the position and esteem (i`tibar)
oI the Immah and leadership and Iaith in the reappearance oI Imam
Mahdi (may Allah hasten his return) been understood? And what
eIIect have events and the passage oI time had on the completion oI
this principle?
Answer:
According to a verse oI Quràn, Immah is a station that was
granted to Ibrahim al-Khalil (peace be upon him) aIter that great
testtrial by kalimat (words)
52
. According to traditions that are
consecutively narrated (mutawtir) and which both Shia and
Sunnis have related, this station was also placed in the Ahl al-Bait
52
Surah al-Baqara (2), verse 124: 'When his Lord tried Ibrahim by words, then he
completed them.
100
oI the Prophet (peace be upon him and his Iamily) and they have
been singled out Ior this great Divine grant.
On this basis it has been established that in every era an
individual Irom this Iamily who possesses the necessary
capabilities, including knowledge and inIallibility, will be
responsible Ior the station oI Immah and leadership.
Such an individual is the prooI (huffat) oI Allah, equal oI the
Quràn, guide oI the people, and protector oI the religion and Divine
law. Immah is a principle that has been established Irom the time
oI the Prophet oI Allah (peace be upon him and his Iamily) until our
time and will continue Irom our time until the end oI the world. The
point oI its apparent perIection and complete Ilowering will be
during the age oI the gladdening reappearance oI Imam Mahdi (may
Allah hasten his return) and establishment oI his united just world
government, during which the world will be Iilled with equity,
justice, goodness, and blessings through the blossoming oI all
human potentials and evolution oI thoughts and becoming apparent
oI terrestrial and celestial blessings.
The agenda oI Iorming a new world community which must end
in spreading justice and the sovereignty oI tawhd (Divine unity) is
understood Irom the core oI Islamic teachings. The Noble Quràn
in several chapters has announced this and hundreds oI prophetic
traditions have related the world`s adoption oI Islam and the
government oI justice and establishment oI complete security in the
land aIter the reappearance oI the promised Mahdi (may Allah
hasten his return), who is Irom the descendents oI Ali and Fatimah
(peace be upon her) and shares the name and agnomen (kunva) oI
the Prophet (peace be upon him and his Iamily).
BelieI in the appearance oI Imam Mahdi (may Allah hasten his
return) with the mentioned qualities is something which has been
101
mentioned in Islam`s primary texts. According to consecutively-
narrated (mutawtir) traditions, the Prophet (peace be upon him and
his Iamily) has given news oI this blessed event and requested his
ummat (community) to be in wait oI that consequential day.
Though the issue oI appearance is deduced Irom the general
tidings pertaining to Islam`s becoming supreme in the world and
truth overcoming Ialsehood, this does not mean that the issue oI
appearance is solely a concept deduced Irom the purport oI
traditions, since the text and very words oI narrations point to it
independently, and most oI the IaithIul rely one these very texts that
explicitly point to the appearance oI Imam Mahdi (may Allah hasten
his return) and its signs.
Once it is known that the Ioundation oI the existence oI this
belieI is the general tidings and texts oI traditions, it can be said that
historical conditions and events that occurred aIter the Prophet
(peace be upon him and his Iamily) had no role in its coming into
existence.
This is because the origin oI this idea is the era oI prophecy and
the traditions related to it exceed one thousand traditions, which are
narrated in books traditions, commentary, and many other books.
Prominent Sunni scholars have also written independent books
about it, and books written more than twelve centuries ago by the
greatest experts and researches oI Islamic sciences clearly indicate
that the person oI the Holy Prophet (peace be upon him and his
Iamily) gave tidings about the issue oI the appearance oI the
Promised Mahdi (may Allah hasten his return), and his companions,
the Iollowers (tabiìn) oI the companions, and aIter them other
generations oI people have narrated them.
103
L16S
The Quràn and Messianism (Mahdawivvat )
Question:
Which verse oI the Noble Quràn can be cited regarding the
authority (wilvat) oI the twelve Imams (peace be upon them) and
the just government oI Imam Mahdi (may Allah hasten his return)
and the supremacy oI Islam over the world?
Answer:
The verses Irom whose purport it is understood that the twelve
Imamsmay Allah elevate their wordhave authority and Immah
are many in number.
Among them is the verse:
. ;,| | _=`- .| ,
'You are but a warner, and everv people has a guide.`
53
and the verse:
_|=| = ,- , , v
53
Surah Ra`d (13), Verse 7
104
'Mv covenant reaches not the oppressors (and onlv that group of
vour descendants is worthv of this position who are pure and
infallible).`
54
and the verse:
_, , .| -| `| _|, = ,, |
'Thus is one who guides to the truth worthier of being followed?`
55
These verses indicate this point since Irom them one
understands that society is not without an Imam, the inIallibility oI
the holder oI the station oI Immah, and his being more
knowledgeable than others, and this issue is among the exclusive
convictional principles oI the Shia. And Irom the verse:
,- -v _| | ,,`=| ,`-,|| = ,`-,|| ,`- ,=| ,,| ,
'O ve who have brought faith' Obev Allh and obev the
Messenger and those in authoritv among vou (the trustees of the
Prophet).`
56
This doctrine oI the Shiathat the Imam and ruler must be
inIallibleis understood. This is because in this verse obedience to
those in authority has been commanded in an absolute manner.
Obedience to the Prophet, which is in all aIIairs, has been expressed
together with obedience to those in authority in one wordthe
imperative verb ,-,||, 'obey!
It is obvious that someone whom the believers have been ordered
to obey absolutely in such a way must be inIallible and Iar removed
Irom errors and mistakes, and as it is undisputed that Irom among
54
Surah Baqarah (2), Verse 124
55
Surah Yunis (10), Verse 35
56
Surah Nisa (4), Verse 59
105
the Islamic sects only the Shia believe in the inIallibility oI the
Imam.
In addition to this, commentaries and reliable traditions also
indicate that the intent oI the noble verse 'Obey Allah. and other
verses is the twelve Imams (peace be upon them), and in these
commentaries, the blessed names oI these personages are also
mentioned explicitly.
As Ior the supremacy oI Islam in the world and its overcoming
all religions, it is suIIicient to pay attention to verses 32 and 33 oI
Surah at-Tawba, verse 28 oI Surah al-Fath, verses 6 and 8 oI Surah
al-SaII, and numerous other verses. In them, the promise oI
appearance and true religion`s overcoming all religions has been
given, a promise that will come to pass with the appearance oI
Imam Mahdi (may Allah hasten his return), and this is inviolable.
In regard to the appearance oI Imam Mahdi (may Allah hasten
his return) in particular, many verses have been elucidated to reIer
to it, which exceed one hundred verses in all. The book Al-Mahaffa
f ma Na:ala f al-Qim al-Huffa (The Final Destination Regarding
hhat Has Been Revealed About the Twelfth Imm) has collected all
oI them.
Among those verses is this verse:
_ v _ ,` ,. ,| =|=| ,- ,- ,`- ,=| = =-
,` ,.| _=_ =| ,` , ,. `, ,| ` ,| , ,,| - ,=| .=
.- ,..= _, .,=` , v _`=`,- , -| , , ,- =-, - ,`,|=,` ,|
.,=| `,` .|| .|. =-,
'Allh has promised those who have believed among vou and do
good deeds that He shall certainlv make them rulers in the earth as
106
He made rulers those before them and shall make firm for them
their religion which He has chosen for them and shall change their
fear into securitv, thev will worship Me and associate none with
Me, and whoever disbelieves after that, it is thev who are the
iniquitous.`
57
and this verse:
-.| ,` ,.- _ v _.. ,-=`= ,=| _- ` .| `=,`
__,| `,` ,-
'And we desire bestow a favor on those deemed weak in the land
and make them leaders and make them inheritors.`
and the verse:
..,- ,. , _ v .| .=| =..-, - _,`, | _ , =|
.,`|=|
'And verilv he have written in the Zabur (Psalms) after the
Remembrance that mv righteous servants will inherit the earth.`
58
57
Surah Nur (24), Verse 55
58
Surah Qasas (28), Verse 5
107
L17S
BelieI in the Appearance oI the Mahdi and
Savior and the Appearance oI False Mahdis
Question:
BelieI in the appearance oI the Mahdi and savior has caused the
appearance oI Ialse Mahdis throughout history, and some make this
circumstance a justiIication Ior setting aside this idea. To what
extent can this viewpoint be accepted?
Answer:
This viewpoint is absolutely unacceptable, or else humanity
must set aside all positive viewpoints. This is because all oI them
have more or less been subject to misuse. All oI the individuals
who claimed to be God or regarded themselves the maniIestation oI
God, united with God, or regarded God to have taken abode in them
have all misused the principle oI belieI in Allah. This action in no
way harms the issue oI belieI in Allah.
Similarly, all oI the Ialse prophets who claimed prophecy and
misled a people do not transmit any damage to the correctness oI the
principle oI prophecy. This issue arises in more or less every Iield
and industry, but that incident brings no harm to that Iield itselI.
108
In short, iI any name or word that has a good and attractive
meaning has been used Ior its opposite, this does not damage these
values and good aIIairs themselves, such as iI a betrayer has been
called trustworthy, an oppressor called just, an ignorant person
called learned, a sinner called God-Iearing, or iI all treacheries and
oppressions have been committed in the name oI well-wishing and
seeking reIorm.
109
L18S
The EIIect oI Social, Economic, and Political
Factors in Religious Thought
Question:
What eIIect have social, economic, and political Iactors had on
religious thoughts and creeds and on belieI in the appearance oI the
Mahdi (may Allah hasten his return)?
Answer:
From the viewpoint oI the godless worldview, all aIIairs must
be attributed to historical and material causes.
However, Irom the viewpoint oI the religious worldview, the
source oI that which is genuine and true Irom among various ideas
and creeds is revelation, the call oI the prophets, and the inborn
comprehension oI humanity, which is reIerred to as the guidance oI
reason, natural disposition, revelation, and prophecy.
In the eyes oI this viewpoint, all oI the devious courses and
harmIul thoughts are the eIIect oI material and historical causes,
personal goals, and deIiciency oI culture oI society and its
upbringing. Religious creeds taken Irom revelation and prophecy
are all genuine and actual and have a place in humanity`s nature.
