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Spiritual and Moral Aspects of Islam
By: Ayatullah Shaheed Sayyid Muhammad Baqir al-Hakim
The spiritual and moral aspect is important in Islamic theory, because it is associated with the issues of feelings, emotions, and spiritual and moral senses. Coming after doctrine, ethics and culture, this aspect occupies the fourth rank in importance, since it is founded on the fact that man’s behavior, which is the natural consequence of willpower and determination, directly acts upon this aspect, whereas the other three aspects represent the basis, background, and foundation on which these sentiments and feelings rely. They are also the starting point of these three aspects. Feelings, emotions and sentiments stand for the stirring energy that supplies human behavior with motion, activity, and agitation although such behavior is submissive to man’s willpower and its cause.
By virtue of this, there is a balanced relationship between man’s feelings and actions. Man’s determination, steadfastness and willpower become stronger and more powerful when there is compatibility between these feelings and reasonable, ethical, and cultural foundations.
For this reason, the Holy Imams of the Ahl al-Bayt (‘a) took much interest in the spiritual and moral aspect. They worked on directing it on the course that was compatible with both general goals of building a virtuous community and doctrinal, ethical, and cultural foundations.
We can observe the major lines that the Ahl al-Bayt (‘a) established to implant the spiritual and moral aspect in the virtuous community from their reported traditions and instructions for their followers and the treatment of issues.We can observe the major lines that the Ahl al-Bayt (‘a) established to implant the spiritual and moral aspect in the virtuous community from their reported traditions and instructions for their followers and the treatment of issues.
Spirit of Piety and Combining Faith with Practice
The Holy Imams of the Ahl al-Bayt (‘a) fed their followers with the spirit of piety and the combining of faith with practice through the following features:
First Feature: They worked towards enhancing the spirit of piety and establishing a firm connection with Almighty Allah through the following three major ways:
First Way: The Holy Imams (‘a) laid stress on and instructed the course of prayer, supplication, and confidential talk with Almighty Allah. Their great interest in supplication and their superb supplicatory prayers are numerous.
Their prayers and supplications cover all times and circumstances and take various forms, such as post-prayer supplications, supplications at each hour of the day and night, special supplications on special occasions and during religious seasons, such as supplications in the months of Ramadhan, Sha‘ban, Rajab, and Dhi’l-Hijjah as well as occasions like feast days. There are also various prayers offered on special occasions. The supplicatory heritage of the Ahl al-Bayt (‘a) encompasses many books that are voluminous, well known, and common to all ages.
They have left for us extensive supplications that carry educational and cultural features. Some of these include: Imam ’Ali’s supplication reported by Kumayl ibn Ziyad al-Nakha‘i (known as Du‘a’ Kumayl)
Imam al-Husayn’s supplication on the Day of ‘Arafah (the ninth of Dhu’l-Hijjah)
Imam Zayn al-‘Abidin’s supplication that is reported by Abu-Hamzah al-Thumali, the supplication known as Du‘a’ al-Jawshan
Imam Zayn al-‘Abidin’s supplications in Al-Sahifah al-Sajjadiyyah, and many more.
In addition to their previously noted cultural aspects, these supplications and prayers represent a great spiritual domain that builds in the inner selves of worshippers a connection with Him through piety and a combination of fear and hope in Him.
Second Way: The Holy Imams (‘a) entered upon the styles of written or specifically delivered bequests (wasiyyah) and excellent exhortation. As has also been mentioned, not only do such styles represent cultural and educational aspects but they also embody spiritual and moral trends.
Imam Ja‘far al-Sadiq (‘a) has reported the following from his infallible fathers (‘a): The Holy Prophet (S) said: Whoever fails to write his will before his death lacks reason and manliness.
He (S) was asked, “How should writing of one’s will be, Allah’s Messenger?”
He (S) instructed: In the last hours of his life and when people gather around him, he must say: “O Allah! O Designer of the heavens and the earth! O Knower of the unseen and seen! O Most Beneficent! O Most Merciful! I confide in You that I bear witness that there is no god save You alone, without Your having any associate. I bear witness that Muhammad (S) is Your servant and messenger and that the Hour shall undoubtedly come. You shall raise the dead from their graves, and the Questioning will take place. Paradise is true, and that which You have promised to be therein—such as bliss, eating, drinking and marriage—is true. Hellfire is true, and Faith is true, and the (true) religion is as exactly as You have described, and Islam is exactly as You have established, and all that which You have said is exactly the truth, and the Qur’an is as exactly as what You have revealed, and You are verily Allah, the Manifest Truth. I also confide in You in this world that I submit to You being my Lord, Islam being my religion, Muhammad being my Prophet, ‘Ali being my Imam, the Qur’an being my Book, Your Prophet’s Household—peace be upon him and them—being my Imams. O Allah, in You I trust at the time of tribulation. You are my only provision when misfortunes befall me, You are my patron in blessings, and You are my God and the God of my ancestors. So send blessings upon Muhammad and his Household and do not make me depend on my own self even for the twinkling of an eye. Please, entertain me in my grave and my loneliness and keep my confidence in You active for the day on which I shall meet You.”
