DiscussionsConcerningAlMahdiAyatullahLutfullahasSafialGulpaygani-XKP

Published:2013Tag(s):islam"ImamMahdi""ImamAli"arrivalgulpayganilutfullahmehdixkpqayamah"dayofjudgement""islamicmobility"

1ChapterIntroduction

WiththeNameofAllah,theKind,theMerciful“O’MasteroftheAge,grantussuccor!”Allah has called all ofHis creation to obedience to ImamMahdi (mayAllah hasten his return),

sinceobediencetohimisobediencetotheProphet(peacebeuponhimandhisfamily),andobedienceto theProphet (peacebeuponhimandhis family) isobedience toAllah,andAllahhascreated theentireuniversetoobeyandworshipHim.

نودبعیل الإ سنإلاو نجلا تقلخ امو“AndIhavenotcreatedtheJinnandmankindexcepttoworshipMe.”[1]Inorderto“obeytheMahdi(peacebeuponthem)”onemustcarryhisguardianshipandloveinthe

heart;andtoattainhislove,onemustrecognizehim.WithoutrecognizingtheMahdi(mayAllahhastenhisreturn),hislovecannottakeholdintheheart.

Andwithoutlovinghim,obeyingandfollowinghimdonotcomeabout.Andwithoutfollowinghim,devoutnessisnotpossible.Andwithoutdevoutness,perplexityandmisguidednessandwanderinginthedarknesswillresult;itisaswehavebeentaughtintheformofsupplications:

ينید نع تللض كتجح ينفرعت مل نإ كنإف كتجح ينقرع مهللا“O’Allah,makemerecognizeYourauthority,forifYoudon’tmakemerecognizehim,Ishallgo

astrayinmyreligion.”[2]Andtheyhavesaid:رفك دقف يدهملا ركنأ نم

“OnewhodeniestheMahdi(peacebeuponhim)hasbecomeadisbeliever.”Andalso:

ةیلهاج ةتیم تام هنامز مامإ فرعی ملو تام نم“One who dies without recognizing the Imam of his time dies the death of the Age of

Ignorance.”[3]It is on this basis that the religion of Islam does not take form except within the limits of

“Shiaism”—whichisthetrueconformitytoreligion.And obedience to the religious commands has nomeaning except on the basis of “Imamah”—

whichistheDivineleadership.And belief in “Imamah” and leadership in the era after the Prophet (peace be upon him and his

family) does not take shape except with accepting the principle of the “Mahdi”—which is theuniversaldisseminationoftheguidance.“Shiaism”isnothingotherthantherealityofthepureMuhammadanIslam.“Imamah”isnothingotherthanthecontinuityofthemissionoftheNobleProphetofIslam(peace

beuponhimandhisfamily).And “Mahdism” is nothing other than the life and vitality of “Imamah” in the era of the

concealmentandtheworldwideruleofDivineunityandjusticeintheeraofthereappearance.ItisthisverywayofthinkingthathascompelledtheenemiesofIslamtomakeallkindsofplots

andconspiraciestoobliterateShiaism,Imamah,andbeliefintheMahdi.Always,theShi‘ahavebeenputunderpressureinorderforthenon-believersandhypocritestobe

abletopursuetheiractivities.In order to strengthen the Islam of the caliphs and justify the expediency-based rulings of the

apparentlyMuslimrulers,objectionshavebeenraisedregardingtheissueofImamah.Andinordertocrushthecombatantsandmakereformersdespair,theveryprincipaloftheMahdi

hasbeensubjecttodenial.In spiteof all this, it isonly the“authenticityofShiaism,” the“majestyof the Imamah,” and the

“integrityofMahdism”thatguaranteedthepreservationofthetrueprophetictraditions,thebecomingreality of theQur ’anic guidance, and the progress of the revolutionary and ideal teachings of theDivineleaders.The book in front of you is one of the valuableworks of the eminent teacher andwell-known

researcher, Ayatullah al-‘Uzma Safi Gulpaygani. It has been written in the form of questions andanswers—which isoneof themost influentialwaysof researchandwriting—about the threemaintopicsof“Shiaism,”“Imamah,”and“Mahdism.”Ithasansweredtheexistingobjectionsaccordingtowhatisnecessaryandpossibleinthelimitsofthisbriefbook.Allahistheprovideroftawfiq

ResearchUnitoftheHolyMasjidofJamkaran,Sha’ban,1419

Notes:[1]SurahDhariat(51),Verse56[2]Al-Kafi,Volume1,Page337,hadith5[3]Biharal-Anwar,Volume8,Page368,hadith41

Part1Shi’ism

2ChapterHistoricalfactorsandShi’ism

Question:Have historical factors influenced the development of Shiaism, or is this sect a set of beliefs

derived from theQur ’an and the clear traditions of theHolyProphet (peace be upon him and hisfamily)?Answer:Weneedtoexplainseveralpointsinordertoshedlightonthetopicandshowthat:(a)historical factors andeventshadno role in thedevelopmentofShiaismand thebelief in the

existenceofanImamwhowillsavehumanity(b) all beliefs of the Shi‘a are entirely Islamic and are derived from the same sources that the

remainderofMuslimbeliefs,fromtheUnityofAllahtotheDayofJudgement,arederivedfrom.A.TheOriginofShiaismIntheProphet’sTimeInaccordancewith firmhistoricalevidenceandabundant traditions, theoriginand formationof

ShiaismwasduringthetimeoftheHolyProphet(peacebeuponhimandhisfamily).ItbeganintheveryfirstyearsofthepropheticmissionandwascompletedbyconveyingHadithal-ThaqalainandofficiallyandpubliclyproclaimingitduringtheeventofGhadirKhumm.Ofcourse,duringhisfinalillness,theHolyProphet(peacebeuponhimandhisfamily)wishedto

put that hadith inwritten form, and stronghistorical evidence andnarrations indicate that ‘Umar ’sobstruction and the disrespect shown to the Holy Prophet (peace be upon him and his family)preventedhimfromhavingitwritten.TheprinciplesofShi‘abeliefhavebeenreferredtoinvariousplacesintheHolyProphet’s(peace

beuponhimandhisfamily)wordsofguidance.Bywayofexample,theissueoftheleadershipoftheMuslimcommunity(‘ummah),broughtupmanytimesatsuitableoccasions,canbefoundamongthesayings of the Holy Prophet (peace be upon him and his family). The importance of the issueofImamah(leadershipofthe‘ummah)hasbeenemphasizedinhissayingstoanextentthatinoneofhiswell-knownandinfactmutawatir(consecutively-narrated)traditionshesays:

ةیلهاجلا ةتیم تام هنامز مامإ فرعی ملو تام نم .“OnewhodieswithoutrecognizingtheImamofhistimediesthedeathoftheDaysofIgnorance

(beforetheadventofIslam).”[4]DeathwhileignorantoftheImamhasbeenregardedasequaltodyingduringtheAgeofIgnorance

–orrathertheyhavebeenconsideredthesamething.Accordingtoconsecutivelynarratedtraditions,theconditionsoftheImam,whichtribeheisfrom,andthefactthatthenumberofImams(peacebeuponthem)istwelveallhavebeenexplainedbytheHolyProphet(peacebeuponhimandhisfamily).Similarly,thequalitiesoftheImam’sknowledge,hisspiritualcharacteristics,andthathemustbe

the most knowledgeable and perfect of all human beings have been explained in the Qur ’an andtraditions, as has the fact that the successorship of the Holy Prophet (peace be upon him and hisfamily) and Imamate of theummah after him is aDivine post that, just like prophethood itself, isappointedbyAllah.

Shi‘a thought was established in the very first years of the advent of Islam on the basis of theoriginalsourcesofIslam.However,atthattimetheopposingschoolofthought–whichsometimelatercametobeknownasSunnithought–didnotexistandtheMuslimswerenotdividedintotwobranches.This isbecause thosewho,after theProphet’s (peacebeuponhimandhis family)death,propagatedtheopposingview–whichcausedadivisionintheMuslimranks–wereunabletoopenlypositionthemselvesagainstthepureIslam,whichlatercametobeknownasShi‘aIslam.ThisdivisionofficiallybecameapparentaftertheHolyProphet(peacebeuponhimandhisfamily)

whenagroupgatheredinSaqifahandchoseasuccessorfortheHolyProphet(peacebeuponhimandhisfamily).We must add that according to the guidance provided in the Holy Qur ’an, in Islam, a reliable

source and authority for explaining, organizing, and legislating beliefs has been foreseen and innumerousverseshasbeenclearlystated,suchasinSurahNisa:

مهنم هنوطبنتسی نیذلا هملعل مهنم رمألا يلوأ ىلإو لوسرلا ىلإ هودر ولو .“Although,weretheytoreferthattotheMessenger(peacebeuponhimandhisfamily)andthose

in authority among them, those among themwho understand the roots of the issues would knowit.”[5]Fromthisverse, it isunderstood that leadership isexclusive to theHolyProphet (peacebeupon

himandhisfamily)andtheulu‘l-amr,whoaretheinfallibleImams.According tomutawatir traditions, the Holy Prophet (peace be upon him and his family) has

clearlyintroducedthisvirtuousauthority,whichisnoneotherthantheprogenyandImamsfromtheAhlal-BaitoftheHolyProphet(peacebeuponhimandhisfamily).Hehassaid,“TheyarewiththeQur ’anandtheQur ’aniswiththem,andtheyandtheQur ’anshallneverseparatefromeachother.”Infact,inonehadith,hehasadded:

نیلطبملا لاهتناو نیلاغلا فیرحت هنع نوفنی الودع فلخ لك يف تیبلا لهأ انیف نإف . “Among us, the Ahl al-Bait, in every generation there are found people firm in religion who

protectthereligionfromthetamperingofextremistsandthemischiefoftheastray.”[6]B.TheOriginoftheIssueofKhilafahFromthefirstdaysofthepropheticmission(bi`thah)theissueofleadershipoftheIslamicNation

aftertheHolyProphet(peacebeuponhimandhisfamily)wasmoreorlessinpeople’sminds.Thestoryof themanwhomadehisacceptanceofIslamconditionaluponbecomingthe leaderafter theHolyProphet(peacebeuponhimandhisfamily),whichtheHolyProphet(peacebeuponhimandhisfamily)didnotaccept,iswellknown.TheShi‘aviewpointaboutsuccessorshipoftheHolyProphet(peacebeuponhimandhisfamily)is

apointthatwasannouncedbydivinecommandbeforethepeopleduringthetimeoftheHolyProphet(peacebeuponhimandhisfamily)bytheProphethimself.Atthattime,noneopposedit;rather,allthepeople–even thosewho laterwere involved in theevents atSaqifah–celebrated it, andwhilepledging allegiance congratulated the Imam (peace be upon him). But from that very instant theybegancovertlyplanningandplottingandreachedapointwheretheywishedtoassassinatetheHolyProphet(peacebeuponhimandhisfamily)!After the Holy Prophet (peace be upon him and his family), the issue became a crisis and the

opponents,withunusualseverityandhard-heartedness,actedinthenameofexpediencyandbythreatsandplottingcreatedsuchanatmosphere that in theend theyopposed thearrangements theProphet(peacebeuponhimandhisfamily)hadannounced,totheextentthat theyinsultedandtransgressedthepersonalityofFatimahaz-Zahra(peacebeuponhimandhisfamily)anddistancedthecourseofMuslimhistoryfromthepaththeProphet(peacebeuponhimandhisfamily)hadspecified.With the limitlesscruelty theyshowed, theyeven trampled thedignityof theProphet’s (peacebe

uponhimandhisfamily)onlyoffspring.

Ofcourse,becauseofthepolicy‘Ali(peacebeuponhim)pursued,twoschools–Shi‘aandSunni–didnotcomeintoopenandviolentconfrontation.Theissueonlyremainedin themindsof thosewho thought about the legitimacy of the government; others, either indifferent to the matter orassociatedwiththerulingparty,didnotdiscussit.Theymayverywellhaveconsidereditsettled.However, people like ‘Umar ibn al-Khattab were aware that in the face of the arrangements

announcedbytheProphet(peacebeuponhimandhisfamily)thelegitimacyoftheiractionswouldalways be under question. Thus, they prevented the return of the people to that authentic Islamicthinking by using political devices, and this is the reason that for about a century and a half theyforbadetraditionsfromtheProphet(peacebeuponhimandhisfamily).Andsince‘Umarknewthatifhedidnotfindawaytosideline‘Ali(peacebeuponhim)afterhim‘Ali(peacebeuponhim)woulddefinitelyassumeleadership,heplottedanewstrategy.He knew that if the testament – about which it is not known whether it is authentic or whether

‘Uthmanaddedittothedocument–wasnotattributedtoAbuBakr,Shi‘athinkingwouldagainriseafter‘Umar ’sdeathandtheirplottingwouldbefruitless.Hethusdevisedasix-membercouncilandspecifieditsmandateinsuchawayastoeliminateAmir

al-Mu’minin(peacebeuponhim).In spite of this, the program specified by the Prophet (peace be upon him and his family) was

revived inmemories and finally, in the end of ‘Uthman’s period, his oppression aroused generalangeranddisgust towardshimandstirred theMuslims toriseagainsthim.In thisway the issueofsuccessorship of the Prophet (peace be upon him and his family) was again raised and manycompanions returned to the Prophet’s original dictate and declared ‘Ali (peace be upon him) therightfulsuccessoroftheProphet(peacebeuponhimandhisfamily)andregardedjihadunderhim(peacebeuponhim)thehighestformofworship.Thus,theShi‘abeliefaboutthesuccessiontotheProphet(peacebeuponhimandhisfamily)was

neverforgottenandpeople’sheartswereneverwithoutattachmenttotheAhlal-Baitandawarenessthattheyhadbeenoppressedandtheirrightusurped.People’sstatementsandtheodesofpoetssuchasal-FarazdaqshowthattheShi‘apointofviewexistedandevenanindividuallikeMusaibnNasir–therulerofAfricawhoseslave,Tariq,conqueredSpain–inspiteofbeingoneoftheofficialsofBanuUmayya’sgovernment,wasaproponentofShi‘athought.Forthisveryreason,inspiteofallofhisservices,intheendhispropertywasconfiscatedandhewasremovedfromoffice.Infact,eventscametosuchapassthatthispointofviewevenpenetratedthefamilyofMu‘awiya

andYazid, andYazid’s son officially condemnedhis grandfather and father and acknowledged therightof‘AliandtheAhlal-Bait(peacebeuponthem).ThesituationwasthesameinthetimeofBanu‘Abbasaswell.Fromthegovernment’spointofviewtherightfulnessandgenuinenessofShi‘athoughtshouldnot

havebeenputforthandfollowersofthisschoolshouldnothavehadofficialresponsibilities.ButthesituationwassuchthattheoppressiveandusurpingrulersofBanu‘AbbassuchasMansur,Harun,andMa’mun,wereawareofthetruthofthisShi‘athought,eventhoughinpracticetheycrushedit.As a result of the spread of Shi‘a thought,Muntasir and some other rulers from Banu ‘Abbas

becamefavorablydisposedtothisviewintheissueofsuccessiontotheProphet(peacebeuponhimandhis family). Ithasbeensaid thatNasir, inwhose time thecellarofoccultation inSamarrawasinspected,declaredhimselfShi‘a,andithasbeennarratedthatheregardedhimselfthedeputyofthetwelfthImam(peacebeuponhim).From the sum of the above facts it becomes clear that the true Islam, which is the same Shi‘a

thoughtandIslamthatexistedinthetimeoftheProphet(peacebeuponhimandhisfamily),hasbeenthereoverthelastfourteencenturiesandhistoryplayednoroleinitsexistence.Rather,theexistenceof this point of view played a part in the coming about ofmajormovements, risings, and events.

Contrarytowhatsomesimpleandmisinformedpeoplethink,itmustbesaidthatShi‘agovernmentsinEgypt,Africa, and theDayalima in Iran and Iraq, and finally the rise of theSafawiyyawere alleventsbroughtaboutbyShi‘athought;theyplayednoroleinbringingitabout.C.SunnismanditsSectarianMeaning(inoppositiontoShiaism)AftertheProphet’sTimeThe analysis thatShiaism, likeSunnism, had from the beginning a political form andgradually

developedareligiousbasisisincorrect.OppositiontothesuccessorannouncedbytheProphet(peacebeuponhimandhis family)hadapoliticalaspectand thatsamepoliticalbehaviorcauseddivisionandconflictandbroughtintoexistenceanewopinioninoppositiontobeliefinImamah.ItresultedinthefollowersofpureIslam,intheformofafactionandwiththenameShi‘a,developingapoliticalorientation.ButthepolicytheShi‘aasapoliticalgrouppursuedafterthisaffairwasbasedonthetrueteachings

ofIslam.Beforeitacquiredapoliticaltint,itwasaprinciplepertainingtobeliefandreligion,anditwasacreedthatincludedpolitics.Thus,politicianswouldopposethiscreedandstrovetointroduceanewsectandschoolofthought

inoppositiontoit.Inthisway,atgreatexpenseandbybribing,threatening,andterrorizing,theyinlaterperiodsgaveareligiousformtothepoliciesthatmadethekhilafah(succession)deviatefromitsspecifiedcourse.Of course, this movement wanted only to acquire the government, and if they hadn’t seen this

aspectinShiaism,theywouldnothaveopposeditandwouldnothaveintroducedasectbythenameofSunnisminoppositiontoit.Thus, politics was the motive for opposition to Shiaism and the command announced by the

Prophet(peacebeuponhimandhisfamily).Inthebeginning,whentheleadersofthispartystartedtheiractivitiesinthoseconfusedtimes,theyhadn’tyetputforwardaclearwayofthinking.Many factors, primary amongwhichwas the threat of the destruction of Islam through internal

armedstrife,preventedthereligio-politicalleadersfromreachingfortheirswords,andthisaidedtheleadersoftheanti-Shi‘aschoolintakingholdofaffairs.Since they had no firm thinking for them to follow in practice and in no case respected the

principle of bay`ah (allegiance) and election by the people, the basis of their government wascoercionandtyranny.AftertheeventofSaqifahwhichwasthereasonforAbuBakr ’sassumptionofpower,‘Umar,with

the peculiar coarseness and roughness that he possessed, drew his sword and roamed the streets,forcingthepeopletopledgeallegiancetoAbuBakr.Thiscoercioncametosuchapassthattheyevendemandedallegianceof‘Ali(peacebeuponhim)andforciblytookhimtothemasjidtoobtainhisallegiance, after unspeakable insolence to Lady Fatima (peace be upon her) and desecrating thesanctityofherhouse.The government of ‘Umar himself,which he claimedwas formed in accordance toAbuBakr ’s

testament, was such that they said that when Abu Bakr was on his deathbed and was in an out ofconsciousness,heendeavoredtowriteatestament.Inthatsituation,withouthimspecifyingtherulerafterhim,‘Uthmanwrote‘Umar ’snameinthetestament.WhenAbuBakrreturnedtoconsciousness,heaffirmedit!Whateveritwas,wasthereevenatestamentinplace?Inanycase,‘Umarcametopowerandnoone

somuchassaidtoAbuBakr,“Painhasovercomehim”[7];noregardisgiventowhatthisailingman,whohaslosthisreason,says.YetwiththisveryexcusetheypreventedtheProphet(peacebeuponhimandhisfamily)fromwritingatestament!Bethatasitmay,withAbuBakr ’sappointment‘Umartookcontrolofpowerandhimselfappointed

asix-membercouncilforafterhisdeath.Thus,wecometoknowthattherewasnoharmoniousideabasedonthepeople’srighttoelection

involved in the affair.However,when ‘Uthmanwas killed, theMuslims rushed to ‘Ali’s (peace beuponhim)door–and though,according to theShi‘a,healonewas therightful ruler–allpledgedallegiancetohim.Afterwards,thoughtheopponentsoftheShi‘astrovetofindareligiousbasisforgovernment and put forward the idea of general allegiance or that of the upper class and othercontradictory ideas – even force and overpowering – as such a basis, in reality the standard wasnothingbutcoercion.Theyactedinsuchawaythatthepeoplehadnochoicebutpledgingallegiancetothesuccessorappointedbytheruler.Thus,theShi‘a’sopponentshadnooverallprogramofgovernment,andevenincurrenttimesone

oftheirbiggestresearchers,whohasrealizedthisfact,says:“Infact,Islamhasnotforeseenaparticularmethodinthepoliticsofselectingaruler;anyformthe

peoplethemselvesspecifybecomesthelawandisimplemented.”D.CauseoftheDivisionofMuslimsintotwofactions,SunniandShi‘aThefactisthattherealreasonforthissplitwastheloveofstatusandpower.A few saw that with the situation that had taken shape, they would have no part in the future

leadership; thus from thevery timeof theProphet (peacebeuponhimandhis family) theybegangroupingandconspiring.OneoftheirmajorplanswastointroduceandthenpropagateanewschoolofthoughtinoppositiontotheProphet’s(peacebeuponhimandhisfamily)stance.They raised the slogan " هللا باتك انبسح " (The Book of Allah suffices us) to reduce the value

oftheexistingtraditionsaboutImamah,andintheendtheyintroducedthesetraditionsasworthless.For this very reason when the Prophet (peace be upon him and his family) wished to write histestament,sincetheyknewthiswrittentestamentwouldreinforcehisoraltestaments,theyputupfirmresistance.InwordsalsorelatedbyAhlal-Sunnah,‘Umarsaid,

هللا باتك انبسح . عجولا هیلع بلغ .“Illnesshasovercomehim;thebookofAllahsufficesus.”[8]Accordingtothenarrationofothers,hesaid," رجهیل لجرلا نإ ."“Theman(TheProphet)speaksnonsense!”[9](Godforbid!)Ineithercase,hestoodinthewayandsaid,“ThebookofAllahsufficesus,”meaningthatwehave

noneedoftheProphet’s(peacebeuponhimandhisfamily)testamentandhisexplicitstatements.ThetitleShi‘awasgiventothefollowersof‘Ali(peacebeuponhim)inthatperiodbytheProphet

himself(peacebeuponhimandhisfamily).TheProphetcalledhissincerefollowerstheShi‘a.Butthisdidnotresult inthedivisionoftheMuslimsintotwogroups.ThoughpeoplelikeSalman,AbuDharr,andMiqdadhadafirmbeliefin‘Ali(peacebeuponhim)fromthattime,theopponentswerenot yet an independent group, and these admonitions of the Prophet (peace be upon him and hisfamily)aboutImamahmeantthatallshouldfollowImam’Ali(peacebeuponhim).ButafterthedeathoftheProphet(peacebeuponhimandhisfamily),oppositiontothiscommand

cameoutintheopenandtheloveofpowerandrulingoverothers–whichsomehadsettheirsightson–causedsome,inspiteoftheProphet’sexplicitstatementsabout‘Ali’ssuccessorship,toopposethatandcausedivisionintheranksoftheMuslims.Ifwewishtohidethefactsandpresentadifferentexplanation,evenifuntrue,wehavetosaythat

thisdivisionstartedwhenbecauseoftheirweakfaithagroupofMuslimsdidnotgivetheProphet’s(peacebeuponhimandhisfamily)wordsandcounselthesamestatusasrevelationandassumedthebookofAllahissufficientforpeople’sguidanceandthereisnoneedfortheProphet’swords.ItisasiftheyregardedthemselvesastheProphet’sequalsingraspingtheQur ’an’sprinciplesandpurposes.Thus,theydidnotfollowthepathhe(peacebeuponhimandhisfamily)hadspecifiedandfavored

theirpersonalopinionand thebenefitandharm they themselvesperceived for themselvesover theProphet’s commands. Or else they considered some of the Prophet’s (peace be upon him and hisfamily)commandsasbeingrelatedtogovernmentandadministrationofsociety,butconsideredthemmodifiableasconditionsrequired.TheypresumedthesuccessorshipwasjustsuchanissueandbelievedthateveniftheProphet(peace

beuponhimandhisfamily)hadappointedhisownsuccessor,sincehiswordsandactions–intheirview – did not have the status of revelation, opposition to them is permissible. Thus after theProphet’s(peacebeuponhimandhisfamily)deaththesepeopleignoredtheProphet’scommandandsetitasideandwiththesefalseexcusesremovedthesuccessorshipfromitsspecifiedcourse.Even though they had no proper system of thought for the administration of society in those

conditionsonwhichtheycouldbasethekhilafah,stilltheyinsistedthattheProphet’s(peacebeuponhim and his family) appointee shouldn’t take charge of the administration of society, or it isn’texpedient.InspiteofthefactthatinsomeissuestheyinsistedonimplementingtheProphet’s(peacebeuponhimandhis family)command,here theirconductwas theopposite, justas,when theProphet(peacebeuponhimandhisfamily)appointed‘Usamahastheleaderofthearmy,theydidnotleavehiminhispost.Inanycase,theythoughtitwastheirrighttoadjusttheProphet’s(peacebeuponhimandhisfamily)commands,carryoutanychangesoralterationstheythoughtnecessaryandmakeuseofpretextsthatareworsethanthecrimeitself.In opposition to this group it was Imam ‘Ali (peace be upon him) and a small group of his

followerswhobelievedinthetruthoftheProphet’s(peacebeuponhimandhisfamily)teachingsandcommandsandwouldsaythattheProphet’s(peacebeuponhimandhisfamily)wordshavetherulingofrevelation,orratherthattheyareinfactrevelation,astheQur ’ansaysinthisregard:

ىحوی يحو الإ وه نإ ىوهلا نع قطنی امو .“Hespeaksnotofhisowndesire;itisnaughtbutrevelationthatisrevealed.”[10]Andtheverse:

اوهتناف هنع مكاهن امو هوذخف لوسرلا مكاتآ امو .“WhattheMessengerhasbroughtyou,take,andwhatheforbidsyoufrom,avoid.”[11]refers to the commands of the Prophet (peace be upon him and his family), which must be

implementedwithout alteration, andwe are in noway free of need of the Prophet’s counsels andteachings.ThereligionofIslamisperfectandcomprehensivefromallaspectsandnodefectcanbeimaginedinit.ThisgroupwascalledAhlal-Nass(followersofthereligioustexts).Theywouldsaythatthepath

of re-interpreting and contextualizing these traditions is closed and the succession of Imam ‘Ali(peacebeuponhim)wasconveyedatAllah’scommand to theProphet (peacebeuponhimandhisfamily)byrevelation.