110
History, the passage oI time, human knowledge, and material
causes do not bring them into existence. Rather, the source oI
conviction about matters such as the principle oI the messengership
oI the prophets and Immah oI the Imams (peace be upon them) and
all true creeds is reason, human disposition, and revelation Irom
Allah.
On this basis, no social, economical, or political Iactor has had
or has an eIIect even in the appearance oI belieI in the appearance oI
Mahdi the Savior (may Allah hasten his return). The beginning and
source oI it is the narrations oI the prophets, the celestial books, and
the guidance, narrations, and words oI the person oI the Final
Prophet (peace be upon him and his Iamily), Imam Amir al-
Mu`minin (peace be upon him), and the remaining Imams (peace be
upon them).
Though there have been Ialse claims regarding being the Mahdi
based on seeking rank and political aims, by analysis and
recognition the original source oI the appearance oI these claims and
the appearance oI Ialse claimants we reach the reality that an
uncontested reality has been involved around which these claims
and distortions have come about and been made tools by
individuals.
In the same way, regarding belieI in Allah, revelation, and
prophecy itselI we see that some realities exist and there is a ground
Ior its acceptance in people`s harts, and opportunistic individuals,
abusing this Iact, have throughout history made claims oI Godhead
or prophecy.
And the issue oI the Mahdi (may Allah hasten his return) as
wellsince it was raised by the Prophet (peace be upon him and his
Iamily) himselI and the companions have heard and related it Irom
himis a reality which has been accepted by all.
111
For this reason it has been abused and individuals have made it
means Ior diIIering objectives, most oI which have been political.
II the issue oI the Mahdi (may Allah hasten his return) did not
have reality, individuals would not have resorted to such distortion
with regard to it. Thus, these abuses themselves conIirm the Iact
that this issue has been accepted as a reality by all.
It is possible Ior events to guide humanity to realities, just as
Ibrahim (peace be upon him), the great monotheist, taught
recognition oI Allah to people by use oI events.
When night set, that personage saw a star. In the beginning, he
said, 'This is my Lord. But when the star set he said;
_v `.`-| v
'I love not those that set.`
59
By making use oI the incident oI the rising and setting oI the
star, Ibrahim (peace be upon him) taught people that the star cannot
be God.
AIter that, the moon also rises and sets, and Irom this incident
as well he concludes that the moon, too, cannot be God.
Then, the sun rises and sets and, in the same way, he reaches the
same conclusion about it.
In this way he seeks aversion to all polytheistic belieIs and
guides the people to the Creator oI all the world`s inhabitants.
Thus, events can lead people to realities, but credal realities
cannot be considered the eIIects oI events.
Yes, it can be said that the passage oI time caused a
strengthening oI people`s belieI in the Iamily oI Ali (peace be upon
him) and deepening oI Shia thought in their hearts. But iI someone
59
Surah Ana`m (6), Verse 76
112
says that Shiaism and the occultation oI the Imam (peace be upon
him) were originated and completed by the passage oI time, this is
Ialse, since many prooIs, which have been pointed out in the
previous discussions, belie this view.
No one can say that the traditions oI the Imams (peace be upon
them), all oI which they have related Irom the tongue oI the Prophet
(peace be upon him and his Iamily), are all Iorged, since all oII
them, in addition to consecutive narration, have external contexts
with themselves. In reality, they are like the news oI the martyrdom
oI Ammar, when the Messenger oI Allah (peace be upon him and
his Iamily) said,
'.- ,-,| -| .`
'The oppressive partv will kill vou.`
60
No one said that aIter Ammar was martyred by Muàwiyah and
his army, this tradition was Iorged, i.e. the tradition is an eIIect oI
that event. This is because beIore this event, the companions would
relate this tradition. The issue oI the Immah oI the Imams (peace
be upon them) is the same way, regarding which it has been related
Irom three oI them, that is Ali and Imam Hasan and Imam Husayn,
that the Prophet (peace be upon him and his Iamily) said,
'The number oI Imams is twelve, the last oI whom shares my
name. And it transpired exactly in this way in the external world.
In this situation, none can claim that these traditions are spurious
and were Iorged aIter the occurrence oI these events.
60
Bihar al-Anwar, Volume 18, Page 123
113
L19S
'Mahdi in a Special Meaning and Technical
Usage
Question:
Is 'Mahdi a speciIic label and title reIerring to a particular
person with particular qualities and distinctions or a general concept
and title applied to everyone Allah has guided? In other words, is
the Mahdi and belieI in Mahdawivvat related to person or a
category?
Answer:
The concept oI the word 'Mahdi is a general concept that is
permissible to use, according to the language and common usage,
Ior anyone that Allah has guided. With this concept, all oI the
prophets and legatees (awsiv) are 'Mahdi (guided) and using this
word Ior the person oI the Prophet (peace be upon him and his
Iamily), Amir al-Mu`minin, Imam Hasan, Imam Husayn, and the
remaining Imams (peace be upon them) is permissible since all oI
them were 'Mahdi and guided. Rather, using this word to reIer to
other individuals were raised and attained guidance in the school oI
those personages is permissible. For example, the companions oI
114
Imam Husayn (peace be upon him) were all guided. Similarly,
using the word Ior eminent Shia, or rather all Shia or all who have
been guided to the truth and are on guidance is permissible.
However, everyone knows that the purport oI 'Mahdi which the
Messenger (peace be upon him and his Iamily) said was a particular
label and title reserved Ior a speciIic and unusually mighty person
about whose appearance the Prophet (peace be upon him and his
Iamily) has given tidings and has invited his Ahl al-Bait (peace be
upon them) and all the Muslims to be among those awaiting his
appearance. Some oI these prophetic traditions are:
.=| - = ,|
'The Mahd is from mv descendants.`
61
.-| =| - _- - = ,|
'The Mahd is from mv familv, from the descendants of Ftimah.`
62
.==| - = ,|
'The Mahd is from vour descendants.`
63
'Mahdi in the meaning oI 'guided, as per the various
meanings oI 'guidance, such as 'showing the way, 'conveying to
the desired object, and other instances is also used Ior non-humans,
and the verse:
;= , `-- _= _=-| =| ,_
61
62
63
115
'He said, Our Lord is the One Gave everv existent what is
necessarv for its creation, then guided.`
64
indicates this Iact.
In spite oI all this, it appears that by studying the instances in
which this word has been used, the conclusion is reached that
'guidance is generally used Ior individuals in whom Allah`s
guidance has had an eIIect.
On this basis, it must be said:
.`-, , `-- - ,-, ,, ;= `- ,= ,| = = - = ,|
That is, one who has received Allah`s guidance is 'Mahdi. In
other words, guidance in the meaning oI 'showing the path has
been directed at him and though the special attention and tawfiq oI
Allah, it has born Iruit in him, Ior which the loItiest examples are
the prophets and Imams (peace be upon them).
According to reliable traditions, 'Mahdi is the title oI the same
promised personage oI the end oI time whose genealogy and
qualities have even been pointed to in reliable traditions, which
cannot be applied to anyone except the twelIth Imam, the son oI
Imam Hasan al-Askari (peace be upon him). The title 'Mahdi in
the meaning oI the receiver oI Allah`s guidance, reviver oI Islam,
one who will Iill the world with equity and justice, and possessor oI
distinguished qualities, was Iirst used with regard to that personage
and this took place in the time oI the Prophet (peace be upon him
and his Iamily) himselI through his person, and the Mahdi in the
sense oI savior and redeemerand other synonymous words like
this Irom Allahare solely his titles.
64
Surah Taha (20), Verse 50
116
And mahdawivvat as a concept oI a category is not understood
Irom any oI the narrations related Irom the Prophet (peace be upon
him and his Iamily) or Imams (peace be upon them).
117
L20S
Controversy Regarding the Date oI Birth oI
Imam Mahdi (may Allah hasten his return)
Question:
How can the controversy about the date oI birth oI Imam Mahdi
(may Allah hasten his return), which some say corresponds to the
number oI the letters oI the word _, ('nur, light) 256 while
according to some traditions, it took place in the year 255 A.H., be
explained. In what year did the occultation oI that personage take
place?
Answer:
Dispute about such matters does not harm the basic topic or
cause an enigma.
Such disagreement exists with regard to the date oI birth oI most
historical personalities; in Iact in many cases their dates oI birth and
death are unknown.
The disagreement about the date oI birth oI Imam Sahib al-Amr
(may Allah hasten his return) is less than the disagreement existing
about the date oI birth oI some oI the Imams and the Prophet (peace
be upon him and his Iamily) himselI.
118
The reliable opinion is 255 A.H., which Fadl ibn Shadhan al-
Nayshapuriwho is one oI the major traditionists and a
contemporary oI Imam Hasan al-Askari (peace be upon him) - has
related, and his intermediary is a person like Muhammad ibn Ali
ibn Hamza ibn Husayn ibn Ubaydullah ibn Abbas ibn Ali ibn Abi
Talib (peace be upon him).
As Ior the occultation oI Imam Sahib al-Amr (may Allah hasten
his return):
From the very time oI birth the public did not have permission to
visit him in the usual manner, and his venerable Iather would only
grant special companions and Shia the Ielicity oI visiting his
peerless son and -..,|, = - (Allah`s remaining word). The
commencement oI the minor occultation, which was also the
beginning oI that personage`s Immah, took place on the day oI
martyrdom oI Imam Hasan al-Askari (peace be upon him), that is
in the year 260 A.H.
A point which must be mentioned here is that the coming up oI
the issue oI the occultation oI the Imam was not unexpected Ior the
Shia and believers in Immah when it occurred, since it had been
reIerred to beIore that time in many traditions, and the people knew
that Imam Sahib al-Amr (may Allah hasten his return) will have to
occultationsa short occultation called 'sughra and 'qusra and a
long occultation called 'kubra and 'tula.
The detailed report oI that has been mentioned completely in the
books and usl (books oI principles) oI the Shia which were written
beIore the birth oI Imam Sahib al-Zaman (may Allah hasten his
return).
119
L21S
Consensus oI the Shia Regarding the Immah
oI Imam Sahib al-Amr (may Allah hasten his
return) aIter the Demise oI Imam Hasan al-
Askari (peace be upon him)
Question:
According to what Nawbakhti has written the books oI Shia
sects, the Shia aIter Imam Hasan al-Askari (peace be upon him)
split up into Iourteen sects. To what extent is this statement correct
and until what time were these sects extant?
