Book ID

In the Name of Allah,

the All-beneficent, the All-merciful

نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 4

نویسنده: آیة الله سید محمد باقر الحکیم

تهیه کننده: اداره ترجمه، اداره کل پژوهش مجمع جهانی اهل بیت (ع)

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Four: The Security System of the Virtuous Community

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakim

Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)

Translator: Badr Shahin

Editor: Iffat Shah and Carol Ahmadi

Revised by: Ashraf Carl Eastman Ahmadi

Publisher: ABWA Publishing and Printing Center

First Printing: 2011

Printed by: Mojab

Copies: 5000

ISBN:

© Ahl al-Bayt (‘a) World Assembly (ABWA)

All rights reserved.

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

قال الله تعالی:

إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمْ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. (Sūrat al-Aḥzāb 33:33).

Prophetic traditions mentioned in both in Sunni and Shi‘ah authoritative reference books of ḥadith and tafsir (exegesis of the Qur’an) have confirmed that this holy verse was revealed to exclusively refer to the People of the Cloak [ahl al-kisā’], viz. Muḥammad, ‘Ali, Fāṭimah, al-Ḥasan, and al-Ḥusayn (‘a) as the Ahl al-Bayt (People of the Household).

For instance, refer to the following references:

Sunni

Aḥmad ibn Ḥanbal (d. 241 AH), al-Musnad, 1:231; 4:107; 6:292, 304; Ṣaḥiḥ Muslim (d. 261 AH), 7:130; Al-Tirmidhi (d. 279 AH), Sunan, 5:361 et al.; Al-Dūlābi (d. 310 AH), Al-Dhuriyyah al-Ṭāhirah al-Nabawiyyah, p. 108; Al-Nasā’i (d. 303 AH), Al-Sunan al-Kubrā’, 5:108; 113; Al-Ḥakim al-Nayshābūri (d. 405 AH), Al-Mustadrak ‘ala’ ṣ-Ṣahiḥāyn, 2:416, 3:133, 146-147; Al-Zarkashi (d. 794 AH), Al-Burhān, p. 197; Ibn Hājar al-Asqalāni (d. 852 AH), Fatḥ al-Bari Sharḥ Ṣaḥiḥ al-Bukhāri, 7:104.

Shi‘ah

Al-Kulayni (d. 328 AH), Uṣūl al-Kāfi, 1:287; Ibn Babawayh (d. 329 AH), Al-Imāmah wa’ t-Tabṣirah, p. 47, ḥadith 29; Al-Maghribi (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37; Al-Ṣādūq (d. 381 AH), Al-Khiṣāl, pp. 403, 550; Al-Ṭūsi (d. 460 AH), Al-Amali, ḥadith 438, 482, 783.

For more details, refer to the exegesis of the holy verse recorded in the following books of tafsir: Al-Jassās (d. 370 AH), Aḥkām al-Qur’ān; Al-Wāḥidi (d. 468 AH), Asbāb al-Nuzūl; Ibn al-Jawzi (d. 597 AH), Zād al-Masir; Al-Qurṭubi (d. 671 AH), Al-Jāmi‘ Li-Aḥkām al-Qur’ān; Ibn Kathir (d. 774 AH), Tafsir; Al-Tha‘labi (d. 825 AH), Tafsir; Al-Ṭabari (d. 875 AH), Tafsir; Al-Suyūṭi (d. 911 AH), Al-Durr al-Manthūr; Al-Shawkāni (d. 1250 AH), Fatḥ al-Qadir; Al-‘Ayyāshi (d. 320 AH), Tafsir; Al-Qummi (d. 329 AH), Tafsir; Furt al-Kūfi (d. 352 AH), Tafsir at the margin of the exegesis of Sūrat al-Nisā’ verse 59; Al-Ṭabarsi (d. 560 AH), Majma‘ al-Bayān, as well as many other sources.

THE ROLE OF THE AHL AL-BAYT (‘a)

IN Building THE VIRTUOUS COMMUNITY

BOOK FOUR:

THE SECURITY SYSTEM OF THE VIRTUOUS COMMUNITY

قال رسول الله |:

"إنی تارک فیکُمُ الثَقلین: کتاب الله، وعترتی أهلَ بیتی، ما إن تمسکتُم بهما لن تضلوا أبداً وأَنَّهُما لَن یَفترِقا حتّی یردا عَلیَّ الحوضَ"

The Messenger of Allah (ṣ) said:

“Verily, I am leaving among you two precious things [thaqalayn]: The Book of Allah and my progeny [‘itrati], the members of my Household [Ahl al-Bayt]. If you hold fast to them, you shall never go astray. These two will never separate from each other until they meet me at the Pond [ḥawḍ] (of Kawthar).”