كبر نم كیلإ لزنأ ام غلب لوسرلا اهیأ …ای“O’Messenger!ConveythatwhichhasbeenrevealedtotheebythyLord…”[12]Inanycase, theMuslimswere in thiswaysplit into twocamps. In truth,using the term“Ahlal-

Sunnat” (followersof thesunnat) to refer to thosewhorejected,altered,andfalsely interpreted thesunnat is incorrect. Instead, those deserving this title are the ones who remained attached to theQur ’anandPropheticsunnat(conduct).Incidentally,intentofthosewhobyclingingto“ThebookofAllahsufficesus”splittheMuslims

into two camps is that the basic matter of the Prophet’s (peace be upon him and his family)messengership is thebookofAllahand there isnoneedof theProphetic sunnat.Even though thisgroup,withtherewayofthinking,opposedtheProphet’s(peacebeuponhimandhisfamily)explicit

command regarding Imam ‘Ali (peace be upon him), after they had sidelined ‘Ali (peace be uponhim)theyreturnedtotheProphet’ssunnatinmanyinstances,sincetheysawthattheirfallaciouswayof thinking could not go forward.By raising the slogan“The book of Allah suffices us” it is notpossibletoobtainneededrulingsandsolvesociety’sdifficulties.Of course, the opponents of the Shi‘a thought benefited substantially from such slogans and

deceivedalargegroup,mostofwhomwerecommonersandunaware,andtheypreventedtheProphet(peacebeuponhimandhis family) fromwritinghis testament.With thisexcuse theymarginalizedthose who said the Prophet’s (peace be upon him and his family) command regarding thesuccessorshipof‘Ali(peacebeuponhim)mustberespectedandmadeittheirprinciplethatonlytheQur ’aniscentral.TheiraimwasthatthetraditionsofGhadir,yawnal-dar,andotherahadithnotbementioned.Later,whentheysawthatwithoutthetraditionsitisnotpossibletomanagetheaffairstheybecame involved in ijtihad (juristic reasoning) in opposition to ahadith (the exercise of personalopinion)andalteredthecommandmentsofAllahandturnedtofalseinterpretations,explanations,andanalogy,andtheysubjectedmanytraditionstodoubt.TheoriginoftheShi‘aschool,liketheoriginofIslamitself,isnotrelatedtohistoricalevents.Of

course, events had andhave an effect onpeople’s political positions and theoccurrenceof certainhappenings,butisnottheprimaryfactoronallmatters.Forexample,oneofthecausesandwisdomsintheconcealmentofthetwelfthImam(peacebeuponhim)–asindicatedbysometraditions–wasthat he (peace be upon him) not be caught up in allegiance to oppressive rulers. However, hisexistence (peace be upon him) and concealment, according to consecutively narrated (mutawatir)traditions,wasadestinedaffairdeterminedinadvanceandwhichoccurredaccordingtothatplan.ItisnotthattheissueofImamahcameaboutgraduallythroughtimeandthecourseofhistoryhasmadeitnecessary.Through historical research it becomes clear that it is the Sunni school of thought about the

successionthatcameaboutasaresultofachainofhistoricalcauses;otherwiseShi‘athoughtabouttheprincipleof Imamah,asexplainedseveral times,was foundedat thebeginningof thePropheticmission (bi`thah) as a result of Allah’s command and the Prophet’s (peace be upon him and hisfamily)clearinstructions.Thus,itwasShi‘athoughtthatinfluencedhistory,nothistorythatcreatedit.OpponentsoftheShi‘aschoolofthoughtsaythattherewasnoguidancefromtheProphet(peace

be upon him and his family) in this regard. Thus, after the Prophet’s (peace be upon him and hisfamily)demise,theconcernandconfusionthathadtakenholdoftheMuslimscausedthemtospecifysomeone as khalifah. This was accomplished in Saqifah after much discussion and searching thatresulted in Abu Bakr being chosen as the Prophet’s successor. Subsequently, in order to avoidunpleasanteventsandchaosinsociety,AbuBakrappointedhissuccessorand‘Umarinturnspecifiedasix-membercouncilforafterhisdeathtomakeadecisioninthisregard.Allof theseoccurrenceshadparticularreasonsat theheadofwhichwaspoliticalgoals.Though

thesupportersofthispointofviewtrytoportraythisimportanthistoricalhappeningasnatural,factsareatoddswithitsbeingnatural.Ontheotherhand,innumerouswaystheysupporttheShi‘apointofviewaboutImamah.

E.TheReligiousBasisforSupportoftheLeadershipofAhlal-Bait(peacebeuponthem)SupportfortheleadershipofAhlal-Bait(peacebeuponthem)fromthebeginningwasbasedon

Islamicteachings.ThosewhoopposedSaqifahandthesuccessionofAbuBakrhadnomotiveexcepttheirreligiousdutyandguardingtheteachingsandguidanceoftheProphet(peacebeuponhimandhisfamily).ReferringtobookslikeTheOriginoftheShi‘aandtheirPrinciples,HistoryoftheShi‘a,TheShi‘a

in History, and tens of other Shi‘a and Sunni books will at least demonstrate that inclination to

Shiaismfromthebeginninghashadonlyareligiousmotive.The sermonsofAmir al-Mu’minin (peacebeuponhim) inNahjal-Balagha affirm that the true

position of the Ahl al-Bait (peace be upon them) has truly been material, spiritual, and religiousleadership,ofwhichgoverningisabranch.

3ChapterTheShi‘aandArmedUprising

Question:Is armed uprising one of the conditions of the Imamah of the Imam? Is armed uprising

unconditionallyandinallsituationspartof theagendaof theShi‘a?Inotherwords,must theShi‘aalways be in a state of armed conflict with oppressive systems of government, or are the sameconditionsrelevanthereasarementionedaboutenjoininggoodandforbiddingevil?Also,whatwastheroleoftheShi‘ainthearmeduprisingsagainstthegovernmentofBanuUmayyah?Answer:TheShi‘ahavenoagendaregarding jihadagainst the infidelsexcept theagendaof Islam,which

has been explained in depth on books of jurisprudence, and which many jurisprudents considerobligatoryonlyincaseofthepresenceandcalloftheImam.However,defendingtheheartofIslamandhonoroftheMuslimsandrepellingtheenemies’attacks

fromtheIslamicborders–whetherphysical,cultural,oreconomical–isageneralobligation.Infact,according to the verse of the Qur ’an preparation to defend and guard the physical and culturalbordersisaDivineobligation.

مكودعو هللا ودع هب نوبهرت لیخلا طابر نمو ةوق نم متعطتسا اممهل اودعأو .“Andpreparewhatstrengthyouareableandtrainedhorseswithwhichyoufrightentheenemyof

Allahandyourenemy.”[13]Inthephysicalbattlefield,thisisbyacquiringmilitaryweaponryandintheculturaloreconomic

battlefieldby acquiring theprovisionspeculiar to that arena. In this aspect, the timeof the Imam’spresenceisnodifferentfromthetimeofhisabsence.JustasaMuslim’shouse,dependents,property,andselfmustbesafe fromdangerandattackby

outsiders,دیهش وهف هلام نود لتق نمو

“Onewhoiskilleddefendinghispossessionsisamartyr”[14]theIslamichomelandaswell–whichisthehomeofall–mustbefreefromdanger.Thisisthegistofthemethodofdealingwithexternalenemies.Asfordealingwithinternalanti-

Islamic events and factors that hypocritically inflict damage on Islam andMuslims on account ofseekingpower,thepositionstakentorepelthesedangersmustbesuchasareabletoremovethatanti-Islamicmovement.Of course, in instanceswhere thismovement jeopardizes the existence of Islamor threatens the

lawsofIslamandsociety’ssecurityandrepellingthisdangerdependsonanarmedmovement,armeduprisingbecomesobligatory.Inshort,intheShi‘awayofthinking,complacencywithrespecttoopposingandoppressiveevents

iscondemned.AMuslimmustgive importance toeverything that is related to thehonorandgrandeurof Islam

andMuslimsandtoelevatingthewordofAllahandmustalwaysactaccordingtohisduty.Still,armeduprisingisnotamongtheconditionsoftheImamahoftheImamashasbeenattributed

totheZaydisect.Itisnotthecasethateveryleaderofanarmedgroup,iffromthedescendantsand

familyoftheHolyProphet(peacebeuponhimandhisfamily),isregardedasImam.Andonewhoapparently had no armed uprising and struggle cannot, for this reason, be declared not to be theImam, aswas the casewith ImamZain al-‘Abidin, ImamMuhamad al-Baqir, and Imam Ja‘far as-Sadiq(peacebeuponhim).Thisisbecause:First, theirnon-armedpoliciesweremoreeffectivethanarmeduprisinginelevatingthenameof

Islam,guardingthetruth,andprotectingtheshari`atintheirtime.Second,ashasbeenrelatedinthetraditionofMahmudibnLabidfromFatimahaz-Zahra(peacebe

uponher):15] يتأی الو ىتؤی ذإ ةبعكلا لثم مامإلا لثم ]Itisthepeople’sdutytogatherroundthecandleoftheImam’sexistenceandpresentthemselvesto

assisthim,elevatethenameofIslam,andguardtheobjectivesofthereligion.Insuchasituation,theImamchooseswhateverpositionisappropriate.Thus,Amiral-Mu’minin(peacebeuponhim),afterthedeathof‘Uthman,didnotleavethepeople

without an answer when they rushed to him from all directions to pledge allegiance with thatcommotionandlonging.Hesaid:

ةظك ىلع اوراقی الأ ءاملعلا ىلع هللا ذخأ امو رصانلا دوجوب ةجحلا مایقو رضاحلا روضح الول ةمسنلا أربو ةبحلا قلف يذلاو امأزنع ةفطع نم يدنع دهزأ هذه مكایند متیفلألو اهلوأ سأكب اهرخآ تیقسلو اهبراغ ىلع اهلبح تیقلأل مولظم بغس الو ملاظ .“Lo,IswearbytheOnewhosplittheseedandcreatedman,wereitnotforthecrowdthathadcome

tomeand theestablishmentof theargumentby thepresenceof supporters,andwere itnot for thecovenantAllahhastakenfromthe`ulama’(scholars)nottoremainsilentinfaceofthewasteoftheoppressorsandhungeroftheoppressed,Iwouldhaveabandonedtheropesofthekhilafahandfilledits latterpartwiththecupof itsformerpart.Youwouldthenhavewellunderstoodthatyourworld[withallitsattractions]isworthlesstomethanthewaterthatcomesoutofasheep’snose!”[16]AsforthearmedrevoltsagainstBanuUmayyah,apartfromtherebellionsoftheKhawarij–none

ofwhichreachedfruition–thecauseandmotiveofallotheruprisingswastoavengethebloodofSayyidal-Shuhada’(thePrinceofMartyrs)Husayn(peacebeuponhim)andobjecttotheoppressionof Ahl al-Bait (peace be upon them). Among those uprisings were those of `Ayn al-Wardah andMukhtar,inbothofwhichalargenumberofShi’aparticipated.Subsequently,therewastherevoltofZaid and other uprisings, all ofwhich sprang from love ofAhl al-Bait (peace be upon them) anddeclaring aversion and hatred towards BanuUmayyah. Therefore, we see that aman like Kumailparticipatesintheuprisingof`Abdal-RahmanibnMuhammadibnAsh`athorinthelastrevoltwhichresultedintheterminationofBanuUmayyah’sruleandtheendoftheirdominionovermostofthelandsofIslam.The truemotive for the tragiceventsofKarbala’and theheart-rendingmartyrdomofZaid, ina

word,wastheoppressionofAhlal-Bait(peacebeuponthem).Thus,whatwasimportantintheseuprisingsagainstBanuUmayyahwastheroleoftheShi‘aand

making use of the oppressed position of Ahl al-Bait (peace be upon them), though after themartyrdomofthePrinceofMartyrs(peacebeuponhim)theremainingImamsdidnotrevoltsincethey did not see conditions as appropriate for the establishment of a just and Islamic governmentthrough armed uprising. So they became involved performing theirDivine duty in other trenches,especiallyinspreadingjurisprudenceandrepellingmanyinnovations.Even in theeventsafter thesuccessof the last revoltagainstBanuUmayyahtheonlypersonality

morefittingthanallothersforleadershipwasImamas-Sadiq(peacebeuponhim),butthoughtheyrecommendedthis task to theImam(peacebeuponhim),herefusedtoaccept.Hisadoptingsuchapolicywas,inthebeliefoftheShi‘a,inaccordancewithacommandoftheProphet(peacebeuponhim and his family) that was disclosed to the Prophet (peace be upon him and his family) byrevelation. In addition, every Imam recognizes better than all else his duty in light of the existing

conditionsandalwaysgivesprecedencetothemostimportantmattersoverallothermatters.Inthisissue,too,iftheImam(peacebeuponhim)weretoacceptrulership,theimportantinterestsofIslamwouldbelost,sinceitwasapparenttoeveryauthoritythatinthoseconditionstherewasnopossibilityofimplementingtheluminouslawsofIslamandestablishingajustIslamicsystemofgovernment.

4ChapterImamJa‘faras-Sadiq&theShi’aSchoolofThought

Question:WasImamJa‘faras-Sadiq(peacebeuponhim)thefounderoftheShi‘aschooloritspromulgator

andexplainer?Answer:Imamas-Sadiq(peacebeuponhim)acquaintedthepublicwiththeoriginalShi‘aschoolofthought,

which perhaps even some friends and devotees of Ahl al-Bait (peace be upon them) had notrecognizedproperly.Byestablishingthatvastschoolofknowledge,hefamiliarizedthepeoplewiththerealitiesof trueIslam,whicharefulfilledbyfollowing‘Aliand theAhlal-Bait (peacebeuponthem).ThiswaswhileintheperiodsbeforeImamas-Sadiq(peacebeuponhim)theopportunityfordisseminatingknowledgewasnottotheextentthatitreachedinhistime.ThisdoesnotmeanthatImamJa‘faras-Sadiq(peacebeuponhim)isthefounderofShi‘athought,

sinceasexplainedearlierShi‘athoughtexistedinthetimeoftheProphet(peacebeuponhimandhisfamily)inanorganizedandsystematicmanner.Mutawatirtraditionsandtheilluminatingguidanceofthe Prophet (peace be upon him and his family) had specified its limits, and passage of time andoccurrences had no share in its development. Of course, these affairs had an influence in itspropagation,promulgation,andorganizationinlaterperiods,especiallyinthetimeofImamas-Sadiq(peacebeuponhim)andImamal-Baqir(peacebeuponhim),andinfacttheseveryincidentsmademoreclearthetruthofthisschoolofthoughtasopposedtotheopposingschoolofthought.OneofthereasonsforthesuccessofShi‘athoughtintheissueofImamahwasthatduringtherule

of BanuUmayyah the people witnessed conduct and actions of the claimants to succession of theProphet(peacebeuponhimandhisfamily)whichwereincompatiblewithanyoftheIslamiclawsandprinciples.This conduct evenbecamea cause for thepeople’s rebellionagainst them indifferent instances,

thoughmost of these rebellionswere quelledby force and in appearance the government ofBanu‘Umayyah continued, but overall these events caused the Shi‘a school to spread and becomeentrenchedinpeople’shearts.

5ChapterBeforeImamas-Sadiq(peacebeuponhim)

Question:Has theShi‘aschoolbeendiscussed in thespeechof thereligious leadersbefore Imamas-Sadiq

(peacebeuponhim)?Answer:Aswementioned before, Shiaism is an genuine Islamic school introduced by the person of the

HolyProphet(peacebeuponhimandhisfamily),andallcanunderstandthispointfromthematterfoundinNahjal-BalaghahandthesayingsofAmiral-Mu’minin(peacebeuponhim).ImamMuhammad al-Baqir (peace be uponhim) and Imam Ja‘far as-Sadiq (peace be uponhim)

explainedthevariousdimensionsofthisschoolforthepeopleandperfectedthepeople’sinformationaboutitandeliminatedtheover-andunder-exaggerationexistingregardingthisissue.TheydemonstratedthattheprincipleofImamahwasangenuineandentirelyIslamicconceptand

the referencepointofexplaining its realityand limitsare the Imams (peacebeupon them), just asthey are the reference for explaining all Islamic concepts and terminology and Qur ’anic verses.When their unparalleled and great-learned position became apparent, all understood that thoseeminentmenpossessedallabilitiesandatthesametimewerethesolereliablesourceinrecognizingtheprincipleof Imamah and its entire andoriginal concept.Of course, this doesnotmean thatweshouldpresumethattheprincipleofImamahwastheirinnovationor,assomewhodonotbelieveintheunseenworldsay,aproductofhistory.Among the reliable traditions according to Ahl al-Sunnat are the traditions of ‘Ali ibn Husayn

(peace be upon him), ImamMuhammad al-Baqir (peace be upon him), and Imam Ja‘far as-Sadiq(peace be upon him); asAhmadShakir haswritten in his commentary ofal-Ba`ith al-Hathith, thespiritualpositionandImamahoftheImamsbeforethesetwoImamswasveryfirmintheheartsofthepeople.The belief that the Imams are al-Qur’an al-Natiq (the Qur ’an that speaks), i.e. they know the

specificQur ’anicmeaningsandexpressions,was raisedonnumerousoccasionsprevious to ImamMuhammad al-Baqir (peace be upon him) in the words of his noble father Imam ‘Ali Zainal-‘Abidin(peacebeuponhim)andbeforehiminthetraditionsofAmiral-Mu’minin(peacebeuponhim), Imamal-Hasan(peacebeuponhim),andImamal-Husayn(peacebeuponhim).TheProphet(peacebeuponhimandhis family)haspointed to this issue in traditions thathavepassed the limitoftawatur(consecutivenarration)andhe(peacebeuponhimandhisfamily)introducedtheImamsasequalsoftheQur ’an.InthebooksofAhlal-Sunnat,asermonhasbeennarratedfromImam‘AliZainal-‘Abidin (peacebeuponhim) inwhich theplacingofImamah inAhl al-Bait (peacebeuponthem)andtheirbeingthesolereferralauthorityandDivineauthorityformankindhasbeendiscussedexplicitlyandindepth.

6ChapterShi‘aIdeology’sPracticality

Question:Keepinginviewthefactthatasidefromtheshortfive-yearperiodofAmiral-Mu’minin(peacebe

uponhim),theadministrationofsocietywasnotinthehandsoftheImams(peacebeuponthem),towhatextentisthesystemofreligiousgovernmentaccordingtotheShi‘aviewpracticableandabletobeimplementedinsociety?Answer:Shi‘athoughtisalogicalschoolthathasandhasalwayshadthepossibilityofbeingimplemented

inthecoreofitsteachings.The Shi‘a view about the issue of Imamah is that after the Prophet (peace be upon him and his

family)thereligiousandpoliticalleaderofsocietymustbesomeonewhoknowsbetterthanallelseall the laws andprinciples theProphet (peacebeuponhimandhis family)brought for thepeoplefromAllah.WithoutdoubtduringthetimeoftheProphet(peacebeuponhimandhisfamily)nonebut‘Ali(peacebeuponhim)possessedthisdistinction,andthereforetheProphet(peacebeuponhimandhisfamily)selected‘Ali(peacebeuponhim)tosucceedhimandthenintroducedtherestoftheShi‘aImams,whoaretwelvepeopleinall,tothepeopleandappointedthemhissuccessors.Certainly,thiswasnotbecauseoftheirphysicalrelationshipwiththeProphet;rathertheirspiritual

attributes, intellectual abilities and so forth became the reason that Allah chose them alone fromamongthepeopletosucceedtheProphet(peacebeuponhimandhisfamily),justastheQur ’ansaysaboutthesuccessorsoftheprophetsaswell:

نیملاعلا ىلع نارمع لآو میهاربإ لآو احونو مدآ ىفطصا هللا نإ .“VerilyAllahchoseAdam,Nuh,thefamilyofIbrahim,andthefamilyof`Imranoverallthepeople

oftheworld.”[17]If the peoplewant to tread the true path in allmatters, theymust follow them and regard them

aswalial-amr (guardians of the believers’ affairs),must consider it obligatory to obey them, andmust respect their commands just like the commands of the Prophet (peace be upon him and hisfamily).Atthesametime,thelawsandpoliciesbroachedintheShi‘aschoolarenotimaginaryandunrealaffairs thatcouldbesaid tobeunable tobe implemented.Rather, theyare themostgenuineIslamicteachingsthat,ifconditionsareavailable,canbeimplementedineverysociety.Ifweseethatduringaportionofhistorysomepeoplepreventedtheirpoliticalaspectfrombeing

realized,itdoesnotmeanthattheycannotbeimplemented.Rather,sincetheselawswereformulatedin view of the realities of the existence of man, all human societies are in search of them, andaccordingtothebeliefofShi‘as,willintheendreachthem.ThisundertakingwillbeaccomplishedattheendoftimethroughthelastDivineauthority(hujjat),andhumansocietywillbeadministeredbyasinglesystemandlaw.Inaddition,whatisfundamentalinthecalloftheprophetsistoexplaintherealitiesandthepathof

salvationandthewaythatleadstoultimatesuccess,whichmustbeannouncedtothepeopleevenincaseofcertaintythatitwillnotbeaccepted:

اروفك امإو اركاش امإ لیبسلا هانیده انإ .

