Book ID

In the Name of Allah,

the All-beneficent, the All-merciful

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book One: Goals and Characteristics

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakīm

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 Sunnī and Shī‘ah authoritative reference books of ḥadīth and tafsīr (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, ‘Alī, Fāṭimah, al-Ḥasan, and al-Ḥusayn (‘a) as the Ahl al-Bayt (People of the Household).

For instance, refer to the following references:

Sunnī

Aḥmad ibn Ḥanbal (d. 241 AH), al-Musnad, 1:231; 4:107; 6:292, 304; Ṣaḥīḥ Muslim (d. 261 AH), 7:130; Al-Tirmidhī (d. 279 AH), Sunan, 5:361 et al.; Al-Dūlābī (d. 310 AH), Al-Dhuriyyah al-Ṭāhirah al-Nabawiyyah, p. 108; Al-Nasā’ī (d. 303 AH), Al-Sunan al-Kubrā’, 5:108; 113; Al-Ḥakīm al-Nayshābūrī (d. 405 AH), Al-Mustadrak ‘ala’ ṣ-Ṣahīḥāyn, 2:416, 3:133, 146-147; Al-Zarkashī (d. 794 AH), Al-Burhān, p. 197; Ibn Hājar al-Asqalānī (d. 852 AH), Fatḥ al-Barī Sharḥ Ṣaḥīḥ al-Bukhārī, 7:104.

Shī‘ah

Al-Kulaynī (d. 328 AH), Uṣūl al-Kāfī, 1:287; Ibn Babawayh (d. 329 AH), Al-Imāmah wa’ t-Tabṣīrah, p. 47, ḥadīth 29; Al-Maghribī (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37; Al-Ṣādūq (d. 381 AH), Al-Khiṣāl, pp. 403, 550; Al-Ṭūsī (d. 460 AH), Al-Amalī, ḥadīth 438, 482, 783.

For more details, refer to the exegesis of the holy verse recorded in the following books of tafsīr: Al-Jassās (d. 370 AH), Aḥkām al-Qur’ān; Al-Wāḥidī (d. 468 AH), Asbāb al-Nuzūl; Ibn al-Jawzī (d. 597 AH), Zād al-Masīr; Al-Qurṭubī (d. 671 AH), Al-Jāmi‘ Li-Aḥkām al-Qur’ān; Ibn Kathīr (d. 774 AH), Tafsīr; Al-Tha‘labī (d. 825 AH), Tafsīr; Al-Ṭabarī (d. 875 AH), Tafsīr; Al-Suyūṭī (d. 911 AH), Al-Durr al-Manthūr; Al-Shawkānī (d. 1250 AH), Fatḥ al-Qadīr; Al-‘Ayyāshī (d. 320 AH), Tafsīr; Al-Qummī (d. 329 AH), Tafsīr; Furt al-Kūfī (d. 352 AH), Tafsīr at the margin of the exegesis of Sūrat al-Nisā’ verse 59; Al-Ṭabarsī (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 ONE:

GOALS AND CHARACTERISTICS

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 [‘itratī], 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 an­Nayshābūrī, Al­Mustadrak ‘alā’ṣ-Ṣaḥīḥayn (Beirut), vol. 3, pp. 109-110, 148, 533

q Muslim, Aṣ-Ṣaḥīḥ, (English translation), book 31, hadīths 5920-3

q At­Tirmidhī, Aṣ-Ṣaḥīḥ, vol. 5, pp. 621-2, hadīths 3786, 3788; vol. 2, p. 219

q An-Nasā’ī, Khaṣā’iṣ ‘Alī ibn Abī Ṭālib, hadīth 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‘Athīr, Jāmi‘ al­Uṣūl, vol. 1, p. 277

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

q Ibn Kathīr, Tafsīr al-Qur’ān al-‘Aẓīm, vol. 6, p. 199

Naṣīr ad-Dīn al-Albanī, Silsilāt al-Aḥādīth aṣ-Ṣaḥīḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358

THE ROLE OF

THE AHL AL-BAYT

IN BUILDING THE VIRTUOUS COMMUNITY

BOOK ONE: GOALS AND CHARACTERISTICS

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 1

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 One: Goals and Characteristics

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakīm

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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Publisher’s Foreword

The invaluable legacy of the Household [Ahl al-Bayt] of the Prophet (may peace be upon them all), as preserved by their followers, is a comprehensive school of thought that embraces all branches of Islamic knowledge. This school has produced many brilliant scholars who have drawn inspiration from this rich and pure resource. It has given many scholars to the Muslim ummah who, following in the footsteps of Imāms of the Prophet’s Household (‘a), have done their best to clear up the doubts raised by various creeds and currents within and without Muslim society and to answer their questions. Throughout the past centuries, they have given well-reasoned answers and clarifications concerning these questions and doubts.

To meet the responsibilities assigned to it, the Ahl al-Bayt World Assembly (ABWA) has embarked on a defence of the sanctity of the Islamic message and its verities, often obscured by the partisans of various sects and creeds as well as by currents hostile to Islam. The Assembly follows in the footsteps of the Ahl al-Bayt (‘a) and the disciples of their school of thought in its readiness to confront these challenges and tries to be on the frontline in consonance with the demands of every age.