Some references:

q Al­Ḥākim an­Nayshābūri, Al­Mustadrak ‘alā’ṣ-Ṣaḥiḥayn (Beirut), vol. 3, pp. 109-110, 148, 533

q Muslim, Aṣ-Ṣaḥiḥ, (English translation), book 31, hadiths 5920-3

q At­Tirmidhi, Aṣ-Ṣaḥiḥ, vol. 5, pp. 621-2, hadiths 3786, 3788; vol. 2, p. 219

q An-Nasā’i, Khaṣā’iṣ ‘Ali ibn Abi Ṭālib, hadith 79

q Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26; vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182, 189-190

q Ibn al­‘Athir, Jāmi‘ al­Uṣūl, vol. 1, p. 277

q Ibn Kathir, Al­Bidāyah wa’n­Nihāyah, vol. 5, p. 209

q Ibn Kathir, Tafsir al-Qur’ān al-‘Aẓim, vol. 6, p. 199

Naṣir ad-Din al-Albani, Silsilāt al-Aḥādith aṣ-Ṣaḥiḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358

THE ROLE OF THE AHL AL-BAYT

IN BUILDING THE VIRTUOUS COMMUNITY

BOOK FOUR: THE SECURITY SYSTEM OF THE VIRTUOUS COMMUNITY

AYATULLAH SAYYID MUhAMMAD BAQIR AL-hAK«M

Translator

Badr Shahin

Cultural Affairs Department Ahl al-Bayt(‘a) World Assembly

نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 4

نویسنده: آیة الله سید محمد باقر الحکیم

تهیه کننده: اداره ترجمه، اداره کل پژوهش مجمع جهانی اهل بیت (ع)

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Four: The Security System of the Virtuous Community

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakim

Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)

Translator: Badr Shahin

Editor: Iffat Shah and Carol Ahmadi

Revised by: Ashraf Carl Eastman Ahmadi

Publisher: ABWA Publishing and Printing Center

First Printing: 2011

Printed by: Mojab

Copies: 5000

ISBN:

© Ahl al-Bayt (‘a) World Assembly (ABWA)

All rights reserved.

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

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Book FOuR: THE SECURITY SYSTEM OF THE VIRTUOUS COMMUNITY

Prelude: Significance of the Security System

Chapter One: General Measures of the Security System

Chapter Two: Policies of General Security

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This discussion regarding the security system of the virtuous community consists of a prelude and two chapters. The prelude discusses the significance and necessity of security in building the virtuous community. Chapter 1 examines the general features that the Ahl al-Bayt (‘a) instituted to operate this security system. Chapter 2 looks at the general policies that the Holy Imams of the Ahl al-Bayt (‘a) followed to maintain the security system.

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Prelude

Point

There are many reasons the security system of the virtuous community was paid special importance by the Ahl al-Bayt (‘a) in their program of building a virtuous community. Some of these reasons are examined in the following discussion:

Political Foundations and Conditions

The first reason was related to the political and social conditions faced by the individuals of the virtuous community. To explain, the Ahl al-Bayt (‘a) and their followers had to encounter harsh political and social conditions under which they were exposed to death penalties, banishment, pursuit, persecution, interrogation about their doctrines to ascertain their political tendencies, and false accusations of atheism, apostasy, skepticism, heresy, and fragmentation of Islamic unity.

The reasons for such harsh conditions can be summarized in the following points:

A. Most political regimes in the Muslim world have practiced political terrorism and persecution to defend their authority because of discrepancy in doctrines, political views and sectarian rituals. In most cases, the political states that have ruled Muslims have not allowed doctrinal, intellectual, sectarian or political pluralism except during

the periods of the Holy Prophet and Imam `Ali—peace be upon them.⁽¹⁾

I have discussed this topic in my book entitled ‘al-wihdah al-islamiyyah min manzur al-thaqalayn (Islamic Unity from the Perspective of the Two Weighty Things—i.e. the Holy Qur'an and the Ahl al-Bayt)’, pp. 162-186 and in an independent lecture, to which I have referred in Book III, Chapter: Political Trends.

B. The Ahl al-Bayt (‘a) and their followers faced difficult and painful political situations due to the fact that they, i.e. the virtuous community, took upon themselves the general responsibility of defending Islam and its true doctrine and resisting any attempt at misrepresentation and consequent deviation of the Muslim nation. In addition, they exclusively undertook the responsibility of resisting the injustice, persecution and tyranny of the ruling authorities towards Muslim communities as well as external dangers that threatened the nation.

This political stand of the Ahl al-Bayt (‘a) and their followers was doubtless the main reason for their persecution. However, the matter did not stop at this, and persecution extended to include even opposition to specific doctrines and rituals. The conflict therefore took a religious and sectarian form because the rulers saw these doctrines and rituals as positive evidence that verified political identity and affiliation to the Ahl al-Bayt (‘a). Therefore, the actual stimulus of the persecution was political identity and loyalty to the religious personality representing the original truth. Sectarian discrepancies would naturally point to political identity; therefore, this identity became the impetus of accusations, persecution and pursuit because the political loyalty of the public was intermixed with their daily religious affairs. Moreover, religious issues and

trends were actually political issues because society, in its entire detail, was based on religion and loyalty to one sect or another.