Answer:
As has passed, Nawbakhti writes:
The Shia aIter the demise oI Imam Hasan al-Askari (peace be
upon him) were divided into Iourteen sects. However, it appears
that there has been some exaggeration in this view, since he and the
remaining writers oI books pertaining to sects have collected all the
views that have been Iorwardedeven iI held by only one person
who himselI did not remain Iirm in that opinion until the end. It
120
may very well be that they have mentioned 'sects about which
using the word 'sect or 'group would not be correct.
This is because the number oI their believers, iI they had more
than one individual, is not known. It does not appear that they
exceeded a Iew people. Or it is not known until what time and to
what extent they were Iirm in their opinion; thus, they should not be
counted as sects, or else the number oI sects would reach the
hundreds or thousands.
Shaykh MuIid and Shaykh Tusi, may Allah have mercy on them,
have also Iorwarded this same view.
Shaykh MuIid in the second volume oI Al-Fusl al-Mukhtra,
narrating Irom al-Nawbakhti, mentions the names oI these sects and
says: None oI these sects except the Shia exist in our time 372
A.H.
Thus, it becomes known that these sects have not existed to an
extent that they be worthy oI being pointed out at all.
OI course, iI an opinion is attributed to them, even iI it has no
clear Iollower, it is necessary to research it, as Shaykh MuIid and
Shaykh Tusi have perIormed, and they have proven the Ialsity oI the
views oI all oI these sects except the Twelver Shia.
In summary, books oI sects and schools oI thought have been
involved in carelessness and exaggeration in counting groups and
sects.
Thus, such material in books cannot be relied upon - except in
case oI sects that exists even today or whose existence as a group is
aIIirmed by reliable histories and reIerences.
121
L22S
The TwelIth Imam`s Revolution
Question:
Is the abundance the titles oI the Imam oI the Age because oI the
proIusion oI his personal, spiritual, and physical characteristics, or
is it on account oI the vastness oI his reIormative actions?
Answer:
It is understood Irom the traditions that the blessed names oI the
twelIth Imam (may Allah hasten his return) are: Qaìm (The Riser),
Mahdi (The Guided), Ghaìb (The Absent), and Hujjat (The ProoI).
In addition, various traditions mention him with titles such as
Hujjatullah (The ProoI oI Allah), KhaliIatullah (Caliph oI Allah),
and al-Qaìm (The Riser). The reason Ior the abundance oI his titles
is the same two Iactors mentioned above. OI course, out oI these
titles, some are more well known than others.
It is possible that conditions in a particular time cause people to
pay greater attention to one oI these titles or qualities or that a
particular aspect oI the issue be discussed more, and consequently
speakers, writers, and poets give more attention to that title or
122
aspect. This is similar to the 'most beautiIul names (al-asm al-
husna) oI Allah, in which individual circumstances or prevailing
conditions cause people to give more attention to one oI those
names and call Him by it, such as 'Al-ShaIi (The Healer), 'Al-
Salam (The Security), 'Al-HaIiz (The Protector), or 'Al-Raziq
(The Sustainer). And this is not to mean that the remaining 'most
beautiIul names do not have a reason Ior being attributed to Allah.
Thus, each oI the names and titles oI the Imam oI the Time (may
Allah hasten his return) reIer to one oI his qualities or actions, and
most oI them have been mentioned in traditions that broach the
actual issue oI the twelIth Imam and his reappearance. That is, that
personage was well known by these names and titles years beIore he
himselI or his Iather were even born.
Regarding the Iact that the twelIth Imam is the same as the
Mahdi and the Mahdi is no diIIerent Irom the twelIth Imam,
eminent Sunni scholars agree with the Shia. For this very reason
individuals like Abu Dawud - author oI the book Sunan (prophetic
character) - have narrated traditions oI the twelve Imams, and
among his titles, his being promised by the prophets and his
personal excellencies and genealogy are reIerred to.
123
L23S
The title 'Al-Qaìm (The Riser)
Question:
As everyone knows, one oI the titles oI the Mahdi (may Allah
hasten his return) is 'Al-Qaìm (The Riser). A tradition has been
related regarding the reason Ior his being given this title that
requires contemplation, since it apparently indicates that this title
was given because that personage will reappear aIter death. Yet we
have over approximately one thousand traditions regarding that
personage, his occultation, and long liIe, in view oI which that
tradition cannot be relied upon. However, iI some clariIications
about its narrators, text, and meaning can be given, it would be
useIul.
Answer:
The great scholar Shaykh al-Tusi narrates an unreliable tradition
that apparently indicates that the 'Qaìm was given this title
because he will arise aIter death. Shaykh al-Tusi has provided a bit
oI explanation about this tradition, but beIore we enter this topic, we
consider it necessary to mention the basics oI Immah in Shiaism,
124
which verses oI the Noble Quràn, traditions, and rational prooIs
aIIirm. These principles are as Iollows:
1. Immah is a Divine covenant, and individualswho are
worthy oI bearing itare speciIied and appointed by Allah, and this
Divine selection and appointment is announced to the people by the
Prophet (peace be upon him and his Iamily).
2. The most important conditions oI the Imam are sinlessness
and being more knowledgeable than all other people, such that all be
in need oI his knowledge, guidance, and direction, which he be Iree
oI need oI all, as has been related about Khalil ibn Ahmad that he
said about the Immah oI Amir al-Mu`minin (peace be upon him):
.| ;-, `- | _- ,|. | - -= - ,|, | _ ,-,
'The dependence of all others on him and his independence from all
others are proof that he is the Imm of all.`
65
3. The earth will never be without a Divine ProoI and Imam,
and whoever dies without having recognized the Imam oI his time
dies the death oI ignorance.
4. The Imams, as per the text oI mutawtir traditions Irom the
Prophet (peace be upon him and his Iamily), are twelve personages.
5. They are twelve and all are Irom the Ahl al-Bait (peace be
upon them) oI the Prophet (peace be upon him and his Iamily), and
according to the meaning oI the mutawtir traditions oI Thaqalayn
(The Two Weighty Things), they are equals oI the Quràn and shall
never part Irom the Quràn.
6. The Imams possess all oI the religious and administrative
stations except prophethood, which was sealed with the Holy
65
Mu`jam Rijal al-Hadith, Volume 7, Page 76 and TanIih al-Maqal, Volume 1,
Page 403
125
Prophet (peace be upon him and his Iamily). And as Imam Ali
(peace be upon him) has said in Nahf al-Balagha, they are = ;,|,
or the Divine Guardians
66
over the creation, and on the basis oI
another tradition, they are the ship oI salvation.
,.`| - v, _| `-= , v ,- ,` ,- - v, - | `-= , v
.=:-, ,:=| - - -v .-| | `= ,`
'None shall enter Paradise except one who recogni:es them and
whom thev recogni:e, and none shall enter Hell except one who
denies them, thev are the ships of salvation and refuge of the ummat
from deviation and discord.`
67
7. The name, qualities, and order oI the Immah oI the Imams
(peace be upon them) was speciIied by the Prophet (peace be upon
him and his Iamily), and in addition, each Imam speciIied the
Iollowing Imam.
These are among the important Ioundations oI belieI in the
principle oI Immah, and Ior every Muslim who believes in the
unseen world and in Allah, messengership, and the messengership
oI the Seal oI the Prophets (peace be upon him and his Iamily), the
criterion oI truth oI these Iundamentals is a rational prooI, Qurànic
verse, or deIinite and mutawtir tradition. And most oI these
Iundamentals can be proven by all three means.
Th e Iact that Immah is a Divine covenant and Allah speciIies it
has been argued by rational and Qurànic prooIs and the
consecutively-narrated sunnat. Allamah Hilli has established one
thousand prooIs oI this issue in Alfan, and in Iact this issue has its
66
Nahj al-Balagha, Subhi al-Salih, Speech 152, Part 7
67
126
roots in the unity oI Allah, and like (?) the principle oI Divine
Unity, it comprises unity oI rulership and authority over creation:
`,|-| ,` _| ,| ,` `,- ,` .=.| ,` `-v `-| `,`| `-|
.- . =-|| _, v `-| v .,- _|=,
'His is the command and rule, He is the King and the Ruler and the
One in authoritv, He is the one who is cogni:ant of the interests of
His servants. Commanding and Forbidding is for none save Him.`
In the issue oI the necessity oI sinlessness and being the most
knowledgeable as well, abundant rational, Qurànic, and narrational
prooIs exist, among which is this verse:
;= ,`, .| v, = ,, v -| _, , .| -| `| _, = ,, |
'Then is one who guides to the truth more worthv to be followed, or
one who does not find guidance except bv being guided?`
68
The late Allamah has also established one thousand prooIs
about the issue oI the necessity oI sinlessness.
Regarding the principle that the earth shall not remain without a
ProoI and Imam, in addition to verses such as:
. ;,| |
'And everv people has a guide.`
69
,,| ,` ,| = =|
68
69
127
'And certainlv we conveved them the verses of Qurn
continuouslv.`
70
, ,--,, | ,`-= ;,,
'The dav when he will call everv people with their leader.`
71
Mutawtir traditions are also Iound, among which is the well-
known tradition oI Kumail ibn Ziyad Irom Amir al-Mu`minin
(peace be upon him) which has been mentioned in Nahf al-Balgha
and all other books oI Zaydi and Twelver Shia and even in the
reliable books oI the Sunnis, such as Tadhkirat ul-Huff:. From this
it is known that all are agreed that the earth will never be empty oI a
ProoI; oI course, it makes no diIIerence whether the ProoI is
apparent or hidden.
And in Sawìq and other books oI the Sunnis, a discourse has
been related Irom Imam Zain al-Àbidin (peace be upon him) in
which it has been explicitly mentioned that the world is not without
an Imam Irom the Ahl al-Bait (peace be upon them).