“SurelyWehaveguidedhimtothePath,whetherhebegratefulorungrateful.”[18]This is because the responsibility of the prophet is to propagate theDivine laws, amongwhich

isImamah;itisthepeoplewhomustaccepttheprophets’invitationandcooperatewiththeprophetsandImams(peacebeuponthem)tomakeavailabletheopportunitytoputitinpractice.The conduct of the Imams (peace be upon them) and their policies were all practical, bearing

results,andatthesametimerealistic.Forexample,theconductofAmiral-Mu’minin(peacebeuponthem)wasinlightoftheconditions

of existing realities and the conduct of Imam Hasan al-Mujtaba (peace be upon him) and ImamHusaynSayyidal-Shuhada’(peacebeuponhim)wasthesameway.Theyperformedalltheiractionswhilekeeping inviewexistingconditions.Forexample, if ImamHasanal-Mujtaba (peacebeuponhim)madepeacewithMu`awiyah,hetookintoconsiderationalltheaspectsoftheissueandinthoseconditions saw no better course of action. And Imam Husayn (peace be upon him) consciouslyrefusedtopledgeallegiancetoYazid,wenttoKarbala’andacceptedthosesorrowfuldifficulties,andintheendreachedhispurpose.Yes,ifImamHusayn(peacebeuponhim)hadbeeninadifferentsituationandhadseenthatthepath

andprovisionsfortakingchargeofthegovernmentareready,hewouldstillhavemovedtoacquirehis right and repel the undeserving from the khilafah of the Prophet (peace be upon him and hisfamily). But conditions in his time were such that he knew that the situation is not suitable forreachingthisaim.Thus,withthegreatandunparalleledmissionwhichheimplementedhecreatedareawakening in theMuslim world, and as long as the world remains the reawakening of Islam’sreviverwillremainalive.He, although apparently hedidnot preventYazid and all the usurpers of thekhilafahwho came

afterhimfromusurpingthekhilafah,internallyturnedpeople’sheartsawayfromthemandputtothewindMu`awiyah’splotstodefeatIslam.Heperformedsuchadeedthatafterwardsitwassaid,“IslamisMuhammadiinoriginandHusayniincontinuance.”TheremainingImams(peacebeuponhim),too,performedwelltheresponsibilitywithwhichthey

wereentrustedinprotectingIslam,keepinginmindexistingconditions.BeliefintheappearanceofthesaviorandtwelfthImamgavecomforttotheShi‘asandcreateda

spiritof resistance,patience,andperseverance in thepeopleandpreventedpower-seeking,despair,andcarelessnesstowardsreligion.ItisabeliefthathasbeenexplicitlymentionedinthecoreofShi‘ateachingsandreliabletraditions,andthisprinciplereceivedmoreattentionduringthetimeofImamal-Baqir (peace be upon him) and as-Sadiq (peace be upon him) and people’s inclination to itincreasedinlightofthetransgressionstheusurpingrulerscommitted.Thepeopleunderstoodthatifsomeindifferentindividualsduringthetimeofthecompanions–that

is, after the Prophet’s demise (peace be upon him and his family) – conjectured that introducingchangeintheprincipleofImamahwouldnotbringmuchchangeintheIslamicagenda,inrealityitcaused a major tragedy and caused Islam to veer from its true course and theusurpedkhilafahbecameameansofhedonismandeasylivingforafewandoffetteringthepeopleandareturntothecustomsofCaesar,Kisra,andotherSatanicpowers.ThismatterstrengthenedtheirfaithintheprincipleofImamahandtheyunderstoodthatitisonly

thisschoolofthoughtthatcanbringIslam’sagendatofruitionandendthatdeplorablesituation.Thus,thebecomingconductoftheImams(peacebeuponthem)ontheonhandandtheoppressive

behavioroftheusurpersofthekhilafahon theothercausedtheShi‘aschoolof thought tobecomeevermoreinfluentialinpeople’shearts,andasaresulttheirinclinationtotheImams(peacebeuponthe)began to increase. It isbecauseof this that in spiteof theeffortsof the rulers, Imamas-Sadiq(peace be upon him) was so popular among the masses that the Shi‘a themselves are recognizedthroughhim.

7ChapterShi‘aPositionswithRespecttotheUsurpingRulers

Question:HowwerethestandsoftheShi‘awithrespecttotherulersandonwhatbasisweretheytaken?Answer:ThepositionsoftheShi‘ahavealwaysbeenonthebasisofprotectingIslam’sinterests,preserving

the religion, and denying the legitimacy of oppressive and usurping governments, and they havealwaysendeavored,intheformofanopposingfront,toestablishapowerfulIslamicgovernmentonthefoundationofreligiousrule.In explaining the religious concepts, the Shi‘a follow only theQur ’an and sunnah and conduct

themselvesinaccordancewiththeQur ’anicinjunction:نسحأ يه يتلاب م ـ هلداجو

“Anddebatewiththeminthebestmanner.”[19]byhonorablediscussionanddebate,andalso,ininstances,onthebasisoftaqiyyah(dissimulation)

whichbecomesnecessaryincertainconditionsinalltimesandplaces.Theydothissothattheycanguideothers to trueIslamand the trueconceptsof thereligionandremovesocietyfromunder theyolkofoppressiveandusurpingrulersandmercilessofficials.ItisthusthatweseethattheShi‘ahavethroughouthistoryalwayshaduprisingsagainstthearmed

powers.TheShi‘abelieveintheImamahofthosewhosenamesandinfallibilitywereexplicitlymentioned

bytheHolyProphet(peacebeuponhimandhisfamily)andintakingpositionstheyalwaysactonthebasisofIslamicteachingsandtheconductoftheHolyProphet(peacebeuponhimandhisfamily).Insituations when the right conditions do not exist, such as a portion of the life of Amir al-Mu’minin (peace be upon him), they give preference to silence and apparently sitting aside overrebellion,orconductthemselveslikeImamHasanal-Mujtaba(peacebeuponhim)tosaveIslamfromthethreatofsplintering.However,theeventofKarbala’andrefusalofSayyidal-Shuhada’(peacebeuponhim)topledge

allegiancetoYazidwasanuprisingthelikeofwhichneitherhadprecedencenorwillbeseenafterit.Thatmovementwasamodelandpath-openingagendaofstruggleforMuslims.Thatuprising,thoughapparentlyitwascrushedanddefeated,inrealitywasasuccessfuluprising,

since it revived the true Islam and brushed aside the factors of hopelessness and despair from thefacesoftheShi‘aandbecameacauseoftheirconstancyofthoughtandstrengthofspirit.Afterthat,nouprisingormovementtookplaceamongtheShi‘athatwascrushedandchangedhopestodespair,andtheinfallibleleadersoftheShi‘aknew,asperthetraditionsandthroughthe(special)knowledgeoftheImamahwhichtheypossessed,thatbeliefandfaithintheAhlal-Bait(peacebeuponthem)mustbe propagated in the hearts of the people so that, through an increase in their awareness and bytraining capable powers in academic, political, and cultural arenas, they can prevent the usurpingrulersfromopposingthemandinthiswaypreparethewayfortheruleofthetrueIslamicviews.

8ChapterTheAccusationof“Exaggeration”(Ghuluww)AgainsttheShi‘a

Question:Somewriters classifycertain sectsof theghulat asShi‘aandmayverywell accuse theShi‘aof

exaggeratingthestatusoftheAhlal-Bait(peacebeuponthem).Weknowthisisafalseaccusationthateven in our times theWahhabis resort to by publishing and disseminating pamphlets among thoseunfamiliarwithShi‘abeliefs.Ifpossible,shedsomelightonthistopic.Answer:Theissueofexaggeratedbeliefshasprecedenceamongpreviousreligiouscommunities.Aboutthe

JewsandChristianstheQur ’ansays,هللا نبا حیسملا ىراصنلا تلاقو هللا نبا ریزع دوهیلا تلاقو .

“AndtheJewssaid,‘UzairistheSonofGod,’andtheChristianssaid,‘TheMessiahistheSonofGod.’”[20]ThisdiseaseisalsofoundamongtheMuslimsinvariousforms,asthehadithdenotes:

هومتلخدل بض رجح لخد مهدحأ نأ ول ىتح ةذقلاب ةذقلاو لعنلاب لعنلا وذح مكلبق ناك نم لبس نكلستل .Verily youwill follow thepathsof thosewhohavegonebefore you inanexactmanner, to the

extentthatifoneofthemweretoenteralizard’shole,youwouldenterit(too).[21]OneformoftheaboveisthesituationthatcameaboutregardingAmiral-Mu’minin(peacebeupon

him).One group began believing in his divinity and praised him in their poetry as their deity. For

example,theysaidامذج ربیخ ناكرأ عزعز مـن قئالخلا قلاخ تنأ

ـا برو اهلإ هل اند ـ جسو ىلومو امامإ هب انیضر دقYoucreatedtheuniverse,theonewhouprootedKhaybar ’sfirmfoundations,Wearehappywithhimasaleaderandmaster,andprostratetohimasourGodandLordAfewsaidsuchwordsandpoemsoutofhyperboleandexaggeration,notthattheytrulyconsidered

himtheirGod.Inaddition,ithasbeennarratedfromImam‘Ali(peacebeuponhim)himselfthathesaid,

لاق ضغبمو لاغ بحم : نالجر يف كله .“Two groups of people will be destroyed on my account: the friend who exaggerates in his

friendshipandtheenemywhodislikesme.”[22]Inanycase,throughouthistortherehavebeenandthereareindividualswhohavehadexaggerated

beliefs,thoughnotallofthemtotheextentthattheyraisesomeonetothestatusofAllah.Inanycase,these ideasarea formofdeviation fromIslamand theproperShi‘acreeds.Suchbeliefshavemore

oftenbeenfoundamongtheSufis,mostofwhoareconsideredamongtheAhlal-Sunnat;ideassuchastransmigration(hulul),unity(ittihad),andsoforthtendtobefoundintheirwritings.Fortunately, thanks to theguidanceof theImams(peacebeuponthem),notonlydid the issueof

sufismnotspreadasmuchamongtheShi‘aasamongtheAhlal-Sunnat,ratheritwasalsorepudiatedandcondemnedbytheImams(peacebeuponthem),theirfollowers,andthemajorscholars.Thus, associating these issues to the Shi‘a is slander; the Shi‘a beliefs in regard to each of the

issuesofDivineunity,prophecy,Imamah,andresurrectionarefreeofsuchexaggeratedanddeviousmatters, since the Imams(peacebeupon them)asprotectorsof theDivine religionacted insuchawayovertwoandhalfcenturiesastoclosethepathforidolatrousbeliefstopenetrate,andthelimitsand boundaries of the fundamentals of Shi‘a thought and doctrine became known.Afterwards, thescholarsclearlyexplainedallof thesebeliefsbycompilingandwritingbooksofdoctrine, suchastheI`tiqadatofMajlisi.AsmallgroupofSufiswasindeedfoundamongtheShi‘awhoputforthexaggeratedbeliefsinthe

name ofwilayah and love of ‘Ali (peace be upon him), and in every casewith the efforts of themindful‘Ulamaappropriateanswersweregiventhem.Asaresult,theywerenotabletooffermuchresistance.TheShi‘aconsidernoneapartnertoAllahintheHisqualitiesofMajestyandBeauty.Theybelieve

theProphetand Imams (peacebeupon them) tobecreaturesandworshippersofAllahwhoare inneedofAllahfromallaspectsandregardonlyAllahasfreeofneedbyHisessence.Ofcourse,thequalities,distinctions,elevatedstatus,andranksofperfectionthattheShi‘amention

forthesepersonalitiesinaccordancewithreliableversesandtraditions–forexampletheyconsiderthemtheauthority(hujjat),Imams,rulers(walial-amr),andpossessedofmiracles–innowayhaveeven the scent of exaggeration or polytheism. All of them represent the their perfection, apex ofservitude,anddegreeofsubmissiontothecommandmentsofAllah.Inshort,theprincipleofImamahisoneoftheoriginalprinciplesofIslamthatisunderstoodfrom

theversesofQur ’anandabundanttraditionsnarratedfromtheHolyProphet(peacebeuponhimandhis family) himself; passage of time, conquests, and defeats played no role in its spread anddevelopment.Inaddition,beliefinthisprincipledoesnotnecessitateanyformofexaggeratedbeliefs.Allofthe

qualities that the Imam, in accordancewith the traditions, possesses are not incompatible with theImambeingaservantofAllahand,liketheProphet(peacebeuponhimandhisfamily),beinginneedofAllah.

ارض الو اعفن هسفنل كلمی الو .“Andhecontrolsneitherhisownbenefitnorhisloss.”[23]Infact,theImamisnotevenaprophet,meaningthatacodeoflawandrulesisnotrevealedtohim,

thoughheismuhaddath(addressed),meaningthatangelsspeakwithhim.However,hisrelationtotheangelsisnotliketherelationoftheprophettotheangelofrevelation,whocommunicatestheDivinecommandstotheprophet,sincetheprinciplesofallthecommandshavepreviouslybeenexplained,andmessengership and prophecy have been sealedwith the demise of theHoly Prophet (peace beuponhimandhisfamily).In recognizing the Imam, it is important thatone recognize the Imamswhowere introducedand

appointedtotheImamahbyAllahthroughtheProphet(peacebeuponhimandhisfamily)andregardthem, like the Prophet (peace be upon him and his family), as having general rule and absoluteauthority(wilayat)overallreligiousandworldlyaffairs,andaspossessing,withtheexceptionoftheprophecy,alloftheProphet’squalities,likeknowledgeandinfallibility.Inshortonemustrecognize

the Imams (peacebeupon them)as the true successorsof theProphet (peacebeuponhimandhisfamily)inbothreligiousandmundanematters.Fromthepointofviewofmaterialistsandthosewhodon’tbelieveintheunseenworld,beliefin

theunseenworld,Divinereligions,and thequalitieswhich thefaithfulattribute to theprophetsandfriendsofAllahareallmingledwithexaggeration.Sincethefaithfulbelieveinqualities,actions,andtraitswithrespect to themthat thematerialist isunable tocomprehend,heconsiders themtobe theexaggerationsofthebelieverswithrespecttotheprophetsandfriendsofAllah.Forexample,fromthematerialists’pointofview,themiraclesofIbrahim,Musa,and`Isa(peace

beuponthem),inwhichthefaithfulbelieve,areallaformofexaggeration,thoughnoexaggerationexists in these beliefs. All of these form a chain of realities that show the elevated status of theirpossessors.ExaggerationistoassociatetheProphetorImamwithAllah,orregardAllahasunifiedwiththem,andsoforth.

9ChapterTheRelationoftheShi‘awiththeMu‘tazilah

Question:Forwhatreasonhavetheprinciplesofreligionbeendividedintofiveprinciples?Hasthelinkof

theShi‘awiththeMu‘tazilahplayedanyroleinthat?Answer:TheShi‘ahaveconducteddiscussionsanddebatesaboutIslamicissueswithallsects,asmentioned

inbooksofkalam(theology)andpolemics.However,theyhavenotinfluenceditwithregardtoanyissuesof creed.Aswehavementionednumerous times, theShi‘a schoolof thought is anoriginalIslamicschoolofthought,thoughtheremainingsectsappearedafterwards.Thebeliefs of theShi‘a arenot limited to these fiveprinciples, but rather comprisemanyother

issuesaswell.Ofcourse,inoneexposition,theIslamicbeliefscanbesummarizedintotawhid(Divineunity), nubuwwah (prophecy), and ma`ad (resurrection), or in tawhid and nubuwwah, since theremainingbeliefs,suchasImamah(vicegerency)andresurrectionareapartoftheissueswhichtheHolyProphet(peacebeuponhimandhisfamily)preachedandinformedabout.Andaccordingtothenarrations,faithintheprophecyconsistsoffaithinallthattheProphetconveyed.

يبنلا هنع أبنأ ام لكب نامیإ ةوبنلاب نامیإلا .FaithintheprophecyconsistsoffaithinallthattheProphetconveyed.On this basis, these five principles – Divine unity, Divine justice, prophecy, Imamah, and the

resurrection– are among theprinciples inwhich allMuslimsmust believe.Reason and revelationalso affirm them. Summarizing the beliefs in these five principles is because the Shi‘a regard theissueofDivinejusticeandtheImamahasimportantastheremainingprinciplesofbelief,butAhlal-Sunnat–theAsh`arisect–donotbelieveinthem.TheShi‘ahave taken the Islamicbeliefsdirectly from theHolyQur ’anand the traditionsof the

ProphetandImams(peacebeuponthem)andhavenotbeeninfluencedbytheMu‘tazilahwithrespecttoanyoftheirbeliefs,sincetheMu‘tazilahsectcameintobeingafterwards.IfweseethattheMu‘tazilahsharetheShi‘aviewinsomeissues,whatisproperisthatwesaythat

they have taken these views from the Shi‘a Imams either directly or indirectly. The well-knownproverb,“BeliefincoercionandanthropomorphismisUmayyadandbeliefinJusticeandunityisanAlawidoctrine,”

نایولع دیحوتلاو لدعلاو نایومأ هیبشتلاو ربجلاconfirmsthisclaim.Inspiteofthis,somewriterswhoareignorantoftheShi‘aschoolofthoughtandhaveresearched

theMu‘taziliandAsh‘arisectshaveassumedtheShi‘ascholars,amongthemSayyidMurta¤a,wereMu‘tazilisincetheyfoundthemopposedtosomeAsh‘aribeliefs.

Notes:[4]Biharal-Anwar,vol.8,p.368,inthecourseofAllamahMajlisi’scommentary

[5]Surahan-Nisa’(4),Verse83[6]Biharal-Anwar,vol.2,p.92,footnote21[7]CommentaryonNahjal-Balaghah,IbnAbi‘l-Hadid,vol.2,p.55[8]CommentaryonNahjal-Balaghah,IbnAbi‘l-Hadid,vol.2,p.55[9]Biharal-Anwar,vol.30p.535[10]SurahNajm(53),Verses3-4[11]SurahHashr(59),Verse7[12]SurahMa’idah(5),Verse67[13]SurahAnfal(8),Verse6[14]Biharal-Anwar,vol.1,p.226[15]Biharal-Anwar,vol.36,p.352[16]Nahjal-Balaghah,editedbySubhial-Salih,sermon3,section1[17]SurahAli-Imran(3),Verse33[18]SurahInsan(76),Verse3[19]SurahNaml(16),Verse125[20]SurahTawbah(9),Verse30[21]Biharal-Anwar,vol.21,p.257[22]Nahjal-Balaghah,editedbySubhial-Salih,ShortSayings,no.117[23]Biharal-Anwar,vol.76,p.167,footnote7

Part2Imamah

10ChapterTheSecretofChoosingtheImams

Question:What was the secret of appointing the Imams (peace be upon them) to the position

ofImamahandwilayah?Ishumanintellectabletounderstandthis?Answer:Thisquestion isnotexclusive to theappointmentof theImams(peacebeuponthem),butcanbe

broughtupregardingtheselectionofalltheprophetsandevenangelssuchasJibra’il,theTrusteeofrevelation, and regarding the superiority of some prophets over others and some nations andindividualsoverothers,andinthesamewayaboutthesuperiorityofhumanityovermanyothertypesofcreation.TherealityisthatselectionisamongtheactsofAllah,asnumerousversesindicate:

نیملاعلا ىلع نارمع لآو میهاربإ لآو احونو مدآ ىفطصا هللا نإ .“Verily Allah chose Adam, Nuh, the family of Ibrahim, and the family of `Imran over all

people.”[24]ىفطصا نیذلا هدابع ىلع مالسو هللا دمحلا لق .

“Say:PraisebetoAllahandpeacebewiththoseofHisservantswhomHehaschosen.”[25]نیملاعلا ءاسن ىلع كافطصاو كرهطو كافطصا هللا نإ میرم ای .

“O’Maryam!VerilyAllahhaschosenyou,purifiedyou,andchosenyouoveralltheladiesoftheworld.”[26]

مكیلع هافطصا هللا نإ .“SurelyAllahhaschosenhimoveryou.”[27]

يتالاسرب سانلا ىلع كتیفطصا ينإ .“(O’Musa)verilyIhavechosenyouovermankindwithmycommunications.”[28]

اندابع نم انیفطصا نیذلا باتكلا انثروأ مث .“ThenWegavethebookininheritancetothoseofOurservantswhomWehadchosen.”[29]EvenMansur,the‘Abbasidcaliph,wouldsaythatImamJa‘faral-as-Sadiq(peacebeuponhim)was

amongthosedenotedbytheverse:اندابع نم انیفطصا نیذلا

“thoseofOurservantswhomWehavechosen.”[30]ایندلا يف هانیفطصا دقلو .

“AndverilyWechosehiminthisworld.”[31]سانلا نمو السر ةكئالملا نم يفطصی هللاا .

“Allahchoosesmessengersfromamongtheangelsandmankind.”[32]رایخألا نیفطصملا نمل اندنع مهنإو .

“AndverilywithUstheyarefromamongthechosenandrighteousones.”[33]انیبتجاو انیده نممو .

“AndfromamongthosewhomWeguidedandchose.”[34]مهانیدهو مهانیبتجاو .

“AndWechosethemandguidedthem.”[35]

ءاشی نم هلسر نم يبتجی هللا نكلو .“ButAllahchooseswhomHewishesamongHismessengers”(andconveystothemthosehidden

realitieswhicharenecessaryfortheirleadershipposition).[36]ءاشی نم هیلإ يبتجی هللاا .

“AllahchooseswhomsoeverHewishes.”[37]كبر كیبتجی كلذكو .

“AndthusdoesthyLordchoosethee.”[38]…andmanymoreverses, all ofwhich indicate that selection is oneof the acts ofAllah inHis

wisdom,orratherisoneoftheDivinemannersofconduct.There is a treatise by Zaid al-Shahid, the son of Imam Zain al-‘Abidin (peace be upon him),

calledal-SafwahinwhichhehasstudiedtheissueoftheselectionoftheAhlal-Bait.The issue of 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 organscannotbe theeyesorheadorbrain,andall fruitsandplantscannotbeberriesandsquash,and theentiretreecannotbethebranch,leaves,orroots,inthesameway,allindividualscannotbeperfectintheirmanners,qualities,andfeatures.Thatis,allcannotbeMuhammad(peacebeuponhimandhisfamily),‘Ali(peacebeuponhim),Ibrahimal-Khalil(peacebeuponhim),orMusaal-Kalim(peacebeuponhim).TheissueofbeinganImamorafollower(ma’mum)aswellissuchthatitiseitherthroughAllah’s

decreeandnaturalcausesor throughdirectspecificationandselectionbyAllah. Inanycase,allofthesearesignsthatareladenwithsecretsandwisdomwhichonlyAllahHimselfknows.Intheseaffairsnonehastherighttosay,“WhywasInotmadeintosomeoneorsomethingelse?”

or,forexample,“HowcomealltheangelswerenotmadeJibra’ilal-Amin(theTrustworthy)andallpeople were notmadeMuhammad al-Mustafa (the Chosen)?” or “Whyweren’t all of the world’smountains and rocksmade of gold?” If such a thingwere to happen, the perfection of the worldwould become subject to defect and the order and coordination existing among its various partswouldceasetoexist.ThisisthoughtheNobleQur ’anitselfspeaksthusabouttheorderandminutecoordinationexisting

amongthepartsoftheuniverse:میلعلا زیزعلا ریدقت كلذ اهل رقتسمل يرجت سمشلاو

میدقلا نوجرعلاك داع ىتح لزانم هانردق رمقلاو نوحبسی كلف يف لكو راهنلا قباس لیللا الو رمقلا كردت نأ اهل يغبنی سمشلا .ال

“Andthesuntravelsinitsappointedpath;that is thedecreeoftheMighty,theKnowing.AndWehaveappointedphases for themoonuntil it becomes like anold,yellow,datebranch.Neither is itappropriate for the sun toovertake themoon,nordoes thenightovertake theday; andall float intheirorbit.”[39]“Everythingintheworldisinitsplace—Ifyoulookwell,nothingismoreorlessAllDivinedecreesarejustandwise—Ourintellectscan’tfathomthesecretsofcreation”Whilethehumanworldisaworldofchoiceandselection,thesecretsofthesematters–i.e.Divine

decreesandselectionaresocomplexthatitcanbesaidthatevenifhumanityweretoconductresearchandstudiesformillionsofyearstocome,theywouldstillbefacedwithmanyunknownsecrets.Insummary,theworldofcreationisaworldofcausesandeffects,andatthesametimethehuman

worldisaworldofchoiceandduty.ThewiseDivinedecreesandordinancesgovernallaffairs.Understandingthereasonsforselection

ofanImamorprophetanditscreationalanddiscretionaryaspects,andothersuchissues,requiresan

intimateknowledgeofallthesecretsofDivineactionsandtheuniverse.OnlythosewhohavecomeunderAllah’sspecialguardianshipunderstandthefinepointsofthesematters,andalloftheprophetsandImams(peacebeuponthem)wereassuch.Allhumanindividualshavebeenencouragedbyvariousmeanstostrivetogainmasteryoverthe

sunandmoon,andsoforth,andsinceAllahhasmadethemsubservienttohumanity,theycantrytocomprehendthesecretsofthingsandmakeuseoftheirbenefits;butiftheyareunabletounderstandsomething’scauseorcauses, theymust regard itasaDivinedecreeandmakeuseof itsexistentialblessings.Thus,itisourdutytomakeuseoftheteachingsandguidanceoftheprophetsandImams(peacebe

upon them) and regard the blessing of their existence and guidance among the greatest ofDivineblessingsandmakethemourrole-models.Andifweareunabletocomprehendthephilosophyoftheselectionof these trueDivineproofswithour imperfect intellects,wemustnot turn to rejectingoropposingthem.Otherwise,wewillberegardedasamongthosepeoplewhointheeraoftheProphet(peacebeuponhimandhisfamily)himselfdenied–eitheroutofignoranceorwithulteriormotives–thattheselectionoftheprogenywasDivine.TheNobleQur ’an,inthecourseofaverse,mentionsthemasfollows:

امیظع اكلم مهانیتآو ةمكحلاو باتكلا میهاربإ لآ انیتآ دقف هلضف نم هللا مهاتآ ام ىلع سانلا نودسحی مأ .“Orare theyenviousof thepeople (theProphetandhisprogeny)onaccountofwhatAllahhas

grantedthemoutofHisabundance?Verily,wegrantedthefamilyofIbrahimtheBookandwisdomandgrantedthemagreatkingdom.”[40]AccordingtotheQur ’aniccommentaries,thisversewasrevealedaboutthem.Itisincumbentupon

us to understand, through reflection and contemplation of the circumstances of the universe, thateverythingisfoundinitsparticularplaceandtheDivineknowledgeandwisdomisevidentinallofthegreatandsmallcreationsoftheLordoftheUniverse.Therefore,preciselyaswereadinoneoftheversesoftheNobleQur ’an,

هتلاسر لعجی ثیح ملعأ هللاا .“AllahbestknowswheretoplaceHismessengership.”[41]Thus, selection of the prophets and Divine legatees is among the affairs that, like all the other

actionsoftheLordoftheUniverse,arepossessedoftheirownparticularwisdom,thoughhumanitywithitsimperfectknowledgeandintellectmaybeunabletofathomitssecretsandcomplexities.