This is the covenant of the moribund when he makes his will, which is obligatory upon each Muslim individual.”1
Third Way: The Holy Imams (‘a) worked towards connecting faith with deed. In addition to its doctrinal contribution to understanding the reality of faith and unbelief, this course carries a spiritual and moral aspect that builds the spirit of piety and connection with Almighty Allah. As a rule, faith is not realized unless it is connected with deed, behavior, and commitment.
Shortly in this book, I will cite many traditions confirming that true Shi‘ah are those who represent actual piety, diligence, and steadfastness in tribulations and ordeals and are forerunners in worship and asceticism.Shortly in this book, I will cite many traditions confirming that true Shi‘ah are those who represent actual piety, diligence, and steadfastness in tribulations and ordeals and are forerunners in worship and asceticism.
Real Supporters of the Truth
Second Feature: The Ahl al-Bayt (‘a) worked towards creating an emotional and sentimental connection with the virtuous community. They laid emphasis on affiliation with the virtuous entity by:
(1) Ingraining genuineness and reality in their followers
(2) Providing them with profound historical roots
(3) Securing their belief in the Ahl al-Bayt’s school to the highest levels
(4) Promoting as righteous the creed in which a righteous individual believes by means of standards, proofs and logical evidence so that belief evolves from mere reason-based states to spiritual, psychological and emotional commitments to faith. Such evolution depends on testifying that:
(a) Their doctrines are the true and genuine doctrines of Islam, utterly free from doubt and spuriousness
(b) Their community is the best of all communities and groups
(c) They are part of the Ahl al-Bayt (‘a) because they are the worthiest in loyalty and the nearest to them
(d) They are the only group that fulfils the Divine Covenant as it should be fulfilled
(e) Their love for and loyalty to the Ahl al-Bayt (‘a) are the things that shall benefit them on the Day of Resurrection
(f) They shall resort to the Holy Prophet (S) on the Day of Resurrection according to the glad tidings conveyed to them by the Holy Imams (‘a)
More than one Imam has confirmed these facts to increase their followers’ level of faith. From these confirmations, we conclude that the Holy Imams (‘a) aimed to achieve a certain degree of emotional and sentimental momentum and deepen their followers’ commitment to and confidence in the virtuous community.
Let us now refer to some examples so that the idea will be clearer:
1. ‘Imran ibn Maytham has reported that Habbabah al-Walibiyyah said to him, “I will tell you about a discourse that I have heard from your master, al-Husayn ibn ‘Ali (‘a). He said: I swear by Him Who has caused (the clan of) Ahmas to be the best of (the tribe of) Bujaylah, has caused ‘Abd al-Qays to be the best of Rabi‘ah, and has caused Hamdan to be the best of the Yemen, you are verily the best of sects. None is following the faith of (Prophet) Abraham (‘a) except us and our Shi‘ah (partisans).2
2. ‘Umar ibn Yazid has reported that Abu-‘Abdullah (Imam al-Sadiq) (‘a) once said: By Allah, I swear that you all are verily part of Muhammad’s Household (‘a).
I asked, “May Allah accept me as ransom for you! Do you mean that we are part of them?”
The Imam ('a) answered: Yes! I swear by Allah. You are part of Muhammad’s Household (‘a) itself.
He repeated it three times. He (‘a) then gazed at me, I gazed at him and he said: O ‘Umar, Allah the Blessed and Exalted says in His Book: “Most surely, the nearest of people to Abraham (‘a) are those who followed him and this Prophet (S) and those who believe and Allah is the guardian of the believers. (3:68)”3
3. Abu-Dharr is reported to have said: By Allah I swear, none of those with whom Almighty Allah made His covenant fulfilled this covenant except their Prophet’s Household (‘a) and a small group of their partisans. This is the meaning of Almighty Allah’s saying (in the Holy Qur’an), “And We did not find in most of them any faithfulness to the covenant, and We found most of them to be certainly transgressors. (7:102)”4
4. Yunus ibn ‘Abd al-Rahman has reported Kulayb al-Asadi as saying that he heard Imam al-Sadiq (‘a) saying: By Allah, I swear positively, you are following the religion of Allah and of His angels. So, help us by means of piety and diligence. Abide by prayer and worship. Abide by piety.5
5. Abu’l-Tufayl has reported that Imam ‘Ali Amir al-Mu'minin (‘a) once ascended the pulpit and said: Verily, Almighty Allah has sent Muhammad—peace be upon him and his Household—with prophethood and chosen him for conveying His Message. Therefore, he promulgated the religion for the people some of whom accepted and others rejected. We, the Ahl al-Bayt (‘a), hold the keys to knowledge, the doors to wisdom, the light of all affairs, and the most decisive speech. Whoever loves us—the Ahl al-Bayt (‘a)—will benefit from his faith and will have his deeds accepted, but whoever does not love us will not benefit from his faith and will not have his deeds accepted even if he works every day and night ceaselessly.6
6. Burayd al-’Ajali, Zurarah ibn A’yun, and Muhammad ibn Muslim—all these are authentic reporters who have said that Imam Muhammad al-Baqir (‘a) said to them: What more are you seeking? If a horrible thing happens in the heavens and people resort to a place to protect them, we shall resort to our Prophet (S) and you shall resort to us. So, enjoy the glad tidings! Enjoy the glad tidings! Enjoy the glad tidings! By Allah I swear, He shall never treat you like others and they will have no dignity with Him.7
Love for and Loyalty to the Ahl al-Bayt (‘a)
Third Feature: With regard to their relationship with the virtuous community, the Holy Imams (‘a) not only provided authentic proofs and valid demonstrations but also made use of emotions and feelings in order to strengthen love and loyalty. They also connected it to many significant values and ideals on the one hand and relevance people’s lives on the other.