These principles have even been explicated in the supplications
oI the Imams Irom Ahl al-Bait (peace be upon them). In this regard,
we will suIIice with only a portion oI the supplication oI the day oI
ÀraIah Irom Imam Zain al-Abidin (peace be upon him). That
personage says:
.- `-..|| ;-,, .| _ .,. == ,| ., ,.`,.|
..,, `-.,- ...= .| =-, =.:, _ _- =.,-|
=_=.- `-.-| .=.. .,=_ _|, --,_=| `---

70
Surah Qasas (28), Verse 51
71
Surah Isra` (17), Verse 71
128
v .| -.,, =..- \,| -| ,-, =-| `- ,=--
.,= :| -.=- ,`,.. `` -|`- `-- -| , v ,`-` =`- `--= ,
_|-| \,, _`.`| `- _-`| `. ,

'Allh' You have supported vour religion in everv age with an
Imm whom You established as a standard for Your servants and a
beacon in Your lands, after You linked his covenant with Yours and
made him the means of Your pleasure, made obligatorv his
obedience and cautioned against his disobedience, commanded to
execute his commands and shun what he forbids and that none
should precede him nor stav back from him. Thus he is the guard of
those seeking refuge and the recourse of the believers, handle of
those who grasp (guidance) and the glorv of the inhabitants of the
universe.`
72
Anyone who looks careIully at this portion oI the supplication
will both come to recognize the Shia viewpoint regarding the
principle oI Immah and will also understand that this station and
these aIIairs were established Ior the Imam Irom the beginning and
no one has added anything to them.
As Ior the issue that 'Whoever dies without recognizing the
Imam oI his time dies the death oI ignorance, this is also a
principle which reliable traditions have conveyed explicitly. The
reliable traditions oI Thaqalan (the two weighty things), Safna (the
ship oI salvation), and Amn (saIety) all indicate this point.
And it has been explicitly mentioned in mutawtir traditions that
the Imams are twelve personages, all oI whom are Irom the Ahl al-
72
SahiIah Sajjadiyah, Supplicaiton 47
129
Bait oI the Prophet, and eleven oI them are Irom the progeny oI Ali
and Fatimah (peace be upon them), the Iirst oI them being Amir al-
Mu`minin (peace be upon him), and aIter him Imam Hasan al-
Mujtaba (peace be upon him), Iollowed by the Prince oI Martyrs
Imam Husayn (peace be upon him), and aIter him nine people Irom
his progeny, oI whom the ninthwho is the twelIth Imamis
Imam Mahdi (may Allah hasten his return).
Thus, since these principles have been established with Iirm
prooIs, eminent scholars such as Shaykh al-Tusi, Shaykh al-MuIid,
Ibn Babawayh, Allamah Majlisi (Allah`s mercy upon them all)
have reIuted by relying on these principles the statement oI anyone
who, previous to their time or subsequent to it, has said something
to the contrary or given attention to a rare and unaccepted tradition.
This is because the buttress oI the prooIs oI these principles is
reliable to an extent that it can even be claimed that aIter the
principle oI Divine unity and prophecy, no principle is so reliable.
In view oI all this, no Shia scholar has held that the rising oI the
Qaìm (may Allah hasten his return) will occur aIter his death. And
iI anyone has brought up baseless possibilities, taking into account
the points mentioned and since they are completely against
objective realities, they must not be given any attention, since they
have no scientiIic value.
AIter this preIace and explanation oI this point, the liIe and long
occultation oI the Imam has been established on the basis oI these
principles. There remains no room Ior this tradition that says the
Qaìm (may Allah hasten his return) will rise aIter death, since this
notion would result in the severing oI the thread oI Immah, the
earth`s remaining without the existence oI a sinless Imam, and the
reIutation oI many traditions which indicate the liIe and long
occultation oI that personage.
130
Aside Irom all oI these objections, the above-mentioned
tradition`s chain oI narrators is not reliable, and none oI the Ùlama`
or Fuqaha` (jurists) has relied on such traditions in even a single
secondary issue. This is because one oI the narrators is Musa ibn
Sa`dan al-Hannat, whom scholars oI rijal (the science oI the study
oI narrators) have described as weak and whose narration they
consider unreliable. He has narrated this tradition Irom Abdullah
ibn Qasim, whom they have titled 'The Ever-Lying Hero. He in
turn narrates Irom Abu Saìd al-Khurasani, and iI we don`t consider
his existence unknown according to reIerence books oI rijal, then
his positionin terms oI being truthIul or dishonestis unclear.
Now, contemplate; how can this traditionwhose narratoris the
champion oI Iabricationbe relied upon in opposition to those Iirm
Iundamentals and hundreds oI reliable traditions?
As Ior the reason Ior employing the title 'Al-Qaìm Ior the
Imam oI the Age (may Allah hasten his return):
'Al-Qaìm means 'the one who rises. The Imam shall rise
against political conditions and religious and social deviations and
Iill the world with justice and equity aIter it had become Iilled with
injustice and oppression. Additionally, the issue oI rising with the
sword and armed struggle is also understood Irom that title.
Nevertheless, since 'rising has weak and strong degrees, it can
be understood Irom traditions that all oI the Imams were -v, ,|
'Qim bi l-amr` (upholders oI the aIIair), and it is proper and
beIitting to employ this title Ior all oI them, in accordance with the
positions they had. But since the rising oI Imam Mahdi (may Allah
hasten his return) is a world uprising that subsumes all social,
individual, political, and economical conditions oI humanity and
brings to Iruition Allah`s promises to His prophets and the prophets`
prophecies to their people, this title is used without qualiIication Ior
131
that personage. Thus, anytime they say 'al-Qaìm and their is not
context that another one oI the Imams is intended, Imam Mahdi
(may Allah hasten his return) is understood Irom that.
In a tradition that Shaykh Saduq narrates in the book Kaml al-
Dn Irom Imam Muhammad at-Taqi (peace be upon him), the ninth
Imam, it has come:
..._- _, =-, ;-, .,
'The Imm after me is mv son Al - Imm Al al-Naq (peace be
upon him) - whose command is mv command, whose speech is mv
speech, and obedience to whom is obedience to me. And the
Immah after him has been placed in his son Hasan - Imm Hasan
al-Askar (peace be upon him). His command is his fathers
command, his word is his fathers word, and obedience to him is
obedience to his father.
The narrator savs, After that the Imm fell silent.
I asked, O son of the Messenger of Allh, then who is the Imm
after Hasan (peace be upon him)?
The Imm at first wept to a great extent and then said, After
Hasan, his son is the Establisher of Truth, the Awaited (k
m).
I said, O son of the Messenger, whv has that personage been
named 'Qim` (The Riser)?
The Imm replied, because after his name and remembrance is
forgotten and most of the believers in his Immah turn back from
their creed, he shall rise.
I said, hhv has he been named 'Muntazar` (The Awaited)?
He replied, because he has an occultation with a verv long
duration, such true believers will wait for his advent and
132
appearance, but people of doubt and uncertaintv will denv and
refecters will ridicule him. Those who specifv a time for it will
become manv and those who are hastv during that occultation will
be destroved, but the Muslimsthose who submitwill achieve
salvation.`
73
Allamah Majlisi has said, the meaning oI 'death that has come
in that weak tradition is that that personage will arise aIter his name
and memory has been Iorgotten.
And Shaykh MuIid relates a tradition Irom Imam as-Sadiq
(peace be upon him) in al-Irshad in which he says, --,| ,| _r'
'-., 'He was named the Qaìm` because he shall arise with
truth.
74
And Irom some narrations another reason that is understood is
that the Imam was given this title by Allah because, in the worlds
beIore this world, he used to stand and pray.
Regarding the entitling oI that personage with the title 'Al-
Mahdi as well, appropriate reasons have been mentioned. OI
course, it is not the case that 'Al-Qaìm is the original title and
'Al-Mahdi is a secondary title. Both are titles and the usage oI
each name has a separate reason. Rather, it can be said that since
the concept oI the 'Mahdi is 'the one whom Allah has guided (-
= =), according to rank, a person must be 'Qaìm whom Allah
has guided.
That is, the 'Qaìm must be 'one whom Allah has guided, but
it is not necessary that 'one whom Allah has guided must always
be 'Qaìm. However, the actions, reIorms, movement, uprising,
and stand that will take place by the Mahdi (may Allah hasten his
73
Kamal ad-Din, Volume 2, Page 378, Section 36, Hadith 3. See also, Maàni al-
Akhbar
74
Irshad oI Shaykh MuIid, Page 364
133
return), such as establishment oI a world government, are dependent
on rising and the becoming actualized oI the title 'Qaìm.
These titles are not classiIied into primary and secondary, and all
have been heard Irom the blessed tongues oI the Prophet (peace be
upon him and his Iamily) and pure Imams (peace be upon them);
nor do they have 'old and 'new. Each has its own particular
concept and each has been used with attention to a particular aspect.
In texts, sometimes all oI these titles are mentioned, sometimes one,
and another time one title is mentioned beIore another.
In any case, application oI these titles is on the basis oI essential
and actualized titles, all oI which that personage possesses.
135
L24S
Two Types oI Occultation
Question:
According to the content oI existing traditions, the occultation oI
the Imam oI the Age (may Allah hasten his return) has occurred in
two Iorms. During the Iirst occultation, communication with him
was possible through his representatives and agents, but with the
ending oI this period and the beginning oI the second occultation,
which is the complete occultation, the period oI the responsibility oI
the agents and particular representatives also ended.
The question is whether reIerring to these two occultation as the
'minor (;.-=) and 'major (;.) was prevalent Irom the
beginning or whether it became prevalent in later times, like the
SaIawi period.
Answer:
Discussion regarding issues like this should not be a verbal
discussion. Whether a person calls the Iirst occultation, which was
shorter, the minor occultation (;..) or the shorter occultation
(;..=|), or the second occultation, which has a long duration, the
136
major occultation (;.) or the longer occultation (_,|) or reIers
to them by any other word, the Iact and reality oI the matter is not
changed. In any case, these two occultations have occurred.
The issue is that principle oI the occultation having two Iorms
was explicitly stated in the usl (early hadith collections) and other
books oI hadith even beIore its occurrence. Numani and others
who lived beIore the termination oI the minor occultation have
narrated it, and this Iact is prooI that the two Iorms oI occultation
were put Iorth.
During the period oI the minor occultation, though the position
oI the Shia was sensitive, no one can claim that all these traditions
related Irom the Imams (peace be upon them) in books like the
Ghavbat oI al-Fadl ibn Shadhan and Numani and Kaml al-Dn oI
Saduq are all IalsiIied and were written aIter the occurrence oI the
occultation.
We see that the Shia oI the various cities and regions would
reIer to the nawwb (representatives); they did not do such Ior no
reason. Signs and evidences were deIinitely present that indicated
that they were in contact with the Imam. Otherwise, it is impossible
that individuals like Ali ibn Babawayh, with that intellectual
position and eminence oI thought, would pursue contact with the
Imam (peace be upon him) through the nawwab without their link
being as clear Ior him as daylight. This event itselI indicates that
they had clear evidence oI the truth oI the representatives.
