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Appendix 6: Ummah, Imamah And Wilayat

أُمَّة، امامة، ولاية

Note: This is the sixth of a series of articles written by the Author on various occasions that have bearing on the topics of the book, and hence they have been included in it as appendices.

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In order to gain a deeper insight of the subject of Imamah, Ummah and Wilayat, one should understand passages of the Qur'an that are directly or indirectly concerned with Ahl Al-Bayt.

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

“And remember when his Lord tried Ibrahim with certain words then he fulfilled them; He said, “Verily I am making thee imam for mankind;” (Ibrahim) said “And of my offspring”? He said: My covenant reacheth not the unjust.” (2:124)

Reference is made to the declaration of Ibrahim as the appointed imam for the people by God. This status of Imamah is specifically meant for the progeny of Ibrahim, excluding the unjust ones.

God declares in the verses below that that Adam, Nuh, Aali Ibrahim and Aali Imran as the ‘chosen lineage’ from which the imams are to be appointed by Him.

إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ

“Verily, God did choose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above all the worlds,” (3:33)

ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ

“Offspring, one from the other; and verily God is All-Hearing; All-knowing.” (3:34)

The Qur'an asserts that this holy book which is revealed to the Holy Prophet certifying all previous scriptures - in their true forms - shall be inherited by those servants of God who are from the chosen lineage, but not all of them:

وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ

“And that which We have revealed unto thee of the Book, it is the truth testifying that which hath come before it; Verily God, about His servants, is All-Aware, All-Seeing.” (35:31)

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

“Then we made those whom we had chosen inherit the Book; Then of them some are unjust to themselves, and some are of average (standard) and some are foremost, by the grace of God, in all virtues, This is that great blessing.” (35:32)

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ

“Gardens of eternity, they shall enter into” (35:33)

The members of the chosen lineage are of three types, some unjust, some or average standard and some of them are designed by God ‘to be foremost in all that is good’ which is n great distinctive virtue. The term ‘being foremost’ in all that is good’ (والسابقون السابقون) is almost synonymous with the term ‘imam’. The ‘imam’ means the ‘head of all in obedience to God’.

The term khalifa (vicegerent on earth) in the verse below has been used for man only, exclusive of all other creatures-:

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ

“Recollect (O' our Apostle Muhammad) when said thy Lord unto the angels: ‘Verily I am appointing a vicegerent on earth' they said: Will Thou (O' Our Lord) appoint therein one who will cause mischief and shed blood, while we celebrate by Thy praise and hallow Thee alone? Said (the Lord to the angels): ‘verily, I know what ye know not’.” (2:30)

Every creature is a sign of God, but none is a vicegerent of God, except the man who is 'foremost' in absolute obedience to God. The man of this type has been described in sura al-Waqi’ah as the foremost in obedience and nearest to God.

وَالسَّابِقُونَ السَّابِقُونَ

“And the foremast one (in faith and virtue) shall be the foremast ones (in receiving their reward),” (56:10)

أُولَٰئِكَ الْمُقَرَّبُونَ

“These are they who shall be brought nigh (unto God).” (56:11)

In sura al-Baqarah (2:143), references are made to ‘Ummahan wastan’ (middle group) and in sura ale-Imran (3:110-114) references are made to khair al-Ummah (خَيْر الأُمَّة) and ‘Ummah qa’imah (أُمَّة قاِئمَه), which mean the group of ‘distinguished persons’ who are ahead of all in all the excellences and have to lead mankind towards this noble aim.

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

“And thus, have we made you of a middle nation (justly balanced) that ye may be witnesses over mankind and the Prophet be (‘a) witness over you....” (2:143)

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ

“Ye are the best group that hath been brought forth for mankind: Ye enjoin goodness and ye forbid evil, and ye believe in God. And if the people of the Book had (also) believed (similarly) it had surely been better for them; of them (only some) are believers and most of them are perverse.” (3:110)

لَيْسُوا سَوَاءً مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ

“They are not alike; of the people of the Book is a group (so) upright (in faith) that they recite the signs of God all along the night and prostrate themselves in adoration.” (3:113)

يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَٰئِكَ مِنَ الصَّالِحِينَ

“They believe in God and in the Last Day (of Resurrection), and enjoin goodness and forbid evil, and compete hastily to do good, and these are of the righteous ones.” (3:114)

In another verse, Ibrahim has been presented as ‘Ummahan qanitan’, which cannot mean anything other than ‘imam’.