As a result, love for the Ahl al-Bayt (‘a) has played a major role in keeping their followers steadfast against the pressures and pains they had to encounter. They have even given up their lives and properties and faced all sorts of ordeals and pains for the sake of the love they had for the Ahl al-Bayt (‘a).
This sort of education, which was initially established by the Holy Qur’an, had a great impact not only on the Ahl al-Bayt’s partisans and followers but also on Muslims in general. Consequently, the issue of love for the Ahl al-Bayt (‘a) has become a standard by which a Muslim individual, sober in behavior and conduct, is distinguished from other Muslims pretending to follow Islam but lacking in human and Islamic feelings. Such individuals have been afflicted with hostility and malice towards the Ahl al-Bayt (‘a).
Love of the Ahl al-Bayt (‘a), in the capacity of their having been the Holy Prophet’s kith and kin has been confirmed by the Holy Qur’an that reads: Say: I do not ask of you any reward for it but love for my near relatives. (42:23)
This love for the “near relatives” has been also confirmed by authentically reported uninterrupted traditions of the Holy Prophet (S) in both meaning and words. Moreover, invoking Almighty Allah’s blessings upon the Ahl al-Bayt (‘a) is a part of the obligatory prayers so that love for them naturally has an impact on Muslims in general and becomes a common trend among them.
The merit, outcome, and reward of invocations of Divine blessings upon the Holy Prophet (S) and the Ahl al-Bayt (‘a) will be discussed in further details in the coming book on Acts of Worship within this series.
Muhammad ibn Idris al-Shafi‘i is well-known for composition of poetic verses proving the existence of this common trend among Muslims and referring to some political tendencies that opposed this trend for political and non-religious reasons.
Some of al-Shafi‘i’s poetic verses are as follows: O Household of Allah’s Messenger, love for you is a duty imposed by Allah and revealed in the Qur’an.
It is sufficient for you that he who does not send blessings upon you will have his prayers nullified.
He has also composed the following: If love for Muhammad’s Household (‘a) is a protest (against religion), then let both men and jinn witness that I am protesting (rafidhi).8
Besides its great moral value, this love has cultural and political functions.
As for its cultural function, it has turned hearts towards true guidance, uprightness, and surrender to the culture and instructions of the Ahl al-Bayt (‘a).
As for its political function, it defends the Ahl al-Bayt (‘a) and their followers and provides ample opportunity to believe in their Divinely ordained leadership and their efficacious role in the history of Islam.
For these reasons, the political enemies of the Ahl al-Bayt (‘a) waged political campaigns against them and attempted to extinguish the torch of this love and loyalty and presented alternatives and other loyalties. They also attempted to debilitate this loyalty to the Ahl al-Bayt (‘a) and fight the issue of love for them. In order to achieve these vicious goals these political enemies used fanaticism, antagonism and hatred as weapons, always ready to commit inhumane crimes against the Ahl al-Bayt (‘a) and their followers.
In fact, the issue of love and affection for the Ahl al-Bayt (‘a) has always been clear at all levels, including authentic religious texts, historical facts, and practices in the ages of the Holy Prophet (S), the Companions (Sahabah), the Followers (Tabi’un) and the other righteous Muslims.
Hundreds of traditions that are reported from the Holy Prophet (S) and the Ahl al-Bayt (‘a) have laid the foundation of this love and considered it to be a basic goal and a means of winning Almighty Allah’s reward, pleasure, and forgiveness. In this regard, the Holy Prophet (S) is reported to have said, Islam is naked. Modesty is its dress, faithfulness its adornment, good deeds its personality, and piety its pillar. Everything should have a basis. The basis of Islam is the love for us—the Ahl al-Bayt (‘a).9
Imam ’Ali Amir al-Mu'minin (‘a) is reported to have said, You are advised to love your Prophet’s Household (‘a). This is your duty towards Almighty Allah due to which He shall fulfill His promise to you. Have you not considered Almighty Allah’s saying: “Say: I do not ask of you any reward for it but love for my near relatives. (42:23)”10
Imam Ja‘far al-Sadiq (‘a) has reported Imam ‘Ali (‘a) as saying: To mention us, the Ahl al-Bayt (‘a), is the cure of apathy, disease, and suspicion. To love us is the pleasure of the Blessed and Exalted Lord.11
Imam Ja‘far al-Sadiq (‘a) has also reported the Holy Prophet (S) as saying: On the Day of Resurrection I will certainly intercede for these four categories of people, even if they are overburdened with the sins of the inhabitants of this world: (1) those who support my descendants, (2) those who spend their wealth for my descendants when they are in distress, (3) those who express love for my descendants through their speech and with their heart, and (4) those who exert efforts to satisfy the needs of my descendants when they are pursued and banished.12
Hannan ibn Sadir has reported Imam al-Baqir (‘a) as saying: As for one in whose heart Almighty Allah fixes the love for ‘Ali (‘a), if one of his feet slips (from the Discriminating Bridge), the other foot will certainly be steady.13
Al-Fudhayl reported Imam al-Ridha (‘a) to have quoted Imam al-Baqir (‘a) as saying: To love us is faith and to hate us is unbelief.14
Self-Sacrifice and Altruism
Fourth Feature: The Holy Imams of the Ahl al-Bayt (‘a) solidified in the souls of their followers the spirit of self-sacrifice, altruism, and readiness to give up worldly pleasures for the sake of faith and principles. They ('a) also spread among them the spirit of struggle for the sake of principles and supreme goals.