The other issue is that though Abu JaIar al-Amrawi - Uthman
ibn Saidand the remaining representatives were a means oI Shia
unity and their agency was completely accepted in all Shia circles
and regions, especially a city like Qum, this unity was because oI
belieI in the Immah oI the twelIth Imam. This issue brought about
137
the spiritual inIluence oI the representatives, not that they became a
cause oI Shia unity without taking in view the issue oI Immah.
Th e unity and consensus oI the Shia about believing in the
Immah oI the twelIth Imam was the cause oI their unity in
Iollowing the Imam`s (peace be upon them) representatives.
Just as today belieI in the Immah oI that personage is a cause oI
the spiritual inIluence in believers` hearts oI the Ulama` and
Fuqaha` (scholars and jurists) as general representatives oI that
personage.
During the minor occultation, speciIication oI the representatives
took place directly by the person oI the Imam (peace be upon him),
and the Iact that we see eminent scholars lowering their heads in
submission beIore the representatives is prooI that this selection was
by the person oI the Imam (peace be upon him) on the basis oI the
representatives` worthiness. And the submission oI all classes and
political and scholarly personalities is prooI that original leadership
during the period oI the minor occultation was with the person oI
the Imam (peace be upon him).
It was as a result oI the existence oI persuasive evidence and
prooIs that scholarly men oI the Shia and personalities like Abu
Sahl al-Nawbakhti and Ibn Matil, and Hasan ibn Janahasibi and
other eminent Shia believed in the righteousness oI the
representatives.
Similarly, aIter the demise oI the Iourth representativeAli ibn
Muhammad al-Samarri - also the issue that the period oI occultation
and the particular representation has ended was accepted by all.
And iI any claimed to be a representative, they repudiated him on
the basis oI this very principle, and in passing it can be said that one
oI the important wisdoms oI the shorter occultation was to make the
Shia Iamiliar with the issue oI occultation and preparing the ground
138
Ior the period oI the long occultation, so the Shia can continue his
liIe during a long period without the apparent presence oI the Imam
and successIully complete this major Divine test.
139
L25S
The Miraculous Birth oI the Imam oI the Age
(may Allah hasten his return)
Question:
Miracles and supernatural events are related with regard to the
birth oI the twelIth Imam. To what extent are these miracles
reliable and how can they be proven? And why have some
historians not related them?
Answer:
1. Historians have written and recorded the actual birth oI Imam
Mahdi the TwelIth Imam, son oI Imam al-Askari (peace be upon
him), like all other historical events.
2. Regarding some oI the miracles that occurred during that
personage`s birth or that oI all other prophets and trustees (awsiya`),
iI prevalent historical sources do not provide anything, this is
considered a deIect oI the sources mentioned, since the same
historians in many instances have pointed to some historical aspects
which were not so important. This lack oI attention by a writer oI
history to some aspects oI an issue sometimes originates Irom
140
creedal prejudice. But this action, whatever it`s prooI may be, does
not harm the relations oI other people`s statements that took place
based on reliable sources.
The history oI the prophets is akandeh oI miracles, and the birth
and growth oI most prophets was not normal. For example, the
creation oI Adam, birth oI Ibrahim (peace be upon him), birth oI
Ishaq and Musa and Yahya and Isa and his speaking Irom the
cradle are all among abnormal events.
All oI these are a chain oI historical events, though such-and-
such historian may not have related them. The details oI the birth oI
the Imam oI the Age (may Allah hasten his return), which is among
the uncontestable historical events, are similar. Its not being
narrated by historians who were either biased or intended to be brieI
or intended other things does not harm the issue itselI.
That which the Shia attribute to the Imams is similar to the
issues that have been said about Ibrahim, Ishaq, Ismail, Musa, Isa,
Yahya, and so on, all oI which, oI course, also have a reliable chain
oI narration.
The events related to the birth oI the TwelIth Imam are more
reliable, Irom the point oI view oI chain oI narration and source,
than most historical events that one sees.
141
L26S
Philosophy oI the Delay oI Reappearance with
the Presence oI Conditions
Question:
Throughout history, we sometimes come across conditions and
opportunities in which it is assumed the requisites Ior reappearance
are present, Ior example, the people`s receptiveness to religion, selI-
sacriIice in the path oI Islam, giving their lives, and martyrdom Ior
it was to such an extent or with such Iervor and commotion that it
appears that rather than 313 people, thousands oI people are ready to
sacriIice their lives under the command oI the Imam (peace be upon
him). With the existence oI these conditions, what is the secret oI
the delay oI the reappearance?
Answer:
Regarding the presence oI the conditions Ior the reappearance oI
the Imam oI the Age (may Allah hasten his return):
First, no one can claim to know with certainty, that is, say that all
the conditions are IulIilled, since this claim itselI requires
142
knowledge oI all the conditions, since it is possible that the
traditions have not comprised an exposition oI all oI the conditions.
Second, assuming that the conditions are limited to those
instances that have come in the traditions, as Shaykh al-Saduq has
said, in reality one can still not be sure that those particular 313
companions and the remaining conditions are present.
This is because iI all oI the conditions and circumstances
apparently indicate the presence oI the requisites oI reappearance,
without denying, Ior example, the existence oI pure individuals who
can be counted among the 313 companions oI the Imam (peace be
upon him), we also cannot claim that all oI the individuals are like
Salman, Abu Dhar, Miqdad, Rashid Hijri, and the people oI
Karbala`.
In the present situation, with all the claims that are put Iorward
in our society Ior returning to and aspiring at Islam, which are
certainly a matter oI pride, we still see that many bring the Divine
laws under question in a large number oI political, economical, and
social issues. This is to such an extent that they regard some
religious commandments that are not exclusive to a particular time
or place as being restricted to the Prophet`s (peace be upon him and
his Iamily) time and on this pretext Iree themselves Irom
responsibility. With the existence oI such individuals and events,
how can we say that the conditions Ior reappearance are ready, let
alone asking about the reason Ior it delay?
On this basis, in this issue it is appropriate Ior us to submit to the
command and will oI Allah, the All-Knowing, and not Iorgo the
merit oI waiting Ior the reappearance. And as was indicated in the
tradition oI Ali ibn Mahziyar, we should attribute the concealment
oI the Imam (peace be upon him) to our own actions and always
keep the memory oI that personage alive in our hears and try to
143
bring about the requisites oI his appearance ever more by reIorming
our own actions.
145
L27S
The Length oI the Occultation and DiIIicult
and Formidable Trials
Question:
According to what is well known, during the occultation oI
Imam Mahdi (may Allah hasten his return), which will be very
lengthy, diIIicult trials will occur such that a person will be a
believer in the morning but a disbeliever in the evening. Are these
types oI trials in the time near the reappearance or will such trials
occur throughout the period oI occultation?
Answer:
According to Islamic principles, the world is a place oI tests and
trials and people are in a state oI being tried during everything that
happens to them. During youth and old age, whether wealthy or in
need, in health and illness, when in power, when in leadership, they
are always in a state oI trial; it makes no diIIerence whether the
Imam (peace be upon him) is present or in occultation.
The Quràn says in this regard:
146
.,`` , v ,` - ,|, , .| ,` , .| | ..-|
'Have the people presumed thev would be released upon saving,
he believe, without being tested?`
75
As we know, during the time oI the Prophet (peace be upon him
and his Iamily) himselI, while all oI the programs and incidents
were a test, sometimes, severe trials would occur, in which none but
a Iew were able to IulIill their obligation. For example, in battle,
aside Irom individuals like Ali ibn Abi Talib (peace be upon him)
and Abu Dujana and a Iew others, none were able to stand Iirm in
fihad and deIense oI Islam and the Prophet. This is because during
severe trials, only a limited number oI people have the ability to
stand Iirm; many an individual would Ilee out I Iear. It has been
related that in on the battles Uthman Iled Irom the battleIield and
returned aIter three days. Or aIter the Prophet`s (peace be upon him
and his Iamily) demise, such a severe trial came to pass that not
more than three or seven people were able to successIully perIorm
their duty and remain Iirm on the line that the Prophet (peace be
upon him and his Iamily) had speciIied. AIterwards as well, such
trials continued and shall continue, so that, in the words oI the
Quràn:
.` ,=| - .,,| , ,|
'.so that Allh separates the impure from the pure.`
76
These trials have wisdom and many beneIits, among which is
that the disposition oI the people oI the world and society become
ready Ior that digniIied reappearance in which the resolute and
steadIast believers will be separated Irom the remaining people.
75
Surah Ankabut (29), Verse 2
76
Surah AnIal (8), Verse 37
147
Preserving one`s Iaith during the period oI the Imam`s (peace be
upon him) occultation is possible by enduring very severe
diIIiculties. Without doubt, millions oI people leave this school oI
trials with pride and heads held high, that is through patience and
Iorbearance and perseverance in diIIiculties, they succeed in
preserving their religion, Iaith, and honor.
According to the content oI some traditions, during this period
protecting one`s religion will become more diIIicult than holding
Iire in the palm oI one`s hand, and oppression, injustice, corruption,
and perversion will become prevalent. Values will be regarded as
being against values, and things opposed to values will be regarded
as values. Sins will be considered a matter oI pride and
accomplishment. One`s Iriends will encourage and induce him to
sin and reproach him Ior not cooperating with oppressors, sinners,
and corrupt people.
Women will enter into work exclusive to men. Many wars and
natural aIIlictions will come about. In a tradition oI Jabir ibn
Abdullah al-Ansari regarding the commentary oI the verse:
,- -v _| | ,,`=| ,`-,|| = ,`-,||
'(O vou who believe') Obev Allh and obev the Messenger and
those in authoritv amongst vou (the legatees of the Messenger).`
77
It has come that the Noble Messenger (peace be upon him and
his Iamily) gives news about his khulaf and successors Irom Imam
Ali (peace be upon him) until Imam Mahdi (may Allah hasten his
return), names them one aIter one and gives tidings to the people
about the conquering oI the East and West oI the world at the
77
Surah Nisa (4), Verse 59
148
blessed hands oI Imam al-Mahdi (may Allah hasten his return), and
says, inter alia:
,,..| _- ,, `.,` , v -, ,- - ,|| --,= - `.,-` , =| .|.'