The arguments contained in the works of the scholars belonging to the School of the Ahl al-Bayt (‘a) are of unique significance. That is because they are based on genuine scholarship and appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that

appeals to healthy minds and wholesome human nature.

To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shī‘ah writers and those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in edition and publication of the valuable works of leading Shī‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (‘a) has offered to the entire world.

The Ahl al-Bayt World Assembly looks forward to benefit from the opinions of the readers and their suggestions and constructive criticism in this area.

We also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muḥammad (ṣ).

We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imām al-Mahdī, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakīm, the author of the present book, and Badr Shahin, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office. ?

Cultural Affairs Department

Ahl al-Bayt (‘a) World Assembly

Preface By The Ahl al-Bayt (‘a) World Assembly

Point

The Holy Messenger of Allah (a)⁽¹⁾

For maintaining readability, (a) which is an acronym for “salla allahu `alayhi wa alihi” is used throughout the book to denote "May Allah bless him and his Household.”

أَقْرَبُ النَّاسِ

مِنْ دَرَجَةِ النُّبُوَّةِ أَهْلُ الْعِلْمِ وَالْجِهَادِ.

The people closest to the rank of Prophets are the people of knowledge and jihad

(utmost endeavor).⁽²⁾

Muhammad al-Rayshahri 3:2067.

Imam `Ali Amir al-Mu'minin (the Commander of the Faithful) (‘a) is also reported as saying,

اَلْعُلَمَاءُ

بَاقُونَ مَا بَقِیَ الدَّهْرُ… أُولَئِکَ خُلَفَاءُ اللهِ فِی أَرْضِهِ

وَالدُّعَاةُ إلَی دِینِهِ، آهٍ آهٍ شَوْقاً إلَی رُؤْیَتِهِمْ.

The

knowledgeable people are as endless as time. They are the representatives of

Allah on the earth, and inviters to His religion. Oh! How eager am I to see

them!⁽³⁾

Peace and blessings of Allah and of His Apostle be upon the pure souls of the martyrs, especially the students of the Seminary (Hawzah). Peace be upon the immortal men of religion who aroused enthusiasm in others, wrote down their academic and practical theses with their martyrdoms and the ink of their blood and transformed their lives into brilliant gems on the pulpits in order to guide others.

Peace and immortality be upon the martyrs and the spiritualists among the students of the Hawzah who left their schools in order to join the fields of jihad, shed off any thing that connected them to worldly ambitions and set forth to join the immortal group of divine people.

Peace be upon those who unveiled true religious knowledge and became honest warners for their people, whose every act and intention testified practically to all parts of their discourses. In all honesty, the true men of the religion of Islam, and Shi`ism in particular, who guide others to the straight path and encourage them to tread the difficult path of truth ultimately become the foremost victims and seal their books of deeds with their blood.

Indeed, those who attended the classes of the spiritual masters of the Hawzah have not been heard hoping for anything other than martyrdom, since they, having enjoyed the highest ranks of sincere connection with their Lord, always pray to Almighty Allah to confer martyrdom.⁽¹⁾

It is now fourteen years since the Ahl al-Bayt (‘a) World Assembly was founded. Throughout this period, its one and only endeavor has been to spare no efforts in the propagation of Islamic culture and knowledge, defending

the sanctity of the Holy Qur’an and the Holy Sunnah⁽¹⁾, as well as the entity and the rights of the Ahl al-Bayt’s⁽²⁾followers. By pursuing this goal, we hope to attain the rank aspired by the leader, the Grand Ayatullah Sayyid al-Khamene'i—may Allah perpetuate his blessings on us.

In view of the above, the Assembly has shown remarkable activity in the fields of Islamic research, inquiry, teaching, and propagation as well as many other related fields.

Taking upon itself the mission of honoring the scholars and those who devoted themselves to defending the genuine principles of Islam, the Ahl al-Bayt (‘a) World Assembly is proud to hold a conference to honor martyr Ayatullah Sayyid Muhammad Baqir al-Hakim, the vice-chairman of the Ahl al-Bayt (‘a) World Assembly.

It goes without saying that martyr Ayatullah al-Hakim was outstandingly well versed in both Islamic knowledge and policy not only in Iran and the Shi`ite world but also in the entire Islamic world. Unquestionably, his endeavors were the main impetus for the pressures that removed the Baathist regime that ruled Iraq so mercilessly.

This divine leader undertook the mission of spreading the Ahl al-Bayt’s culture through his wide-ranging activities that included teaching, writing and delivering lectures on various occasions. His writings, some of which have been published and others that are to be published in the future, stand as witnesses to testify to his efforts in these fields.

According to the saying that “the affairs of both religion and the world stand on two things—a pen and a sword behind the pen,” martyr Ayatullah Sayyid Muhammad Baqir al-Hakim was armed with both pen and sword. His pen is still overflowing with wisdom and knowledge that are like unsheathed swords waiting for a signal from him to fight again as they had previously fought against infidelity and challenged persecution and oppression.