In order to achieve these goals, the Holy Imams (‘a) used various means and exposed themselves to various tribulations. They (‘a) suffered all sorts of pain and ordeals patiently and sacrificed personal matters for the sake of achieving the public interests of Islam. They (‘a) were also ready to make any sacrifice required, including giving up their lives, the lives of their family members and companions. They (‘a) made their household subject to captivity and their wealth and prestige to usurpation and aggression for the sake of achieving these goals.
They (‘a) always became the targets of enemies’ assaults and conspiracies, struggling to save Islamic principles.
The issue of Imam al-Husayn’s martyrdom has thus become the climax and the most eminent symbol of self-sacrifice. The same thing can be applied to all the Holy Imams (‘a) who never desisted in giving up everything possible in all fields of life for the sake of safeguarding Islam.
The Holy Imams (‘a) trained their followers in the spirit of self-sacrifice and altruism demonstrated by Imam al-Husayn’s astounding tragedy in the history of Islam to make self-sacrifice manifest itself as a signpost indicating the path to the truth. It also revealed the injustice that befell the Holy Prophet’s Household (‘a) and unmasked the hideous face of the Umayyad dynasty.astounding tragedy in the history of Islam to make self-sacrifice manifest itself as a signpost indicating the path to the truth. It also revealed the injustice that befell the Holy Prophet’s Household (‘a) and unmasked the hideous face of the Umayyad dynasty.
Perseverance
Sixth Feature: The Holy Imams (‘a) imbued their followers with the spirit of resistance and perseverance and tolerance at times of misfortune, pain and ordeal during confrontations in order to overcome their enemies.
The Holy Qur’an has laid great emphasis on perseverance. The Holy Prophet (S), too, expresses the significance of perseverance through many pieces of advice and teaches us to learn lessons from the experiences of the earlier Prophets (‘a). The Holy Qur’an thus reads: Therefore, bear up patiently as did the messengers endowed with constancy bear up with patience. (46:35)
Those who were sure that they would meet their Lord said, “How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient.” And when they went out against Goliath and his forces they said, “Our Lord, pour down upon us patience, make our steps firm, and assist us against the unbelieving people.” So, they put them to flight by Allah's permission. (2:249-251)
To arouse the spirit of steadfastness and perseverance in their followers, the Holy Imams (‘a) used many methods that we can observe in their discourses, precepts, and practices:
(1) They emphasized the significance and role of perseverance in the accomplishment of man’s spiritual perfection and success in this world and the Hereafter by drawing their attention to what the Holy Qur’an had corroborated in this field, and through their discourses. Many traditions have been reported from them in this field. For instance, the famous book of Wasa'il al-Shi‘ah has an independent chapter dealing with this subject. The Holy Imams (‘a), through numerous traditions, intended to implant this aspect in their followers’ mentalities.
Hafs ibn Ghiyath has reported Imam al-Sadiq (‘a) as addressing him with the following words: O Hafs, whoever perseveres will in fact persevere for a short while25 and whoever breaks down will break down for a short while.
You must thus persevere in all your affairs. Verily, Almighty Allah has sent Muhammad (S) (as His messenger) and ordered him to be patient and lenient. He thus says, “Bear patiently what they say and avoid them with a becoming avoidance. Leave Me to deal with the rejecters, the lords of ease and plenty. (73:10-11)”
He also says, “Repel evil with what is best, when lo! He who was your enemy would be as if he were a warm friend. None is made to receive it but those who are patient and none is made to receive it but those who have a mighty good fortune. (41:34-35)”
So, the Holy Prophet (S) continued to deal with them patiently until they forged unbearable things against him and accused him falsely of these things; therefore, he was distressed at what they had forged against him. As a result, Almighty Allah revealed to him the following: “Surely, We know that your breast straitens at what they say! Therefore, celebrate the praise of your Lord and be of those who make obeisance. (15:97-98)”
They then belied and accused him of fabrications that made him sad. So, Almighty Allah revealed to him the following: “We know indeed that what they say certainly grieves you, but surely they do not call you a liar, but the unjust deny the communications of Allah. Certainly, messengers before you were rejected, but they were patient on being rejected and persecuted until Our help came to them. (6:33-34)”
Although the Holy Prophet (S) committed himself to patience, they transgressed all limits when they began to speak irreverently of Almighty Allah and belied Him. So, the Holy Prophet (S) said, “I have borne patiently what they said about myself, my family, and my honor, but I cannot stand anymore what they are speaking profanely of my Lord.” So, Almighty Allah revealed the following: “Bear patiently what they say. (73:10)” So, the Holy Prophet (S) remained patient under all conditions.
Then, Almighty Allah gave him the good tidings of the Imams being from his offspring and ascribed perseverance to them, saying, “We made of them Imams to guide by Our command when they were patient and they were certain of Our communications. (32:24)” Only then, the Holy Prophet (S) declared, “The position of patience to faith is as the position of the head to the body.”