'..;;| `-,| = - - v, ---,,
'He is the one who will be concealed from his Sha and friends
such a concealment that none shall remain firm in belief in his
Immah except one whose heart Allh has tested for faith.`
78
And Amir al-Mu`minin has also inIormed about these diIIiculties
and tribulations in Nahf al-Balagha. In one instance, he says;
.-| = =-,| -| = ,,|| -
'How lengthv is this adversitv, and how distant is this hope'`
79
It has even been related, in another tradition, that:
..| =_ | -,=, ,, `.`.`| -, ,- -v = .-=| .,
'Jerilv the Master of this Affair has a such a concealment that one
who grips firmlv to his religion during it is like one who picks
thorns with his hands.`
80
ThereIore, as can be understood Irom the traditions, the entire
period oI concealment is a period oI trial and examination; oI
course, the types oI those trials are diIIerent in the diIIerent times
and places. The believer during this period must show perseverance
in abiding by the commandments oI religion and struggling to
elevate the word oI Islam and honor oI the Muslims and to repel the
78
A`lam al-Wara, Page 397
79
Nahj al-Balaha, Subhi as-Salih, Speech 187, Part 4
80
149
inIluence and cultural and political domination oI Ioreigners. He
must be in combat and fihad with all negative and unhelpIul
circumstances and conditions and be hopeIul oI the victory oI Islam
and the Muslims and the succor oI Allah. He must not lose hold oI
himselI in Iace oI the power and strength oI the disbelievers or
become inclined towards their improper behavior. And at the same
time he must have certainty that the promises oI Allah and the
Prophet oI Allah are true and that eventually Islam will be
victorious and conquer the world, as a result oI which justice and
equity shall Iill the world.
150
L28S
The Principle oI Grace and the Immah oI the
Concealed Imam
Question:
Has the 'principle oI grace been derived Irom the traditions
and narrations oI the Ahl al-Bait (peace be upon them) or has it
entered Shia kalm (theology) through the contact oI the Shia with
the Mutazila? And what is the method oI applying this principle
with the existence oI the concealed Imam?
Answer:
Since the Shia have many prooIs regarding the principle oI
Immah aside Irom the principle oI grace, with the existence oI
those prooIs, iI the principle oI grace is relied upon, it is Ior the
purpose oI supporting the prooIs.
As Ior the contact oI the Shia with the Mutazila, who are
sometimes reIerred to as the adlivva (Equitists) as opposed to the
Ashaira, it should be known that though the Mutazila, a sect that
splintered oII Irom the Ashaira and came into being aIter the Shia,
were in agreement with the Shia over some belieIs and theological
151
issues, this is not prooI oI their aIIecting the Shia school. Rather, it
is instead prooI oI their being aIIected by Shia belieIs, since the
Ashaira are a sect that came into being later on. Moreover, as was
mentioned, all oI the Shia belieIs are taken Irom reason, the
Glorious Quràn, and traditions oI the Ahl al-Bait (peace be upon
them). The principle oI grace is also Irom the Shia themselves and
is derived Irom those very sources and origin.
It is in a tradition that Jabir asked the Prophet oI Allah (peace be
upon him and his Iamily) about the beneIit oI the existence oI a
concealed Imam and the way oI deriving beneIit Irom his existence
during the concealment. The Prophet (peace be upon him and his
Iamily) said in reply,
_. - ,v _,`, ., ,=. , -, .,`- , ,` ,, :,,|, _-, =| |
.= .| ,- ., =|, | g -, ,-
'Yes, bv the One who sent me with the prophecv' Jerilv thev
benefit from him and seek light from the illumination of his wilvah
(authoritv) during his concealment fust as people benefit from the
sun though it has been covered bv clouds.`
81
To negate in entirety that the existence oI a concealed Imam is
lutf (grace) is not proper Ior a rational person who is unaware oI
unseen aIIairs. AIter the Immah itselI and his concealment are
established, certainty oI the existence oI grace and presence oI a
beneIit in his existence is necessary, since iI the appointment oI an
Imam who has been commanded to go into concealment does not
entail grace, it is Iutile and vain; and Allah is Iar above vain and
81
al-Zam al-Nasib, Volume 1, Page 429
152
Iutile actions. ThereIore, the appointment oI a concealed Imam by
Allah certainly entails lutf (grace).
Granted, iI we wish to establish both the necessity oI
appointment oI an Imam and the Immah oI a concealed person
through the principle oI grace, the objection arises that it must Iirst
be known that the concealed Imam entails grace. Otherwise,
without knowledge oI its being grace, his Immah will not be
established. However, we establish the necessity oI appointment oI
an Imam through the principle oI grace and the Immah oI the
concealed Imam through other Iirm prooIs, and by joining these two
prooIs to the Iact that Allah does not do anything in vain, it is
established that the Immah oI the concealed Imam entails grace.
The statement oI al-Muhaqqiq al-Tusi, who says;
. - `-`-=- - `.=| `- = `.=| .,`-
is based on the principle that the existence oI the Imam is grace
absolutely, whether maniIest or hidden. And this is a principle that
has been established in accordance with the speech oI Amir al-
Mu`minin (peace be upon him), who says:
.-` ,, = _`- =,` |
The Divine prooIs and signs are protected by the existence oI the
Imam, whether he be present or concealed.
It is worthy oI mention that iI the objection oI the absence oI
grace with regard to the concealed Imam be valid, it is also
applicable to an Imam who is not concealed, yet who is not able to
act Ireely in aIIairs. His Immah will be without grace Ior the same
reason that the Immah oI the concealed Imam is regarded as being
without grace. However, this objection has not been made with
153
regard to the maniIest Imam who is not able to Ireely act in the
aIIairs and tasks pertaining to Immah. Similarly, it has not been
made regarding a prophet who, due to circumstances, is unable to
guide others or whose guidance is not eIIective, or a prophet whose
mission was general, but opponents and adversaries prevented his
message Irom reaching the entire public, and it has not been denied
that his prophecy entails grace.
It is possible to establish a rational prooI oI the Immah oI the
concealed Imam (peace be upon him) with the exposition that
appointment and speciIication oI the Imam by Allah is grace, and
grace is obligatory upon Allah. ThereIore, Allah has appointed
someone to Immah aIter Imam Hasan al-Askari (peace be upon
him), and that person will not be other than his son, since the
incapacity and invalidity oI the other claimants to Immah has been
established and at present, no one has such a claim. Thus, either
Allah has withheld grace to His servants during the period oI
concealment, which is opposed to Divine wisdom, or He has
appointed an Imam out oI grace, in which case the Imam is none
other than the twelIth Imam.
154
L29S
The Issue oI Bad (Alteration in the Divine
Will) and the Tradition oI Abu Hamza
QUESTION:
A tradition has been narrated by Abu Hamza Thumali Irom
Imam Al-Baqir (peace be upon him) according to which Amir al-
Mu`minin (peace be upon him) said that relieI will come aIter the
70
th
year aIter Hijra, but because oI the martyrdom oI Imam Husayn
(peace be upon him) the aIIair was delayed until the year 140 aIter
Hijra. Then, because the Shia did not protect the secret, Allah once
again delayed the aIIair such that He did not place any time Ior it in
the knowledge oI the Imams.
Please explain the commentary oI this tradition along with the
many other traditions that indicate that the promised relieI shall
occur aIter long periods and Iollowing great events and happenings.
And doesn`t the occurrence oI bad, which is understood Irom this
tradition, cause the presumption that something became known Ior
Allahwe seek reIuge with AllahaIter it had been unknown? In
any case, what is the correct explanation?
155
ANSWER:
First: This tradition has objections in its chain oI narrators, since
according to books oI rifl, Abu Hamza al-Thumali did not belong
to the Iourth generation oI narrators; his demise occurred in the year
150 A.H. Hasan ibn Mahbub, who according to the chain oI
narrators narrated this tradition Irom Abu Hamza, is Irom the sixth
generation, and passed away at the age oI 75 years in the year 224
A.H. Thus, Hasan ibn Mahbub was not more than one year old
when Abu Hamza passed away. In such a case it is absolutely not
possible Ior him to narrate Irom Abu Hamza, and without doubt
another individual was an intermediary between him and Abu
Hamza. However, since it is not known who that person is, we
cannot regard this tradition as reliable; moreover, a tradition
narrated by only one person cannot be an authority in doctrinal
principles, let alone when its chain oI narrators is also unknown.
Second: With the existence oI many reliable traditions that all
explicitly indicate that the reappearance oI Imam Mahdi (may Allah
hasten his return) and the just government oI the righteous shall not
come to pass that quickly and that one must await magniIicent
changes and grave events over very long periods beIore his
reappearance, how can a Iorged tradition with only one chain oI
narrators be relied upon in the Iace oI all those traditions?
Moreover, many sermons and traditions have been related Irom
Amir al-Mu`minin (peace be upon him) in which both the length oI
the period during which one must await the reappearance and the
great events and severe trials oI the believers have been reIerred to.
With the existence oI this, how is it possible to say that a singly-
narrated, Iorged traditions that says that the Imam speciIied the time
oI reappearance as the year 70 A.H. is reliable.
156
In addition, alteration in Divine decrees is a conceivable matter,
though this does not mean that Allah the Exalted is unaware oI
aIIairs in the beginning and then acquires knowledge oI them. Such
a belieI is invalid according to the Shia, since all Shia believe
Allah to be Iree and Iar removed Irom ignorance coming to know
about something aIter its being concealed. Bad, in the conception
which the Shia believe in, is a Qurànic and Islamic principle, and
an important part oI the issues oI theology and similarly the issues
oI prophecy are based on it.