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

“Verily Ibrahim was an imam (leader in religion) (for the) people, devoutly obedient to God, upright, and he was not of the polytheists,” (16:120)

The verse below supports the idea that Ummah or imam in this sense means ‘Ummah al-muslimatan’ mentioned in the subsequent set of verses below.

مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

“And fight (endeavour) ye in (the way of) God as it behoveth you to fight (endeavour) for Him; He hath chosen you and hath laid not upon you any hardship in religion; The faith of your father Ibrahim: He (God Himself) named you Muslim before and in this, that the apostle may be a witness over you and ye be a witness over the people; So establish ye prayer and pay ye the poor-rate and hold ye fast by God; He is your Master - How Excellent the Master and How Excellent the Helper!” (22:78)

وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ

“And remember when Ibrahim raised the foundations of the House with Ismail, (praying) ‘Our Lord! Accept (this service) from us; verily Thou and Thou (alone) art the All-Hearing and All-Knowing’.” (2:127)

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ

“Our Lord! Make us (two) Muslims submitting (only) to Thee and of our progeny (make) a group submissive (only) to Thee and show us the ways of devotion and turn to us (mercifully) for verily Thou and Thou (alone) art the Oft-Returning, the Most Merciful.” (2:128)

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ

“Our Lord: raise up amongst them an apostle from them, who shall recite unto them Thy revelations and teach them the Book and Wisdom and purify the for Thou and Thou (alone) art the mighty, the Wise.” (2:179)

This term includes Ibrahim, his son Ismail and of the descendants of Ismail and those who continued to follow in the footsteps of Ibrahim and Ismail. This Ummah al-Muslimatan continued to be guided by God towards the right path of devotion, the last Prophet Muhammad (S) being chosen from this Ummah and commissioned with the final message of God to mankind.

These personalities are from Ale Ibrahim, mentioned in sura an-Nisaa’, are gifted by God with the Book, wisdom and the Great Kingdom.

أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا

“Or do they envy the people for what God hath given them of His grace; But indeed, We have given to Ibrahim’s children the Book and the Wisdom, and We gave them a Great Kingdom.” (4:54)

Sura al-Ma’ida (chapter 5) is generally considered to be the last among the long chapters during the gradual revelation of the Qur'an, just as Sura an-Nasr (Chapter 110) is considered to be the last one among the short chapters. For the purpose of recitation, this chapter has been placed where it is now, according to the 'divine order'.

It follows Surah an-Nisaa’ (chapter 4), and most of the contents of both the Chapters 4 and 5 are inter-related. A point that is particularly worth noting is that the last few verses 1 assert the purpose of the divine revelation and the coming of the prophets one after another so that no room shall be left for people to argue against God about the incompletion of the divine mission after the coming of the last prophet.

In other words, the verses concerned declares that the last prophet was gifted with all the means of receiving the divine messages to be delivered to mankind so that no one should have - after him - any basis of arguing for the defects in the means of divine guidance.

The contents of Chapter 5 are mostly related to the completion of the requisite guidance after the last prophet. So, this is the first chapter that begins with addressing the believers and not the people in general. Here God declares the following. First, the completion of religion for the believers and His approval of Islam for them as the only religion. Second, the importance of the fulfilment of the divine covenant with God and third the blames on the Jews and Christians for their failure in fulfilling the 'divine covenant'.

God announces the importance of this chapter to be so great that if the Holy Prophet fails to deliver its contents to people, it would not only be his failure but also the failure of the divine mission from the beginning to end. Here the passage shows that many prominent people were reluctant about the announcement of the contents to the extent that the very life of the Holy Prophet was in danger.

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ

“(O’ Our Apostle Muhammad!) Deliver thou what hath been sent down unto thee from thy Lord; and if thou dost it not, then (it will be as if) thou hast not delivered His message (at all); and surely will God protect thee from (the mischief) of men, Verily, God guideth not an infidel people.” (5:67)

Knowing the importance of this chapter in view of verses 54, 55 and 56, the complete attention of a true believer is required:

يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ

“O’ Ye who believe! Whoever of you turneth away from his religion, soon will God bring (forward) a people, whom He loveth, and they love Him, who are humble before the believers, mighty against the infidels, striving hard in God's way, and they fear not the censure of any censurer: This is the grace of God, He giveth it to whomsoever He desireth, verily God is Ample-Giving, All Knowing.” (5:54)

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Verily, verily, the benevolent authority over you is (none else but) God and His apostle and of the believers, those who establish prayer and pay the poor-rate, while they are in the state of Rokoo’ 2.” (5:55)

وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ

“Whoever accepts Wilayat of Allah (in the sense above) and of the apostle (Muhammad) and of those who believe (the prescribed belief), Verily he hath joined God's battalion; they are triumphant.” (5:56)

These verses address the believers who were present at that time. It shows the possibility of their reversion to their pre-Islamic practices and faith, and then warn them of God's decision to bring in their place a group of people who are loved by God and who love Him. The description of this group is that ‘it is humble towards believers and mighty towards the infidels. The members of the group wage war for the sake of God without caring for the blame by the people.'