11ChapterAllah’sKnowledgeandtheInfallibles’(peacebeuponthem)KnowledgeoftheUnseen

Question:ShedsomelightontheknowledgeoftheunseenoftheHolyProphet(peacebeuponhimandhis

family)andthepureImams(peacebeuponthem).Andinthisregard,consideringtheprinciplethatAllah has no partner in His knowledge and other attributes of perfection and beauty, explain thedifference between Allah’s and the Imam’s knowledge and between the Imam’s and the Prophet’sknowledge.Answer:Anyonewhostudiesthebooksofhistory,traditions,andbiographieswillnotdoubtthefactthatthe

HolyProphet (peacebeuponhimandhis family)and thepure Imams (peacebeupon them)madeknownmanyunseenmatters,mostofwhichtookplaceintheworldwithinashortperiod.These reports, especiallywhat has come down from the person of the noble Prophet (peace be

uponhimandhisfamily)andAmiral-Mu’minin(peacebeuponhim),aregreatinnumber,andeachoneofthemisconsideredapartofthemajormiraclesofthishouse.In fact, as affirmed by individuals like IbnKhaldun, inmany instances Imam Ja`far al-as-Sadiq

(peacebeuponhim)wouldgivenewsaboutunseenmatters.Ofcourse,thedifferencebetweenAllah’sknowledgeoftheunseenandthatofthesepersonagesisthatAllah’sknowledgeisbyessence,whiletheknowledgeoftheProphetorImamisoutsideoftheiressence,thatis,ithasbeengrantedthembyAllah.Allah is unique, peerless, and independent of others in all His attributes of perfection, but the

Prophet and Imamare in need ofAllahwith respect to their knowledge and all other attributes ofperfection which they possess; and in a word, everything they have, whether from the aspect ofexistence or attributes, is from Allah. They are existent through Him and knowledgeable andpossessedofpowerthroughHim.However,thedifferencebetweentheProphetandImamwithregardtoawarenessofunseenmatters

isfromtheaspectthatintheProphet’sknowledge,nohumanbeingisanintermediarybetweenhimand the unseen world, while the Imams (peace be upon him) have acquired a portion of thisknowledgethroughtheProphet(peacebeuponhimandhisfamily).In any case, what is certain is the knowledge of those personages and their giving news about

unseenmatters,whichisasclearandsureasthesunshininginthecenterofthesky.In this regard, ifonewants to findout inmoredepthabout the reportsof theunseen,he should

refertobooksofthelivesandhistoryoftheImams(peacebeuponthem).Accordingtothelevelofmyownunderstanding,Ihaveofferedexplanations, thoughconcise, in

the books The Radiance of Wilayat,Commentary on Dua’ al-Nudbah, and Creational and LegalWilayat.

12ChapterTheCountenanceoftheImams’(peacebeuponthem)Conduct

Question:Whyweretheconduct,manner,andmethodsoftheImams(peacebeuponthem)notthesamein

regardtoperformanceoftheirduty?Answer:Contrary towhat is said, theconductof the Imams (peacebeupon them) inconfrontingvarious

eventsthatweresimilartoanextentwasnotverydivergent,sincealloftheirconductwaswithinthescopeoftheprinciplesandagendaofShiaism,whicharetheoriginalprinciplesofIslamitself.Alloftheiractionsandprogramsdemonstrated the truthofIslamand its redemptive teachings.AndifweseethattheHolyProphet(peacebeuponhimandhisfamily)andAmiral-Mu’minin(peacebeuponthem)eachactedinonewayinoneimportantphaseoftheirnoblelivesandinanotherwayinanotherphase,thisisinentiretyaresultofthecommandmentsofIslamandtheQur ’an.ThisisbecauseIslamhasboththecommand;ةاقت مهنم اوقتت نأ الإ .

“…exceptthatyouprotectthemselvesfromthem(andpracticedissimulationforthesakeofmoreimportantgoals).”[42]andthecommand

نامیإلاب نئمطم هبلقو هركأ نم الإ .“…exceptonewhoiscompelledwhilehisheartistranquilwithfaith.”[43]Anditalsohasthecommand

مهیلع ظلغااو نیقفانملاو رافكلا دهاج .“Struggleagainstthedisbelieversandhypocritesandbeharshtowardsthem.”[44]aswellas

نیلهاجلا نع ضرعأو فرعلاب رمأو وفعلا ذخ . “Actwith compassion and accept their excuse, and command towards goodness, and turn away

fromtheignorant(andfightthemnot).”[45]نسحأ يه يتلاب عفدإ ةئیسلا الو ةنسحلا يوتست الو .

“Noraregoodandevilalike;repelevilwithwhatismostgood.”[46]Likewise,theQur ’ansays

مكیلع ىدتعا ام لثمب هیلع اودتعاف مكیلع ىدتعا نمف .“Sowhoevertransgresseswithrespecttoyou,transgresswithrespecttohiminalikemanner.”[47]Anditalsosayswithregardtoexecutingthepunishmentforadulterers:هللا نید يف ةفأر امهب مكذخأت الو .

“AndletnotcompassionforthemovertakeyouinexecutingAllah’scommand.”[48]Overall, theconditionsandsituationof the Imam’s (peacebeupon them)erademanded thevery

sameformofconductfortheprotectionoftheIslamicprinciplesandtheessenceofShiaismthattheyin practice adopted, and of course the Shi‘a must follow the path of true Islam, which the Imamrecognizesbetterthanallelseanddoesn’tdeviatefromevenaninch.

13ChapterTheLimitsoftheImam’sLeadership

Question:JustastherangeoftheImam’sleadershipincludesguidanceofthepeople,elucidationofreligious

rulings,exegesisoftheQur ’an,andansweringobjections,italsoincludespoliticalissues,protectingthe order of society, implementing Islamic rules, establishing justice, ensuring security, andprotectingthebordersofIslam.PleaseexplaintherelationshipofthesetwopartswiththeprincipleofImamahandexplaintowhat

extentShi‘ahaveacceptedthisissue.Answer:Ashasbeenindicated,theirrangeofleadershipincludesbothparts,andinrealitythesetwoparts

are inseparable. However, the issue that was the focus of attention and covetousness of usurpingpoliticiansandoppressorswaspoliticalleadershipandtakingcontroloftheleadershipofsociety.Thus,theiroppositiontotheImams(peacebeuponthem)wasfocusedonthisaspect,andifthey

opposed themfromtheaspectofguidance in religiousaffairs– that is, if theyentered the fieldbymakinginstitutionsoflearning,libraries,andschools–thiswassothatthepeoplewouldfeellessofaneedfortheguidanceoftheImams(peacebeuponthem),andasaresult,distancethemselvesfromthem, in order that theydonot comeunder the effect of the spiritual and religious trainingof theImams(peacebeuponthem).Again,itwasforthisveryreasonthattheyfearedtheImams’becomingwell-knowninintellectual

andsocialcircles,sincetheyusedtoobservethatthebecomingknownoftheirintellectualabilityandenlightening guidance occasioned the progress and mastery of Shi‘a thought and the people’sincreasedinclinationtowardstheAhlal-Bait(peacebeuponthem).Thefactthatinbooksofkalam,Imamahhasbeendefined, in thewordsof theProphet(peacebe

uponhimandhis family), as“authorityoverall religiousandworldlyaffairsofhumanity” showsthatinthisdefinitiontheirattentionwasprimarilytotheImam’sauthorityoversocialaffairsandhisvicegerency of the Prophet in governing. This is because the dimension of the leadership andauthorityoftheImamsinreligiousandspiritualmattersandtheintellectualeminenceoftheAhlal-Bait(peacebeuponthem)wereundeniable.Sinceenlightenmentandguidanceofpeopleinreligiousandspiritualaffairswasnotlinkedtopoliticalissues,itwasnotopposedbythepower-seekers.Andeveniftheydesiredtoopposetheminthisaspect,thepeoplewouldnothaveacceptedit,since

thepeoplewereawareoftheirintellectualability.Fromthemeaningoftheword“wilayah”(authority),primarilytheleadershipandadministration

ofsocialaffairs,governing,andmaintainingorderareunderstood.VersesoftheQur ’anandmanytraditions,suchasthemutawatir traditionofGhadiralsosupport

thisunderstanding.Thefollowingtwoversesareanexample:نوعكار مهو ةوكزلا نوتؤیو ةولصلا نومیقی نیذلا اونمآ نیذلاو هلوسرو هللا مكیلو امنإ .

“YourwaliisnonebutAllahandHismessengerandthebelievers,thosewhoestablishtheprayersandpaythepoor-ratewhiletheykneel(intheirprayers).”[49]

مكنم رمألا يلوأو لوسرلا اوعیطأو هللا اوعیطأ

“Obey Allah and obey the Messenger and those in authority among you (the Prophet’slegatees).”[50]The word Imamah also indicates the aspect of spiritual Imamah and intellectual and religious

leadershiptothesamedegree,asthefollowingverseexpresses:تاریخلا لعف مهیلإ انیحوأو انرمأب نودهی ةمئأ مهانلعجو .

“Andwemadethemleaderswhoguideatourcommand,andwerevealedtothemtheperformanceofvirtuousdeeds.”[51]In addition to these, many other verses and traditions such as the tradition of thaqalayn,

safinah,aman,andothertraditionsindicatethispoint.Thus,ithascomeinthetraditionofthaqalayn:“DonotprecedetheAhlal-Bait,anddonotgobeforethem.”Inotherwords,betheirfollowers.Ifgreaterattentionispaidtothecontentofthementionedverses

andtraditions,itwillbecomeknownthattheyindicatebothdimensionsofleadership;thustheShi‘ahavealwaysconsideredtheImamthepossessorofbothpositions,politicalleadership,andspiritualleadership,andhaveconsideredotherstobeusurpers.The usurping rulers also knew this reality – that according the Shi‘a, the Imam’s leadership is

absolute–andthus,occasionallythoughtheywereconfidentthattheImamofthetimedidnotintendto rise, theywould act cautiously.As an example,Mansur had this beliefwith regard to Imamas-Sadiq (peacebeuponhim).Still, hewouldn’t abandonprecaution, alwayskept the Imamunder thesurveillanceofhissecretofficers,andwouldcreatedifficultiesforhiminvariousways.IntheendhewasstillunabletobeartheexistenceoftheImam,sinceheviewedthemethodtheImamhadadoptedasdangerousforhisgovernment;forthisveryreasonhemartyredhim.Harunadoptedthesamemethod.HeheldImamMusaal-Ka¤im(peacebeuponhim)inprisonsand

undersurveillanceformanyyears,sinceheknewtheShi‘aconsiderbothpositionsofspiritualandworldlyleadershipasbelongingtotheImam.Asopposedtothis,theroleandconductoftheImams(peacebeuponthem),whichwasacauseof

theprotectionofShi‘athoughtandIslamiclaws,wasveryimportant.Itispossibletoregarditastheirmiracle,andsuchactionwasnotpossibleexceptthroughspecialDivineinstruction.Amir al-Mu’minin (peace be upon him) and Imam Hasan (peace be upon him) adopted their

particularpolicies,whileImamHusayn(peacebeuponhim)undertookhisgreatuprising.Inthesameway,theremainingImams(peacebeuponthem)eachactedinaparticularfashion.Iftheywerenottodoso,nopathormethodopposedto those tyrannouspolicieswouldbeable tosurviveundersuchannihilatingstrikes;yetweseethattheschoolofShiaismsurvivedandevenuntiltodayisknownintheworldasthesymboloftrueIslamandtheheraldofajustworldgovernment.OnepointworthnotingisthatalloftheImams(peacebeuponhim)wouldpromisethatspiritual,

intellectual, andpractical leadershipwould in the future – in the age of the reappearance of ImamMahdi(mayAllahhastenhisreturn)(peacebeuponhim)–beunitedwithpoliticalleadership,whichhithertowasusurpedbytheoppressiverulers,andundertheshadowofthatleadership,allofIslam’sgoalswillbeachieved.

14ChapterTheNumberoftheShi‘aImams

Question:Asweknow,thetrueTwelverImamisectiscalled“twelver”(ithna`ashariyya)sinceitsfollowers

believe thatafter theHolyProphet (peacebeuponhimandhis family),hissuccessorswere twelvepeople.Andamongallofhis‘ummah(community),theyarethesolegroupwhoholdthisbelief;thus,thetraditionsaboutthetwelveImamswhichbothShi‘aandSunnishavenarrated–andwhoseoriginfromtheProphet(peacebeuponhimandhisfamily)isundeniable–canonlybeappliedtotheShi‘asectamongallMuslims.Naturally,thetruesectwillbelimitedtothisgroup.Inspiteofallthis,itissaid that from some traditions – a few ofwhich have been narrated in the book of Sulaim – it ispossibletounderstandthatthenumberoftheImamsisthirteen,andthisviewhasalsobeenattributedtoIbnSahlal-Nawbakhti.If,asitissaid,atraditionwiththiscontentexists(orifNawbakhtihimselfheldthisview,thoughthisappearsunlikely),howcanitbeexplainedandaffirmed?Answer:Wehavegivensufficientexplanationaboutthetraditionortraditionsthatindicatethatthenumber

ofImams(peacebeuponthem)isthirteeninthetreatise“ClarityofVisionforOneWhoFollowstheTwelve Imams.” There, we have clarified that the a tradition with this meaning does not exist;moreover,evenifsuchatraditionweretoexist,itisatraditionwithasinglenarratorandwithregardtoprinciplesof religion,beliefs, and issues inwhichattainingcertainty isessential, traditionswithsinglenarratorsarenotreliedupon.In such an instance, only a firm rational argument or a tradition that is consecutively narrated

(mutawatir)andcertaintohaveoriginatedfromaninfalliblecanbereliedupon.Furthermore,traditionsthataremutawatirandhaveevenpassedthelimitsoftawatur(consecutive

narration)indicatethatthenumberoftheImamsistwelve.Insuchasituation,ifasinglenon-certaintradition is found inopposition toall these traditions,whatcreditabilitycan ithave,andhowcanaresearcherrelyonit?Inaddition,intheMusnadofAhmadalone,ithasbeennarratedthroughthirty-oddchainsofnarratorsfromtheNobleProphet(peacebeuponhimandhisfamily)thatthenumberof Imams (peace be upon them) is twelve, and in theSahihofMuslim this point has been narratedthrougheightchains,andlikewiseintheremainingcollections,Sahihs,Sunans(booksofthesunnah),andbooksoftheAhlal-Sunnat,thistopichasbeenreferredtonumeroustimes.InShi‘abooksaswelltraditionshavebeennarratedwithhundredsofchainsthattheImamswillbe

twelve, all of which were narrated by well-known companions and followers (tabi`in) up to twocenturiesbefore thebirthof the twelfth ImamMahdi (mayAllahhastenhis return) (peacebeuponhim),andinrealitythisiscountedasatypeofpredictionandinformationaboutthefuture.Inspiteofallthis,itwassaidthatatraditionhasbeennarratedfromSulaimthattheProphet(peace

beuponhimandhisfamily)saidtoAmiral-Mu’minin(peacebeuponhim):“YouandtwelvepeoplefromyourprogenyarethetrueImams.”The reality is that in the present text and the reliable texts that before our time were in the

possession of the scholars, this tradition did not exist.Moreover, there aremany traditions in thebookofSulaimibnQaysitself thatexplicitlymentiontheImamsandtheirnamesastwelvepeople,

and have specified the names of those twelve personages fromAmir al-Mu’minin (peace be uponhim)toImamMahdi(mayAllahhastenhisreturn)(peacebeuponhim)inthesameorderinwhichtheShi‘abelieve.Thisbook,writteninthefirstcenturyaftertheHijra,isreliableandthesumofitsmaterialclearly

establishesthetruthoftheImamischool,sinceitcontainsnewsaboutImamswhowerenotevenborninthattime.Firmsignsandevidenceindicatesthecorrectnessofthisbook.Now,ifwesupposethebookcontainssuchatradition,thattraditioncanbeinterpretedinlightof

otherbooksoftraditions.Thatis,theintentofthetraditionistoindicatethenumberoftheImamsandthat theyarefromtheprogenyof‘Ali (peacebeuponhim),andsince themajority–elevenoutoftwelve–oftheImamsarefromhisprogeny,itwasexplainedinthesewords–which,itislikely,havenotevenbeennarratedinentirety.Ibn Nadim attributed this view opposing the traditions regarding twelve Imams to Abu Sahl

Nawbakhti,whichappearsnottobecorrect,sinceAbuSahlNawbakhtiisnotapersontoexpresssuchan opinion, which has no evidence worthy of consideration. In Shi‘a books of biographiesandrijal(biographiesofthenarratorsofhadith),inwhichtheNawbakhtifamilyhasbeenmentionedindetail,suchaviewhasnotbeenrelatedregardingAbuSahlinthesectionpertainingtohimortoothers,allhavepraisedhisschoolofthought,belief,andaction.Itappearsthesearethesametypesofmistakesthatoccurinthebooksofbiographiesandsects,andthewritersofwhichhavepassedoverthemoutofcarelessness.Attributing such baseless beliefs to well-known individuals has no result other than to mislead

uninformedorill-informedpeople.In any case, the issue ofMahdawiyyah (messianism) and concealment and the remaining issues

exclusive to the twelfth Imam (peacebeuponhim)havebeen indiscussion since thebeginningofIslam.Rather,inaccordancetowhatisintheextantTorahandBible,theprecedentofthisbeliefhasrootsinDivinereligionsprevioustoIslamandintheOldandNewTestaments.

15ChapterPrincipalityofReasonorNarrationinSpecifyingtheImam(peacebeuponhim)

Question:IntheissueofImamah,betweenreasonandnarration,whichisgivenprecedence?Inotherwords,

are the issues pertaining to the topic of Imamah primarily provable through intellectual proofs ornarratedproofs?ANSWER:Ascanbeunderstoodfromthequestionitself,issuesareoftwotypes.Onetypearetheissuesthat

are ascertained through reason and are accepted through application of logical procedures andintellectualproofs,suchasprovingtheexistenceofAllah,Hisessentialattributesofperfection,andthenecessityofprophecy,i.e.theproofofprophecyingeneral.Theothertypearethoseissuesthatareprovedsolelythroughnarration,meaningthatthereisnowayofprovingthemexceptrevelationandrelationbya truthful relater, that is,aprophetor Imamwhoseprophecyor Imamah is alreadyestablished.Amongtheseissues,therearealsosomeissuesthatcanbeestablishedinbothways.Ofcourse,inthiscasethenarratedproofsareaformofguidancetowardstheintellectualproofs.Theresearchermustbewellattentivetothisaspectofissuesandmustseewhichdiscussioncanbe

establishedthroughreason,whichthroughnarrationalone,andwhichthroughbothmethods.Andineachcase,heshouldcommenceaccordingtothemethodpeculiartothatissuesothathecanreachanappropriateconclusion.Otherwise,ifhewishestoenterintoanexclusivelynarrationalissuethroughreason,itisnaturalthathewillnotreachavalidconclusion.It is possible that somemay raise a question regardingwhether the principality of reason takes

precedenceintheissueofImamahovertheprincipalityofnarrationornot.TheansweristhatthatintheissueofImamah, liketheissueofprophecyandtheconditionsofa

prophet, proving the principle of general Imamah, i.e. proving the principle of a need for theexistenceoftheImamandtheconditionsoftheImam,isaccomplishedthroughreasoning.Ofcourse,iftheissueofImamahwereamongtheissuesthatareoutsidethelimitsofunderstandingofhumanreasonandreasoningdidnotunderstanditindependently,itcouldbeprovedbynarrationalevidencealone,i.e.theguidanceoftheProphet.Thisisbecauserelianceonnarrationalevidencewithregardtothe principle of Imamah, as opposed to the principle of prophecy, does not involve circularreasoning,thoughintheissueofprophecyitinvolvescircularreasoning.Thus,thenarrationalproofsofImamahcanalsoberegarded,similartothenarrationalproofsof

theprincipleofprophecy,asguidancetothedecreeofreason.Issuessuchasthenecessityofinfallibility,howtheImamisappointed,andthefactthatthisaffair

has not been delegated to the people are principles pertaining to reason. And existing narrationalproofsaffirmthisdecreeofreason.It is obvious that with groupswho, like theAsha’ira, do not believe in rational good and evil,

discussioncanonlybeheldthroughthosenarrationalproofs.SomeoftheeffectsandbenefitsoftheexistenceoftheImamandhisdistinctionscanonlybeprovedthroughnarrationalproofs,justastheseeffectsanduniquetraitsareprovedfortheProphetthroughnarrationalproofs.