For this situation, Almighty Allah thanked His Prophet (S) and revealed to him the following: “The good word of your Lord was fulfilled in the children of Israel because they bore up (sufferings) patiently and We utterly destroyed what Pharaoh and his people had wrought and what they built. (7:137)”
The Holy Prophet (S) understood the good tidings and the punishment of Almighty Allah mentioned in this verse.
Then, Almighty Allah allowed him to fight against the polytheists, saying, “Slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush. (9:5)” “Kill them wherever you find them. (2:191)” So, Almighty Allah slew them at the hands of His Messenger (S) and those who love Him. He also kept for His Messenger (S) the reward of patience along with what He had already kept for him in the Hereafter.
Succinctly, whoever draws on patience will never depart this world before Almighty Allah delights him concerning his enemies not to mention what He has stored for him in the Hereafter.26
Imam Ja‘far al-Sadiq (‘a) has also reported the Holy Prophet (S) as saying: After me, there shall come upon people an age in which sovereignty cannot be gained except by means of killing and arrogance, wealth cannot be obtained except by means of usurpation and stinginess, and amicability cannot be attained except by means of disregarding the religious affairs and pursuing the whims. So, as for him who lives in that time and tolerates poverty while he can be rich, tolerates humility while he can be a master, and tolerates people’s displeasure while he can obtain their respect, Almighty Allah will give him the rewards of fifty veracious men who have believed in me.27
(2) The Holy Imams (‘a) interpreted tribulations and ordeals (that afflict the faithful believers) to be means of nearness to Almighty Allah and divine favor. Providing examples, they referred to their personal tribulations and ordeals. Previously, I have introduced some traditions demonstrating this issue.
(3) The Holy Imams (‘a) averred that submission to and satisfaction with such tribulations and ordeals are in themselves high ranks of belief in Almighty Allah Who confers them upon none but His elite servants. Of course, this fact stirs up in souls the feelings of satisfaction, tranquility, steadfastness, and resistance. A statement in a famous formula of ziyarah reads: O Allah, cause my soul to be fully tranquil with Your decrees, satisfied with Your providence… and steadfast against affliction of Your tribulations.28
Imam al-Sadiq (‘a) is reported to have said: The apex of obedience to Almighty Allah is perseverance and satisfaction with Allah regardless of whether His servant likes or dislikes the circumstances. Whenever a servant is pleased with Almighty Allah in what he likes or dislikes, this shall certainly be better for him than the matter that he liked or disliked.29
Imam ‘Ali ibn al-Husayn (‘a) is reported to have said: Asceticism is of ten grades the highest of which is the lowest grade of piety. The highest grade of piety is the lowest grade of conviction. The highest grade of conviction is the lowest grade of satisfaction.30
(4) The Holy Imams (‘a) assured their followers that their fate and future was the same as their own.
(5) The Holy Imams (‘a) also explained in detail the great rewards that their followers will win for attaching themselves to them and suffering because of it.
Such attachment and sufferings shall be the reason for acceptance of their deeds and redemption on the Day of Resurrection.
Al-‘Ala' ibn Muhammad has reported that he asked Imam al-Baqir (‘a) about the meaning of the following holy verse: These are they of whom Allah changes the evil deeds to good ones, and Allah is Forgiving, Merciful. (25:70)
The Imam (‘a) answered: A faithful believer, who has committed sins, will be brought on the Day of Resurrection for questioning. It will be Almighty Allah Who takes upon Himself the calling to account of such servants so that none will witness it. Then, Almighty Allah displays the sins that servant had committed and the servant will confess to them. After that, Almighty Allah will order the Noble Writers to change these sins into good deeds and then show them to the people. As they see these records, the people will say to each other, “This servant has not committed any single sin all his life.” Then, Almighty Allah will determine Paradise for that servant. This is the interpretation of the verse. This is for our Shi‘ah exclusively.31
On the authority of his fathers, Imam al-Ridha (‘a) has reported the Holy Prophet (S) as saying: To love us, the Ahl al-Bayt (‘a), erases the sins and doubles the rewards. Verily, Almighty Allah shall take upon Himself the responsibility of our lovers’ wrong deeds against others except for the deeds that have caused loss and injustice to other faithful believers. He shall order the wrongdoings to change into good deeds.32
In vol. 68 of Bihar al-Anwar, there is a section entitled ‘bab al-safh (Section: Pardoning)’ comprising many authentic traditions that demonstrate the same purport of this tradition.
If we combine these traditions with the other ones that specify piety and diligence as stipulations for joining the community of Shi‘ism, we can conclude that the virtuous community cannot include anyone except those who are characterized by piety and diligence; however, if such individuals commit sins, they shall be forgiven by Almighty Allah on account of their loyalty to the Ahl al-Bayt (‘a) and their sufferings because of this loyalty.
Treatment Of Psychological Pressures
Seventh Feature: The Holy Imams (‘a) dealt with all the elements of the psychological campaigns and political and informational attacks that their enemies waged against their followers.
There are two strong negative issues, which mentally influenced the virtuous community:
First Issue: The virtuous community was a minority compared to the majority of Muslims, especially during the ages of the Holy Imams (‘a). Despite fewness in number, the virtuous community used to live within the expansive Muslim communities without having an independent entity or community. This fact made the members of the virtuous community feel mental and spiritual distress.