The Qur'an describes these qualifications as special grace of God bestowed upon these people. Then, the Qur'an addresses the believers in an emphatic tone: “Surely your wali (benevolent authority) is God and His prophets and of the believers those who establish prayers and give alms while they are in the state of 'Rukoo'.’

The exclusive particle ‘Innama' confines the term wali to God, the prophet and the specific believers of the abovementioned qualification. Wilayat in this sense cannot mean anything but the authority of one over the other due to his extreme love and attachment towards God and His creation - the meaning that is found in the attribute of God as 'Rahman'.

This outstanding qualification cannot be attained by all believers, but only those who have reached that state of submissiveness whereby they are totally absorbed in the realization of the greatness of God, and at the same time are aware and responsive to the needs of destitute ones.

They can continue to have in the focus of their consciousness - at one and the same time - two opposite realizations, absolute nearness to God and absolute nearness to His creatures. Such a selfless person is the medium representing God's gracious authority over mankind and representing man’s destitution to God: So, for the believers there is no wali in this sense of authority but God Himself, His prophet and those among the believers who can combine - at the same time Rokoo’ - the extreme state of one's complete absorption in realization of the greatness of God and his being alive to the needs of the creature. This principle applies not only to Hazrat Ali (‘a), the first vicegerent of God after the Holy Prophet, but to all the twelve infallible imams of the holy House (including Hazrat Ali).

Wali, imam, khalifa and other synonyms refer to the same and one qualification of vicegerency of God (wilayat), which must continue without any break from the start of creation up to its end. The application of the contents of this verse is confined to the three classes mentioned therein. In verse 5:56 the Qur'an declares that of the believers, those who accept the wilayat of God and the prophet and of the abovementioned specifically defined class of believers are of the party of God, who will ultimately overpower and dominate all other parties.

The insignia of this party is the reciprocal love between God and themselves. This insignia was bestowed by the Holy Prophet to Ali in the battle of Khaybar. It means that the insignia of Godly party is in the hands of Ali and the other eleven infallible imams of the holy house. Whosoever is under this banner and adheres to the principle of reciprocal love will be of the successful party, chosen by God.

This banner and insignia are the manifestations of universal grace of God ‘Ar-rahman-ar- Raheem’ and it shall be in this holy house till the Resurrection Day. None can take it from them, nor can anybody grant it to them. The Holy Prophet says that on the 'Resurrection Day' Adam and all the prophets after him shall be under his banner that Ali will carry.

The importance of Imamah, wilayat, khilafat and the synonymous terms which refer to the vicegerency of God and the representative status of man are so great that the Qur'an has termed this 'Naba -al-Azeem'. This was a subject of conflict not only among men but also among angelical beings of high order. Thus, the Qur'an though very brief in dealing with the other subjects of Islam, has dealt with this problem in detail in various chapters and verses.

It has declared that the appointment of man of such status is His own responsibility and not that of anyone else3. Even the prophets have no right to appoint. They only need to convey the name and qualification of the divine nominee to mankind.

In the verse below the Qur'an asserts that the method of appointment of vicegerent on earth after the prophet shall be the same as before which means that the appointment shall remain the responsibility of God alone.

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

“God hath promised unto those of you who believe and do good deeds that He will certainly appoint them successors in the earth as He appointed successors to those before them, and certainly He shall establish for them their religion (Islam) which He hath chosen for them, and certainly He after their fear in exchange give them security; They shall worship Me; and associating not with Me aught; and whosoever disbelieveth after this, these! They are the wicked ones.” (24:55)

The instance of God nominating khalifa, imam and vicegerent has been mentioned in many passages. The very passage in verse 2:30 regarding Adam is enough to prove that it is God who shall continue appointing His vicegerents on earth.

These verses below from sura an-Nisa’ refer to the obligation of mankind in obeying the ‘ulil-amr’ which implies obedience to the supreme commanding authority in the same way as the necessity of obedience to the prophet.