A Hadith holds that the Holy Prophet (s) said,

ثَلاَثٌ تَخْرِقُ الْحُجُبَ وَتَنْتَهِی إلَی مَا

بَیْنَ یَدَیِ اللهِ: صَرِیرُ أَقْلاَمِ الْعُلَمَاءِ، وَوَطْءُ أَقْدَامِ

الْمُجَاهِدِینَ…

Three

things penetrate the Veils (of Divinity) and stand directly before Almighty

Allah. These are the susurrations of the scholars’ pens, the steps of the

warriors (for the sake of Almighty Allah)… etc.

Correspondingly, the susurrations of martyr Ayatullah al-Hakim’s pen and his steps on the path of jihad were so well known in the east and the west of the globe that the gates of martyrdom were wide open before him. After twenty-five years of exile and alienation from his homeland, martyr Sayyid al-Hakim returned immediately after the collapse of the Baathist regime in Iraq. He aimed at residing in the vicinity of the holy shrines of his immaculate forefathers, living amongst the Iraqi people who were severely tormented and persecuted, reconstructing all that was demolished by the infidels and transgressors.

From the sacred minbar (i.e. pulpit) of the Congregational Friday Prayer, he delivered sermons full of admonition and guidance to spread awareness among the faithful. Thus, the people’s love for him augmented day by day. Unfortunately, this brilliant lantern was extinguished by the harbingers of gloom who could not tolerate such luminosity. They stretched forth their treacherous hands to end his life immediately after he had finished his prayer on Friday beside the holy mausoleum of his forefather, Imam `Ali Amir al-Mu'minin (‘a). Sayyid al-Hakim embraced the great victory of martyrdom after an extraordinary journey, full of strife. In truth, Sayyid al-Hakim did not die, because martyrs are forever alive and provided sustenance from their Lord. Although we can no longer see the person of Sayyid al-Hakim, he is present with us constantly illuminating our lives.

The Grand Ayatullah Sayyid al-Khamene'i said about Sayyid al-Hakim,

“This dear martyr was both a scholar and a warrior (for Islam). He challenged the oppressive regime of Saddam for many long years. When this sign of evil and transgression collapsed, Sayyid al-Hakim acted as an invincible wall in the face of the occupiers—the Americans and the English. He resisted ill-omened plans and prepared for martyrdom in the long path of jihad to join the caravan of martyrs from the family of al-Hakim along with other martyrs of knowledge and virtue in Iraq.”

The Ahl al-Bayt (‘a) World Assembly, in co-operation with other foundations, held a conference on the anniversary of the passing of this ‘martyr of the prayer-niche’ (shahid al-mihrab), Ayatullah Sayyid Muhammad Baqir al-Hakim, on the eighteenth of Rajab, 1425 AH, in Tehran, the capital of the Islamic Republic of Iran. This conference was attended by

a group of eminent Muslim scholars who delivered speeches for the occasion.

The consequent activities of the Cultural Committee of this conference can be classified in two sections:

The first section: Reprinting a group of the writings of Sayyid al-Hakim, as follows:

(1) The two-volume book entitled, ‘dawr ahl al-bayt fi bina' al-jama`ah al-salihah’ (The Role of the Ahl al-Bayt in Building the Virtuous Community).

(2) The 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)).

(3) The book, ‘Ulum al-Qur’an’ (Sciences of the Qur’an) in cooperation with the Assembly of Islamic Thought (Majma al-Fikr al-Islami).

(4) The book entitled, ‘Tafsir Surat al-Hamd’ (Exegesis of the Opening Chapter) in cooperation with the Assembly of Islamic Thought.

(5) The book, ‘al-Qasas al-Qur’ani’ (Narratives of the Qur’an) in cooperation with the International Center for Islamic Studies (al-Markaz al-`Alami li’l-Dirasat al-Islamiyyah).

(6) The book entitled, ‘al-Ukhuwwah al-«maniyyah’ (Brotherhood-in-faith) in cooperation with Dar al-Ghadir Foundation.

(7) The book, ‘Thawrat al-Husayn’ (The Revolution of Imam al-Husayn (‘a)) in cooperation with Imam al-Husayn (‘a) Foundation.

Second Section: Preparation and distribution of compact disks (CD’s) comprising Sayyid al-Hakim’s books, which will be offered at the conference. The CD will include:

(1) The life account of martyr Ayatullah Sayyid Muhammad Baqir al-Hakim by the Approximation of the Islamic Sects Assembly (majma` al-taqrib bayna al-madhahib al-islamiyyah)

(2) The book entitled, ‘al-Arbaata Ashara Manahija wa Ru’a’ (Fourteen Methods and Standpoints) by the Foundation for Printing the Writings and Works of Martyr Ayatullah al-Hakim, in cooperation with the Ahl al-Bayt (‘a) World Assembly.

(3) The book entitled, ‘Shuhada' al-Ilm wa’l-Fa¤ilah fi’l-Iraq’ (Martyrs of Knowledge and Virtue in Iraq) by the Ahl al-Bayt (‘a) World Assembly. This book comprises the life accounts of 120 Iraqi scholars who were martyred. It is presented in two languages—Arabic and Persian.