Among the verses related to bad are;
..| ..`- =, , ,,- | , ,`- ; | .| ,|
.,`,. , ,` , ,`=-| ,`,= | _ v
'here the inhabitants of the cities to believe and adopt pietv, he
would open them blessings from the skv and the earth, vet thev
denied (the truth), so he requited them what thev had earned.`
82
| = ,| .,. , ,| ` ,| _ ..| ,|
'Corruption has manifested in the land and in the sea on account of
what the hands of the people have earned.`
83
,| .=| _,`-. ,,_ ,|
'Your Lord has said, Call on Me that I mav answer vou.`
84
82
Surah AàraI (7), Verse 96
83
Surah Rum (30), Verse 41
84
Surah GhaIir (40), Verse 60
157
__=- , ,- .| =` , _- . `- , , ,_ `-=
'Seek forgiveness from vour Lord, since He is Ever-Forgiving, He
constantlv sends rain upon vou from the skv.`
85
=-, | - ,| _ _= ,`- =-
'he covenanted Ms thirtv nights, then completed them with ten
(nights more).`
86
.= ,`- | ` ,`, ;,| v, ,` ,, ,- .- - ,| . v,
,- _, ,`-- ,=| ,| _ | ==- ,` ,-
'So whv did not one of the cities believe that its belief might benefit
it except the people of Yunus, when thev believed we remove from
them the debasing punishment in this world and cause them to enfov
until a specified time.`
87
, =,_ v ,`= |
'Jerilv, if vou be grateful, I shall increase vou (in blessings).`
88
`.. , v .,- - `-|_ , -- `-| - , = , -
'hhoever adopts pietv with regard to Allh, He creates for him an
escape (from difficultv) and grants him sustenance whence he does
not expect.`
89
85
Surah Nuh (71), Verse 10, 11
86
Surah A`raI (7), Verse 142
87
88
Surah Ibrahim (14), Verse 7
89
Surah Talaq (65), Verse 2, 3
158
.- `` ,.-` , _..- ;,| _- ,-| -- ` ,-`- `. , ,| = .|, .|.
, ,.|,
'That is because Allh does not change anv blessing He had
granted unto a people until thev change what is in themselves.`
90
The bad that the Shia believe in, along with belieI in the
absolute knowledge and power oI Allah, is a concept that is
understood Irom such verses. For example, in them it is said that
gratitude causes blessings Irom Allah to increase; Allah delivers a
pious person Irom hardships by virtue oI piety (taqwa) and sustains
him Irom an unexpected source; He IulIills needs through prayer; on
account oI repentance and Iaith, He distances people Irom
punishment; and because oI misuse oI blessings, He removes them
Irom people.
OI course, abundant traditions that have been narrated by Sha
and Sunnis and similarly maniIold stories which have been related
in original Islamic sources indicate this point. In Iact, iI bad were
not to exist, many religious concepts, such as prayer, reliance on
Allah, repentance, charity, kindness towards relatives, gratitude,
seeking Iorgiveness, admonition, granting tidings, and threatening,
will be impossible to explain. Bad means belieI in the eIIect oI
these aIIairs in the liIe oI a person.
Whether we are able to explain bad in view oI Allah`s absolute
knowledge and cognizance oI all aIIairs or are unable to understand
its secret and reality, in any case we must believe in the issue oI
bad in accordance with the content oI maniIold verses oI Quràn
and mutawtir traditions.
90
Surah AnIal (8), Verse 53
159
This is because sometimes, though all the Iactors and
preliminaries Ior the occurrence oI something are present, other
Iactors strip them oI their eIIect and as a result prevent that thing
Irom occurring. In such a case, the existence oI those Iactors, their
continuation, and the Iactors that strip them oI their eIIect are all
preserved in the Umm al-Kitb by Divine decree in accordance with
the order and arrangement He has speciIied. Those aIIairs are also
linked to people`s actions by choice, they occur through the will oI
Allah and His decree. That is, neither compulsion (fabr) is
involved, nor delegation (tafwid); rather it is a reality between the
two:
.,-v ,, -| , ,, v ,- v
'Neither compulsion (fabr) nor delegation (tafwid), but a matter
between the two ideas.`
91
As an example, Allah has decreed that Iire should burn or that
every created being should develop in its particular course, and iI an
obstacle comes about, that thing will not exist. OI course, it should
be kept in mind that in matters pertaining to matter, iI an obstacle to
their coming about blocks the causes oI an event, this is not called
bad. Only in instances when things like charity, kindness to
Iamily, and prayer inIluence the occurrence or nonoccurrence oI an
aIIair such that humanity considers its existence or non-existence
deIinite Irom the point oI view oI apparent causes and then the
opposite occurs, that is called bad. This is though apparently this
instance does not have much diIIerence Irom the previous instance
except that the object oI eIIacement and aIIirmation in the Iirst issue
was observable matters and able to be perceived by most or all
91
160
people, but in the second issue it is non-observable matters; thus,
most individuals are unable to perceive it. The second type
indicates the existence and inIluence oI the unseen world and the
existence oI Allah more than the Iirst, though all aIIairs are Irom
Him.
In summary, the concept oI bad is the same concept that is
well understood Irom this verse oI Quràn in which Allah the
Exalted reIutes the Ialse belieI oI the Jews:
=., .., ,|| , ,`-| , ,,= ,| .- -| ,-- = `= , .,`,,| .||
= , . , `` , .|,`.,-
'And the Jews said, Allhs hand is fettered, mav their hands be
fettered and thev be cursed on account of what thev said. Rather
His hands are outspread, He bestows howsoever He wishes.`
92
Thus bad in its correct meaning is the negation oI this
erroneous belieI oI the Jews, who say that Allah`s hand is Iettered
Irom acting in aIIairs. In other words, bad means that Allah`s
hands are extended and His absolute power is unlimited, without
this having any conIlict with His absolute knowledge.
In other words, the reality oI bad, with its correct meaning
such that it is compatible with Allah`s absolute knowledge, in
accordance with His Ireedom Irom all Iorms oI ignorance, and
opposed to the erroneous view oI the Jews and all other deniers oI
the issue oI bad who view Allah`s power as limited, must be
explained thus: According to Divine decree, everything has
particular eIIects, and things take place in accordance with those
eIIects in conIormance to Divine Will.
92
Surah Maìdah (5), Verse 64
161
In other words, it is a Divine decree that, Ior example, Iire
should burn, but the realization oI this characteristicits
occurrenceis pursuant to Divine Will. In addition, there are a
number oI unseen causes, such as reliance on Allah, charity, and
prayerwhich are not common material aIIairsall oI which have
a peculiar eIIect. In the stage oI action, whichever oI those material
or non-material causesapparent or unseenis stronger will be
eIIective in the occurrence oI aIIairs, and its entailed result will
come about. For example, in many cases, in spite oI the existence
oI barriers, kindness to relatives, which has been decreed as a Iactor
in lengthening one`s liIe overcomes all other Iactors and as a result a
person`s liIe is lengthened. Thus, it has come in a tradition:
.,.| - ,- `_=` `-| _ `=,` ,-| -=
'Kindness to relatives lengthens the life and repels the difficulties of
death`
93
The summary oI the reality oI bad is that causes and Iactors
are not limited to material causes. Rather, in addition to material
causes, there are also non-material causes in accordance with Divine
decree.
On this basis, one must have Iaith both in unseen causes and in
Divine Will and that:
.|= _ ,` ;,,
'Everv dav He is in a state [of glorv]`
94
and the continuance oI His acting in sustaining, curing, guiding,
and so Iorth. Without Allah`s will, nothing can produce an eIIect,
93
94
Surah al-Rahman (55), Verse 29
162
though we are unable to Iathom the details oI these Divine matters
and their connection to one another.
It is possible that the meaning oI 'eIIacement in bad is the
eIIacement oI these decrees by other decrees, such as the eIIacement
oI the eIIect oI illness and being cured by medicine or prayer, which
takes place by the will oI Allah. The decree and eIIect oI the illness
is also by Divine will, just as we see that in material and apparent
causes and eIIects a particular Iactor prevented a person Irom Ialling
into the ocean or Irom a high place or prevented the occurrence oI
an accident or collision. And sometimes this change is eIIaced or
aIIirmed by the inIluence oI unseen causes.
Perhaps the meaning is that decrees are not deIinite; it is only
through the will oI Allah that these decrees are eIIaced or aIIirmed,
and without that no decree comes to Iruition. And the meaning oI:
=| ; | =-
'And with Him is the Mother of the Book`
95
is that all relations and decrees are in the 'Mother oI the Book, or
that whatever takes place does not take place in contradiction to it,
and everything is in the 'Mother oI the Book.
In any case, bad has an intelligible and logical meaning and it
can`t be said to mean the uncovering oI a matter hidden Irom or
unknown by Allah. The purpose oI explaining bad in terms oI
each oI the mentioned explanations is so that by understanding these
realities people`s attention to Allah increase and so that they do not
Iorget Him in any circumstances or rely only on apparent and
ordinary means in their aIIairs. And even when those means are
present they should still consider themselves in need oI Allah`s
95
163
attention, and when those means are not present, they should not
become hopeless; Allah may very well bring about that matter
through other means.
In short, unlike the Jews, he should not consider Allah`s hands to
be tied, and should believe in the great truth oI Divine unity that:
.= - .`| g` = - .`| _` .`| `.|- ,` ,| |
.,=| _= _- ., ,| == ,, = - ,=` = - -`
'Sav. O Allh, Master of the Kingdom, You grant the kingdom to
whomsoever You please and remove it from whomsoever You
please, You make mightv whomsoever You please and debase
whomsoever You please. All good lies in Your hand, verilv You
have power over all things.`
96
As a matter oI principle, without such a conviction, the
development oI humanity and their traveling the worlds oI
cognizance and true advancement and ascension to celestial
positions is not possible. This is a reality that also has a basis in
human nature, and even iI he denies the issue oI bad with his
tongue, he admits it with his conscience. Thus, in situations oI
danger, he supplicates to Allah to repel them and takes recourse to
His most beautiIul names, like the Sustainer, the Healer, the
SuIIicient, the Protector, all oI which make sense through belieI in
bad.
And as Allah says in the Quràn:
96
Surah Ale-Imran (3), Verse 26
164
., .,..`-= = ,-| --.| ,| | = ==- ,| ., , ,|_| |
..,`-= ,, , _|.= ,`
'Sav. Do vou think that if Allhs punishment come to vou or the
Hour (of Resurrection) come, that vou will call upon other than
Allh, if vou be truthful, rather Him alone will vou call.`
97
Based on this importance which belieI in bad has in
worshipping Allah and paying attention to Him, it has come in Shia
traditions that:
=,| - _=, = =,`- -
'Allh has not been worshipped bv anvthing like belief in bad`
98
In summary, the issue oI bad, no matter how it is explained,
does not contradict Allah`s absolute knowledge. That is, just as He
is 'All-Knowing, He is also 'All-PowerIul.