Consequently, the Ahl al-Bayt (‘a) and their followers suffered harsh ordeals regarding the practice of their rituals and acts of worship and their ways of expressing their beliefs, not because they disagreed with the ruling authorities and other Muslims in their beliefs, but because these rituals indicated their political identity—an identity that was rejected by the rulers who wanted to justify their actions before the public. Of course, the rulers knew that their justifications would not be acceptable to the public unless they were concealed under the garb of religion and sacredness. Nevertheless, in most cases opposition to the ruling authorities, rejection of injustice and oppression and love and loyally towards the Ahl al-Bayt (‘a) were not acceptable justifications, because such matters were familiar and generally accepted by Muslims. A problem that existed though was that most Muslims did not have sufficient courage and ethical commitment to oppose and reject the practices of the ruling authorities and declare loyalty to the Ahl al-Bayt (‘a).

In any case, an important point is that the justifications upon which the ruling authorities depended were false accusations against the true religious creed of Islam.⁽¹⁾

An analytical view of this socio-political phenomenon clearly demonstrates the difference between the cruelty that the followers of the Ahl al-Bayt (‘a) suffered because of some beliefs that were in disagreement with other sects and the harm suffered by the followers of some sects at the hands of other sects—despite the fact that the disagreements of the these sects with one another were not fewer, and were perhaps more, than the doctrinal or jurisprudential disagreements between these sects and the Ahl al-Bayt (‘a) school and its followers.

Nevertheless, harsh persecution between the other sects and the ruling authorities did not exist in the same way nor continue for such a long period; however, persecution against the Ahl al-Bayt (‘a) and their followers never stoped at all.

Undoubtedly, the actual reason for such persecution was the political identity of the Ahl al-Bayt’s followers and their protest against injustice and tyranny. Such being the case, doctrinal practices identified the individuals who supported this political protest. As a result, doctrinal commitments and denominational practice of rituals received the same harsh treatment even among other Muslim sects when they signified affiliation to a political trend opposing the ruling authorities, such as the conflict that took place between the Mutazilah and the Ashariyyah, or the conflicts between certain Muslim (Sunni) sects in some ages, or the present-day opposition to the Islamic veil (hijab) and other Islamic commitments that indicate the political identity of those loyal to them.

The sectarian political condition could be deeply implanted and firmly established in the milieus of the Muslim nation and enjoy a firm social albeit non-political identity in spite of being the target of the ruling authorities’ persecution. This is accelerated because of malice, unfounded fanaticism as well as intellectual and social retardation of the nation, as seen between other Muslim sects in some periods of the history of Islam, however, among the Ahl al-Bayt (‘a) and their followers this was seen throughout history because they (i.e. the Ahl al-Bayt and their followers) were distinctively characterized by a firmly-rooted identity, faith and steadfastness in political situations.

C. All through the history of Islam, Muslim society witnessed political and religious uprisings and anarchy, with side effects injuring the virtuous community and followers of the Ahl al-Bayt (‘a). Although they were not associated with these opposing groups, the Ahl al-Bayt (‘a) and their followers, who rejected anarchy in the

community, tasted the blazing fire and suffered the consequences and negative effects of these uprisings because of malicious information, devious personal goals, or confusion in analysis due to the fact that most of these revolutions and uprisings raised mottos similar to those of the Ahl al-Bayt (‘a) and their followers, attracted large numbers of

followers and moved in the milieus of those who were politically classified as acting loyally towards or belonging to the Ahl al-Bayt (‘a).

These harsh conditions forced the Holy Imams of the Ahl al-Bayt (‘a) to follow a policy and plan a system that would assure the security of the virtuous community and to opt for the most appropriate, yet perhaps undesireable⁽¹⁾

Such as the measures adopted by Imam hasan (‘a) when he concluded a truce with Mu`awiyah in order to maintain the existence and survival of the virtuous community.

Requirements of Religious Law

The second reason special importance was paid to the security system of the virtuous community was related to the inevitable outcome of conformity to true religious laws by the virtuous community which necessitated existence as a financially independent entity in order to achieve its perfection through familiarity with the accurate religious laws and in order that authorities could perform their duties, including arbitration between disputing parties of the community and execution of authority of administration over private or communal properties that did not have a particular custodian. This developed from the doctrinal, political, and practical multidimensional acquaintance of

the Ahl al-Bayt (‘a) with the deviation and tyranny of the ruling authorities of the Islamic state, their inescapability from fulfilling their undertakings and their pledge to defend the general political entity of Islam and maintain the unity of the Muslim nation.

Naturally, such a political and social situation necessitated exactitude to contend with its intricacy and a special security system that would lead to perfection of the virtuous community, assist its activities and grant it flexibility in motion and adaptation with the surrounding circumstances.

Suppression of Destructive Efforts

The third reason special importance was paid to the security system of the virtuous community was to protect the virtuous community from individuals surreptitiously entering the community to damage, defame, or achieve futile personal benefits at the expense of common interests of the community, such as by use of siege and house arrest—under which the Holy Imams of the Ahl al-Bayt (‘a) lived in the later ages—virtually imprisoning leaders and religious scholars of the virtuous community in their homes during various periods of tyrannical rule.