(4) A complete collection of Sayyid al-Hakim’s writings and works

Finally, I express my deepest gratitude and appreciation to all the cultural and executive offices that have extended aid in holding this conference and all their esteemed representatives who have participated in the preparatory sessions and meetings for the conference.

I pray that Almighty Allah lead all the adherents of the Ahl al-Bayt (‘a) to greater success and include them all among the helpers of His Representative, the Patron of the Age, Imam al-Mahdi—may Allah hasten his relief.

Muhammad Hasan Tashayyu` Cultural Assistant of the Ahl al-Bayt (‘a) World Assembly

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Introduction

Point

All praise is due to Allah, Lord of the Worlds, and all blessings be upon the Master of Prophets, Muhammad, and upon his Immaculate Household.

Significance of the Ahl al-Bayt’s Thesis

The Ahl al-Bayt’s principles for building a virtuous community are seen as some of the most important of all guidelines in the Islamic mission, since they cover all aspects of human life—doctrinal, intellectual, cultural, historical, and social. This is because the Ahl al-Bayt (‘a) are the extension of Prophethood in the form of Imamate (divinely commissioned leadership). They are also the ‘men of authority’ for whom obedience, loyalty and love has been imposed upon all of us by Almighty Allah.⁽¹⁾The Holy Prophet (s) in his famous Tradition of Thaqalayn described the Holy Qur’an as the ‘major weighty thing’ and the Ahl al-Bayt (‘a) as the ‘other weighty thing’ that never forsakes the Holy Qur’an.

Moreover, the Ahl al-Bayt (‘a) are the most learned in the sciences of the Holy Qur’an as they explain, elucidate, expound upon, unveil hidden points, and extract its

treasures. They are also the bearers of the Holy Sunnah in all its details and examples. They thus know the actual interpretations of Qur’anic verses and Prophetic sayings in their present and future contexts.

They are also the most virtuous patterns of uprightness, patience, broad-mindedness, and nobility of character. They tread the right course by inviting to the path of Almighty Allah with wisdom and excellent preaching, practice true striving (i.e. jihad) by sacrificing their souls and properties for Almighty Allah, and are always ready to give up everything, be it precious or not, in the course of defending truth and justice and fighting oppression.

On account of these characteristics, the Holy Qur’an has referred to the Ahl al-Bayt (‘a) thus:

إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا

Allah only desires to keep away impurity

from you, O people of the House, and to purify you a (thorough) purifying.

(33/33)

Because they undertook the burdens of their responsibilities in an extraordinary way, responding to all objections and allegations with absolute nobility and integrity, the Ahl al-Bayt (‘a) were documented, both in history and in the Muslim community, to have an effective and influential role that cannot be disregarded.

Their splendid achievements in all fields of life—spiritual, political, scientific, and moral—and their unrelenting support of Islam and Muslims in their encounters with enemies within and without—including deviant rulers, hypocrites, political opportunists, miscreants, heretics, deceivers, iniquitous scholars, Jews, Christians, and mischief-makers—are undeniable historical facts.

Ahl al-Bayt (‘a): The Most Important Pillar

Such correlated aspects and features confirm the significance of this Islamic philosophy and, at the same time, explain various references in traditions reported from the Ahl al-Bayt (‘a) as well as other citations and assertions by the Holy Qur’an. Such Qur’anic verses and traditions reveal the fact that the Ahl al-Bayt (‘a) stand for one of the essential pillars on which Islam is founded if not the most important of all these pillars.

This distinctive and special rank of the Ahl al-Bayt (‘a) is a truth almost unanimously agreed upon by all Muslims even though they have disagreed on many details concerning the profundity of this fact.

In addition to many authentic and uninterruptedly transmitted traditions, this fact can be plainly observed through the feelings of love, appreciation, submission, and loyalty that all Muslims—except the Nawasib⁽¹⁾

enjoyed a remarkable and sacred position among Muslims. Unmistakably, the one and only reason for the perpetuation of their special position is nothing but the divinely-supported fact that the Ahl al-Bayt (‘a) represent one of the roots of Islam, and having been confirmed by both the Holy Qur’an and the Holy Sunnah, all Muslims accept it. The Ahl al-Bayt (‘a) offered Islam and the Muslims illustrious services that have been preserved by history despite all opposing factors.

Besides this, the inclination of Muslims toward the Ahl al-Bayt (‘a) explains the large number of theses, books, and writings written by Muslim scholars of various sects that deal with the Ahl al-Bayt (‘a). In addition to these works, Muslim scholars of various sects have openly confessed this fact in the major reference books of Muslim jurisprudence (fiqh), exegesis of the Holy Qur’an (tafsir), traditions (Hadith), and history as well as other fields of knowledge. The books that contain this reality are too many to mention in a single volume.