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

“O’ ye who believe! Obey God and obey the apostle and those vested with authority from among you; and then if ye quarrel about anything, refer it to God and the apostle if ye believe in God and the last day (of judgment); This is the best and the fairest way of ending (the dispute).” (4:59)

وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

“And when there cometh unto them news of security or (of) alarm, they spread it abroad: and if they referred it to the apostle and (to) those ‘subordinate commanding authority’ (who could) draw the matter (the truth) in it; would have known it (the truth) from them; and were it not for the grace of God upon you and His mercy, you would certainly have followed the devil save a few.” (4:83)

The ‘supreme commanding authority’ endowed with such excellent qualifications which cannot be found in anyone but in those God has certified to be purified from all defects and who shall possess the highest standard of perfection possible for a created being in the sense of the ability to guide every being to the truth and be not in need of guidance by any other created being:

قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَىٰ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ

“Say thou (O’ Our apostle Muhammad); Of your associates is there anyone who can guide unto truth; Is then He who guideth unto truth more worthy to be followed or he who himself goeth not aright unless he is guided? What then hath befallen you” How (ill) ye judge?” (10:35)

This is the key verse on which the Queen of Paradise Fatimah (‘a), daughter of the Holy Prophet, based her argument against her opponents in her famous speech in the Mosque of the Prophet (Masjid an-Nabawi) when she was compelled to expose those who began to reverse towards their own pre-Islamic ways.

It is this speech that the Shi’a theory of Imamah is based on. In support of this statement, the sixth imam of the holy house, Ja’far as-Sadiq (‘a), in the course of discussion between him and the leaders of Mu’tazilah school of thought including Wasil Ibnu Ata, Amr Ibn Ubaid, Hafs bin Salam Ibn ‘Ubayd and Hafs bin Salam, who approached him to comply with their proposal of adopting Muhammad Ibn Abdullah Ibn Hasan Ibn Ali Ibn Abi Talib (‘a) as Khalifa in place of Umayyad rulers, narrated on the authority of his father the fifth Imam Muhammad-al-Baqir (‘a) that the Holy Prophet (S) had said,

“Whosover calls people to obey him and draws sword to make people to accept his claim while amongst the people of his time there is one who is superior to him in knowledge of Kitab and Sunnah, he is an impostor and the one gone stray”4

The political and religious importance of this discourse for every generation of Muslims is very great as it reflects the ideology of the Shi’a school of thought.

The 'Epistle', written by the 8th imam of Ahl Al-Bayt Ali Bin Musa ar-Ridha’ for Caliph Ma’moon, outlines the fundamental beliefs and practical precepts of Islam. After giving a brief account of the divine attributes that a true Muslim must believe in and profess, the holy imam writes as follows:

‘And to believe and to confess that Muhammad (S) is His devoted servant, His messenger, His trusted agent, His selected and outstanding and purified among the creatures, the head of all messengers, the last one among the prophets, and the superior to all realms of creation: there is no prophet after him and no substitute to his religion and no change in his law and that whatever he, prophet Muhammad Ibn Abdullah, has brought is clear truth, necessary to be believed in and confessed along with all that the messengers of God and His prophets and vicegerents have brought before him.

And it is necessary to believe and confess the truth of His book Qur'an which is unique in its form and essence and so purified that no falsehood would approach it from any direction, from the front or from behind. It is a revelation from the All-Wise, All-praiseworthy (Allah). It is to be believed and acknowledged that the book Qur'an is the supreme-most guardian over all the divine books. It is thoroughly true from its beginning to the end. We believe in all its contents, unequivocal passages and equivocal ones, its particular and its general significance, its promises and its warnings, its abrogating and abrogated passages, its stories and information; and of the creatures none can bring the like of it.

We believe and confess that the guide and supreme authority over the believers after the prophet and the person who is in charge of the affairs of Muslims and who has the right to speak on behalf of the Qur'an and the one who is well-acquainted with the contents of the Qur'an is his brother, successor, the executor of his will and the commanding authority between God and His creature; the one who is to the prophet as Harun is to Moosa, Ali Ibn Abi Talib, Amir ul-Mu’minin (the commander of the faithfuls) Imam ul-Muttaqeen (the leader of righteous people), Qa-id ul- Ghro al-Muhajjaleen (the chief of those who are bright and famous in righteousness), Afzal ul-Wasiyyeen (the superior among all the executors of the wills of prophets), Warith al-‘ilm an-Nabiyyin Wa al-Mursaleen (the inheritor of knowledge of all divine messengers and prophets). We believe and confess that Ali has been succeeded by his sons Al-Hasan and Al-Husayn (the two chiefs of the youths of paradise), in turn one after the other, Ali Ibn Al-Husayn the ornaments of all devotees, then Muhammad Ibn Ali (who penetrated the length, breadth and depth of knowledge given to the people), then Ja’afar Ibn Muhammad (the truthful saint and inheritor of the knowledge of all the successors of the prophets), then Musa Ibn Ja’afar (who used to restrain his anger against the wrongdoers in order to set example of tolerance), then Ali Ibn Musa ar-Ridhaa (who is pleased with whatever pleases God), then Muhammad Ibn Ali5, then Ali Ibn Muhammad6, then Hasan Ibn Ali7 then the authoritative proof (al-Hujjat) standing in charge of divine order, whose appearance is awaited for (al-Muntazar) - peace and blessings of God may be upon them all.