If we take a look at the goals of the security system of the virtuous community carefully, we discover that this system is not restricted to protecting the community against external persecution or achieving flexibility in activities; rather, it includes opposing the movements of the ghulat (extremists) and the opportunists who falsely claimed Shi`ism in order to attain personal interests. In the coming chapter, we will discuss these facts in more detail.

CHAPTER ONE: GENERAL Measures OF THE SECURITY SYSTEM

Point

The general measures of the security system of the virtuous community can be summed up in the following four points:

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Taqiyyah

Fields of Discussions of Taqiyyah

Taqiyyah⁽¹⁾was of special importance to the Ahl al-Bayt (‘a). Numerous hadiths and narrations, many of which have been uninterruptedly and authentically reported, have cited taqiyyah as their subject matter, discussed it from various angles, and dealt with all its diverse aspects. As a matter of fact, taqiyyah is the most important measure of the security system and covers all other measures. The following are important aspects of taqiyyah:

· Its place in Islamic doctrine and evidence quoted from the Holy Qur'an and Sunnah to prove its validity.

· The significance of taqiyyah in religion including commitments and covenants to Almighty Allah. In this respect, the Ahl al-Bayt (‘a) are reported to have said:

التَّقِیَّةُ

دِینِی وَدِینُ آبَائِی.

Taqiyyah is my

religion and the religion of my fathers.

مَنْ

لاَ تَقِیَّةَ لَهُ لاَ دِینَ لَهُ.

Faithless is he who does

not practice taqiyyah.

مَا

عُبِدَ اللهُ بِشَیْءٍ أَفْضَلَ مِنَ التَّقِیَّةِ.

Almighty Allah has never

been worshipped through a matter more appreciated by Him than (taqiyyah).

· The religious laws and duties appertaining to taqiyyah and cases where it is obligatory (wajib), recommended (mustahabb), or prohibited (haram); the limits of taqiyyah; and its religious consequences. This aspect is also related to the jurisprudential area of taqiyyah.

· The aspects of taqiyyah related to political and social security which will be our main concern in this discussion.⁽¹⁾

The first and second points will be discussed in detail in one of the future volumes of this series. The third point is a jurisprudential thesis that has been discussed elsewhere by jurisprudents.

Taqiyyah has wide-ranging significance if understood on the strength of traditions. In addition to abidance by the jurisprudential issues of one’s own sect while going through the motions of another, taqiyyah includes concealment of secrets in political, social, and cultural activities. It also implies showing courtesy and civility in association with others.⁽²⁾

These meanings have been discussed in my book entitled, ‘al-wihdah al-islamiyyah min manzur al-thaqalayn (Islamic Unity from the Perspective of the Two Weighty Things—i.e. the Holy Qur'an and the Ahl al-Bayt (‘a)).’

When the Ahl al-Bayt (‘a) and their followers faced persecution by the ruling authorities because of their doctrinal and sectarian commitments, the practice of taqiyyah was established by the Ahl al-Bayt (‘a) based on

the principle of permission to avoid harassment. This permission has been originally granted by Almighty Allah in the Holy Qur'an which reads:

لَا یَتَّخِذِ الْمُؤْمِنُونَ الْکَافِرِینَ أَوْلِیَاءَ مِنْ دُونِ الْمُؤْمِنِینَ وَمَنْ یَفْعَلْ ذَلِکَ فَلَیْسَ مِنَ اللَّهِ فِی شَیْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً وَیُحَذِّرُکُمُ اللَّهُ نَفْسَهُ وَإِلَی اللَّهِ الْمَصِیرُ

Let not the believers take

for friends or helpers unbelievers rather than believers—if any do that, in

nothing will there be help from Allah—except by way of precaution that ye may

guard yourselves from them; however, Allah cautions you to remember Him, for

the final goal is to Allah. (3:28)

مَنْ کَفَرَ بِاللَّهِ مِنْ بَعْدِ إِیمَانِهِ إِلَّا مَنْ أُکْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِیمَانِ وَلَکِنْ مَنْ شَرَحَ بِالْکُفْرِ صَدْرًا فَعَلَیْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِیمٌ

Any one who, after

accepting faith in Allah, utters unbelief—except under compulsion, his heart

remaining firm in faith; but whoso opens their breast to unbelief, on them is

wrath from Allah, and theirs will be a dreadful penalty. (16:106)

The Ahl al-Bayt (‘a) directed their followers to practice taqiyyah, as one of the important religious duties connected with faith, religion, and seeking nearness to Almighty Allah. They also emphasized this because they wanted to guarantee protection of the virtuous community, maintenance of its security, concord and capability of carrying out its functions as explained in the following narration of Abdullah ibn Abi-Yafur who reported Imam al-Sadiq (‘a) to have said:

إتَّقُوا عَلَی دِینِکُمْ، وَأَحْیُوهُ

بِالتَّقِیَّةِ. فَإِنَّهُ لاَ إِیمَانَ لِمَنْ لاَ تَقِیَّةَ لَهُ. إِنَّمَا

أَنْتُمْ فِی النَّاسِ کَالنَّحْلِ فِی الطَّیْرِ، وَلَوْ أَنَّ الطَّیْرَ

یَعْلَمُ مَا فِی أَجْوَافِ النَّحْلِ مَا بَقِیَ مِنْهَا شَیْءٌ إِلاَّ أَکَلَتْهُ.