In the issueof thespecific Imamah (the Imamahofaparticularperson)aswell, like the specificprophecy in which explicit declaration by the previous prophet is a proof of the prophecy of thefollowingprophet, theprophet’sdeclarationof theImam’s Imamah and likewise thedeclarationbythe previous Imam of the Imamah of the following Imam is a proof of hisImamah. There is thisdifference that the principleway of establishing prophecy is amiracle, since the only trueway toestablishtheprophecyofthefirstprophetisthroughamiracleandthisistheonlyreliableevidenceof the claim of prophecy, though the prophets after his prophecy can be established both bydeclaration of the previous prophets and by miracle, and the Divine way has also been to sendprophets along with miracles, since the establishment of prophecy through a miracle iscomprehensiblebyall.However, the method of declaration by the previous prophet is only an authoritative proof for

believersinthatpreviousprophet.Itisforthisreasonthatwesaythatthemethodofestablishmentbymiracleisageneralway,whichisanauthoritativeproofforall.Still,establishingtheoccurrenceofamiracleat thehandsofaprophet is limited tonarrationalmethods foronewho isabsent from thetimeandplaceofoccurrenceofthemiracle.Certainly,theGloriousQur ’anistheonlymiraclewhoseestablishmenthasnoneedofnarrationalproofs,sinceitisexistent,justastheexplicitdeclarationoftheQur ’anthatitisimpossibletobringitslikeindicatesthatitisamiracle.IntheissueofImamah,theImamahofthefirstImamisestablishedsolelybytheProphet’s(peace

be upon him and his family) declaration, and since it has been proven in the discussion ofgeneralImamahthattheImamahoftheImamisthroughspecificationbytheProphetbycommandofAllah, themiracle that ismanifestedby the Imam, just as it is an independentproofof the truthofclaimofImamah,isalsoaproofofthedeclarationoftheprophet,ifsuchadeclarationbytheProphet(peacebeuponhimandhisfamily) isnot inourhands.Relianceonrationalproofs in the issueofspecificImamahisinordertoestablishtheexistenceofaspecificdeclaration.For example: it can be said that it is obligatory for the prophet, in that Allah, in his absolute

wisdom,hascommanded theprophet toexplicitlydeclare the Imamah, to specifyand introduce theImamafterhimself,evenifthatdeclarationisnolongeraccessiblebyusorhasbecomeambiguousoritspurporthasbecomesubjecttodoubt.Sincetheclaimofadeclarationhasnotbeenmadeexceptwithregardtoaspecificpersonality–Imam‘AliibnAbiTalib(peacebeuponhim)–rationally,thepersonspecifiedbyAllahandtheProphetisnototherthan‘AliibnAbiTalib(peacebeuponhim).OritcanbesaidthatsincetheconditionoftheImam–whoisappointedbyAllahandtheprophet

toleadhumankindinreligiousandworldlyaffairs–isinfallibility,andtheclaimofinfallibilityhasnotbeenmadeforanyoneexcept‘AliibnAbiTalib(peacebeuponhim),rationally‘AliibnAbiTaib(peacebeuponhim)istheappointedandinfallibleImam.Similarly,withregardtothetwelfthImamitissaidthataccordingtonarrationalproofs,theworld

isneverwithoutanImamandProof(hujjat)ofAllah–apparentorhidden–andinthislongperiodofoverathousandyears,thechainofImamahisnottobesevered.AndsincetheclaimofImamahhasnotbeenforwardedforanyoneotherthanthatpersonage,orifithasbeenmadeitsinvalidityhasbeenproved,asidefromhim,whoisinconcealment,nooneelseistheImamandheistheImam.AndifheisnottheImam,otherobjectionsdiscussedpreviouslyintheissueofthegeneralImamahwillonceagainarise.Thisisthoughthereisnojustificationforraisingthem,sincetheresultofsuchdiscussionsleadsto

matters such as the performance of evil byAllah, theWise, and so forth, from the like ofwhichAllah’sessenceispureandfree.

Notes:

[24]SurahAli-Imran(3),Verse33[25]Surahal-Naml(27),Verse59[26]SurahAli-Imran(3),Verse4[27]Surahal-Baqarah(2),Verse247[28]Surahal-A`raf(7),Verse144[29]Surahal-Fatir(35),Verse32[30]Surahal-Fatir(35),Verse32[31]Surahal-Baqara(2),Verse130[32]Surahal-Hajj(22),Verse75[33]SurahSad(38),Verse47[34]SurahMaryam(19),Verse58[35]Surahal-An`am(6),Verse8[36]SurahAli-Imran(3),Verse179[37]Surahash-Shura(42),Verse13[38]SurahYusuf(12),Verse6[39]SurahYasin(36),Verses38-40[40]Surahan-Nisa’(4),Verse54[41]Suurahal-An`am(6),Verse124[42]SurahAli-Imran(3),Verse28[43]Surahal-Nahl(16),Verse106[44]Surahal-Tahrim(66),Verse9[45]Surahal-A`raf(7),Verse199[46]Surahal-Fussilat(41),Verse34[47]Surahal-Baqarah(2),Verse194[48]Surahal-Nur(24),Verse2[49]Surahal-Ma’idah(5),Verse55[50]Surahan-Nisa’(4),Verse59[51]Surahal-Anbiya’(21),Verse73

Part3Messianism(Mahdawiyyah)

16ChapterOriginalSourceofBeliefinImamahandFaithinTheAppearanceoftheTwelfthImam(peacebeuponhim)

Question:FromwhichIslamicsourceshasthepositionandesteem(i`tibar)oftheImamahandleadershipand

faith in thereappearanceofImamMahdi(mayAllahhastenhisreturn)beenunderstood?Andwhateffecthaveeventsandthepassageoftimehadonthecompletionofthisprinciple?Answer:AccordingtoaverseofQur ’an,ImamahisastationthatwasgrantedtoIbrahimal-Khalil(peacebe

upon him) after that great test—trial by kalimat (words) [52]. According to traditions that areconsecutivelynarrated(mutawatir)andwhichbothShi‘aandSunnishaverelated,thisstationwasalsoplaced in the Ahl al-Bait of the Prophet (peace be upon him and his family) and they have beensingledoutforthisgreatDivinegrant.Onthisbasisithasbeenestablishedthatineveryeraanindividualfromthisfamilywhopossesses

thenecessary capabilities, includingknowledge and infallibility,will be responsible for the stationofImamahandleadership.Such an individual is the proof (hujjat) ofAllah, equal of theQur ’an, guide of the people, and

protectorofthereligionandDivinelaw.ImamahisaprinciplethathasbeenestablishedfromthetimeoftheProphetofAllah(peacebeuponhimandhisfamily)untilourtimeandwillcontinuefromourtimeuntiltheendoftheworld.Thepointofitsapparentperfectionandcompletefloweringwillbeduring the age of the gladdening reappearance of ImamMahdi (mayAllah hasten his return) andestablishmentofhisunitedjustworldgovernment,duringwhichtheworldwillbefilledwithequity,justice, goodness, and blessings through the blossoming of all human potentials and evolution ofthoughtsandbecomingapparentofterrestrialandcelestialblessings.The agenda of forming a new world community which must end in spreading justice and the

sovereigntyof tawhid (Divine unity) is understood from the core of Islamic teachings.TheNobleQur ’aninseveralchaptershasannouncedthisandhundredsofprophetictraditionshaverelatedtheworld’sadoptionofIslamandthegovernmentofjusticeandestablishmentofcompletesecurityintheland after the reappearanceof thepromisedMahdi (mayAllahhastenhis return),who is from thedescendentsof‘AliandFatimah(peacebeuponher)andsharesthenameandagnomen(kunya)oftheProphet(peacebeuponhimandhisfamily).BeliefintheappearanceofImamMahdi(mayAllahhastenhisreturn)withthementionedqualities

issomethingwhichhasbeenmentionedinIslam’sprimarytexts.Accordingtoconsecutively-narrated(mutawatir)traditions,theProphet(peacebeuponhimandhisfamily)hasgivennewsofthisblessedeventandrequestedhis‘ummat(community)tobeinwaitofthatconsequentialday.ThoughtheissueofappearanceisdeducedfromthegeneraltidingspertainingtoIslam’sbecoming

supremeintheworldandtruthovercomingfalsehood,thisdoesnotmeanthattheissueofappearanceissolelyaconceptdeducedfromthepurportoftraditions,sincethetextandverywordsofnarrationspointtoitindependently,andmostofthefaithfulrelyonetheseverytextsthatexplicitlypointtotheappearanceofImamMahdi(mayAllahhastenhisreturn)anditssigns.

Onceitisknownthatthefoundationoftheexistenceofthisbeliefisthegeneraltidingsandtextsoftraditions,itcanbesaidthathistoricalconditionsandeventsthatoccurredaftertheProphet(peacebeuponhimandhisfamily)hadnoroleinitscomingintoexistence.Thisisbecausetheoriginofthisideaistheeraofprophecyandthetraditionsrelatedtoitexceed

onethousandtraditions,whicharenarratedinbookstraditions,commentary,andmanyotherbooks.ProminentSunnischolarshavealsowrittenindependentbooksaboutit,andbookswrittenmorethantwelvecenturiesagobythegreatestexpertsandresearchesofIslamicsciencesclearlyindicatethatthepersonof theHolyProphet (peacebeuponhimandhis family)gave tidingsabout the issueof theappearanceofthePromisedMahdi(mayAllahhastenhisreturn),andhiscompanions,thefollowers(tabi`in)ofthecompanions,andafterthemothergenerationsofpeoplehavenarratedthem.

17ChapterTheQur’anandMessianism(Mahdawiyyat)

QUESTION:Which verse of the Noble Qur ’an can be cited regarding the authority (wilayat) of the twelve

Imams(peacebeuponthem)andthejustgovernmentofImamMahdi(mayAllahhastenhisreturn)andthesupremacyofIslamovertheworld?Answer:Theverses fromwhosepurport it isunderstood that the twelve Imams—mayAllahelevate their

word—haveauthorityandImamaharemanyinnumber.Amongthemistheverse:داه موق لكلو رذنم تنأ امنإ

“Youarebutawarner,andeverypeoplehasaguide.”[53]Andtheverse:

نیملاظلا يدهع لانی ال“Mycovenant reachesnot theoppressors (andonly thatgroupofyourdescendants isworthyof

thispositionwhoarepureandinfallible).”[54]andtheverse:عبتی نأ قحأ قحلا ىلإ يدهی نمفأ

“Thusisonewhoguidestothetruthworthierofbeingfollowed?”[55]These verses indicate this point since from them one understands that society is not without an

Imam,theinfallibilityoftheholderofthestationofImamah,andhisbeingmoreknowledgeablethanothers,andthisissueisamongtheexclusiveconvictionalprinciplesoftheShi‘a.Andfromtheverse:

مكنم رمألا يلوأو لوسرلا اوعیطأو هللا اوعیطأ اونمآ نیذلا اهیأ ای“O’yewhohavebroughtfaith!ObeyAllahandobeytheMessengerandthoseinauthorityamong

you(thetrusteesoftheProphet).”[56]This doctrine of the Shi‘a—that the Imam and ruler must be infallible—is understood. This is

because in this verse obedience to those in authority has been commanded in an absolutemanner.ObediencetotheProphet,whichisinallaffairs,hasbeenexpressedtogetherwithobediencetothoseinauthorityinoneword—theimperativeverb اوعیطأ ,“obey!”Itisobviousthatsomeonewhomthebelievershavebeenorderedtoobeyabsolutelyinsuchaway

mustbeinfallibleandfarremovedfromerrorsandmistakes,andasitisundisputedthatfromamongtheIslamicsectsonlytheShi‘abelieveintheinfallibilityoftheImam.In addition to this, commentaries and reliable traditions also indicate that the intent of the noble

verse “Obey Allah…” and other verses is the twelve Imams (peace be upon them), and in thesecommentaries,theblessednamesofthesepersonagesarealsomentionedexplicitly.AsforthesupremacyofIslamintheworldanditsovercomingallreligions,itissufficienttopay

attentiontoverses32and33ofSurahat-Tawba,verse28ofSurahal-Fath,verses6and8ofSurahal-Saff,andnumerousotherverses.Inthem,thepromiseofappearanceandtruereligion’sovercomingall religionshasbeengiven,apromise thatwill come topasswith theappearanceof ImamMahdi

(mayAllahhastenhisreturn),andthisisinviolable.InregardtotheappearanceofImamMahdi(mayAllahhastenhisreturn)inparticular,manyverses

havebeenelucidatedtorefertoit,whichexceedonehundredversesinall.ThebookAl-MahajjafimaNazala fi al-Qa’imal-Hujja (The FinalDestination RegardingWhatHas Been Revealed About theTwelfthImam)hascollectedallofthem.Amongthoseversesisthisverse:

ىضترا يذلا مهنید مهل ننكمیلو مهلبق نم نیذلا فلختسا امك ضرألا يف مهنفلختسیل تاحلاصلا اولمعو مكنم اونمآ نیذلا هللا دعونوقسافلا مه كئلوأف كلذ دعب رفك نمو ائیش يب نوكرشی ال يننودبعی اانمأ مهفوخ دعب نم مهنلدبیلو مهل

“AllahhaspromisedthosewhohavebelievedamongyouanddogooddeedsthatHeshallcertainlymakethemrulersintheearthasHemaderulersthosebeforethemandshallmakefirmforthemtheirreligionwhichHehaschosenforthemandshallchangetheirfearintosecurity;theywillworshipMeandassociatenonewithMe,andwhoeverdisbelievesafterthat,itistheywhoaretheiniquitous.”[57]andthisverse:

نیثراولا مهلعجنو ةمئأ مهلعجنو ضرألا يف اوفعضتسا نیذلا ىلع نمن نأ دیرنو“Andwedesirebestowafavoronthosedeemedweakinthelandandmakethemleadersandmake

theminheritors.”[58]andtheverse:

نوحلاصلا يدابع اهثری ضرألا نأ ركذلا دعب نم روبزلا يف انبتك دقلو“And verily We have written in the Zabur (Psalms) after the Remembrance that my righteous

servantswillinherittheearth.”[59]

18ChapterBeliefintheAppearanceoftheMahdiandSaviorandtheAppearanceofFalseMahdis

QUESTION:Belief in the appearance of the Mahdi and savior has caused the appearance of false Mahdis

throughout history, and somemake this circumstance a justification for setting aside this idea. Towhatextentcanthisviewpointbeaccepted?Answer:Thisviewpointisabsolutelyunacceptable,orelsehumanitymustsetasideallpositiveviewpoints.

This is because all of them havemore or less been subject tomisuse.All of the individualswhoclaimedtobeGodorregarded themselves themanifestationofGod,unitedwithGod,or regardedGodtohavetakenabodeinthemhaveallmisusedtheprincipleofbeliefinAllah.ThisactioninnowayharmstheissueofbeliefinAllah.Similarly,allofthefalseprophetswhoclaimedprophecyandmisledapeopledonottransmitany

damagetothecorrectnessoftheprincipleofprophecy.Thisissuearisesinmoreorlesseveryfieldandindustry,butthatincidentbringsnoharmtothatfielditself.Inshort,ifanynameorwordthathasagoodandattractivemeaninghasbeenusedforitsopposite,

thisdoesnotdamagethesevaluesandgoodaffairsthemselves,suchasifabetrayerhasbeencalledtrustworthy,anoppressorcalledjust,anignorantpersoncalledlearned,asinnercalledGod-fearing,orifall treacheriesandoppressionshavebeencommittedinthenameofwell-wishingandseekingreform.

19ChapterTheEffectofSocial,Economic,andPoliticalFactorsinReligiousThought

QUESTION:Whateffecthavesocial,economic,andpoliticalfactorshadonreligiousthoughtsandcreedsand

onbeliefintheappearanceoftheMahdi(mayAllahhastenhisreturn)?Answer:From the viewpoint of the godless worldview, all affairs must be attributed to historical and

materialcauses.However,fromtheviewpointofthereligiousworldview,thesourceofthatwhichisgenuineand

true from among various ideas and creeds is revelation, the call of the prophets, and the inborncomprehension of humanity, which is referred to as the guidance of reason, natural disposition,revelation,andprophecy.In the eyes of this viewpoint, all of the devious courses and harmful thoughts are the effect of

materialandhistoricalcauses,personalgoals,anddeficiencyofcultureofsocietyanditsupbringing.Religiouscreedstakenfromrevelationandprophecyareallgenuineandactualandhaveaplaceinhumanity’snature.History, the passage of time, human knowledge, and material causes do not bring them into

existence.Rather,thesourceofconvictionaboutmatterssuchastheprincipleofthemessengershipoftheprophets and Imamah of the Imams (peacebeupon them) and all true creeds is reason, humandisposition,andrevelationfromAllah.On this basis, no social, economical, or political factor has had or has an effect even in the

appearance of belief in the appearance of Mahdi the Savior (may Allah hasten his return). Thebeginning and source of it is the narrations of the prophets, the celestial books, and the guidance,narrations,andwordsofthepersonoftheFinalProphet(peacebeuponhimandhisfamily),ImamAmiral-Mu’minin(peacebeuponhim),andtheremainingImams(peacebeuponthem).Though there have been false claims regarding being the Mahdi based on seeking rank and

politicalaims,byanalysisandrecognitiontheoriginalsourceoftheappearanceoftheseclaimsandtheappearanceof falseclaimantswereach the reality thatanuncontested realityhasbeen involvedaroundwhichtheseclaimsanddistortionshavecomeaboutandbeenmadetoolsbyindividuals.In the same way, regarding belief in Allah, revelation, and prophecy itself we see that some

realitiesexistandthereisagroundforitsacceptanceinpeople’sharts,andopportunisticindividuals,abusingthisfact,havethroughouthistorymadeclaimsofGodheadorprophecy.AndtheissueoftheMahdi(mayAllahhastenhisreturn)aswell—sinceitwasraisedbytheProphet

(peacebeuponhimandhisfamily)himselfandthecompanionshaveheardandrelateditfromhim—isarealitywhichhasbeenacceptedbyall.For this reason it has been abused and individuals havemade itmeans for differing objectives,

mostofwhichhavebeenpolitical.IftheissueoftheMahdi(mayAllahhastenhisreturn)didnothavereality,individualswouldnot

haveresortedtosuchdistortionwithregardtoit.Thus,theseabusesthemselvesconfirmthefactthat

thisissuehasbeenacceptedasarealitybyall.It is possible for events to guide humanity to realities, just as Ibrahim (peace be uponhim), the

greatmonotheist,taughtrecognitionofAllahtopeoplebyuseofevents.Whennightset,thatpersonagesawastar.Inthebeginning,hesaid,“ThisismyLord.”Butwhen

thestarsethesaid;نیلفآلا بحأ ال

“Ilovenotthosethatset.”[60]Bymaking use of the incident of the rising and setting of the star, Ibrahim (peace be uponhim)

taughtpeoplethatthestarcannotbeGod.Afterthat,themoonalsorisesandsets,andfromthisincidentaswellheconcludesthatthemoon,

too,cannotbeGod.Then,thesunrisesandsetsand,inthesameway,hereachesthesameconclusionaboutit.InthiswayheseeksaversiontoallpolytheisticbeliefsandguidesthepeopletotheCreatorofall

theworld’sinhabitants.Thus, events can lead people to realities, but credal realities cannot be considered the effects of

events.Yes,itcanbesaidthatthepassageoftimecausedastrengtheningofpeople’sbeliefinthefamilyof

‘Ali (peace be upon him) and deepening of Shi‘a thought in their hearts. But if someone says thatShiaismandtheoccultationof theImam(peacebeuponhim)wereoriginatedandcompletedbythepassage of time, this is false, since many proofs, which have been pointed out in the previousdiscussions,beliethisview.NoonecansaythatthetraditionsoftheImams(peacebeuponthem),allofwhichtheyhaverelated

fromthetongueoftheProphet(peacebeuponhimandhisfamily),areallforged,sincealloffthem,inadditiontoconsecutivenarration,haveexternalcontextswiththemselves.Inreality,theyarelikethenewsofthemartyrdomof‘Ammar,whentheMessengerofAllah(peacebeuponhimandhisfamily)said,

ةيغابلا ةئفلا كلتقت ."“Theoppressivepartywillkillyou.”[61]Noonesaidthatafter‘AmmarwasmartyredbyMu`awiyahandhisarmy,thistraditionwasforged,

i.e. the tradition is aneffectof that event.This isbecausebefore this event, the companionswouldrelate this tradition.The issueof the Imamah of the Imams (peacebeupon them) is the sameway,regarding which it has been related from three of them, that is ‘Ali and Imam Hasan and ImamHusayn,thattheProphet(peacebeuponhimandhisfamily)said,“ThenumberofImamsistwelve,thelastofwhomsharesmyname.”Andittranspiredexactlyin

thiswayintheexternalworld.Inthissituation,nonecanclaimthatthesetraditionsarespuriousandwereforgedaftertheoccurrenceoftheseevents.

20Chapter“Mahdi”inaSpecialMeaningandTechnicalUsage

QUESTION:Is “Mahdi”a specific label and title referring toaparticularpersonwithparticularqualitiesand

distinctionsorageneralconceptandtitleappliedtoeveryoneAllahhasguided?Inotherwords,istheMahdiandbeliefinMahdawiyyatrelatedtopersonoracategory?Answer:Theconceptoftheword“Mahdi”isageneralconceptthatispermissibletouse,accordingtothe

languageandcommonusage,foranyonethatAllahhasguided.Withthisconcept,alloftheprophetsandlegatees(awsiya’)are“Mahdi”(guided)andusingthiswordforthepersonoftheProphet(peacebe upon him and his family), Amir al-Mu’minin, Imam Hasan, Imam Husayn, and the remainingImams(peacebeuponthem)ispermissiblesinceallofthemwere“Mahdi”andguided.Rather,usingthis word to refer to other individuals were raised and attained guidance in the school of thosepersonagesispermissible.For example, the companions of ImamHusayn (peace be upon him)were all guided. Similarly,

usingthewordforeminentShi‘a,orratherallShi‘aorallwhohavebeenguidedtothetruthandareon guidance is permissible. However, everyone knows that the purport of “Mahdi” which theMessenger (peace be uponhim andhis family) saidwas a particular label and title reserved for aspecificandunusuallymightypersonaboutwhoseappearancetheProphet(peacebeuponhimandhisfamily)hasgiventidingsandhasinvitedhisAhlal-Bait(peacebeuponthem)andalltheMuslimstobeamongthoseawaitinghisappearance.Someoftheseprophetictraditionsare:

يدلو نم يدهملا .“TheMahdiisfrommydescendants.”[62]

ةمطاف دلو نم يترتع نم يدهملا .“TheMahdiisfrommyfamily,fromthedescendantsofFatimah.”[63]

كدلو نم يدهملا .“TheMahdiisfromyourdescendants.”[64]“Mahdi”inthemeaningof“guided”,asperthevariousmeaningsof“guidance”,suchas“showing

theway,”“conveyingtothedesiredobject,”andotherinstancesisalsousedfornon-humans,andtheverse:

ىده مث هقلخ ءيش لك ىطعأ يذلا انبر“He said, Our Lord is the One Gave every existent what is necessary for its creation, then

guided.”[65]indicatesthisfact.

Inspiteofall this, itappears thatbystudyingtheinstances inwhichthiswordhasbeenused, the

conclusionisreachedthat“guidance”isgenerallyusedforindividualsinwhomAllah’sguidancehashadaneffect.Onthisbasis,itmustbesaid:

هقیفوتو هنم ةیانعب اهب ىدتهاو هتیاده لبقو هللا هاده نم يدهملا .That is, one who has received Allah’s guidance is “Mahdi.” In other words, guidance in the

meaningof“showingthepath”hasbeendirectedathimandthoughthespecialattentionandtawfiqofAllah,ithasbornfruitinhim,forwhichtheloftiestexamplesaretheprophetsandImams(peacebeuponthem).Accordingtoreliabletraditions,“Mahdi”isthetitleofthesamepromisedpersonageoftheendof

timewhosegenealogyandqualitieshaveevenbeenpointedtoinreliabletraditions,whichcannotbeappliedtoanyoneexcept thetwelfthImam,thesonofImamHasanal-‘Askari(peacebeuponhim).Thetitle“Mahdi”inthemeaningofthereceiverofAllah’sguidance,reviverofIslam,onewhowillfill theworldwith equity and justice, and possessor of distinguished qualities,was first usedwithregard to thatpersonageand this tookplace in the timeof theProphet (peacebeuponhimandhisfamily)himself throughhisperson,and theMahdi in thesenseofsaviorandredeemer—andothersynonymouswordslikethisfromAllah—aresolelyhistitles.AndmahdawiyyatasaconceptofacategoryisnotunderstoodfromanyofthenarrationsrelatedfromtheProphet

(peacebeuponhimandhisfamily)orImams(peacebeuponthem).