This historical phenomenon (of the unanimity of all Muslims recognizing the Ahl al-Bayt (‘a) to be the most virtuous exemplars in the Muslim society throughout history) cannot be explained except on the basis of the creed that the Twelver (ithna-ashariyyah) Shiah believe about the Ahl al-Bayt (‘a). This creed entails that the leadership of the Ahl al-Bayt (‘a) is the ‘fundamental pillar’ on which Islam and the final Divine Message rests, which Almighty Allah has promised to protect and maintain.

Thus, the Ahl al-Bayt (‘a) represent the natural extension and continuity of the Divine Message although such extension has not been described as prophethood, since the Holy Prophet (s) is reported to have said to Imam `Ali (‘a):

أَنْتَ مِنِّی بِمَنْزِلَةِ

هَارُونَ مِنْ مُوسَی إلاَّ أَنَّهُ لاَ نَبِیَّ بَعْدِی.

Your position to me is the same as the position of (Prophet) Aaron (‘a) to (Prophet) Moses (‘a) except that no Prophet will come after me.

The Ahl al-Bayt (‘a) are thus the interpreters of the Holy Qur’an and bearers of the Prophetic Traditions in all their details. They are also an extension of divinely commanded responsibility because they are the true guides, the manifestations of piety, the couriers of the message of the Holy Messenger (s) and the authorities after him.

Just as this final Divine Message is predestined to live and perpetuate, so also will the Ahl al-Bayt (‘a) necessarily continue to live and perpetuate in order to influence the Muslim community—a fact that cannot be denied by any researcher no matter how unreasonable be his contention and refusal to face facts.

Actuality of the Ahl al-Bayt’s Role

An important question needs to be answered in this regard: What role did the Ahl al-Bayt (‘a) play in the lives of Muslims that caused them to obtain such an enviable position in the Islamic mission and in the spiritual and social lives of Muslims?

In answer, it is necessary to mention two major roles of the Ahl al-Bayt (‘a):

First: They played the role of vicegerency (wilayah) and representation of the Holy Prophet (s) after his departure.

Second: They played the role of intellectual and religious authorities as regards understanding the Divine Message and all its details.

The majority of theses and studies that have dealt with this subject matter have, in one way or another, concentrated on

these two major issues. However, to restrict the role of the Ahl al-Bayt (‘a) to these two major issues—not denying their great significance from a hypothetical aspect and from the general view of the Islamic mission—creates a substantial problem from the external, practical aspect. This problem restricts this ‘most important pillar’ of Islam to an academic role minus a political one. The Ahl al-Bayt (‘a) were sidelined and not allowed to perform their divinely ordained duties, such as undertaking the role of the Holy Prophet’s vicegerency and representation, except for the few years of political rule of Imam `Ali and Imam al-Hasan (‘a). Similarly, the role of the Ahl al-Bayt as intellectual and religious authorities has not been internalized by all Muslims except in an extremely limited way. Only the Twelver Imamiyyah follow their teachings and guidance as was meant to be.

Compounding this problem is the fact that the majority of studies that have dealt with these two major matters have paid no attention to the vital role that such vicegerency and authority would have played in the infancy of the Islamic society. Neither have they pointed out the relationship between this vicegerency and authority, the divine message of Islam and other divine religions and their sacred goals. It is essential to mention the fact that the Ahl al-Bayt (‘a) themselves, through sayings and traditions, always brought to the fore the significance of this vital role and relationship.

Development of Studies about the Ahl al-Bayt (‘a)

In order to explain the status of the Ahl al-Bayt (‘a) in the Islamic philosophy, we are in urgent need of a ‘special approach’ in our research and study of the Ahl al-Bayt (‘a). We need to reveal and explain all the aspects of their role in building the Islamic state, and highlight the relationship

between these aspects and Islamic philosophy.

It seems essential to refer to a number of aspects that need to be included in these studies:

First: These studies need to explain the purpose behind establishing the concept of leadership in the message of Islam and the consequent role of the Ahl al-Bayt (‘a). The principle of Islam, being the seal of all divine religions, should be explained and supported with evidence that shows this religion has successfully demonstrated all principles and goals in a practical way, be they specific or general.

Second: These studies need to explicate the correlation between this most important pillar and the other pillars to reveal the perfection of the pillars of Islam, and the harmony of its structure, goals, and success.

Third: These studies need to clarify the correlation between the distinctive doctrinal and intellectual premises of the Ahl al-Bayt (‘a) School which lead to an understanding of Islam—an understanding that is based on the concept of the divinely commissioned leadership (i.e. Imamate) of the Holy Imams (‘a) and their vital role in the lives of Muslims.

For instance, such advanced studies are expected to demonstrate the correlation between Imamate and ismah (inerrancy of the Holy Infallibles<a href="#ref-footnote1-page27" id="footnote1-page27" style="display:inline-block"><sup>(1)</sup></a><p class="footnote"><a href="#footnote1-page27" style="color:#3b82f6;" id="ref-footnote1-page27"> 1) </a>- The Holy Infallibles, in the Shiite terminology, are the Holy Prophet, Lady Fatimah al-Zahra', and the twelve Imams (‘a).