I believe and confess for them the status of divine leadership and executor of divine wills. We believe and confess that the earth never for a moment is devoid of such an authoritative proof (Hujjat) appointed by God over his creatures. We believe and confess that the abovementioned saints (imams) are the strong rope between God and His creatures. They are the guiding leaders, supreme authority over the people of the terrestrial realm, succeeding one by the other till the return of earth and all that it contains to God.

We believe and confess that whoever disagrees will them is misled and misleading, imposter and pervert to the truth and guidance. We believe and confess that they are the sole-interpreters of the Qur’an and authorized to speak on behalf of the Holy Prophet; and whosoever dies without knowing and recognizing them, he would die a paganic death.

We believe and confess that the following are some of the virtues which are the practical part of their religion; First, being ever mindful of what pleases and displeases God. Second, Iffat (self-control). Third, truthfulness, love for the well-being of mankind to lead people to righteousness and return of whatever is trusted to them by the virtuous or the wicked.’

A study of the entire text of the 'Epistle' will enlighten the seekers of the ’right path’.

  • 1. See the verses 163 to 166 of Sura an-Nisaa’:

    إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا

    “Verily, We have revealed unto thee (O’ Our apostle Muhammad!) as We did reveal unto Nuh and the prophets after him, and we have revealed unto Ibrahim, and Ismail and Ishaq and Yaaqoub and the tribes, and Isa and Ayub and Yunus, and Harun and Sulayman, and We gave Dawud the Zabur (Psalms)” (4:163)

    وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا

    “And apostles We have (already) mentioned unto thee before and apostles We mentioned not unto thee; and God spake unto Moses, directly discoursing.” (4:164)

    رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

    “Apostles of good cheer and of warning, in order that mankind might have no argument against Allah after the apostles. Allah was ever Mighty,” (4:165)

    لَٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ ۖ أَنْزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

    “But God (Himself) beareth witness, through what He hath sent down unto thee (O’ Our apostle Muhammad!). He has sent that down, with His knowledge; and the angels (too) bear witness; and sufficient is God for Witness.” (4:166)

  • 2. The act of bowing down during prayer.
  • 3. أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
    “Hast thou (O’ Our apostle Muhammad!) not seen the chiefs of the children of Israel, after Moses, when they spake to a prophet (who was) unto them (saying) ‘Raise up for us a king, that we may fight in the path of God’. He said, ‘May it not be that if fighting were ordained unto you, ye would not fight?’ they said, ‘What aileth us that we should not fight in the path of God when we have indeed been driven out from our homes and our children?’ But when fighting was ordained unto them, they turned back, save a few of them; and verily, God knoweth the unjust.” (2:246)

    وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ

    “And their prophet said unto them "Verily, God hath raised up for you Saul (to be) the king (over you);'' They· said, ‘How can the kingdom be his over us whereas we are more rightful for it than he while he is not gifted with abundance of wealth,’ he said. ‘Verily, God hath chosen him over you and hath increased him abundantly in knowledge and physique; and verily God granteth His kingdom unto whomsoever He pleaseth; God is Omniscient and All-knowing.” (2:247)

    وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ

    “And (then) said their prophet unto them, ‘Verily, the sign of his kingship shall be that the ark shall come unto you wherein shall be tranquility from your Lord and the relics of what the family of Moses and family of Aaron left behind; the angels (of God) shall bear it; verily, therein shall be a sign for you if ye are (indeed) believers.” (2:248)

  • 4. Vide Thazeeb by Shaikh Toosi: Chapter on Jihad.
  • 5. Muhammad Ibn Ali at-Taqi.
  • 6. Ali Ibn Muhammad an-Naqi.
  • 7. Hasan Ibn Ali al-Askari.