21ChapterControversyRegardingtheDateofBirthofImamMahdi(mayAllahhastenhisreturn)

QUESTION:How can the controversy about the date of birth of ImamMahdi (mayAllah hasten his return),

whichsomesaycorrespondstothenumberofthelettersoftheword رون (“nur,”light)–256–whileaccording to some traditions, it tookplace in theyear255A.H.,beexplained. Inwhatyeardid theoccultationofthatpersonagetakeplace?Answer:Disputeaboutsuchmattersdoesnotharmthebasictopicorcauseanenigma.Suchdisagreementexistswithregardtothedateofbirthofmosthistoricalpersonalities;infactin

manycasestheirdatesofbirthanddeathareunknown.ThedisagreementaboutthedateofbirthofImamSahibal-‘Amr(mayAllahhastenhisreturn)is

less than the disagreement existing about the date of birth of some of the Imams and the Prophet(peacebeuponhimandhisfamily)himself.Thereliableopinionis255A.H.,whichFadlibnSha¤hanal-Nayshapuri—whoisoneofthemajor

traditionistsandacontemporaryofImamHasanal-‘Askari(peacebeuponhim)-hasrelated,andhisintermediaryisapersonlikeMuhammadibn‘AliibnHamzaibnHusaynibn‘Ubaydullahibn‘Abbasibn‘AliibnAbiTalib(peacebeuponhim).AsfortheoccultationofImamSahibal-‘Amr(mayAllahhastenhisreturn):Fromtheverytimeofbirththepublicdidnothavepermissiontovisithimintheusualmanner,and

his venerable father would only grant special companions and Shi‘a the felicity of visiting hispeerless son and ةیقاب هللا ةملك (Allah’s remaining word). The commencement of the minoroccultation, which was also the beginning of that personage’s Imamah, took place on the day ofmartyrdomofImamHasanal-‘Askari(peacebeuponhim),thatisintheyear260A.H.Apointwhichmustbementionedhereisthatthecomingupoftheissueoftheoccultationofthe

ImamwasnotunexpectedfortheShi‘aandbelieversinImamahwhenitoccurred,sinceithadbeenreferredtobeforethattimeinmanytraditions,andthepeopleknewthatImamSahibal-‘Amr(mayAllahhastenhis return)will have tooccultations—a short occultation called “sughra” and “qusra”andalongoccultationcalled“kubra”and“tula”.Thedetailedreportofthathasbeenmentionedcompletelyinthebooksandusul (booksofprinciples)of theShi‘awhichwerewrittenbefore thebirthof ImamSahibal-Zaman

(mayAllahhastenhisreturn).

22ChapterConsensusoftheShi‘aRegardingtheImamahofImamSahibal-Amr(mayAllahhastenhisreturn)aftertheDemiseofImamHasanal-‘Askari(peacebeuponhim)

QUESTION:According towhat Nawbakhti haswritten the books of Shi‘a sects, the Shi‘a after ImamHasan

al-‘Askari(peacebeuponhim)splitupintofourteensects.Towhatextentisthisstatementcorrectanduntilwhattimewerethesesectsextant?ANSWER:Ashaspassed,Nawbakhtiwrites:The Shi‘a after the demise of Imam Hasan al-‘Askari (peace be upon him) were divided into

fourteensects.However,itappearsthattherehasbeensomeexaggerationinthisview,sinceheandthe remaining writers of books pertaining to sects have collected all the views that have beenforwarded—evenifheldbyonlyonepersonwhohimselfdidnotremainfirminthatopinionuntiltheend. It may very well be that they have mentioned “sects” about which using the word “sect” or“group”wouldnotbecorrect.Thisisbecausethenumberoftheirbelievers,iftheyhadmorethanoneindividual,isnotknown.It

doesnotappearthattheyexceededafewpeople.Oritisnotknownuntilwhattimeandtowhatextenttheywerefirmintheiropinion;thus,theyshouldnotbecountedassects,orelsethenumberofsectswouldreachthehundredsorthousands.ShaykhMufid andShaykhTusi,mayAllahhavemercyon them,have also forwarded this same

view.Shaykh Mufid in the second volume of Al-Fusul al-Mukhtara, narrating from al-Nawbakhti,

mentionsthenamesofthesesectsandsays:NoneofthesesectsexcepttheShi‘aexist inourtime–372A.H.Thus,itbecomesknownthatthesesectshavenotexistedtoanextentthattheybeworthyofbeing

pointedoutatall.Ofcourse, if anopinion is attributed to them,even if ithasnoclear follower, it isnecessary to

researchit,asShaykhMufidandShaykhTusihaveperformed,andtheyhaveproventhefalsityoftheviewsofallofthesesectsexcepttheTwelverShi‘a.In summary, books of sects and schools of thought have been involved in carelessness and

exaggerationincountinggroupsandsects.Thus,suchmaterialinbookscannotbereliedupon-exceptincaseofsectsthatexistseventoday

orwhoseexistenceasagroupisaffirmedbyreliablehistoriesandreferences.

23ChapterTheTwelfthImam’sRevolution

QUESTION:Is the abundance the titles of the Imam of the Age because of the profusion of his personal,

spiritual,andphysicalcharacteristics,orisitonaccountofthevastnessofhisreformativeactions?ANSWER:It isunderstoodfromthetraditionsthattheblessednamesofthetwelfthImam(mayAllahhasten

his return) are: Qa’im (The Riser), Mahdi (The Guided), Gha’ib (The Absent), and Hujjat (TheProof). In addition, various traditions mention him with titles such as Hujjatullah (The Proof ofAllah),Khalifatullah(CaliphofAllah),andal-Qa’im(TheRiser).Thereasonfor theabundanceofhistitlesisthesametwofactorsmentionedabove.Ofcourse,outofthesetitles,somearemorewellknownthanothers.It is possible that conditions in a particular time cause people to pay greater attention to one of

these titlesorqualitiesor that aparticularaspectof the issuebediscussedmore, andconsequentlyspeakers,writers, andpoets givemore attention to that title or aspect.This is similar to the “mostbeautiful names” (al-asma’ al-husna) of Allah, in which individual circumstances or prevailingconditionscausepeopletogivemoreattentiontooneofthosenamesandcallHimbyit,suchas“Al-Shafi” (The Healer), “Al-Salam” (The Security), “Al-Hafiz” (The Protector), or “Al-Raziq” (TheSustainer).Andthisisnottomeanthattheremaining“mostbeautifulnames”donothaveareasonforbeingattributedtoAllah.Thus,eachofthenamesandtitlesoftheImamoftheTime(mayAllahhastenhisreturn)referto

oneofhisqualitiesoractions,andmostof themhavebeenmentioned in traditions thatbroach theactual issue of the twelfth Imam and his reappearance. That is, that personagewaswell known bythesenamesandtitlesyearsbeforehehimselforhisfatherwereevenborn.Regarding the fact that the twelfth Imam is the same as theMahdi and theMahdi is nodifferent

fromthetwelfthImam,eminentSunnischolarsagreewiththeShi‘a.ForthisveryreasonindividualslikeAbuDawud-authorofthebookSunan (prophetic character) - have narrated traditions of the twelve Imams, and among his titles, his

beingpromisedbytheprophetsandhispersonalexcellenciesandgenealogyarereferredto.

24ChapterThetitle“Al-Qa’im”(TheRiser)

QUESTION:Aseveryoneknows,oneof the titlesof theMahdi (mayAllahhastenhis return) is “Al-Qa’im”

(The Riser). A tradition has been related regarding the reason for his being given this title thatrequirescontemplation,since itapparently indicates that this titlewasgivenbecause thatpersonagewill reappear after death. Yet we have over approximately one thousand traditions regarding thatpersonage, his occultation, and long life, in view of which that tradition cannot be relied upon.However, if some clarifications about its narrators, text, and meaning can be given, it would beuseful.ANSWER:ThegreatscholarShaykhal-Tusinarratesanunreliabletraditionthatapparentlyindicatesthatthe

“Qa’im”wasgiven this titlebecausehewillariseafterdeath.Shaykhal-Tusihasprovidedabitofexplanationaboutthistradition,butbeforeweenterthistopic,weconsideritnecessarytomentionthebasics of Imamah in Shiaism, which verses of the Noble Qur ’an, traditions, and rational proofsaffirm.Theseprinciplesareasfollows:1.ImamahisaDivinecovenant,andindividuals—whoareworthyofbearingit—arespecifiedand

appointed by Allah, and this Divine selection and appointment is announced to the people by theProphet(peacebeuponhimandhisfamily).2.ThemostimportantconditionsoftheImamaresinlessnessandbeingmoreknowledgeablethan

allotherpeople,suchthatallbeinneedofhisknowledge,guidance,anddirection,whichhebefreeofneedofall,ashasbeenrelatedaboutKhalilibnAhmadthathesaidabouttheImamahofAmiral-Mu’minin(peacebeuponhim):

لكلا مامإ هنأ ىلع لیلد لكلا نع هؤانغتساو هیلإ لكلا جایتحإ .“Thedependenceofallothersonhimandhisindependencefromallothersareproofthatheisthe

Imamofall.”[66]3. The earthwill never bewithout aDivine Proof and Imam, andwhoever dieswithout having

recognizedtheImamofhistimediesthedeathofignorance.4.TheImams,asperthetextofmutawatirtraditionsfromtheProphet(peacebeuponhimandhis

family),aretwelvepersonages.5.TheyaretwelveandallarefromtheAhlal-Bait(peacebeuponthem)oftheProphet(peacebe

upon him and his family), and according to themeaning of themutawatir traditions ofThaqalayn(TheTwoWeightyThings),theyareequalsoftheQur ’anandshallneverpartfromtheQur ’an.6.The Imamspossess all of the religious andadministrative stations exceptprophethood,which

wassealedwith theHolyProphet(peacebeuponhimandhisfamily).AndasImam‘Ali(peacebeuponhim)hassaidinNahjal-Balagha,theyare هللا ماوق ,ortheDivineGuardians[67]overthecreation,andonthebasisofanothertradition,theyaretheshipofsalvation.

فالتخإلاو لالضلا نم ةمألا نامأو ةاجنلا نفس مهو مهركنأ نم الإ رانلا لخدی الو هوفرعو مهفرع نم الإ ةنجلا لخدی .ال

“NoneshallenterParadiseexceptonewhorecognizes themandwhomtheyrecognize,andnone

shallenterHellexceptonewhodeniesthem;theyaretheshipsofsalvationandrefugeoftheummatfromdeviationanddiscord.”[68]7.Thename,qualities,andorderoftheImamahoftheImams(peacebeuponthem)wasspecified

by the Prophet (peace be upon him and his family), and in addition, each Imam specified thefollowingImam.These are among the important foundations of belief in the principle of Imamah, and for every

MuslimwhobelievesintheunseenworldandinAllah,messengership,andthemessengershipoftheSealoftheProphets(peacebeuponhimandhisfamily),thecriterionoftruthofthesefundamentalsis a rational proof, Qur ’anic verse, or definite and mutawatir tradition. And most of thesefundamentalscanbeprovenbyallthreemeans.ThefactthatImamahisaDivinecovenantandAllahspecifiesithasbeenarguedbyrationaland

Qur ’anicproofsandtheconsecutively-narratedsunnat.‘AllamahHillihasestablishedonethousandproofsof this issue inAlfain, and in fact this issuehas its roots in theunityofAllah, and like theprincipleofDivineUnity,itcomprisesunityofrulershipandauthorityovercreation:

هنود دحأل يهن وال رمأ ال هدابع حلاصمب ملاعلا وهو يلولا وهو مكاحلا وهو ناطلسلا وهو رمألا هلو مكحلا هل .“Hisisthecommandandrule,HeistheKingandtheRulerandtheOneinauthority,Heistheone

whoiscognizantoftheinterestsofHisservants.CommandingandForbiddingisfornonesaveHim.”In the issue of the necessity of sinlessness and being themost knowledgeable aswell, abundant

rational,Qur ’anic,andnarrationalproofsexist,amongwhichisthisverse:ىدهی نأ الإ يدهی ال نمأ عبتی نأ قحأ قحلا ىلإ يدهی نمفأ

“Thenisonewhoguidestothetruthmoreworthytobefollowed,oronewhodoesnotfind

guidanceexceptbybeingguided?”[69]The late ‘Allamah has also established one thousand proofs about the issue of the necessity of

sinlessness.Regarding theprinciple that theearth shallnot remainwithoutaProofand Imam, inaddition to

versessuchas:داه موق لكلو

“Andeverypeoplehasaguide.”[70]

لوقلا مهل انلصو دقلو“AndcertainlyweconveyedthemtheversesofQur’ancontinuously.”[71]

مهمامإب سانأ لك وعدن موی“ThedaywhenWewillcalleverypeoplewiththeirleader.”[72]Mutawatirtraditionsarealsofound,amongwhichisthewell-knowntraditionofKumailibnZiyad

fromAmiral-Mu’minin(peacebeuponhim)whichhasbeenmentionedinNahjal-Balaghaandallother books of Zaydi and Twelver Shi‘a and even in the reliable books of the Sunnis, suchasTadhkiratul-Huffaz.FromthisitisknownthatallareagreedthattheearthwillneverbeemptyofaProof;ofcourse,itmakesnodifferencewhethertheProofisapparentorhidden.And inSawa`iqandotherbooksof theSunnis,adiscoursehasbeenrelatedfromImamZainal-

`Abidin(peacebeuponhim)inwhichithasbeenexplicitlymentionedthattheworldisnotwithoutanImamfromtheAhlal-Bait(peacebeuponthem).These principles have even been explicated in the supplications of the Imams fromAhl al-Bait

(peacebeuponthem).Inthisregard,wewillsufficewithonlyaportionofthesupplicationofthedayof`ArafahfromImamZainal-‘Abidin(peacebeuponhim).Thatpersonagesays:

ىلإ ةعیرذلا هتلعج و كلبحب هلبح تلصو نأ دعب كدالب يف ارانم و كدابعل املع هتمقأ مامإب ناوأ لك يف كنید تدیأ كنإ ـهـم للاهنع رخأتی ال ومدقتم همدقتی ال نأ و هیهن دنع ءآهتنالا و هرماوأ لاثتماب ترمأ و هتیصعم ترذح و هتعاط تضرتفا و كناوضر

نیملاعلا ءآهب و نیكسمتملا ةورع و نینمؤملا فهك و نیذئاللا ةمصع وهف رخأتم“Allah!YouhavesupportedyourreligionineveryagewithanImamwhomYouestablishedasa

standardforYourservantsandabeaconinYourlands,afterYoulinkedhiscovenantwithYoursandmade him the means of Your pleasure, made obligatory his obedience and cautioned against hisdisobedience,commandedtoexecutehiscommandsandshunwhatheforbidsand thatnoneshouldprecedehimnorstaybackfromhim.Thusheistheguardofthoseseekingrefugeandtherecourseofthe believers, handle of those who grasp (guidance) and the glory of the inhabitants of theuniverse.”[73]Anyonewho looks carefully at this portion of the supplicationwill both come to recognize the

Shi‘aviewpointregardingtheprincipleofImamahandwillalsounderstandthatthisstationandtheseaffairswereestablishedfortheImamfromthebeginningandnoonehasaddedanythingtothem.As for the issue that “Whoever dieswithout recognizing the Imamof his timedies the death of

ignorance,” this is also a principlewhich reliable traditions have conveyed explicitly.The reliabletraditionsofThaqalain(thetwoweightythings),Safina(theshipofsalvation),andAman(safety)allindicatethispoint.AndithasbeenexplicitlymentionedinmutawatirtraditionsthattheImamsaretwelvepersonages,

allofwhomarefromtheAhlal-BaitoftheProphet,andelevenofthemarefromtheprogenyof‘AliandFatimah(peacebeuponthem), thefirstof thembeingAmiral-Mu’minin(peacebeuponhim),andafterhimImamHasanal-Mujtaba(peacebeuponhim),followedbythePrinceofMartyrsImamHusayn(peacebeuponhim),andafterhimninepeoplefromhisprogeny,ofwhomtheninth—whoisthetwelfthImam—isImamMahdi(mayAllahhastenhisreturn).Thus, since these principles have been established with firm proofs, eminent scholars such as

Shaykh al-Tusi, Shaykh al-Mufid, Ibn Babawayh, ‘AllamahMajlisi (Allah’smercy upon them all)have refutedby relyingon theseprinciples the statementof anyonewho,previous to their timeorsubsequent to it, has said something to the contrary or given attention to a rare and unacceptedtradition.Thisisbecausethebuttressof theproofsof theseprinciplesisreliabletoanextent that itcanevenbeclaimedthataftertheprincipleofDivineunityandprophecy,noprincipleissoreliable.Inviewof all this, noShi‘a scholar hasheld that the risingof theQa’im (mayAllahhastenhis

return)will occur after his death.And if anyone has brought up baseless possibilities, taking intoaccountthepointsmentionedandsincetheyarecompletelyagainstobjectiverealities,theymustnotbegivenanyattention,sincetheyhavenoscientificvalue.Afterthisprefaceandexplanationofthispoint,thelifeandlongoccultationoftheImamhasbeen

establishedon thebasis of theseprinciples.There remainsno room for this tradition that says theQa’im (may Allah hasten his return) will rise after death, since this notion would result in theseveringofthethreadofImamah,theearth’sremainingwithouttheexistenceofasinlessImam,andtherefutationofmanytraditionswhichindicatethelifeandlongoccultationofthatpersonage.Aside from all of these objections, the above-mentioned tradition’s chain of narrators is not

reliable,andnoneof the`Ulama’orFuqaha’(jurists)hasreliedonsuchtraditions inevenasingle

secondaryissue.ThisisbecauseoneofthenarratorsisMusaibnSa`danal-Hannat,whomscholarsofrijal(thescienceofthestudyofnarrators)havedescribedasweakandwhosenarrationtheyconsiderunreliable. He has narrated this tradition from ‘Abdullah ibn Qasim, whom they have titled “TheEver-LyingHero.”He in turn narrates fromAbuSa`id al-Khurasani, and ifwe don’t consider hisexistence unknown according to reference books of rijal, then his position—in terms of beingtruthfulordishonest—isunclear.Now, contemplate; how can this tradition—whose narrator is the champion of fabrication—be

relieduponinoppositiontothosefirmfundamentalsandhundredsofreliabletraditions?Asforthereasonforemployingthetitle“Al-Qa’im”fortheImamoftheAge(mayAllahhasten

hisreturn):“Al-Qa’im” means “the one who rises.” The Imam shall rise against political conditions and

religious and social deviations and fill theworldwith justice and equity after it hadbecome filledwithinjusticeandoppression.Additionally,theissueofrisingwiththeswordandarmedstruggleisalsounderstoodfromthattitle.Nevertheless,since“rising”hasweakandstrongdegrees,itcanbeunderstoodfromtraditionsthat

all of the Imams were رمألاب مئاق “Qa’im bi ’l-amr” (upholders of the affair), and it is proper andbefittingtoemploythistitleforallofthem,inaccordancewiththepositionstheyhad.Butsincetherising of ImamMahdi (mayAllah hasten his return) is aworld uprising that subsumes all social,individual,political,andeconomicalconditionsofhumanityandbringstofruitionAllah’spromisestoHisprophetsandtheprophets’propheciestotheirpeople,thistitleisusedwithoutqualificationforthat personage. Thus, anytime they say “al-Qa’im” and their is not context that another one of theImamsisintended,ImamMahdi(mayAllahhastenhisreturn)isunderstoodfromthat.InatraditionthatShaykhSaduqnarratesinthebookKamalal-DinfromImamMuhammadat-Taqi

(peacebeuponhim),theninthImam,ithascome:يلع ينبا يدعب مامإلا نإ )…(

“TheImamaftermeismyson‘Ali-Imam‘Alial-Naqi(peacebeuponhim)-whosecommandismy command, whose speech is my speech, and obedience to whom is obedience to me. And theImamahafterhimhasbeenplacedinhissonHasan-ImamHasanal-‘Askari(peacebeuponhim).Hiscommandishisfather ’scommand,hiswordishisfather ’sword,andobediencetohimisobediencetohisfather.Thenarratorsays,AfterthattheImamfellsilent.Iasked,O’sonoftheMessengerofAllah,thenwhoistheImamafterHasan(peacebeuponhim)?The Imamat firstwept toagreatextentand thensaid,AfterHasan,his son is theEstablisherof

Truth,theAwaited( رظتنملا قحلاب مئاقلا ).Isaid,O’sonoftheMessenger,whyhasthatpersonagebeennamed“Qa’im”(TheRiser)?TheImamreplied,becauseafterhisnameandremembranceisforgottenandmostofthebelievers

inhisImamahturnbackfromtheircreed,heshallrise.Isaid,Whyhashebeennamed“Muntazar”(TheAwaited)?Hereplied,becausehehasanoccultationwithaverylongduration,suchtruebelieverswillwait

for his advent and appearance, but people of doubt and uncertainty will deny and rejecters willridiculehim.Thosewhospecifyatimeforitwillbecomemanyandthosewhoarehastyduringthatoccultationwillbedestroyed,buttheMuslims—thosewhosubmit—willachievesalvation.”[74]‘AllamahMajlisihassaid,themeaningof“death”thathascomeinthatweaktraditionisthatthat

personagewillariseafterhisnameandmemoryhasbeenforgotten.And ShaykhMufid relates a tradition from Imam as-Sadiq (peace be upon him) in al-Irshad in

which he says," قحلاب همایقل مئاقلا يمس " “He was named the ‘Qa’im’ because he shall

arisewithtruth.”[75]AndfromsomenarrationsanotherreasonthatisunderstoodisthattheImamwasgiventhistitleby

Allahbecause,intheworldsbeforethisworld,heusedtostandandpray.Regarding the entitling of that personagewith the title “Al-Mahdi” aswell, appropriate reasons

havebeenmentioned.Ofcourse,itisnotthecasethat“Al-Qa’im”istheoriginaltitleand“Al-Mahdi”isasecondarytitle.Botharetitlesandtheusageofeachnamehasaseparatereason.Rather,itcanbesaid that since the concept of the “Mahdi” is “the one whom Allah has guided” ( هاده نمهللا ),accordingtorank,apersonmustbe“Qa’im”whomAllahhasguided.Thatis,the“Qa’im”mustbe“onewhomAllahhasguided,”butitisnotnecessarythat“onewhom

Allahhasguided”mustalwaysbe“Qa’im.”However,theactions,reforms,movement,uprising,andstandthatwilltakeplacebytheMahdi(mayAllahhastenhisreturn),suchasestablishmentofaworldgovernment,aredependentonrisingandthebecomingactualizedofthetitle“Qa’im.”Thesetitlesarenotclassifiedintoprimaryandsecondary,andallhavebeenheardfromtheblessed

tonguesoftheProphet(peacebeuponhimandhisfamily)andpureImams(peacebeuponthem);nordo they have “old” and “new.” Each has its own particular concept and each has been used withattentiontoaparticularaspect.Intexts,sometimesallof thesetitlesarementioned,sometimesone,andanothertimeonetitleismentionedbeforeanother.Inanycase,applicationofthesetitlesisonthebasisofessentialandactualizedtitles,allofwhich

thatpersonagepossesses.