They must also answer the question of whether controversy among Muslim schools of thought is purely doctrinal and jurisprudential (that is, dependent upon the understanding of each school regarding a certain statute) or there is an apposite correlation between such issues and the original Islamic philosophy, which has resulted in dividing the Muslim community.

Fourth: These studies need to shed light on the theoretical and practical correlation between the multifaceted situations, activities, and aspects that the Ahl al-Bayt (‘a) undertook in the various ages of the Islamic community in the interest of the supreme goals of Islam. Although it is an undeniable fact, we must suppose that the Holy Imams of the Ahl al-Bayt (‘a), as interpreters of the Divine conception and pattern of the final Divine Message, possess a cohesive perspective of ideas, events, and social facts (i.e. actual interests and risks). Hence, they have been just like the prophets who would agree with each other in perspectives, words, deeds, and situations if they were to live in the same age.

However, from one time to another, we stumble upon an obvious dissimilarity in the forms of these situations. At other times, we notice such dissimilarity even in words, behavior, course, and method—the same thing that can be noticed in the Holy Qur’an regarding the prophets themselves. Such being the case, we have to find a convincing answer to the following question: What is the common factor that can be inferred from the words, deeds, situations, and behavior of those divinely appointed individuals, on the basis of which all such dissimilarities are justified reasonably?

Undoubtedly, the traditions of the Ahl al-Bayt (‘a) and the efforts of the scholars following them can together form a vital heritage to sustain such advanced studies.

One of the most important efforts for widening the scope of studies about the Ahl al-Bayt (‘a) are those of the great Muslim thinker and martyr, Sayyid Muhammad Baqir al-Sadr—may Allah be pleased with him—who inaugurated involvement in such studies through his writings and lectures. Unfortunately, his work could not be completed in quantity and quality because of his assassination by the ruling authorities of the Baathist regime in Iraq.⁽¹⁾

(Translator’s comment: In fact, Saddam’s crimes against the Islamic tendency in Iraq did not stop until the collapse of his dictatorial regime in 2003.)

Such research requires extensive preliminary studies that institute an extensive encyclopedia on the Ahl al-Bayt (‘a). Moreover, it must analytically dissect “the intellectual, historical, ethical, and doctrinal heritage” inherited from the Ahl al-Bayt (‘a) and found in the reference books of Hadith (reported traditions), tafsir (exegesis of the Holy Qur’an), ethics, du`a' (supplications), and ziyarah (prescribed verses addressed to holy persons while visiting their shrines or from a distance).

Studies in the fundamentals of Muslim jurisprudence (i.e. usul al-fiqh) are advanced, and there is tangible progression in the fields of fiqh (Muslim jurisprudence), usul al-fiqh, `ilm al-rijal (science of the biographies of narrators), and tafsir. However, studies in the heritage of the Ahl al-Bayt (‘a) with respect to these fields are stagnant and inactive. In plain

words, studies in this field remain unattended as compared to studies in the other fields of Islamic sciences.

Without such development, all theoretical research in this field will rest upon the raw material available, which suffers from an intermixture of the authentic and the unauthentic, the conditional and the unconditional, the general and the specific, the decisive and the allegorical, etc. Likewise, studies in this field will depend upon the classic scientific results arrived at by past scholars. In point of fact, these results, though of great importance and scientific value, are intuitive, since they were deduced under certain circumstances and with partial perspectives. Hence, what is required is that a research-oriented group of scholars, since it cannot be done by one person, undertakes this essential work by resuming studies in the heritage of the Ahl al-Bayt (‘a) to establish a general concept in this regard, acceptable to all schools of thought.

Prospects for Research on Heritage of Ahl al-Bayt (‘a)

In the face of all such scientific and objective difficulties, I found myself, a few years ago, engaged in a simple attempt to write about this theoretical aspect. In the international foundational conference of the Ahl al-Bayt (‘a) World Assembly, I wrote an essay expressing an attempt to put forth some of the general concepts of this theory. I received some encouragement—that I do appreciate—from some participants.

Correspondingly, I believed that the most important step in this regard was to take the initiative and carry on presenting this theoretical aspect with the hope that it (i.e. the theoretical aspect) would perhaps reach the hands and minds of other researchers and scholars.

Such preoccupation was completely different from, if not

contrary to, engaging in cultural and intellectual activities, and I had to stay away from the centers of scientific activities; namely, the Hawzah, and from its ambience and services provided therein. In spite of all this, I tried my best to review and analyze my work. By doing so, a number of points that represent major items necessary for this research surfaced:

Presentation of the theoretical and

practical existence of the Ahl al-Bayt (‘a) in the final Divine Mission

which would emphasize the shared aspects of the Holy Imams (‘a)

Presentation and explanation of the

situations of each Imam during his own age and presentation of the principles

applied by him to every situation as being always in keeping with the main

goals of Islam. This also required a classification of the history of the

Ahl al-Bayt (‘a) into distinct phases and stages with all their peculiarities

clarified.

Spelling out the intellectual,

doctrinal, and legal issues by which the Ahl al-Bayt (‘a) School is

characterized and the relationship between these issues and the Islamic

theory as interpreted by the Ahl al-Bayt (‘a). It is worth mentioning that

our scholars have fully researched the theological and jurisprudential

aspects in the study of these issues.