وَلَوْ أَنَّ النَّاسَ عَلِمُوا مَا فِی أَجْوَافِکُمْ أَنَّکُمْ تُحِبُّونَ

أَهْلَ الْبَیْتِ لأَکَلُوکُمْ بِأَلْسِنَتِهِمْ، وَلَنَحَلُوکُمْ بِالسَّرِّ

وَالْعَلاَنِیَةِ. رَحِمَ اللهُ عَبْداً مِنْکُمْ کَانَ عَلَی وِلاَیَتِنَا.

Fear

for your religion! Keep it alive by means of pious dissimulation. Verily,

faithless is he who does not practice taqiyyah. Among people, you

(i.e. the Shi`ah) are just like bees among birds. Had birds known what there

is in the abdomens of bees, they would have eaten them completely. Likewise,

had people known what you carry in your hearts concerning your love for

us—the Ahl al-Bayt—they would have eaten you with their tongues and disgraced

you overtly and covertly. May Allah have mercy upon a servant from you who

abides by (the terms of) loyalty to us.⁽¹⁾

Al-hurr al-Amili, Wasa'il al-Shiah 11:461, S. 24 (wujub al-taqiyyah), H. 7 as quoted from Shaykh al-Kulayni’s al-Kafi.

All Muslims and all rational people conform to this social and political behavior, yet generally, but some Muslim sects try to provide reasoning for this behavior even to the extent of forging and attributing falsities to the Holy Prophet (s) for making peace, acquiescing, and complying with unjust rulers, thus changing this policy into a fixed mode instead of an exception to be used in emergency. Nevertheless, this strategy was affixed to the Ahl al-Bayt (‘a) because in their times they were continually exposed to persecution. They proclaimed that this approach of keeping silent should be used only when necessary, not as a daily activity, and that taqiyyah is a strategy with restricted features. Further, yet general, details will be cited in future discussions.

Why Taqiyyah?

Point

The Ahl al-Bayt (‘a) adopted taqiyyah from among a number of major choices in the struggle against persecution, terrorism and even annihilation that was practiced on certain occasions against them and their partisans. These options were:

1. Seclusion from society

One option that the Holy Imams of the Ahl al-Bayt (‘a) had was to order their followers to isolate themselves from Muslim society, retire or flee with their family members to remote regions where the ruling authorities could not reach them, such as mountains, caves, and jungles. If they did so, they would be able to practice their rituals as completely as required and openly voice their beliefs that opposed the beliefs of others in both details and particularities.⁽¹⁾

In fact, there is no discrepancy between the Ahl al-Bayt’s followers and other Muslims in the basic doctrinal issues; rather, differences may be found in some secondary issues. However, the major difference is in the issue of the leadership of the Muslim society and the succession to the Holy Prophet (s). The Ahl al-Bayt (‘a) and their followers believe that this position of leadership must be held by those who have been designated for it through sacred texts of Almighty Allah and His Prophet (s). In this respect, the Holy Prophet (s) designated Imam Ali and the eleven Imams (‘a) from his offspring as the divinely commissioned leaders of Muslims. Others believe that the Holy Prophet (s) left the issue of subsequent leadership unsolved and relegated it to the Muslims so that they could put whomever they liked in this position and choose whomever they wished without reference to the religious code of law, or that the code of law has defined consultation to be the judge in this question. However, even if the latter were true in this case, true consultation was in fact not used by the Muslims to determine leadership. One method of consultation was used to determine the caliphate (i.e. leadership) of Abu-Bakr, another method for the caliphate of Uthman, and a third in choosing Imam `Ali (‘a).

Naturally, if they lived in seclusion away from the sight of people and the domination of the ruling authorities, they would be able to achieve this—a matter that was originated and carried out by Christian monasticism.

Regarding the following verse of the Holy Qur'an:

ثُمَّ قَفَّیْنَا عَلَی آثَارِهِمْ بِرُسُلِنَا وَقَفَّیْنَا بِعِیسَی ابْنِ مَرْیَمَ وَآتَیْنَاهُ الْإِنْجِیلَ وَجَعَلْنَا فِی قُلُوبِ الَّذِینَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِیَّةً ابْتَدَعُوهَا مَا کَتَبْنَاهَا عَلَیْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَایَتِهَا فَآتَیْنَا الَّذِینَ آمَنُوا مِنْهُمْ أَجْرَهُمْ وَکَثِیرٌ مِنْهُمْ فَاسِقُونَ

Then We followed them up

with (others of) Our messengers: We sent following in their footsteps Jesus,

the son of Mary, and bestowed on him the Gospel; and We ordained in the

hearts of those who followed him compassion and mercy. But the Monasticism

which they invented for themselves We did not prescribe for them: (We

commanded) only the seeking for the Good Pleasure of Allah; but they did not

foster it as they should have done. Yet We bestowed, on those among them who

believed their (due) reward, but many of them are rebellious transgressors.