Such psychological distress has been usual for all the small faithful communities throughout the history of divine messages. In many verses, the Holy Qur’an has treated this problem by referring to the small and big numbers of the parties of right and wrong, indicating that fewness in number is usually observed for virtuous communities, while deviation and perversity usually accompany the larger communities. For instance, the Holy Qur’an reads, Most men will not believe though you desire it eagerly. (12:103)
Very few of My servants are grateful. (34:13)
Most of them will not believe. (26:8)
Most surely, most of the partners act wrongfully towards one another save those who believe and do good. Very few are they. (38:24)
Second Issue: The followers of the Ahl al-Bayt (‘a) were accused of protesting (rafdh), sowing dissension among the Muslims, and opposing the larger Muslim community that aimed at imposing sieges on the virtuous community attempting to make it seem unorthodox and remote from the truth isolating it from the larger Muslim community.
Some such charges developed into formal verdicts claiming members of the virtuous community to be atheistic, perverted, apostate, and therefore, killing or banishing them!
The followers of the Ahl al-Bayt (‘a) used to feel great distress because of such charges and besiegement; The Holy Imams (‘a) treated these two issues directly by finding solutions to them; and indirectly by confirming that it was Almighty Allah Who selected certain individuals to be their followers. As a result, to tolerate these charges and accompanying suffering patiently would bring about great rewards.
They also assured their followers that their fate is connected to their Imams’ (‘a) fate and that the Holy Qur’an makes exclusive references to them in the capacity of their being the only followers of the true religion of Almighty Allah.
The following are some examples of such confirmations: ‘Utaybah, the reed trader, has reported that he told Imam al-Sadiq (‘a) that a man said to him, “Do not ever be a Rafidhi.” The Imam (‘a) commented: By Allah I swear, how excellent this title is, which Almighty Allah has bestowed upon you, as long as you carry out our commands and avoid forging lies against us.33
Abu-Basir has reported that he said to Imam al-Baqir (‘a), “We have been given a title because of which the ruling authorities are shedding our blood, confiscating our properties, and persecuting us.”
The Imam (‘a) asked, “What is that title?”
Abu-Basir answered, “It is Rafidhah!”
The Imam (‘a) commented, Seventy men from the military forces of Pharaoh had protested (rafdh) against Pharaoh and joined (Prophet) Moses (‘a). They thus were the most diligent and they loved (Prophet) Aaron (‘a) more than anyone else did in the community of Moses (‘a). As a result, the other followers of Moses (‘a) called them Rafidhah. Almighty Allah revealed to Moses (‘a) to record this title for them in the Torah, as gifted by the Lord to them. Hence, this title has been gifted to you by Almighty Allah.34
‘Ali ibn ‘Aqabah ibn Khalid has reported the following from his father: Mu’alla ibn Khunays and I visited Abu-‘Abdullah (Imam al-Sadiq (‘a)) When he looked at us, he welcomed us. He then sat down and said, By Allah (I swear), you are verily those described in the Book of Allah as being endued with understanding. Allah, the Blessed and Exalted, says, “It is those who are endued with understanding that receive admonition. (13:19)”
You are the object of Almighty Allah’s glad tidings of winning one of the two weighty things.
If you survive until you witness that thing to which you are extending your necks (i.e. what you ardently wish), then Almighty Allah will heal your breasts, remove the rancor of your hearts, and give you a hand over your enemies.
This is the word of Allah, the Blessed and Exalted, in the Qur’an saying, “…and He heals the breasts of Believers and stills the indignation of their hearts. 9:14-15)”
If you pass away before you can witness that, then you will have passed away following the very religion of Allah that He has accepted for His Prophet (S) and for which He has appointed him.35
Muhammad ibn Ishaq al-Tha‘labi has reported that he heard Ja‘far ibn Muhammad al-Sadiq (‘a) saying: We are the elite choice of Allah among His creatures and our Shi‘ah are the elite choice of Allah among the community of His Prophet (S).36
Muhammad ibn Qays and ‘Amir ibn al-Simt reported Imam Muhammad al-Baqir (‘a) to have quoted the Holy Prophet (S) as saying: On the Day of Resurrection, a group of people dressed in clothes of light with luminous faces identified by the signs of prostration will come. They will pass the rows until they stand in front of the Lord of the Worlds. The prophets (‘a), the angels, the martyrs, and the righteous people will be glad for them…These are our Shi‘ah, and ‘Ali (‘a) is their Imam.37
Abu-Basir has reported that he heard (Imam) Ja‘far ibn Muhammad al-Sadiq (‘a) saying: We are the Household of mercy, the House of grace, and the House of blessing. In the earth, we are the structure and our Shi‘ah are the handles of Islam. The supplicatory prayer of (Prophet) Abraham (‘a) was for none save our Shi‘ah and us. Up to the Day of Resurrection, Almighty Allah has excluded us from the sway of Satan (Iblis), saying, “Surely, as regards My servants, you have no authority over them. (15:42)”38
Ibn ‘Abbas is reported to have said, As revealed in this holy verse: “As for those who believe and do good, surely they are the best of men. (98:7)”
When it was revealed, Allah’s Messenger (S) said, “These are your Shi‘ah and you, ‘Ali (‘a). On the Day of Resurrection, your Shi‘ah and you shall be pleased and well-satisfied, while your enemies shall be enraged and have their heads raised aloft.39
Being pleased and well-satisfied is an indication to this verse, which follows the earlier one: Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein forever; Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord. (98:8)
Inextinguishable Torch of Hope
Eighth Feature: The Holy Imams (‘a) endeavored to keep the torch of hope and the far-reaching view of human perfection active to help endure all suffering in the future and ensure the continuity of human progress and achievement of goals.