Chronological documentation of the efforts of the Ahl al-Bayt’s followers after the occultation of Imam al-Mahdi—may Allah hasten his advent—along with major stages that have been accomplished and their roles in undertaking this huge responsibility. This will be the study of ‘The Virtuous Referential Religious Authority’.

The Ahl al-Bayt’s Role in Islamic Life

I have also observed that the first study, being the key and the major work, requires covering a number of theoretical and practical researches so significant that each of them requires an independent book. The goals of the thesis on the Ahl al-Bayt (‘a) can however be summarized in the following points:

(1) Establishing the (divine) proof and witnessing the human response

(2) Divine vicegerency; that is, the general religious management or the leadership of the Islamic government

(3) Intellectual and religious authority of Muslims

(4) Embodiment of perfection for the individual and the entire society

(5) Defense of Islam, which includes defense of the Islamic doctrine and political entity

(6) Defense of the Muslim community (terminologically, ummah) and the maintenance of its existence, characteristics, and unity

(7) Building a virtuous community and distinctive individuals who can undertake its responsibilities

Before thrashing out these points, there is in fact need for shedding light on and explaining the conception of the divine Imamate (leadership) of the Ahl al-Bayt (‘a) in the light of the Islamic mission. This Imamate is the center around which all other roles and missions revolve. There is another need to demonstrate why this phenomenon is exclusively found in the Islamic mission.

Without a doubt, to work on all these disciplines requires

much time, appropriate devotion, and availability of a number of suitable assistants.

Despite the difficulties, I found myself diving into this virtuous work; therefore, I put all my trust in Almighty Allah and sought His help as I betook myself to Him with pure intention and sincerity in the hope that He would guide me to what is right in this respect, as He has promised, saying:

وَمَنْ یَتَوَکَّلْ عَلَی اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِکُلِّ شَیْءٍ قَدْرًا

And whosoever puts his trust in Allah, He will suffice him. Lo! Allah brings His command to pass. Allah has set a measure for all things. (65/3)

I have also found myself beginning by writing about the seventh goal, namely the building of a virtuous community. The reason for selecting this topic to begin with might have resulted from my feeling that there is a tangible need for the existence of a perfect notion of a virtuous community in theory and practice, which can provide an actual pattern for those who are engaged in the fields of political and social activities to take as an example and follow.

This study, I feel, would fill a gap found in the curricula of religious studies. It would also have efficacy for religious preachers and missionaries as well as faithful educated individuals in Islamic homelands and in countries of emigration, where such people cannot easily obtain the sources to acquaint themselves with the details of this concept.

Nowadays, our Islamic world is witnessing great progress in Islamic seminaries, propagational activities, general education of Islam, and emigration to the Western countries. This book will thus present to people involved in these activities greatly needed general information about Islam for their discourses, i.e., knowledge about the Ahl al-

Bayt (‘a) and guiding concepts for the foundation of a virtuous community.

More than all else, I personally believe that we are in urgent need of presenting the actual, external pattern of a virtuous community through the existence and application of which Islamic theory can be actualized and not remain in the hypothetical arena in the midst of this self-seeking world.

Some Difficulties

Prior to the writing of this book, I composed in my mind the general concept I would discuss. I then started writing and encountered a number of difficulties, two of which are mentioned as follows:

The First Difficulty was time: It was difficult to find enough time to write the book; therefore, I had to use a portion of the time I had dedicated to other work. In view of this, on occasion, I had to interrupt the writing of a particular idea for a period of several months and even a whole year; therefore, when I came back to writing, I was forced to begin certain ideas over again, especially taking into consideration the theoretical nature of the work. At other times, I had to stop citing the references of the texts to save time, which caused problems in the preparatory stages of printing the book due to additional effort required for excerpting the unreferenced texts, which was done by some brothers working in the Risalat al-Thaqalayn Magazine issued by the Ahl al-Bayt (‘a) World Assembly. Seizing this opportunity, I do appreciate and thank all such efforts.

The Second Difficulty was that this research essentially depended upon raw materials, such as traditions reported from the Ahl al-Bayt (‘a), historical and jurisprudential

texts, and the biographies of reporters. All such material requires revision, comprehension, examination of the trustworthiness of reporters, and then comparison with each other to deduce the theory. Of course, all these efforts were time-consuming. Owing to the existence of encyclopedias of traditions and reference books of biographies compiled by our scholars—may Allah endue them with the best rewards—I was able to inch ahead.

As I realized that this method was neither adequate nor effective, I resorted to the method of delivering lectures, albeit in an interrupted manner, and then making corrections and referring details to their sources. It is true that this method is not as accurate as writing, but it can be useful in enkindling additional ideas and maintaining the origins of others.

Arrangement of the Books

In this book, I have observed the following steps:

The book has seven sections, each of which comprises independent chapters and sub-chapters. The sixth and seventh sections of the book comprise more sub-chapters.

The first section of the book is composed of two chapters: “goals” and “characteristics.”