Two objections have been raised regarding the issue oI bad.
First Objection:
The Iirst objection is Irom the believers in predetermination, who
say that when Allah has knowledge with respect to something, it is
impossible Ior His knowledge to be in disagreement with the thing
that is known. Thus, the meaning oI 'Every day He is in a state oI
glory is that every day and every instant whatever Allah`s
knowledge is associated to occurs; He creates and sustains and
withholds. All actions are Irom Him, and nothing occurs that is
outside the range oI His knowledge. In Iact, outside the limits oI
His knowledge, no action is possible. Similarly, it is obligatory Ior
all events to which His knowledge is associated to take place, since
97
Surah Anam (6), Verse 40
98
165
Ior such actions not to take place entails His being ignorant, while
The Divine Essence is pure oI all Iorms oI ignorance, deIect, and
Iault. From this they raise the objection oI Allahas well as His
creationbeing compelled.
OI course, this objection is rejected by reIerring to one`s reason,
since every individual clearly and unambiguously sees himselI as
Iree in his actions. In reality, this is a Iorm oI objection with respect
to obvious matters, just like iI someone doubts whether Iire burns or
makes hot.
Another answer to this objection is that Iirst oI all, it doesn`t
disprove the issue oI bad even iI it is valid, since iI one believes in
predetermination and denies Iree will, eIIacement and aIIirmation,
which are among Allah`s actions, will in the end occur either by
compellation or Iree will, like all other actions.
In other words, a person who believes in predetermination
cannot negate eIIacement and aIIirmation with this objection; he can
only say that the occurrence oI eIIacement and aIIirmation, which
are both Divine actions, is necessary and certain.
Second, the correct answer to the objection itselI is that
eIIacement and aIIirmation are both uncompelled Divine actions,
and like all other Divine actions take place through Iree will; and
'Allah`s knowledge oI their occurrence through Iree will cannot
negate their being uncompelled. Otherwise, it would entail
knowledge inIluencing the thing that is known, which is impossible.
Similarly, with regard to the actions oI people, Allah has knowledge
that they will occur through Iree will. Such knowledge does not
negate the person`s Iree will. It appears that the sage Muhaqqiq al-
Tusi reIers to this answer when he says (in the Iorm oI a poetical
couplet) in answer to Khayyam:
166
To term the timeless Divine knowledge the cause of
disobedience
Is, among those possessed of reason, out of extreme
ignorance
That is, knowledge oI the perIormance oI actions by individuals
possessing Iree will does not contradict the uncompelled nature oI
those actions.
Second Objection:
How can the prophecies oI the Prophets and Divine Iriends
regarding unseen Iuture events, especially the prophecies oI the
Noble Messenger (peace be upon him and his Iamily) and the pure
Imams (peace be upon them) be explained and justiIied iI bad is
possible with regard to them? That is, how have they given
inIormation with certainty about so many Iuture events without
taking into account the possibility oI bad with respect to those
prophecies?
Answer: The possibility oI occurrence oI bad and its
occurrence in some instances does not mean that it occurs in all
instances. Thus, the prophecies oI those personages, whose
knowledge was grounded in Allah`s knowledge and teaching and
inspiration, indicates that bad will not occur, and is not in
contradiction with the possibility oI bad.
The objection may also be worded in a diIIerent way: according
to some traditions, in some instances the reports oI the prophets and
Imams (peace be upon them) did not come to pass, and the reason
Ior that has been mentioned as bad or other Iactors. And this
entails having inIormed about something that is untrue and being
accused oI lying, and causes a weakening oI the position oI
prophecy and vicgerency.
167
In addition, the prophet or vicegerent who makes the prophecy
either knows about the occurrence oI bad or doesn`t know about
it. In the Iirst case, it is obvious that announcing with certainty the
occurrence oI an event that will not occur even though the
announcer knows that it will not occur constitutes a lie. And the
position oI the prophets is Iar removed Irom that.
In the second case as well, announcing with certainty the
occurrence oI an event that may or may not occur because oI the
possibility oI bad, iI not a lie, does not much beIit the position oI
prophecy or Immah.
Answer: First, according to reliable traditions, the knowledge
and awareness oI unseen matters that Allah grants to the prophet or
his successor and commands him to announce belongs to the
deIinite aIIairs in which there is no bad. For example, the
Prophet`s (peace be upon him and his Iamily) prophecy about
Ammar being killed at the hands oI the rebellious party, about the
martyrdom oI Amir al-Mu`minin and Imam Husayn (peace be upon
him) and the remaining tragedies to beIall the Ahl al-Bait (peace be
upon them), or about Fatimah (peace be upon her) being the Iirst oI
the Ahl al-Bait to meet him, all are deIinite matters not subject to
bad. The same is true about the prophecy that Islam shall subdue
the world, that Imam Mahdi (may Allah hasten his return) will
appear at the end oI time and the explanation oI his qualities and
characteristics, and tens oI other undeniable prophecies. Similarly,
the reports about the unseen given by Amir al-Mu`minin (peace be
upon him), much oI which the Ahl al-Sunnat have also narrated, and
the reports oI the remaining Imams (peace be upon them) about
unseen aIIairs are not subject to bad, or more correctly, bad will
not take place in these matters, or else those personages would not
have given inIormation about them.
168
The traditions which mention the existence oI bad in their
reports oI the unseen are either very rare or contain a weak chain oI
narration, or else their indication oI such a point is incomplete.
Take Ior example the same tradition oI Abu Hamzah which was
discussed earlier.
II there is a sahh (sound) tradition in this regard, it is the
tradition oI Amr ibn Hamq Irom Amir al-Mu`minin (peace be upon
him) which says, I had the honor oI coming to the presence oI Amir
al-Mu`minin (peace be upon him) when he had been struck with the
Iatal blow; he (peace be upon him) said, O` Amr, I shall part Irom
you. until the year 70, calamities will take place; he repeated this
statement thrice.
I said, O` Amir al-Mu`minin (peace be upon him), you said that
calamities will occur until the year 70; is there deliverance aIter that
year?
He said, Yes, Amr. AIter every trial there is deliverance and
ease.
=| ; | =- `.,` , = , - = ,` ,
'Allh effaces whatsoever He pleases and affirms, and with Him is
the Mother of the Book.`
99
This tradition does not prophesy the appearance and uprising oI
the Imam oI the Time (may Allah hasten his return); rather it gives
inIormation about a Divine custom,
.` , .`-| _- .,
'Jerilv with difficultv is ease.`
100
99
Surah Ra`d (13), Verse 39 |TaIsir al-Ayashi, Volume 2, Page 217, Hadith 68]
100
Surah Inshirah (94), Verse 6
169
At the same time, it mentions the point that this deliverance will
come to be in the case that bad does not occur. In reality, the
Imam, by reciting the verse 'Allah eIIaces whatsoever He pleases
and aIIirms, and with Him is the Mother oI the Book wanted to say
that this matter is not deIinite; it may very well be that bad will
occur and prevent it Irom occurring.
170
L30S
BelieI in the Return (Rajàh) with respect to
BelieI in the Mahdi (may Allah hasten his
return)
QUESTION:
According to many traditions, at the end oI time a number oI the
deceased Imams (peace be upon them) as well as others will return
to this world. Is belieI in the concealment oI the twelIth Imam (may
Allah hasten his return) and his reappearance in accordance with
belieI in the return (rajàh)? In other words, does the belieI in
concealment and reappearance include the return and all other
events that will occur beIore the Day oI Judgment, or is it an
independent belieI separate Irom the return?
ANSWER:
BelieI in the appearance oI the Mahdi and Savior Irom the Ahl
al-Bait and progeny oI Fatimah (peace be upon her) is a widespread
and collective belieI oI the Muslims and is not exclusive to the
Shia. Though the Shia also speciIy his identity in terms oI lineage
and characteristics, the belieI itselI is universal, and its tidings have
171
been given in previous religions in the Tawrat and Zabur as well.
And according to the principles oI the Twelver Shia school,
without belieI in it, one`s Iaith is incomplete, and the acceptance oI
one`s actions is dependent on accepting it. One who dies without
believing in this issue or who does not recognize the twelIth Imam
(may our souls be his ransom) as the Imam has died the death oI
ignorance according to the judgment oI the prophetic tradition:
.- ,- - ,- =- --_ ;-, =- , ,| =- -
'hhoever dies without recogni:ing the Imm of his time dies the
death of the Age of Ignorance.`
101
This belieI, in terms oI inIluence and importance, is at this level.
BelieI in the return as well, though it is rooted in the Quràn and
traditions, is not such that the issue oI concealment and
reappearance not be explainable without it.
Thus, the principle oI Immah and the issue oI the Mahdi has
been discussed in books even without mention oI the issue oI the
return.
Still, it must be mentioned that the issue oI rajàh and the return
oI the deceased itselI is an Islamic issue and its occurrence in
previous times is conIirmed on the basis oI numerous verses oI the
Quràn. When this is the case, since it has had a parallel in the past,
the possibility oI its reoccurrence at the end oI time cannot be
denied.
When the return oI the deceased has occurred in past ummah
(communities), according to well-known tradition Iamous among
the Ahl al-Sunnat, they must consider it possible in this ummah as
well:
101
Bihar al-Anwar, Volume 8, Pgae 368
172
,| _- =|, =| -|, -| =- ,,| . - `,`= .|
. ,``-=| .= - -. ,``=-| .|
'Jerilv vou will follow the path of those before vou.`
102
Thus, the denial oI its possibility in this ummah by non-Shias is
incorrect according to the meaning oI this tradition.
In the end, while overlooking the verses that mention the
occurrence oI rajàh in previous ummahs, Ior the sake oI blessings
and grace we mention one verse that bears witness to its occurrence
in this Nation:
.,`-_,`, ,` , ,\, ==` , - - , - -| - ``= ;,,
'And (remember) the dav when he shall gather from everv
communitv a group of those who gave the lie to Our signs, so thev
will meet one another.`
103
This verse indicates a day when Irom every ummat a group oI
people will be gathered who gave the lie to the Divine signs, which
naturally is a day other than the Day oI Judgment.
,,....=-| _-| =, v, ,| v ,,- v
_'-| =_ = =- .| ,-. -
And there is no might nor power save with Allah
And our Iinal assertion is that all
praise is Ior Allah the Lord oI the Worlds.
102
103
Surah Nahl (27)

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