(57:27)

Some exegetes of the Holy Qur'an have recorded that Abdullah ibn Masud reported the following:

کُنْتُ رَدِیفَ رَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، عَلَی

حِمَارٍ، فَقَالَ: یَا بْنَ أُمِّ عَبْدٍ، هَلْ تَدْرِی مِنْ أَیْنَ أَحْدَثَتْ

بَنُو إِسْرَائِیلَ الرَّهْبَانِیَّةَ؟ فَقُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ.

فَقَالَ: ظَهَرَتْ عَلَیْهِمُ الْجَبَابِرَةُ بَعْدَ عِیسَی، یَعْمَلُونَ

بِمَعَاصِی اللهِ، فَغَضِبَ أَهْلُ الإِیمَانِ فَقَاتَلُوهُمْ، فَهُزِمَ أَهْلُ

الإِیمَانِ ثَلاَثَ مَرَّاتٍ، فَلَمْ یَبْقَ مِنْهُمْ إِلاَّ الْقَلِیلُ،

فَقَالُوا: إِنْ ظَهَرْنَا لِهَؤُلاَءِ أَفْنَوْنَا وَلَمْ یَبْقَ لِلدِّینِ

أَحَدٌ یَدْعُو إلَیْهِ، فَتَعَالَوْا نَتَفَرَّقْ فِی الأَرْضِ إَلَی أَنْ

یَبْعَثَ اللهُ النَّبِیَّ الَّذِی وَعَدَنَا بِهِ عِیسَی (یَعْنُونَ مُحَمَّداً

صَلَّی اللهُ عَلَیْهِ وَآلِهِ). فَتَفَرَّقُوا فِی غِیرَانِ الْجِبَالِ

وَأَحْدَثُوا رَهْبَانِیَّةً، فَمِنْهُمْ مَنْ تَمَسَّکَ بِدِینِهِ وَمِنْهُمْ

مَنْ کَفَرَ. ثُمَّ تَلاَ هَذِهِ الآیَةَ: {رَهْبَانِیَّةً ابْتَدَعُوهَا مَا کَتَبْنَاهَا عَلَیْهِمْ}

I rode behind Allah’s Messenger (s) on a donkey and he said to me, “Son of

Ummu-`Abd, do you know the source of monasticism that the children of Israel originated?”

“Allah and His Messenger (s) know best,” I answered. The Holy Prophet (s) then

said, “Overpowered by the tyrannical people who committed acts of

disobedience to Almighty Allah after Jesus (‘a), the faithful believers among

the children of Israel were angered by such acts and fought against these

tyrants. However, the faithful believers were defeated three times and none

of them survived except for a few of them. So, they thought that if they were

to stand against these tyrants once more, the tyrants would exterminate them

and none would survive to propagate the religion, so they suggested that they

should spread out in the lands until Almighty Allah would send the Prophet that

Jesus had promised (i.e. Muhammad—peace be upon him and his Household). They fled

to the caves of mountains and invented monasticism. However, some of these adhered

to the original religion while others apostatized.” The Holy Prophet (s) then

recited this holy verse: “But the monasticism which they invented for

themselves, We did not prescribe for them…”⁽¹⁾

Al-Suyuti, in al-Durr al-Manthur 6:177, has reported the same, yet with more details and partial difference in the purport. He then mentions other narrations confirming the same meaning.

The Ahl al-Bayt (‘a) did not accept this option for their Shi`ah and followers for many reasons, some of which are as follows:

· This option is not feasible under all circumstances; in fact, it is out of the question in many cases as the followers would face a dead end and be annihilated in any case.

· This option could expose the virtuous community to deviation and straying from the right path when the period of isolation is extended, because long periods of isolation and remoteness from the sources of true guidance and knowledge open wide the door for personal inferences, inclination to individual views and resorting to heresies as in Christianity.⁽¹⁾