25ChapterTwoTypesofOccultation

QUESTION:Accordingtothecontentofexistingtraditions,theoccultationoftheImamoftheAge(mayAllah

hastenhisreturn)hasoccurredintwoforms.Duringthefirstoccultation,communicationwithhimwas possible through his representatives and agents, but with the ending of this period and thebeginning of the second occultation, which is the complete occultation, the period of theresponsibilityoftheagentsandparticularrepresentativesalsoended.The question is whether referring to these two occultation as the “minor” ( ىرغص )and

“major”( ىربك )wasprevalentfromthebeginningorwhetheritbecameprevalentinlatertimes,liketheSafawiperiod.ANSWER:Discussionregardingissueslikethisshouldnotbeaverbaldiscussion.Whetherapersoncallsthe

firstoccultation,whichwasshorter,theminoroccultation( ىربك )ortheshorteroccultation( ىرصق ),orthe second occultation, which has a long duration, the major occultation ( ىربك ) or the longeroccultation ( ىلوط ) or refers to them by any other word, the fact and reality of the matter is notchanged.Inanycase,thesetwooccultationshaveoccurred.Theissueisthatprincipleoftheoccultationhavingtwoformswasexplicitlystatedintheusul(early

hadith collections) andother booksof hadith evenbefore its occurrence.Nu‘mani andotherswholivedbeforetheterminationoftheminoroccultationhavenarratedit,andthisfactisproofthatthetwoformsofoccultationwereputforth.Duringtheperiodoftheminoroccultation,thoughthepositionoftheShi‘awassensitive,noone

can claim that all these traditions related from the Imams (peace be upon them) in books liketheGhaybatofal-FadlibnSha’hanandNu‘maniandKamalal-DinofSaduqareallfalsifiedandwerewrittenaftertheoccurrenceoftheoccultation.WeseethattheShi‘aofthevariouscitiesandregionswouldrefertothenawwab(representatives);

theydidnotdosuchfornoreason.Signsandevidencesweredefinitelypresentthatindicatedthattheywere incontactwith the Imam.Otherwise, it is impossible that individuals like ‘Ali ibnBabawayh,withthatintellectualpositionandeminenceofthought,wouldpursuecontactwiththeImam(peacebeuponhim)throughthenawwabwithouttheirlinkbeingasclearforhimasdaylight.Thiseventitselfindicatesthattheyhadclearevidenceofthetruthoftherepresentatives.The other issue is that though Abu Ja‘far al-‘Amrawi - ‘Uthman ibn Sa‘id—and the remaining

representativeswere ameans ofShi‘a unity and their agencywas completely accepted in all Shi‘acirclesandregions,especiallyacitylikeQum,thisunitywasbecauseofbeliefintheImamahofthetwelfth Imam. This issue brought about the spiritual influence of the representatives, not that theybecameacauseofShi‘aunitywithouttakinginviewtheissueofImamah.TheunityandconsensusoftheShi‘aaboutbelievingintheImamahofthetwelfthImamwasthe

causeoftheirunityinfollowingtheImam’s(peacebeuponthem)representatives.Just as today belief in the Imamah of that personage is a cause of the spiritual influence in

believers’heartsofthe‘Ulama’andFuqaha’(scholarsandjurists)asgeneralrepresentativesofthat

personage.Duringtheminoroccultation,specificationoftherepresentativestookplacedirectlybytheperson

oftheImam(peacebeuponhim),andthefactthatweseeeminentscholarsloweringtheirheadsinsubmission before the representatives is proof that this selection was by the person of the Imam(peacebeuponhim)onthebasisoftherepresentatives’worthiness.Andthesubmissionofallclassesand political and scholarly personalities is proof that original leadership during the period of theminoroccultationwaswiththepersonoftheImam(peacebeuponhim).ItwasasaresultoftheexistenceofpersuasiveevidenceandproofsthatscholarlymenoftheShi‘a

and personalities like Abu Sahl al-Nawbakhti and Ibn Matil, and Hasan ibn Janahasibi and othereminentShi‘abelievedintherighteousnessoftherepresentatives.Similarly,afterthedemiseofthefourthrepresentative—‘AliibnMuhammadal-Samarri-alsothe

issue that theperiodofoccultationand theparticular representationhasendedwasacceptedbyall.Andifanyclaimedtobearepresentative,theyrepudiatedhimonthebasisofthisveryprinciple,andinpassingitcanbesaidthatoneoftheimportantwisdomsoftheshorteroccultationwastomaketheShi‘a familiar with the issue of occultation and preparing the ground for the period of the longoccultation,sotheShi‘acancontinuehislifeduringalongperiodwithouttheapparentpresenceoftheImamandsuccessfullycompletethismajorDivinetest.

26ChapterTheMiraculousBirthoftheImamoftheAge(mayAllahhastenhisreturn)

QUESTION:MiraclesandsupernaturaleventsarerelatedwithregardtothebirthofthetwelfthImam.Towhat

extent are thesemiracles reliable andhowcan theybeproven?Andwhyhave somehistoriansnotrelatedthem?ANSWER:1.HistorianshavewrittenandrecordedtheactualbirthofImamMahditheTwelfthImam,sonof

Imamal-‘Askari(peacebeuponhim),likeallotherhistoricalevents.2.Regardingsomeofthemiraclesthatoccurredduringthatpersonage’sbirthorthatofallother

prophets and trustees (awsiya’), if prevalent historical sources do not provide anything, this isconsidered a defect of the sources mentioned, since the same historians in many instances havepointedtosomehistoricalaspectswhichwerenotsoimportant.Thislackofattentionbyawriterofhistory to some aspects of an issue sometimes originates from creedal prejudice. But this action,whateverit’sproofmaybe,doesnotharmtherelationsofotherpeople’sstatementsthattookplacebasedonreliablesources.Thehistoryoftheprophetsisakandehofmiracles,andthebirthandgrowthofmostprophetswas

not normal. For example, the creation of Adam, birth of Ibrahim (peace be upon him), birth ofIshaqandMusaandYahyaand‘Isaandhisspeakingfromthecradleareallamongabnormalevents.Alloftheseareachainofhistoricalevents,thoughsuch-and-suchhistorianmaynothaverelated

them.ThedetailsofthebirthoftheImamoftheAge(mayAllahhastenhisreturn),whichisamongtheuncontestablehistoricalevents,aresimilar. Itsnotbeingnarratedbyhistorianswhowereeitherbiasedorintendedtobebrieforintendedotherthingsdoesnotharmtheissueitself.That which the Shi‘a attribute to the Imams is similar to the issues that have been said about

Ibrahim, Ishaq, Isma‘il,Musa, ‘Isa,Yahya, and soon, all ofwhich, of course, alsohave a reliablechainofnarration.Theeventsrelated to thebirthof theTwelfthImamaremorereliable, fromthepointofviewof

chainofnarrationandsource,thanmosthistoricaleventsthatonesees.

27ChapterPhilosophyoftheDelayofReappearancewiththePresenceofConditions

QUESTION:Throughout history, we sometimes come across conditions and opportunities in which it is

assumed the requisites for reappearance are present, for example, the people’s receptiveness toreligion,self-sacrifice in thepathofIslam,givingtheir lives,andmartyrdomfor itwastosuchanextentorwith such fervorandcommotion that it appears that rather than313people, thousandsofpeoplearereadytosacrificetheirlivesunderthecommandoftheImam(peacebeuponhim).Withtheexistenceoftheseconditions,whatisthesecretofthedelayofthereappearance?ANSWER:RegardingthepresenceoftheconditionsforthereappearanceoftheImamoftheAge(mayAllah

hastenhisreturn):First,noonecanclaimtoknowwithcertainty,thatis,saythatalltheconditionsarefulfilled,since

thisclaimitselfrequiresknowledgeofalltheconditions,sinceitispossiblethatthetraditionshavenotcomprisedanexpositionofalloftheconditions.Second,assumingthattheconditionsarelimitedtothoseinstancesthathavecomeinthetraditions,

asShaykhal-Saduqhassaid,inrealityonecanstillnotbesurethatthoseparticular313companionsandtheremainingconditionsarepresent.This isbecause ifallof theconditionsandcircumstancesapparently indicate thepresenceof the

requisitesofreappearance,withoutdenying,forexample,theexistenceofpureindividualswhocanbecountedamongthe313companionsoftheImam(peacebeuponhim),wealsocannotclaimthatalloftheindividualsarelikeSalman,AbuDhar,Miqdad,RashidHijri,andthepeopleofKarbala’.Inthepresentsituation,withalltheclaimsthatareputforwardinoursocietyforreturningtoand

aspiringatIslam,whicharecertainlyamatterofpride,westillseethatmanybringtheDivinelawsunderquestioninalargenumberofpolitical,economical,andsocialissues.Thisistosuchanextentthattheyregardsomereligiouscommandmentsthatarenotexclusivetoaparticulartimeorplaceasbeing restricted to the Prophet’s (peace be upon him and his family) time and on this pretext freethemselvesfromresponsibility.Withtheexistenceofsuchindividualsandevents,howcanwesaythattheconditionsforreappearanceareready,letaloneaskingaboutthereasonforitdelay?Onthisbasis,inthisissueitisappropriateforustosubmittothecommandandwillofAllah,the

All-Knowing,andnot forgo themeritofwaiting for the reappearance.Andaswas indicated in thetraditionof‘AliibnMahziyar,weshouldattributetheconcealmentoftheImam(peacebeuponhim)toourownactionsandalwayskeepthememoryofthatpersonagealiveinourhearsandtrytobringabouttherequisitesofhisappearanceevermorebyreformingourownactions.

28ChapterTheLengthoftheOccultationandDifficultandFormidableTrials

QUESTION:According towhat iswell known, during the occultation of ImamMahdi (mayAllah hasten his

return),whichwillbeverylengthy,difficulttrialswilloccursuchthatapersonwillbeabelieverinthe morning but a disbeliever in the evening. Are these types of trials in the time near thereappearanceorwillsuchtrialsoccurthroughouttheperiodofoccultation?ANSWER:AccordingtoIslamicprinciples,theworldisaplaceoftestsandtrialsandpeopleareinastateof

beingtriedduringeverythingthathappenstothem.Duringyouthandoldage,whetherwealthyorinneed, inhealthandillness,wheninpower,whenin leadership, theyarealways inastateof trial; itmakesnodifferencewhethertheImam(peacebeuponhim)ispresentorinoccultation.TheQur ’ansaysinthisregard:

نونتفی ال مهو انمآ اولوقی نأ اوكرتی نأ سانلا بسحأ “Have the people presumed they would be released upon saying, ‘We believe,’ without being

tested?”[76]Asweknow,duringthetimeoftheProphet(peacebeuponhimandhisfamily)himself,whileall

oftheprogramsandincidentswereatest,sometimes,severetrialswouldoccur,inwhichnonebutafewwereabletofulfill theirobligation.Forexample,inbattle,asidefromindividualslike‘AliibnAbi Talib (peace be upon him) and Abu Dujana and a few others, none were able to stand firmin jihad and defense of Islam and theProphet.This is because during severe trials, only a limitednumberofpeoplehavetheabilitytostandfirm;manyanindividualwouldfleeoutffear.Ithasbeenrelatedthatinonthebattles‘Uthmanfledfromthebattlefieldandreturnedafterthreedays.OraftertheProphet’s (peacebeuponhimandhis family)demise, sucha severe trial came topass thatnotmorethanthreeorsevenpeoplewereabletosuccessfullyperformtheirdutyandremainfirmonthelinethattheProphet(peacebeuponhimandhisfamily)hadspecified.Afterwardsaswell,suchtrialscontinuedandshallcontinue,sothat,inthewordsoftheQur ’an:

بیطلا نم ثیبخلا زیمیل“…sothatAllahseparatestheimpurefromthepure.”[77]Thesetrialshavewisdomandmanybenefits,amongwhichisthatthedispositionofthepeopleof

the world and society become ready for that dignified reappearance in which the resolute andsteadfast believerswill be separated from the remaining people. Preserving one’s faith during theperiodoftheImam’s(peacebeuponhim)occultationispossiblebyenduringveryseveredifficulties.Withoutdoubt,millionsofpeople leave thisschoolof trialswithprideandheadsheldhigh, that isthroughpatienceand forbearanceandperseverance indifficulties, they succeed inpreserving theirreligion,faith,andhonor.According to the content of some traditions, during this period protecting one’s religion will

become more difficult than holding fire in the palm of one’s hand, and oppression, injustice,

corruption,andperversionwillbecomeprevalent.Valueswillbe regardedasbeingagainstvalues,andthingsopposedtovalueswillberegardedasvalues.Sinswillbeconsideredamatterofprideandaccomplishment. One’s friends will encourage and induce him to sin and reproach him for notcooperatingwithoppressors,sinners,andcorruptpeople.Womenwillenterintoworkexclusivetomen.Manywarsandnaturalafflictionswillcomeabout.

InatraditionofJabiribnAbdullahal-Ansariregardingthecommentaryoftheverse:مكنم رمألا يلوأو لوسرلا اوعیطأو هللا اوعیطأ

“(Oyouwhobelieve!)ObeyAllahandobeytheMessengerandthoseinauthorityamongstyou(the

legateesoftheMessenger).”[78]It has come that the Noble Messenger (peace be upon him and his family) gives news about

his khulafa’ and successors from Imam ‘Ali (peace be upon him) until ImamMahdi (may Allahhastenhisreturn),namesthemoneafteroneandgivestidingstothepeopleabouttheconqueringoftheEastandWestoftheworldattheblessedhandsofImamal-Mahdi(mayAllahhastenhisreturn),andsays,interalia:" نامیإلل هبلق هللا نحتما نم الإ هتمامإب لوقلا ىلع اهیف تبثی ال ةبیغ هئایلوأو هتعیش نع بیغی يذلا كلاذ ."“HeistheonewhowillbeconcealedfromhisShi‘aandfriendssuchaconcealmentthatnoneshall

remainfirminbeliefinhisImamahexceptonewhoseheartAllahhastestedforfaith.”[79]And Amir al-Mu’minin has also informed about these difficulties and tribulations in Nahj al-

Balagha.Inoneinstance,hesays;ءاجرلا اذه دعبأو ءانعلا اذه لوطأ ام .

“Howlengthyisthisadversity,andhowdistantisthishope!”[80]Ithasevenbeenrelated,inanothertradition,that:

داتقلل طراخلاك هنیدب اهیف كسمتملا ةبیغ رمألا اذه بحاصل نإ .“VerilytheMasterofthisAffairhasasuchaconcealmentthatonewhogripsfirmlytohisreligion

duringitislikeonewhopicksthornswithhishands.”[81]Therefore,ascanbeunderstoodfromthetraditions,theentireperiodofconcealmentisaperiodof

trial and examination; of course, the types of those trials are different in the different times andplaces.Thebelieverduringthisperiodmustshowperseveranceinabidingbythecommandmentsofreligion and struggling to elevate the word of Islam and honor of the Muslims and to repel theinfluenceandculturalandpoliticaldominationofforeigners.Hemustbeincombatandjihadwith all negative and unhelpful circumstances and conditions and be hopeful of the victory of

IslamandtheMuslimsandthesuccorofAllah.Hemustnotloseholdofhimselfinfaceofthepowerandstrengthofthedisbelieversorbecomeinclinedtowardstheirimproperbehavior.Andatthesametime hemust have certainty that the promises ofAllah and the Prophet ofAllah are true and thateventuallyIslamwillbevictoriousandconquertheworld,asaresultofwhichjusticeandequityshallfilltheworld.

29ChapterThePrincipleofGraceandtheImamahoftheConcealedImam

QUESTION:Has the “principle of grace” beenderived from the traditions andnarrations of theAhl al-Bait

(peacebeuponthem)orhasitenteredShi‘akalam(theology)throughthecontactoftheShi‘awiththeMu‘tazila?AndwhatisthemethodofapplyingthisprinciplewiththeexistenceoftheconcealedImam?Answer:SincetheShi‘ahavemanyproofsregardingtheprincipleofImamahasidefromtheprincipleof

grace,withtheexistenceofthoseproofs,iftheprincipleofgraceisreliedupon,itisforthepurposeofsupportingtheproofs.As for the contact of the Shi‘a with the Mu‘tazila, who are sometimes referred to as

theadliyya(Equitists)asopposedtotheAsha‘ira,itshouldbeknownthatthoughtheMu‘tazila,asectthatsplinteredofffromtheAsha‘iraandcameintobeingaftertheShi‘a,wereinagreementwiththeShi‘aoversomebeliefsandtheological issues, this isnotproofof theiraffectingtheShi‘aschool.Rather, it is insteadproofof theirbeingaffectedbyShi‘abeliefs, since theAsha‘iraareasect thatcameintobeinglateron.Moreover,aswasmentioned,alloftheShi‘abeliefsaretakenfromreason,theGloriousQur ’an,andtraditionsoftheAhlal-Bait(peacebeuponthem).TheprincipleofgraceisalsofromtheShi‘athemselvesandisderivedfromthoseverysourcesandorigin.ItisinatraditionthatJabiraskedtheProphetofAllah(peacebeuponhimandhisfamily)aboutthe

benefit of the existence of a concealed Imam and the way of deriving benefit from his existenceduringtheconcealment.TheProphet(peacebeuponhimandhisfamily)saidinreply,

باحسلا اهللج نإو سمشلاب سانلا عافتناك هتبیغ يف هتیالو رونب نوئیضتسیو هب نوعفتنی مهنإ ! ةوبنلاب ينثعب يذلاو يأ .“Yes,bytheOnewhosentmewiththeprophecy!Verilytheybenefitfromhimandseeklightfrom

theilluminationofhiswilayah(authority)duringhisconcealmentjustaspeoplebenefitfromthesunthoughithasbeencoveredbyclouds.”[82]To negate in entirety that the existence of a concealed Imam is lutf (grace) is not proper for a

rationalpersonwho isunawareofunseenaffairs.After the Imamah itself andhis concealment areestablished,certaintyoftheexistenceofgraceandpresenceofabenefitinhisexistenceisnecessary,sinceiftheappointmentofanImamwhohasbeencommandedtogointoconcealmentdoesnotentailgrace,itisfutileandvain;andAllahisfarabovevainandfutileactions.Therefore,theappointmentofaconcealedImambyAllahcertainlyentailslutf(grace).Granted,ifwewishtoestablishboththenecessityofappointmentofanImamandtheImamahofa

concealedpersonthroughtheprincipleofgrace,theobjectionarisesthatitmustfirstbeknownthattheconcealedImamentailsgrace.Otherwise,withoutknowledgeofitsbeinggrace,hisImamahwillnot be established. However, we establish the necessity of appointment of an Imam through theprincipleofgraceandtheImamahoftheconcealedImamthroughotherfirmproofs,andbyjoining

thesetwoproofstothefactthatAllahdoesnotdoanythinginvain,itisestablishedthattheImamahoftheconcealedImamentailsgrace.Thestatementofal-Muhaqqiqal-Tusi,whosays;

انم همدعو رخآ فطل هفرصتو فطل هدوجو .is basedon theprinciple that the existenceof the Imam isgrace absolutely,whethermanifestor

hidden.And this is aprinciple that hasbeen established in accordancewith the speechofAmir al-Mu’minin(peacebeuponhim),whosays:

هتانیبو هللا ججح لطبت الئل .TheDivineproofsandsignsareprotectedbytheexistenceoftheImam,whetherhebepresentor

concealed.It isworthyofmentionthat if theobjectionof theabsenceofgracewithregardto theconcealed

Imambevalid,itisalsoapplicabletoanImamwhoisnotconcealed,yetwhoisnotabletoactfreelyin affairs.His Imamahwill bewithout grace for the same reason that theImamahof the concealedImamisregardedasbeingwithoutgrace.However,thisobjectionhasnotbeenmadewithregardtothe manifest Imam who is not able to freely act in the affairs and tasks pertaining to Imamah.Similarly, it hasnotbeenmade regardingaprophetwho,due to circumstances, isunable toguideothersorwhoseguidanceisnoteffective,oraprophetwhosemissionwasgeneral,butopponentsandadversariespreventedhismessagefromreachingtheentirepublic,andithasnotbeendeniedthathisprophecyentailsgrace.It ispossible toestablisha rationalproofof the Imamahof theconcealed Imam(peacebeupon

him)withtheexpositionthatappointmentandspecificationoftheImambyAllahisgrace,andgraceis obligatory upon Allah. Therefore, Allah has appointed someone to Imamahafter Imam Hasanal-‘Askari(peacebeuponhim),andthatpersonwillnotbeotherthanhisson,sincetheincapacityandinvalidityoftheotherclaimantstoImamahhasbeenestablishedandatpresent,noonehassuchaclaim.Thus,eitherAllahhaswithheldgrace

toHis servants during the period of concealment,which is opposed toDivinewisdom, orHe hasappointedanImamoutofgrace,inwhichcasetheImamisnoneotherthanthetwelfthImam.

30ChapterTheIssueofBada’(AlterationintheDivineWill)andtheTraditionofAbuHamza

QUESTION:AtraditionhasbeennarratedbyAbuHamzaThumalifromImamAl-Baqir(peacebeuponhim)

according to which Amir al-Mu’minin (peace be upon him) said that relief will come after the70thyearafterHijra,butbecauseofthemartyrdomofImamHusayn(peacebeuponhim)theaffairwasdelayeduntil theyear140afterHijra.Then,because theShi‘adidnotprotect thesecret,AllahonceagaindelayedtheaffairsuchthatHedidnotplaceanytimeforitintheknowledgeoftheImams.Pleaseexplainthecommentaryof this traditionalongwiththemanyothertraditionsthat indicate

that the promised relief shall occur after longperiods and followinggreat events andhappenings.Anddoesn’ttheoccurrenceofbada’,whichisunderstoodfromthistradition,causethepresumptionthatsomethingbecameknownforAllah—weseekrefugewithAllah—afterithadbeenunknown?Inanycase,whatisthecorrectexplanation?ANSWER:First:Thistraditionhasobjectionsinitschainofnarrators,sinceaccordingtobooksofrijal,Abu

Hamzaal-Thumalididnotbelongto thefourthgenerationofnarrators;hisdemiseoccurredin theyear150A.H.HasanibnMahbub,whoaccordingtothechainofnarratorsnarratedthistraditionfromAbuHamza,isfromthesixthgeneration,andpassedawayattheageof75yearsintheyear224A.H.Thus,Hasan ibnMahbubwasnotmore thanoneyearoldwhenAbuHamzapassedaway. Insuchacase it is absolutely not possible for him to narrate fromAbuHamza, andwithout doubt anotherindividualwasanintermediarybetweenhimandAbuHamza.However,sinceitisnotknownwhothatperson is, we cannot regard this tradition as reliable; moreover, a tradition narrated by only oneperson cannot be an authority in doctrinal principles, let alonewhen its chain of narrators is alsounknown.Second: With the existence of many reliable traditions that all explicitly indicate that the

reappearanceofImamMahdi(mayAllahhastenhisreturn)andthejustgovernmentoftherighteousshallnotcometopassthatquicklyandthatonemustawaitmagnificentchangesandgraveeventsoververy long periods before his reappearance, how can a forged tradition with only one chain ofnarratorsberelieduponinthefaceofallthosetraditions?Moreover,manysermonsandtraditionshavebeenrelatedfromAmiral-Mu’minin(peacebeuponhim)inwhichboththelengthoftheperiodduringwhichonemustawaitthereappearanceandthegreateventsandseveretrialsofthebelievershave been referred to.With the existence of this, how is it possible to say that a singly-narrated,forged traditions that says that the Imam specified the time of reappearance as the year 70A.H. isreliable.In addition, alteration inDivine decrees is a conceivablematter, though this does notmean that

AllahtheExaltedisunawareofaffairsinthebeginningandthenacquiresknowledgeofthem.SuchabeliefisinvalidaccordingtotheShi‘a,sinceallShi‘abelieveAllahtobefreeandfarremovedfrom

ignorancecomingtoknowaboutsomethingafteritsbeingconcealed.Bada’,intheconceptionwhichthe Shi‘a believe in, is a Qur ’anic and Islamic principle, and an important part of the issues oftheologyandsimilarlytheissuesofprophecyarebasedonit.Amongtheversesrelatedtobada’are;

نوبسكی اوناك امب مهانذخأف اوبذك نكلو ضرألاو ءامسلا نم تاكرب مهیلع انحتفل اوقتاو اونمآ ىرقلا لها نأ ولو“Weretheinhabitantsofthecitiestobelieveandadoptpiety,Wewouldopenthemblessingsfrom

theskyandtheearth;yettheydenied(thetruth),soWerequitedthemwhattheyhadearned.”[83]

سانلا يدیأ تبسك امب رحبلاو ربلا يف داسفلا رهظ“Corruptionhasmanifestedinthelandandintheseaonaccountofwhatthehandsofthepeople

haveearned.”[84]مكل بجتسأ ينوعدا مكبر لاقو

“YourLordhassaid,CallonMethatImayansweryou.”[85]

اراردم مكیلع ءامسلا لسری ارافغ ناك هنإ مكبر اورفغتسا“SeekforgivenessfromyourLord,sinceHeisEver-Forgiving;Heconstantlysendsrainuponyou

fromthesky.”[86]

رشعب اهانممتأو ةلیل نیثلث ىسوم اندعاوو“WecovenantedMusathirtynights,thencompletedthemwithten(nightsmore).”[87]نیح ىلإ مهانعتمو ایندلا ةایحلا يف يزخلا باذع مهنع انفشك اونمآ امل سنوی موق الإ اهنامیإ اهعفنف تنمآ ةیرق تناك الولف

“SowhydidnotoneofthecitiesbelievethatitsbeliefmightbenefititexceptthepeopleofYunus;

whentheybelievedweremovefromthemthedebasingpunishmentinthisworldandcausethemtoenjoyuntilaspecifiedtime.”[88]

مكندیزأل متركش نئل“Verily,ifyoubegrateful,Ishallincreaseyou(inblessings).”[89]