The second section, which deals with “the principles and foundations of building a virtuous community”, is composed of chapters discussing the “intellectual”, “ethical”, “cultural”, “spiritual-mental” and “politico-social” principles and foundations, respectively.

The third section, which deals with “the general system of community”, is composed of chapters about “the referential religious authority”, “the identity of the virtuous community”, “the nation’s relationship with the religious

authority” and “the internal and external relations”.

The fourth section, which deals with “the security system of the virtuous community”, is composed of two chapters: “security lines” and “security policies”.

The fifth section, which deals with “the economic system of the virtuous community”, is composed of chapters about “general laws of economics”, “private laws of economics” and “economic activities”.

The sixth section, which deals with “the system of social relations of the virtuous community”, has two parts: “dimensions and foundations of the theory” and “superstructure of the theory”. The first part is further divided into two chapters: “aspects of the theory” and “foundations of the theory”. The second part is composed of two chapters: “superstructure and features of the theory” and “superstructure and foundations”.

The seventh section, which deals with “rituals and acts of worship”, is the largest among these sections. It is composed of two parts: “rituals” and “acts of worship”. The first part is made up of three chapters: “rituals of the Ahl al-Bayt (‘a)”, “devotional acts for days and nights” and “mosques and holy places”. The second part is also made of chapters all of which deal with “timed acts of worship” and “untimed acts of worship”. The chapters of “timed acts of worship” are four: “daily acts of worship”, “weekly acts of worship”, “monthly acts of worship” and “yearly acts of worship”. The chapters of “untimed acts of worship” include “prayers”, “fasting”, “supplication”, “dhikr” and “jihad”.

On many occasions, these sections, chapters, and sub-chapters include preambles intended to introduce the topic and present its significance or epilogues that comprise conclusions or summaries of the ideas according to the

impact of the topic, the extent of research, or other needs for such epilogues.

Perhaps, this order of sections and chapters might seem odd at first because it does not correspond with the usual order followed in books on similar topics. In addition, the titles of some sections and chapters may seem unprecedented. Yet, the unfamiliar nature will definitely vanish when the book is read, especially when the points mentioned are taken into careful consideration.

Second, the main purpose of this book is to manifest the practical role of the Ahl al-Bayt (‘a) in the formation and construction of a virtuous community and the establishment of a theory about this topic, followed by a demonstration of the features and details of such a virtuous community.

This matter will be helpful for the virtuous community as well as all other Muslims who seek the truth in order to commit themselves to it. Likewise, it will also be beneficial for all truth-seeking researchers.

Third, after demonstrating this theory, the book will attend to and concentrate on the distinctive features of the Ahl al-Bayt (‘a) School, without delving into common points that explain and mention details of causes and effects. Rather, a swift reference will be made to such points which, though very important at times, have been discussed in detail in general researches of Muslim scholars; therefore, as they can easily be obtained from other sources and would take this book away from its specific goal, only a quick reference is necessary.

Fourth, special attention has been devoted to the inference of the features of this theory from primary references (namely, the Holy Qur’an, the Holy Sunnah, and the authoritative texts reported from the Ahl al-Bayt (‘a) regarding the reporting, explanation, and elucidation of the

Holy Sunnah). In addition to these, the Ahl al-Bayt’s reported texts that interpret the details of the policies, courses, methods, and situations appertaining to this theory have been mentioned.

Fifth, because the inference of this theory involves accurate ijtihad⁽¹⁾dependent upon sources and precise principles of ijtihad, I have committed myself to the scholarly deduction of the fundamentals of this theory, as well as its major and central ideas, by relying upon the authoritative texts or the deductive opinions that are familiar in the milieus of Shi`ite scholars, in order that my ascription of such ideas and notions to the Ahl al-Bayt (‘a) and their group would be as accurate as possible. Moreover, I have referred to examples and texts supporting this ijtihad.

As for the details, I have exerted all possible efforts in

relying upon authenticated texts and common texts that can be trusted as authentic, except in some secondary points that do not affect the original sense of the theory; rather, they clarify and explain it. In view of this, it becomes possible to justify the reference to some reported texts of similar purport or indicate the pluralism or acceptability of such texts.

Originally, I rested upon the general jurisprudential ‘Rule of Condescendence in Evidence on Religious Traditions’⁽¹⁾in my reference to the details of the recommended acts, especially rituals and devotional acts. This is because such details would clarify the theory and its dimensions and prove my painstaking attempts to mention the authenticity and authoritativeness of the traditions when it is appropriate to confirm an idea.

At the same time, I have tried to exclude peculiar ideas that are not found in authoritative sources.

As a final point, I would like to emphasize that this book represents an initial attempt. Such iniatial attempts are often associated with errors, flaws, and defects. I therefore beseech Almighty Allah to forgive me for such flaws, to accept my humble work, and to grant success to complete this project. I also beseech Him to make this work admitted and approved by Him, His Holy Prophet (s), the Immaculate Imams (‘a), and especially our master and leader, the Patron of the Age, Imam al-Mahdi—may Allah expedite his advent.