After Prophet Jesus (‘a), kings distorted the Torah and the Gospel, but a few faithful believers remained among the public reciting the Torah and the Gospel exactly as they were revealed, so some talebearers said to the king, “The most difficult thing that we can ever bear is the insults that we receive from these people (i.e. the faithful believers). They recite the following before us: ‘If any fail to judge by the light of what God has revealed, they are no better than unbelievers.’ They recite such verses and refer to us as those intended by them. Therefore, summon them and ask them to recite these verses the same way we do and believe the same way we do.” The king summoned these faithful believers, gathered them in one place, and ordered them to choose one of two options: either to be killed or to stop reciting the original Torah and Gospel but rather the sections that had been distorted. Some of the faithful believers, however, asked the other party to leave them alone and made some suggestions. Some of them suggested, “You may build up a tower, put us there, and give us nothing more than food and drink. We will then stop arguing with you.” Others suggested, “Let us wander in the lands and live just like beasts, and if you find us on your lands, then you may kill us.” Others suggested, “Set up houses for us in the deserts and we will dig wells, plow lands, and plant herbs, and we will neither argue with you nor pass by you.” Each of those who made suggestions had a close friend with him. About this situation, Almighty Allah has revealed the following: “But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah, but that they did not foster as they should have done.” When Almighty Allah sent Prophet Muhammad (s), only a few of such people still survived. One came out of his hermitage, another returned from wandering, a third left his home, and they all believed in and gave credence to the Holy Prophet (s). Referring to this, the Holy Qur'an says, “O you who believe! Be careful of (your duty to) Allah and believe in His Messenger: He will give you two portions of His mercy, and make for you a light with which you will walk, and forgive you, and Allah is Forgiving, Merciful.” (57:28) These two portions of His mercy are given to them because they believed in Jesus (‘a), gave credence to the Torah and the Gospel, and then believed and gave credence to the Holy Prophet (s). The light with which they walk is the Holy Qur'an and their adherence to the Holy Prophet (s). Then, the Holy Qur'an says, “So that the followers of the Book may know that they do not control aught of the grace of Allah, and that grace is in Allah's hand, He gives it to whom He pleases; and Allah is the Lord of mighty grace. ” (57:29) (See Tafsir al-Tabari 27:138, Ed. Beirut)

· In the field of social relations, the Ahl al-Bayt (‘a) had already established the policy of mutual association, coexistence, and accord with other Muslims in general, and those not known for fanaticism and animosity

against the Ahl al-Bayt (‘a), in particular. This is because the Ahl al-Bayt (‘a) knew that their followers would be in need of other people—as has been previously discussed—and, therefore, to abide by the option of seclusion would be contradictory to this policy and squander its objective, because such isolation would inevitably leave the virtuous community besieged, suppressed, and deprived of all collective religious, social and cultural services available in society.

· The virtuous community is required to ensure the safety of the Islamic entity and the Muslim nation. They would not be able to fulfill these responsibilities except by coexisting with other Muslims and being present in their gatherings. They would only be able to play this important leading role and make an impact on the common conditions of Muslims by presenting themselves as good examples for emulation, enlightening others and demonstrating responsible and difficult positions of steadfastness.

· In the field of social relations, the Ahl al-Bayt (‘a) had already established the policy of mutual association, coexistence, and accord with other Muslims in general, and those not known for fanaticism and animosity against the Ahl al-Bayt (‘a), in particular. This is because the Ahl al-Bayt (‘a) knew that their followers would be in need of other people—as has been previously discussed—and, therefore, to abide by the option of seclusion would be contradictory to this policy and squander its objective, because such isolation would inevitably leave the virtuous community besieged, suppressed, and deprived of all collective religious, social and cultural services available in society.

· The virtuous community is required to ensure the safety of the Islamic entity and the Muslim nation. They would not be able to fulfill these responsibilities except by coexisting with other Muslims and being present in their gatherings. They would only be able to play this important leading role and make an impact on the common conditions of Muslims by presenting themselves as good examples for emulation, enlightening others and demonstrating responsible and difficult positions of steadfastness.

For these reasons and many others, the Ahl al-Bayt (‘a) rejected the option of isolation.

2. Conflict and Clash

The second option was that the Ahl al-Bayt (‘a) order their followers to proclaim their beliefs, perform their devotional rituals openly among communities of other Muslims and engage in direct conflict with other Muslims regarding secondary issues of Islamic life and primary issues like Imamate and Islamic rituals.

If the Ahl al-Bayt (‘a) and their followers proclaimed their beliefs and performed their rituals openly, there would inescapably be social conflict because political and

spiritual conditions would bring about intellectual discrepancies on interpretations of doctrines and transform jurisprudential issues into circles of conflict and clash. Hence, excessive fanaticism on an opinion could reach a dangerous extent and might justify the practice of persecution and become a common feature of the ruling class towards any sectarian affiliation that differed from them.⁽¹⁾

The Ahl al-Bayt (‘a) obviously rejected this option and discommended practice of this method (of stimulating clashes and provoking conflicts) by their followers because it was inconsistent with the policy of coexistence with other Muslims and maintenance of Islamic unity against the enemies of Islam. More importantly, this option could potentially do more harm than good to the Shi`ah and followers of the Ahl al-Bayt (‘a) in particular and the Muslim community and nation in general.

As for the dangers faced by the virtuous community, the option of direct clash could bring about its extermination and eradicate the components of its social existence. As a

result, the role of this community in Islamic life would be nullified. A greater injury that could inflict the virtuous community might be that the surviving individuals of this community might be exposed to deviations in doctrine and behavior and turn into either esotericists or extremists or abandon practicing their religious duties and rituals and adopt their personal inclinations and spiritual practices.