بستحی ال ثیح نم هقزریو اجرخم هل لعجی هللا قتی نمو“Whoever adoptspietywith regard toAllah,Hecreates forhimanescape (fromdifficulty) and

grantshimsustenancewhencehedoesnotexpect.”[90]

مهسفنأب ام اوریغی ىتح موق ىلع اهمعنأ ةمعن اریغم كی مل هللا نأب كلاذ“ThatisbecauseAllahdoesnotchangeanyblessingHehadgranteduntoapeopleuntiltheychange

whatisinthemselves.”[91]Thebada’thattheShi‘abelievein,alongwithbeliefintheabsoluteknowledgeandpowerofAllah,

isaconceptthatisunderstoodfromsuchverses.Forexample,inthemitissaidthatgratitudecausesblessings fromAllah to increase;Allah delivers a pious person fromhardships by virtue of piety(taqwa)andsustainshimfromanunexpectedsource;Hefulfillsneedsthroughprayer;onaccountofrepentanceandfaith,Hedistancespeoplefrompunishment;andbecauseofmisuseofblessings,Heremovesthemfrompeople.Ofcourse,abundanttraditionsthathavebeennarratedbyShi‘aandSunnisandsimilarlymanifold

storieswhichhavebeenrelatedinoriginalIslamicsourcesindicatethispoint.Infact,ifbada’werenottoexist,manyreligiousconcepts,suchasprayer,relianceonAllah,repentance,charity,kindnesstowardsrelatives,gratitude,seekingforgiveness,admonition,grantingtidings,andthreatening,willbeimpossibletoexplain.Bada’meansbeliefintheeffectoftheseaffairsinthelifeofaperson.Whetherweareabletoexplainbada’inviewofAllah’sabsoluteknowledgeandcognizanceofall

affairs or are unable to understand its secret and reality, in any casewemust believe in the issueofbada’inaccordancewiththecontentofmanifoldversesofQur ’anandmutawatirtraditions.This is because sometimes, though all the factors and preliminaries for the occurrence of

somethingarepresent,otherfactorsstripthemoftheireffectandasaresultpreventthatthingfromoccurring.Insuchacase,theexistenceofthosefactors,theircontinuation,andthefactorsthatstripthemof theireffectareallpreservedin theUmmal-KitabbyDivinedecree inaccordancewith theorderandarrangementHehasspecified.Thoseaffairsarealsolinkedtopeople’sactionsbychoice,theyoccurthroughthewillofAllahandHisdecree.Thatis,neithercompulsion(jabr) is involved,nordelegation(tafwid);ratheritisarealitybetweenthetwo:

نیرمألا نیب رمأ لب ضیوفت الو ربج .ال“Neithercompulsion(jabr)nordelegation(tafwid),butamatterbetweenthetwoideas.”[92]Asanexample,Allahhasdecreedthatfireshouldburnorthateverycreatedbeingshoulddevelop

initsparticularcourse,andifanobstaclecomesabout,thatthingwillnotexist.Ofcourse,itshouldbekept inmind that inmatterspertaining tomatter, ifanobstacle to theircomingaboutblocks thecauses of an event, this is not calledbada’.Only in instanceswhen things like charity, kindness tofamily, and prayer influence the occurrence or nonoccurrence of an affair such that humanityconsidersitsexistenceornon-existencedefinitefromthepointofviewofapparentcausesandthentheoppositeoccurs,thatiscalledbada’.Thisisthoughapparentlythisinstancedoesnothavemuchdifferencefromthepreviousinstance

exceptthattheobjectofeffacementandaffirmationinthefirstissuewasobservablemattersandabletobeperceivedbymostorallpeople,butinthesecondissueitisnon-observablematters;thus,mostindividuals are unable to perceive it. The second type indicates the existence and influence of theunseenworldandtheexistenceofAllahmorethanthefirst,thoughallaffairsarefromHim.In summary, theconceptofbada’ is the sameconcept that iswellunderstood from thisverseof

Qur ’aninwhichAllahtheExaltedrefutesthefalsebeliefoftheJews:ءاشی فیك قفنی ناتطوسبم هادی لب اولاق امب اونعلو مهیدیأ تلغ ةلولغم هللا دی دوهیلا تلاقو

“And the Jews said,Allah’s hand is fettered,may their hands be fettered and they be cursed on

accountofwhattheysaid.RatherHishandsareoutspread;HebestowshowsoeverHewishes.”[93]Thusbada’initscorrectmeaningisthenegationofthiserroneousbeliefoftheJews,whosaythat

Allah’s hand is fettered from acting in affairs. In otherwords, bada’means thatAllah’s hands areextended and His absolute power is unlimited, without this having any conflict with His absoluteknowledge.Inotherwords,therealityofbada’,withitscorrectmeaningsuchthatitiscompatiblewithAllah’s

absoluteknowledge, inaccordancewithHis freedomfromall formsof ignorance,andopposed to

theerroneousviewoftheJewsandallotherdeniersoftheissueofbada’whoviewAllah’spoweraslimited,must be explained thus:According toDivinedecree, everythinghasparticular effects, andthingstakeplaceinaccordancewiththoseeffectsinconformancetoDivineWill.Inotherwords,itisaDivinedecreethat,forexample,fireshouldburn,buttherealizationofthis

characteristic—itsoccurrence—ispursuanttoDivineWill.Inaddition,thereareanumberofunseencauses,suchasrelianceonAllah,charity,andprayer—whicharenotcommonmaterialaffairs—allofwhichhaveapeculiareffect. In thestageofaction,whicheverof thosematerialornon-materialcauses—apparentorunseen—isstrongerwillbeeffectiveintheoccurrenceofaffairs,anditsentailedresultwillcomeabout.Forexample,inmanycases,inspiteoftheexistenceofbarriers,kindnesstorelatives,whichhasbeendecreedasafactorinlengtheningone’slifeovercomesallotherfactorsandasaresultaperson’slifeislengthened.Thus,ithascomeinatradition:

ءوسلا ةتیم عفدتو رمعلا يف دیزت محرلا ةلص .“Kindnesstorelativeslengthensthelifeandrepelsthedifficultiesofdeath”[94]Thesummaryof therealityofbada’ is thatcausesandfactorsarenot limitedtomaterialcauses.

Rather, inadditiontomaterialcauses, therearealsonon-materialcausesinaccordancewithDivinedecree.Onthisbasis,onemusthavefaithbothinunseencausesandinDivineWillandthat:نأش يف وه موی لك

“EverydayHeisinastate[ofglory]”[95]andthecontinuanceofHisactinginsustaining,curing,guiding,andsoforth.WithoutAllah’swill,

nothingcanproduceaneffect,thoughweareunabletofathomthedetailsoftheseDivinemattersandtheirconnectiontooneanother.Itispossiblethatthemeaningof“effacement”inbada’istheeffacementofthesedecreesbyother

decrees,suchastheeffacementoftheeffectofillnessandbeingcuredbymedicineorprayer,whichtakesplacebythewillofAllah.ThedecreeandeffectoftheillnessisalsobyDivinewill,justasweseethatinmaterialandapparentcausesandeffectsaparticularfactorpreventedapersonfromfallinginto the ocean or from a high place or prevented the occurrence of an accident or collision.Andsometimesthischangeiseffacedoraffirmedbytheinfluenceofunseencauses.Perhapsthemeaningisthatdecreesarenotdefinite;itisonlythroughthewillofAllahthatthese

decreesareeffacedoraffirmed,andwithoutthatnodecreecomestofruition.Andthemeaningof:باتكلا مأ هدنعو

“AndwithHimisthe‘MotheroftheBook’[96]isthatallrelationsanddecreesareinthe“MotheroftheBook,”orthatwhatevertakesplacedoes

nottakeplaceincontradictiontoit,andeverythingisinthe“MotheroftheBook.”In any case, bada’ has an intelligible and logical meaning and it can’t be said to mean the

uncoveringofamatterhiddenfromorunknownbyAllah.Thepurposeofexplainingbada’intermsofeachofthementionedexplanationsissothatbyunderstandingtheserealitiespeople’sattentiontoAllahincreaseandsothattheydonotforgetHiminanycircumstancesorrelyonlyonapparentandordinarymeans in their affairs.And evenwhen thosemeans are present they should still considerthemselves in need of Allah’s attention, and when those means are not present, they should notbecomehopeless;Allahmayverywellbringaboutthatmatterthroughothermeans.Inshort,unliketheJews,heshouldnotconsiderAllah’shandstobetied,andshouldbelieveinthe

greattruthofDivineunitythat:ریدق ءيش لك ىلع كنإ ریخلا كدیب ءاشت نم لذتو ءاشت نم زعتو ءاشت نمم كلملا عزنتو ءاشت نم كلملا يتؤت كلملا كلام مهللا لق .

“Say:O’Allah,Masterof theKingdom,Yougrant thekingdomtowhomsoeverYoupleaseand

remove it from whomsoever You please; You make mighty whomsoever You please and debasewhomsoeverYouplease.AllgoodliesinYourhand;verilyYouhavepoweroverallthings.”[97]As a matter of principle, without such a conviction, the development of humanity and their

travelingtheworldsofcognizanceandtrueadvancementandascensiontocelestialpositions isnotpossible. This is a reality that also has a basis in human nature, and even if he denies the issueofbada’withhistongue,headmitsitwithhisconscience.Thus,insituationsofdanger,hesupplicatestoAllahtorepelthemandtakesrecoursetoHismostbeautifulnames,liketheSustainer,theHealer,theSufficient,theProtector,allofwhichmakesensethroughbeliefinbada’.AndasAllahsaysintheQur ’an:

نوعدت هایإ لب نیقداص متنك نإ نوعدت هللا ریغأ ةعاسلا مكتتأ وأ هللا باذع مكاتأ نإ مكتیأرأ لق .“Say:DoyouthinkthatifAllah’spunishmentcometoyouortheHour(ofResurrection)come,that

youwillcalluponotherthanAllah,ifyoubetruthful;ratherHimalonewillyoucall.”[98]Basedon this importancewhichbelief inbada’has inworshippingAllahandpayingattention to

Him,ithascomeinShi‘atraditionsthat:ءادبلا لثم ءيشب هللا دبع ام

“Allahhasnotbeenworshippedbyanythinglikebeliefinbada’”[99]Insummary,theissueofbada’,nomatterhowitisexplained,doesnotcontradictAllah’sabsolute

knowledge.Thatis,justasHeis“All-Knowing,”Heisalso“All-Powerful.”Twoobjectionshavebeenraisedregardingtheissueofbada’.FirstObjection:The first objection is from the believers in predetermination, who say that when Allah has

knowledgewithrespecttosomething,itisimpossibleforHisknowledgetobeindisagreementwiththethingthatisknown.Thus,themeaningof“EverydayHeisinastateofglory”isthateverydayand every instantwhateverAllah’s knowledge is associated to occurs;He creates and sustains andwithholds.AllactionsarefromHim,andnothingoccursthatisoutsidetherangeofHisknowledge.Infact,outsidethelimitsofHisknowledge,noactionispossible.Similarly, it isobligatoryforallevents towhichHisknowledge is associated to takeplace, since for suchactionsnot to takeplaceentailsHisbeingignorant,whileTheDivineEssenceispureofallformsofignorance,defect,andfault.FromthistheyraisetheobjectionofAllah—aswellasHiscreation—beingcompelled.Ofcourse,thisobjectionisrejectedbyreferringtoone’sreason,sinceeveryindividualclearlyand

unambiguouslyseeshimselfasfreeinhisactions.Inreality,thisisaformofobjectionwithrespecttoobviousmatters,justlikeifsomeonedoubtswhetherfireburnsormakeshot.Anotheranswertothisobjectionisthatfirstofall,itdoesn’tdisprovetheissueofbadaevenifitis

valid, since if one believes in predetermination and denies free will, effacement and affirmation,whichareamongAllah’sactions,will in theendoccureitherbycompellationorfreewill, likeallotheractions.In other words, a person who believes in predetermination cannot negate effacement and

affirmationwith thisobjection;he canonly say that theoccurrenceof effacement andaffirmation,whicharebothDivineactions,isnecessaryandcertain.Second, the correct answer to the objection itself is that effacement and affirmation are both

uncompelled Divine actions, and like all other Divine actions take place through free will; and“Allah’s knowledgeof their occurrence through freewill” cannot negate their beinguncompelled.Otherwise, it would entail knowledge influencing the thing that is known, which is impossible.

Similarly,withregardtotheactionsofpeople,Allahhasknowledgethattheywilloccurthroughfreewill.Suchknowledgedoesnotnegatetheperson’sfreewill.ItappearsthatthesageMuhaqqiqal-Tusireferstothisasnswerwhenhesays(intheformofapoeticalcouplet)inanswertoKhayyam:TotermthetimelessDivineknowledgethecauseofdisobedienceIs,amongthosepossessedofreason,outofextremeignoranceThat is, knowledge of the performance of actions by individuals possessing free will does not

contradicttheuncompellednatureofthoseactions.SecondObjection:How can the prophecies of the Prophets and Divine friends regarding unseen future events,

especially thepropheciesof theNobleMessenger(peacebeuponhimandhisfamily)andthepureImams(peacebeuponthem)beexplainedandjustifiedifbada’ispossiblewithregardtothem?Thatis,howhave theygiven informationwithcertaintyaboutsomanyfutureeventswithout taking intoaccountthepossibilityofbada’withrespecttothoseprophecies?ANSWER:Thepossibilityofoccurrenceofbada’anditsoccurrenceinsomeinstancesdoesnot

meanthatitoccursinallinstances.Thus,thepropheciesofthosepersonages,whoseknowledgewasgroundedinAllah’sknowledgeandteachingandinspiration,indicatesthatbada’willnotoccur,andisnotincontradictionwiththepossibilityofbada’.The objection may also be worded in a different way: according to some traditions, in some

instancesthereportsoftheprophetsandImams(peacebeuponthem)didnotcometopass,andthereasonforthathasbeenmentionedasbada’orotherfactors.Andthisentailshavinginformedaboutsomething that is untrue and being accused of lying, and causes a weakening of the position ofprophecyandvicgerency.Inaddition,theprophetorvicegerentwhomakestheprophecyeitherknowsabouttheoccurrence

ofbada’ordoesn’tknowabout it. In the firstcase, it isobvious thatannouncingwithcertainty theoccurrenceof an event thatwill not occur even though the announcer knows that itwill not occurconstitutesalie.Andthepositionoftheprophetsisfarremovedfromthat.Inthesecondcaseaswell,announcingwithcertaintytheoccurrenceofaneventthatmayormay

notoccurbecauseofthepossibilityofbada’,ifnotalie,doesnotmuchbefitthepositionofprophecyorImamah.ANSWER:First,accordingtoreliabletraditions,theknowledgeandawarenessofunseenmatters

that Allah grants to the prophet or his successor and commands him to announce belongs to thedefinite affairs inwhich there is nobada’.For example, theProphet’s (peacebeuponhimandhisfamily) prophecy about ‘Ammar being killed at the hands of the rebellious party, about themartyrdomofAmiral-Mu’mininandImamHusayn(peacebeuponhim)andtheremainingtragediestobefalltheAhlal-Bait(peacebeuponthem),oraboutFatimah(peacebeuponher)beingthefirstoftheAhlal-Bait tomeethim,allaredefinitemattersnotsubject tobada’.Thesameis trueabout theprophecy that Islam shall subdue the world, that ImamMahdi (may Allah hasten his return) willappear at the endof time and the explanationof his qualities and characteristics, and tensof otherundeniableprophecies.Similarly,thereportsabouttheunseengivenbyAmiral-Mu’minin(peacebeupon him),much ofwhich theAhl al-Sunnat have also narrated, and the reports of the remainingImams (peace be upon them) about unseen affairs are not subject to bada’, or morecorrectly,bada’willnottakeplaceinthesematters,orelsethosepersonageswouldnothavegiveninformationaboutthem.Thetraditionswhichmentiontheexistenceofbada’intheirreportsoftheunseenareeithervery

rareorcontainaweakchainofnarration,orelsetheirindicationofsuchapointisincomplete.TakeforexamplethesametraditionofAbuHamzahwhichwasdiscussedearlier.

Ifthereisasahih(sound)traditioninthisregard,itisthetraditionofAmribnHamqfromAmiral-Mu’minin(peace

beuponhim)whichsays,IhadthehonorofcomingtothepresenceofAmiral-Mu’minin(peacebeuponhim)whenhehadbeenstruckwiththefatalblow;he(peacebeuponhim)said,O’Amr,Ishallpartfromyou…untiltheyear70,calamitieswilltakeplace;herepeatedthisstatementthrice.Isaid,O’Amiral-Mu’minin(peacebeuponhim),yousaid thatcalamitieswilloccuruntil the

year70;istheredeliveranceafterthatyear?Hesaid,Yes,Amr.Aftereverytrialthereisdeliveranceandease.

باتكلا مأ هدنعو تبثيو ءاشي ام هللا وحمي“Allah effaces whatsoever He pleases and affirms, and with Him is the Mother of the

Book.”[100]ThistraditiondoesnotprophesytheappearanceanduprisingoftheImamoftheTime(mayAllah

hastenhisreturn);ratheritgivesinformationaboutaDivinecustom,ارسی رسعلا عم نإ

“Verilywithdifficultyisease.”[101]At the same time, it mentions the point that this deliverance will come to be in the case

thatbada’ does not occur. In reality, the Imam, by reciting the verse “Allah effaceswhatsoeverHepleasesandaffirms, andwithHim is theMotherof theBook”wanted to say that thismatter isnotdefinite;itmayverywellbethatbada’willoccurandpreventitfromoccurring.

31ChapterBeliefintheReturn(Raj’ah)withrespecttoBeliefintheMahdi(mayAllahhastenhisreturn)

QUESTION:Accordingtomanytraditions,attheendoftimeanumberofthedeceasedImams(peacebeupon

them)aswellasotherswillreturntothisworld.IsbeliefintheconcealmentofthetwelfthImam(mayAllahhastenhisreturn)andhisreappearanceinaccordancewithbeliefinthereturn(raj’ah)?Inotherwords,does thebelief inconcealmentand reappearance include the returnandallotherevents thatwilloccurbeforetheDayofJudgment,orisitanindependentbeliefseparatefromthereturn?ANSWER:Belief in the appearance of the Mahdi and Savior from the Ahl al-Bait and progeny of

Fatimah(peacebeuponher)isawidespreadandcollectivebeliefoftheMuslimsandisnotexclusiveto the Shi‘a.Though the Shi‘a also specify his identity in terms of lineage and characteristics, thebeliefitselfisuniversal,anditstidingshavebeengiveninpreviousreligionsintheTawratandZaburaswell.AndaccordingtotheprinciplesoftheTwelverShi‘aschool,withoutbeliefinit,one’sfaithisincomplete,and theacceptanceofone’sactions isdependentonaccepting it.OnewhodieswithoutbelievinginthisissueorwhodoesnotrecognizethetwelfthImam(mayoursoulsbehisransom)astheImamhasdiedthedeathofignoranceaccordingtothejudgmentoftheprophetictradition:

ةیلهاج ةتیم تام هنامز مامإ فرعی ملو تام نم .“Whoever dies without recognizing the Imam of his time dies the death of the Age of

Ignorance.”[102]Thisbelief,intermsofinfluenceandimportance,isatthislevel.Beliefinthereturnaswell,thoughitisrootedintheQur ’anandtraditions,isnotsuchthattheissue

ofconcealmentandreappearancenotbeexplainablewithoutit.Thus,theprincipleofImamahandtheissueoftheMahdihasbeendiscussedinbooksevenwithout

mentionoftheissueofthereturn.Still,itmustbementionedthattheissueofraj’ahandthereturnofthedeceaseditselfisanIslamic

issue and its occurrence in previous times is confirmed on the basis of numerous verses of theQur ’an.Whenthisisthecase,sinceithashadaparallelinthepast,thepossibilityofitsreoccurrenceattheendoftimecannotbedenied.When the returnof thedeceasedhasoccurred inpastummah (communities), according towell-

known tradition famous among theAhl al-Sunnat, theymust consider it possible in thisummahaswell:

هومتلخدل بض رجح لخد مهدحأ نأ ول ىتح ةذقلاب ةذقلاو لعنلاب لعنلا اوذح مكلبق ناك نم لبس نكلستل .“Verilyyouwillfollowthepathofthosebeforeyou…”[103]Thus,thedenialofitspossibilityinthisummahbynon-Shiasisincorrectaccordingtothemeaning

ofthistradition.

Intheend,whileoverlookingtheversesthatmentiontheoccurrenceofraj’ahinpreviousummahs,forthesakeofblessingsandgracewementiononeversethatbearswitnesstoitsoccurrenceinthisNation:

نوعزوی مهف انتایآب بذكی نمم اجوف ةمأ لك نم رشحن مویو“And(remember)thedaywhenWeshallgatherfromeverycommunityagroupofthosewho

gavethelietoOursigns,sotheywillmeetoneanother.”[104]Thisverseindicatesadaywhenfromeveryummatagroupofpeoplewillbegatheredwhogave

thelietotheDivinesigns,whichnaturallyisadayotherthantheDayofJudgment.می ــــ ظعلا يلعلا هللااب الإ ةوق الو لوح الو

نیملاعلا بر هللا دمحلا نأ اناوعد رخآوAndthereisnomightnorpowersavewithAllahAndourfinalassertionisthatallpraiseisforAllahtheLordoftheWorlds.

Notes:[52]Surahal-Baqara (2),Verse124:“WhenhisLord tried Ibrahimbywords, thenhecompleted

them.”[53]SurahRa’d(13),Verse7[54]SurahBaqarah(2),Verse124[55]SurahYunus(10),Verse35[56]Surahan-Nisa’(4),Verse59[57]SurahNur(24),Verse55[58]SurahQasas(28),Verse5[59]Surahal-Anbiya’(21),Verse105[60]SurahAna’m(6),Verse75[61]Biharal-Anwar,Volume18,Page123[62]Biharal-Anwar,Volume36,Page309,hadith148[63]Biharal-Anwar,Volume51,Page102[64]Biharal-Anwar,Volume51,Page78[65]SurahTaha(20),Verse50[66]Mu’jamRijalal-hadith,Volume7,Page76andTanfihal-Maqal,Volume1,Page403[67]Nahjal-Balagha,Subhial-Salih,Speech152,Part7[68]Biharal-Anwar,Volume6,Page233[69]SurahYunus(10),Verse35[70]SurahRa’d(13),Verse7[71]SurahQasas(28),Verse51[72]SurahIsra’(17),Verse71[73]SahifahSajjadiyah,Supplication47[74]Kamalad-Din,Volume2,Page378,Section36,hadith3.Seealso,Ma’anial-Akhbar[75]IrshadofShaykhMufid,Page364[76]Surah‘Ankabut(29),Verse2[77]SurahAnfal(8),Verse37[78]Surahan-Nisa’(4),Verse59

[79]A’lamal-Wara,Page397[80]Nahjal-Balagha,Subhias-Salih,Speech187,Part4[81]Biharal-Anwar,Volume52,Page111,hadith21.[82]al-Zamal-Nasib,Volume1,Page429[83]SurahA’araf(7),Verse96[84]SurahRum(30),Verse41[85]SurahGhafir(40),Verse60[86]SurahNuh(71),Verse10,11[87]SurahA’raf(7),Verse142[88]SurahYunus(10),Verse98[89]SurahIbrahim(14),Verse7[90]SurahTalaq(65),Verse2,3[91]SurahAnfal(8),Verse53[92]Biharal-Anwar,Volume4,Page197[93]SurahMa’idah(5),Verse64[94]Biharal-Anwar,Volume77,Page172[95]Surahal-Rahman(55),Verse29[96]SurahRa’d(13),Verse39[97]SurahAli-Imran(3),Verse26[98]SurahAnam(6),Verse40[99]Biharal-Anwar,Volume4,Page107,hadith19[100]SurahRa’d(13),Verse39[Tafsiral-‘Ayashi,Volume2,Page217,hadith68][101]SurahInshirah(94),Verse6[102]Biharal-Anwar,Volume8,Pgae368[103]Biharal-Anwar,Volume21,Page257[104]SurahNaml(27),Verse83

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