Islam has always urged its followers to maintain hope and has forbidden despair no matter how difficult the circumstances be, how unsurpassable the obstacles, and how unbearable the pain.
In this respect, Almighty Allah says in the Holy Qur’an, Respite will be granted until the messengers give up hope of their people and come to think that they were treated as liars. Then Our help reaches them and they are delivered into safety as We will. Never will those who are in sin escape Our punishment. (12:110)
Do you think that you shall enter the Garden of bliss without such trials as came to those who passed away before you? They encountered suffering and adversity and were so shaken in spirit that even the Messenger (S) and those of faith who were with him cried, “When will come the help of Allah?” Ah! Verily, the help of Allah is always near. (2:214)
Under the harshest circumstances, the Holy Prophet (S) used to talk to his companions about hope and a bright future. In the battles of Uhud and al-Ahzab (the Allies), he promised them the conquest of the countries of Khosrow the Persian, and Caesar the Roman, which were two great powers of that time.
The enemies of Islam, the hypocrites, and the ill-hearted ones attempted to arouse doubts and implant despair and despondency among Muslims so as to achieve their wicked goals, as is cited in Surah al-Ahzab (No. 33) because as soon as the torch of hope is extinguished and desperation creeps into the soul, man is defeated after which he buckles before surrounding pressures and his despair becomes a lethal weapon. At all times, psychological wars focus on one chief goal, which is, extinguishing the spirit of hope.
However, the most important reason for building the virtuous community was the issue of expecting the advent of the Rising40 Imam, Mahdi (‘a). The Holy Imams (‘a), besides confirming the advent of the last Imam (‘a) after his occultation and asking their followers to believe in and wait in eager expectation of him, strove to make their followers live the state of actual expectation of the Imam’s advent in all ages including the ages of the Holy Imams (‘a) themselves.
Accordingly, their followers used to experience the likelihood that each Imam (‘a) might be the promised and expected one to undertake the mission. This state supplied the virtuous community with a dynamic and spiritual motive of achieving the final victory by overcoming the corrupt conditions of society caused by its doctrinal and moral deviations.
However, this presentation had some negative impacts on the virtuous community who were contemporaries of some of the Holy Imams (‘a). They believed that the Imam of their age was the expected Imam and were not mentally prepared to accept the death of that Imam. This very thing occurred to Imam Musa ibn Ja‘far al-Kazim (‘a), because his political movement was so powerful that his companions believed him to be the Promised Imam. Hence, when he was poisoned in prison, these companions could not believe that he had died. Consequently, some of them believed that Imamate ended with him and a problem took place in the milieus of the virtuous community after his martyrdom. However, some of them believed in the Imamate of his successor, Imam ‘Ali ibn Musa al-Ridha (‘a) who managed to overcome this problem afterwards.41
In fact, such negative consequences soon vanish when the Holy Imams (‘a) overcome them because of their capacity to convince their followers with the truth. The positive consequence always remains prevalent in the milieus of the virtuous community.
In this manner, the expectation of the Promised Imam became a sort of worship—which the Holy Prophet (S) maintained to be the most favorable of all devotional acts—that the virtuous community practiced and took action on its basis. Subsequently, paving the way for the advent of the Promised Imam has become one of the features of this expectation and one of the effective factors of moving towards setting up the government of ultimate justice.
To conclude, the issue of expecting the advent of the Promised Imam—may Allah hasten his advent—and the confirmation of the particularities and features of this expectation during the Minor and the Major Occultation have had a huge impact on the spiritual aspect that distinguishes the virtuous community from other communities. Such an impact is not visible in other Muslim communities. The reason is not that they do not believe in the idea of Imam Mahdi (‘a) because it is one of the issues about which all Muslims agree unanimously. The actual reason is that belief in the existence and life of Imam Mahdi (‘a) is not found in the other Muslim communities at the same level and in the same form as is adopted by the individuals of the virtuous community.
It seems appropriate to take a general look at the matter of Imam Mahdi (‘a) as well as its spiritual and moral outcomes.
1. - ‘Allamah al-Majlisi, Bihar al-Anwar 13:193, H. 1 as quoted from Sayyid Ibn Tawus, Falah al-Sa'il.
2. - Al-Barqi, al-Mahasin 1 :243, H. 449-450. Following the faith of Prophet Abraham (‘a) stands for true and utter commitment to his religion.
3. - Tafsir al-Qummi 1:105 (the tradition is reported through a valid chain of authority); ‘Allamah al-Majlisi, Bihar al-Anwar 68:84, H. 1 (as quoted from the previous reference book).
4. - Tafsir al-’Ayyashi 2:23, H. 59; ‘Allamah al-Majlisi, Bihar al-Anwar 68:85, H. 7 (as quoted from the previous reference book).
