Unity of the Muslim Society

By: Ayatullah Shaheed Sayyid Muhammad Baqir al-Hakim
The next principle on which the political trend of the Ahl al-Bayt (‘a) is founded is the maintenance of the structure of Muslim society and the firm social ties that must increase among Muslims, such as mutual love, affection and respect which contribute to the unity of Muslims and create strong alliances among the individuals of the Muslim nation.
The features of this unchangeable political trend can be traced in the narrations that are reported from the Ahl al-Bayt (‘a) emphasizing the need of this aspect in their political and social movement as a whole.
It is possible to make out the points indicating this trend in the following instructions of the Ahl al-Bayt (‘a):
(1) The virtuous community is required to coexist and interact with the other Muslims in a broad and perfective unity and is not permitted to live in isolation within Muslim society because the individuals of the virtuous community are in constant need of exchanging services with others.
In Usul al-Kafi, Shaykh al-Kulayni has reported through an authenticated chain of authority that Murazim reported Imam al-Sadiq (‘a) as saying: Verily, you cannot escape dealing with people. No one can dispense with others throughout their lifetime since people are in an indispensable need of each other.18
Hudhayfah ibn Mansur has reported that he heard Imam al-Sadiq (‘a) saying: Whoever refrains from reaching out to help others will have surely stopped one hand (his own) from helping others, while many hands will refrain from reaching out to him.19
According to this fact, one of the basic approaches of the enemies in the course of opposing the virtuous community was their attempt to isolate this community from Muslim society.20
(2) The Ahl al-Bayt (‘a) stressed abiding by the manners of good association as prescribed by Islam in order to strengthen the pillars of Muslim society and their social ties by visiting the sick, attending funeral ceremonies, and paying attention to sentimental and emotional aspects of life.
Husham al-Kindi has reported that he heard Imam al-Sadiq (‘a) say: Avoid committing any act due to which we may be disgraced. Verily, an immoral son brings disgrace to his father because of his deeds. Be good for the sake of those to whom you devotedly belong and do not be bad examples against them. Build good relationships with them, visit their sick, attend their funeral ceremonies, and let them not precede you in performing any act of decency because you are worthier than them in such acts. By Allah I swear, Almighty Allah has never been worshipped through a matter more appreciated by Him than concealment—dissimulation (taqiyyah).21
(3) The Ahl al-Bayt (‘a) instructed their followers through a set of rules and regulations determined for social relations to be committed to pledges, covenants, and commercial contracts that they concluded with other Muslims so that these commitments would act as solid ethical and legal bases for their relations with others.
Imam `Ali (‘a) is reported to have said: Verily, pledges are necklaces worn around the neck up to the Day of Resurrection. Therefore, whoever fulfills their pledges will gain proximity with Almighty Allah, whoever breaches them will be rejected by Him and if one underestimates their importance, a suit shall be brought against him before the One Who has affirmed the fulfillment of pledges and commanded His creatures to adhere to them.22
Imam `Ali (‘a) is also reported to have said: Never breach your pledges, never violate your obligations, and never trick your enemy (by violating your covenant with him) because Almighty Allah has made the pledge and promise to him (i.e. the enemy) as a security for him.23
He (‘a) is also reported to have said: Among the examples of breach of pledge are to cheat one’s friend and to break one’s covenant.24
(4) The Ahl al-Bayt (‘a) urged their followers to maintain high standards of conduct among people at both individual and collective levels so that they would become leading examples for the people and leave an estimable impact on them in the fields of guidance and concord. In this respect, Shaykh al-Kulayni has reported through an authentic chain of authority that Safwan ibn Yahya reported Abu-Usamah Zayd al-Shahham as saying that Imam al-Sadiq (‘a) said to him: Deliver my greetings to anyone you regard as obeying me and following my orders: I advise you to fear Almighty Allah, act piously in the affairs of your religion, work painstakingly for Almighty Allah, be honest in your speech, fulfill your trusts, prostrate yourselves before Almighty Allah for considerable periods, and observe good neighborhood. Verily, these are matters with which the Prophet Muhammad (S) came. You should return to their owners that with which you were entrusted, be the owners righteous or dissolute. The Messenger of Allah (S) would order his followers to return items of safekeeping even if it had only been a needle and thread. Build good relationships with your clans, present yourselves at their funeral processions, visit the sick among them, and fulfill your duties towards them.
Verily, if one of you shows piety in his religious affairs, only speaks the truth, and behaves politely with others, they will refer to him as belonging to Ja`far and they will say that this is the way Ja`far educates his followers. This will please me and fill me with delight. If one does the opposite, it is I who will be defamed and offended, since people will say that Ja`far has educated his followers with these ill manners. I swear by Allah that my father (‘a) told me that a Shi`ite in a clan would be the best of that clan’s individuals, the most trustworthy, the most observant of their rights, and the most honest. The other individuals of that clan would always keep their wills and trusts with him, and when they are asked about him, they will answer that he was unmatched among them, since he was the most trustworthy and the most honest.25
Habib al-Khath`ami has reported that he heard Imam al-Sadiq (‘a) saying: Adhere (all of you) to abstinence (from acts of disobedience to Almighty Allah) and piety, attend funeral ceremonies, visit the sick, present yourselves in the mosques with your people, and desire for others whatever you desire for yourselves. Is it not shameful to one of you when a neighbor observes your right but you do not observe his?26
We conclude that the policy of maintaining Islamic unity signifies an unchangeable and major principle in the political trend of the virtuous community.
Notes:
18. - Shaykh al-Kulayni, Usul al-Kafi 2:635, H. 1.
19. - Shaykh al-Kulayni, al-Kafi 2:643, H. 6.
20. - This point has been discussed in the previous discussion of treating psychological pressures.
21. - Al-Hurr al-`Amili, Wasa'il al-Shi`ah 11:471.
22. - Al-Amudi, Ghurar al-Hikam 9:274.
23. - Al-Amudi, Ghurar al-Hikam 85:218.
24. - Al-Amudi, Ghurar al-Hikam 57:37.
25. - Al-Hurr al-`Amili, Wasa'il al-Shi`ah 8:398 H. 2.
26. - Shaykh al-Kulayni, al-Kafi 2:635, H. 3.