Unfortunately, this fate was encountered by some deviating sects of Shi`ism because they forsook the policy of coexistence with other Muslims and took up isolation or embraced open conflict which led them to deviation.

Another danger might also be expected from adopting open conflict: the possibility of renunciation of religious faith and abandonment of the sect because of weakness, lack of steadfastness and devotion, or being caught between persecution, pursuit, and terrorism on the one hand and worldly seduction by the ruling authorities on the other.

As is generally understood from their traditions,⁽¹⁾

For instance, Imam Muhammad al-Baqir (‘a) is reported to have said:

وَأَیُّ شَیْءٍ أَقَرُّ لِعَیْنِی مِنَ التَّقِیَّةِ؟

إِنَّ التَّقِیَّةَ جُنَّةُ الْمُؤْمِنِ.

Is there anything more delightful to me than taqiyyah?

Verily, taqiyyah is the protection of the faithful believer.

(See Al-hurr al-Amili, Wasa'il al-Shiah 11:460, H. 4.)

It has been authentically narrated that Imam Ja`far al-Sadiq (‘a) has said:

التَّقِیَّةُ تِرْسُ الْمُؤْمِنِ.

Taqiyyah is the armor of

the faithful believer.

التَّقِیَّةُ حِرْزُ الْمُؤْمِنِ.

Taqiyyah is the shelter

of the faithful believer.

لاَ إِیمَانَ لِمَنْ لاَ تَقِیَّةَ لَهُ.

Faithless is he who does not practice taqiyyah.

إِنَّ الْعَبْدَ لَیَقَعُ إِلَیْهِ الْحَدِیثُ مِنْ

حَدِیثِنَا فَیَدِینُ اللهَ عَزَّ وَجَلَّ بِهِ فِیمَا بَیْنَهُ وَبَیْنَهُ،

فَیَکُونُ لَهُ عِزّاً فِی الدُّنْیَا وَنُوراً فِی الآخِرَةِ. وَإِنَّ

الْعَبْدَ لَیَقَعُ إِلَیْهِ الْحَدِیثُ مِنْ حَدِیثِنَا فَیُذِیعُهُ، فَیَکُونُ

لَهُ ذُلاًّ فِی الدُّنْیَا وَیَنْزِعُ اللهُ ذَلِکَ النُّورَ مِنْهُ.

One of our discourses may fall in the hands of a servant

(of Almighty Allah) who consequently adopts it as a devotional act by which

he worships Almighty Allah confidentially such that it grants him dignity in

this worldly life and light in the Hereafter. Another servant may receive one

of our discourses, and he exposes it such that it causes him humility in this

worldly life and Almighty Allah divests him of the light.

(See Al-hurr al-Amili, Wasa'il al-Shiah 11:460, H. 6 as quoted from Shaykh al-Kulayni’s Usul al-Kafi.)

al-Bayt (‘a), having analyzed the political and social conditions, believed that open conflict would cause the aforesaid injuries to the virtuous community. As a result, they rejected this option.

The dangers of these two options have been also mentioned in traditions concerning the history of Christianity and the invention of monasticism.⁽¹⁾

“Those who were before us separated into seventy one sects; only three of them were redeemed while all the others were exposed to perdition. One of these three sects faced the kings and fought against them, following the true religion of Almighty Allah and the faith of Jesus, son of Mary—peace be upon him. As a result, they were killed by the kings. The other sect were too powerless to fight the kings, so they lived among their peoples inviting them to the religion of Almighty Allah and the faith of Jesus, son of Mary—peace be upon him. Consequently, the kings slew them and cut them up with saws. The third sect were also too weak to face the kings or to live among their peoples and invite them to the religion of Almighty Allah and the faith of Jesus, son of Mary—peace be upon him. Therefore, they fled to the wilderness and mountains and practiced monasticism therein. This is the interpretation of Almighty Allah’s saying: “But the Monasticism which they invented for themselves, We did not prescribe for them” means that they did not do it except to seek Almighty Allah’s pleasure. “But that they did not foster it as they should have done” means that the next generations of those monks did not continue the practice as it should have been performed. “So, We gave to those of them who believed their reward.” These are those who believed in and gave credence to me. “And most of them are transgressors.” The transgressors among them are those who denied me.”

(See Tafsir al-Tabari 27:138-139, Ed. Beirut)

As for harm done to Muslims in general, the option of open conflict gives rise to disorder, destabilization of Muslim society, and disunity. This weakens the general entity of Islam, especially when the virtuous community can withstand and continue in a state of equality in power. Such being the case, the external enemies of Islam and the internal opportunists and interest-seekers will unquestionably make use of this conflict at the expense of Islam. This result can be noticed in the conditions that Muslims experienced in various ages of their history.(⁽¹⁾) Because of this and due to their anticipation of these injuries, the Ahl al-Bayt (‘a) adopted positions of responsibility towards maintaining the unity of Islam and