5. - Muhammad ibn ‘Ali al-Tabar, Bisharat al-Mustafa, pp. 84-85, H. 15; p. 225, H. 50; ‘Allamah al-Majlisi, Bihar al-Anwar 68:87, H. 14 (as quoted from the previous reference book).
6. - Al-Barqi, al-Mahasin 1:316, H. 629.
7. - Al-Barqi, al-Mahasin 1:261, H. 105.
8. - Ibn Hajar, al-Sawa’iq al-Muhriqah, p. 133 ; al-Shablanji, Nur al-Absar, p. 104.
9. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:141, H. 6.
10. - ‘Abd al-Wahid al-Amudi, Ghurar al-Hikam wa Durar al-Kalim, No. 6244.
11. - Al-Barqi, al-Mahasin 1:135, H. 171.
12. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:556, H. 2.
13. - Shaykh al-Tusi, al-Amali, pp. 132-133, H. 212; ‘Allamah al-Majlisi, Bihar al-Anwar 68:199, H. 3 (as quoted from the previous reference book).
14. - Al-Barqi, al-Mahasin 1:247, H. 463.
25. - The Holy Imam (‘a) means that one who is patient will be so for a short while, because he is either patient for his whole life, which is relatively short (when compared to the other life, which is the reward of his patience) or for the time of tribulation, which is also short.
26. - Shaykh al-Kulayni, al-Kafi 2:88-89, H. 3; Al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:207, H. 1 (as quoted from the earlier reference book).
27. - Shaykh al-Kulayni, al-Kafi 2:91, H. 12; al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:208, H. 2 (as quoted from the earlier reference book).
28. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, Ziyarah of Amin Allah.
29. - Shaykh al-Kulayni, al-Kafi 2:60, H. 1.
30. - Shaykh al-Kulayni, al-Kafi 2:62, H. 10.
31. - Shaykh al-Mufid, al-Amali, pp. 298-299, H. 8; Shaykh al-Tusi, al-Amali, pp. 72-73, H. 105; ‘Allamah al-Majlisi, Bihar al-Anwar 68:100, H. 4 (as quoted from the earlier reference books).
32. - Shaykh al-Tusi, al-Amali, p. 164, H. 274; ‘Allamah al-Majlisi, Bihar al-Anwar 68:100, H. 5 (as quoted from the earlier reference book).
33. - Al-Barqi, al-Mahasin: 1:256, H. 487; ‘Allamah al-Majlisi, Bihar al-Anwar 68:96, H. 1 (as quoted from the earlier reference book).
34. - Al-Barqi, al-Mahasin 1:257, H. 489; ‘Allamah al-Majlisi, Bihar al-Anwar 68:97, H. 3 (as quoted from the earlier reference book).
35. - Al-Barqi, al-Mahasin 1:272-273, H. 137; ‘Allamah al-Majlisi, Bihar al-Anwar 68:93, H. 35 (as quoted from the earlier reference book).
36. - Muhammad ibn ‘Ali al-Tabari, Bisharat al-Mustafa, p. 32, H. 17; ‘Allamah al-Majlisi, Bihar al-Anwar 68:43, H. 88 (as quoted from the earlier reference book).
37. - Shaykh al-Saduq, Fadha'il al-Shi’ah, pp. 30-31, H. 26; ‘Allamah al-Majlisi, Bihar al-Anwar 68:68, H. 123 (as quoted from the earlier reference book).
38. - Tafsir al-’Ayyashi 2:243; ‘Allamah al-Majlisi, Bihar al-Anwar 68:35-36, H. 75 (as quoted from the earlier reference book).
39. - Shaykh al-Tusi, al-Amali, pp. 405-406, 671, H. 1414 (with little difference in the order of words but not in the meaning); Tafsir al-Tabari 30:171; Jalal al-Din al-Suyuti, al-Durr al-Manthur 8:589; Ibn Hajar, al-Sawa’iq al-Muhriqah, p. 161.
40. - The Arabic word al-Qa'im means one who rises to undertake the mission. It is the chief title of Imam Mahdi, the promised and expected.
41. - These circumstances will be discussed in further detail in one of the coming books of this series when we discuss the situations of each of the Holy Imams (‘a) independently.
42. - The issue of Imam Mahdi (‘a) requires a survey of many aspects some of which are as follows: In its doctrinal aspect, we need to introduce concepts and evidence that prove the existence of the ostensibly absent Imam as well as explanations of this unique phenomenon in human life.
The cultural aspect deals with the philosophy, perfection, perpetuity, theoretical compatibility with the idea of the infallibility of the Imams (‘a) and commitment to the instructions and guidelines of this issue. Accordingly, this issue is included in the core of the cultural establishments and courses.
The historical aspect deals with the life and political conditions of Imam Mahdi (‘a), his occultation, signs of his dvent and, the future of humanity when he undertakes his mission.
The moral aspect deals with the practice of a certain system of morals during the expectation of the Imam’s advent.
The spiritual aspect correlates with the moral aspect.
The dear reader can refer to hundreds of books that have dealt with Imam al-Mahdi, one of which is the unique, though small, thesis that my mentor, Martyr Sayyid Muhammad Baqir al-Sadr, wrote under the title of ‘bahth hawla al-mahdi (A Study on Mahdi (‘a))’.
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