The development of shiite political thought from shura to wilayat al-faqih

In the absence of clear and unambiguous texts, which were also both general and direct on the Imamate of Rida, it because inevitable for the Imamate Shiites to seek the help of, or depend on the weapon of miracles and the claim that Imam Rida has the knowledge of the Unseen (al-Ghayb).

Ahmad bin Muhammad bin Amr bin Abi Nasr al-Bizanti al-Sukuni al-Kufi, considered as one of those supporting ‘Ijma’ (consensus), was initially a ‘Waqifite’. He refused to accept in the Imamate of Rida, because –as he said-he responded on some fiqhi (juristic) issues contrary to what came from his fore-fathers and his relations (from Ahl al-Bayt). But later Al-Bizanti accepted his Imamate after his invitation by Ma’mun. He said he felt that Imam Rida has the knowledge of the Unseen, and the knowledge of what is in his soul. He took that as miraculous evidence on the Imamate of Rida. He became one of his closest companions, and of great position with the Imam. He narrated a book from him. (65).

Dawud bin Kathir al-Ruqi (considered) by Al-Kashi as one of the reliable reporters and who reported from Imam Sadiq that he said of him: That he was to him like the position of Miqdad to the Messenger of Allah, and that he was one of the companions of the Owner of affairs had doubted the Imamate of Rida, and stopped counting him as one of the Imams. That was due to what he reported from Kadhim, that he was the Qa’im. He reverted later to accepting the Imamate of Rida. (66)

Just as Abdullah bin Mughirah believed in ceasing Imamate with Kadhim (Waqifite), but later shifted to the acceptance of the Imamate of Rida, not based on a tradition he found subsequently, rather that was based on the evidence of the Unseen, a miracle and knowledge of al-Ghayb, he found in Imam Rida… He says: I was confronted, Waqifite and debated with him on that position, but when I went to Makkah, I felt something in my heart, so I took hold of Multazam (part of the Ka’bah) then said: “ O Allah! You knew my request and wish, guide me to the best of religion. I felt in my mind, to go to Rida. I went to Madinah and stood by his door. I said to the servant: “Tell your master that a man from Iraq is waiting for him.” He said: I then heard him calling me saying come in O Abdullah bin Mughirah… Come in O Abdullah bin Mughirah. I then entered. When he looked at me he said to me: “Allah has granted your du’a and has guided you to His religion.” I said: I testified that you are Allah’s evidence and the trusted one on His creation.” (67)

There was another narration, which is more explicit, and which based the Imamate of Rida on the knowledge of the Unseen. It came from a different reporter who was also a ‘ Waqifite’ for about 10 years, till the time of the journey of the Imam to Khurasan. The reporter was Al-Wassha, who claimed that he came to Khurasan, and Imam Rida sent his servant to him, to buy some clothes for him.The reporter could not remember where he placed them, but the Imam knew their place. He also told him of the issues he wanted to ask him about. (68)

Al- Wassha then decided on the basis of these miracles, to change his mind and to accept the Imamate of Rida, whereas for a period of more than 10 years, he did not accept it.

Tusi in ‘Al-Ghaybah’ reported several traditions on the knowledge of Imam Rida regarding the Unseen, as evidences for his Imamate. Among these were the following: His informing Ma’mun of the place of death of Rida as well as his own (Ma’mun’s): his telling Ma’mun of a child to be born for him with extra limbs, similarly Kulayni reported many miraculous stories like: Imam Rida informed a man on the amount of his debt, as well as giving him wealth according to his needs. Saduq also reported a big number of evidences that confirm the Imamate of Rida. All of these were on his knowledge of the Unseen (al-Ghayb), and the knowledge of death and other calamities. He mentions in Uyun Akhbar al-Rida,’ the miracle of the death of Rida on the hands of Ma’mun’s men and his coming back to life again. Saffar also mentions the Imam’s knowledge of the speech of brirds as evidence on the validity of his Imamate. In a report mentioned by Al Har al-Amili from Imam Rida: “The evidence of Imamate is in the acceptance of Du’a, the knowledge of the unseen, and what is in peoples hearts. (69)

But all these stories cannot be established, and they do contradict the glorious Quran, and the life history of the members of the Prophet’s family.

The extremists fabricated these traditions, and hence, they do not constitute convincing evidence on the Imamate of Imam Rida.

On abandoning them and abandoning these narrations mentioned by the Imamate Shiites on the necessity of a text, we should observe what Imam Rida (peace be upon him) said while discussing the doctrine of Shura in explicit terms. He reported a Hadith from his pure fore fathers, from the Messenger of Allah (peace be upon him) that he said: “ Anyone who wants to divide the community, and to usurp the right of the Ummah, and to make someone a leader not through consultation, kill him, for Allah has permitted that”. (70)

This reveals Imam Rida’s true political theory, which is in line with the general trend in the Ahl al-Bayt’. It emphasizes the right of the Ummah in consultation (Shura), and of choosing their leaders. It also calls for the killing of anyone who usurps its right and who controls it without its consent

 

THE CRISIS OF CHILDHOOD

As the Imamate Shiites were attempting to establish the Imamate of Rida through texts and miracles, Imam Rida died in Khurasan, in the year 203 A.H., while his son Jawwad was only seven (7) years old. This led to another serious crisis in the ranks of the Imamate Shiites, and challenged the nascent theory of the Imamate. As it will never be reasonable, that Allah appoint for the leadership of the Muslims, a small child catered for, one who cannot use his personal wealth as he wills, who is not yet religiously responsible according to the Islamic law, one who did not even have the chance to learn anything from his father, who left him in Madinah, while he was only four (4) years old. (71)

This led to division in the ranks of Imamate Shiites into several sects:

A-                A-                A group reverted to Waqf (stoppage) of the Imamate with Musa Kadhim, and abandoned its belief in the Imamate of Rida, and rejected as well, the Imamate of Jawwad. They said:As for anyone whose age is as we mentioned, who has not yet reached the age of puberty, and is not even near it, Allah says: “ And try orphans (as regards their intelligence) until they reach the age of marriage, if then you find sound judgement in them release their property to them…” If Allah the Most High, has made it compulsory not to give such his wealth, as he made that incumbent on all orphans, that invalidates him being the Imam, because the Imam is the leader of the creation in all religious or mundane issues. It is not right for him to control all the wealth of Allah the Exalted, including charities, Khums…… As he cannot be relied upon in the matters of law and its injunctions, and to be the leader of the jurists, judges, rulers,etc. and one who controls the wealth of many intelligent people in many sectors --- one  who has no right on even a penny from his personal wealth, one not trusted in what he may choose for himself; one whose wealth is controlled by another due to his young age, and the smallness  of his reason, due to the contradiction and impossibility of that.” (72)

B-                      B-                      Another group went to the brother of Imam Rida—Ahmad bin Musa, who accepted the views of the Zaydites, and joined Abu al-Suraya in Kufah, and was loved and respected by his brother Rida. He was knowledgeable and pious as described by Mufid in al-Irshad: (73)

These people claimed that Rida gave his will to him and stated that he will be the Imam (after him. (74) This group has taken the same way as the Fathites who believed in the Imamate of Musa Kadhim after the death of Abdullah bin Ja’far without an issue. And so they did not stick to the law of vertical inheritance strictly. They considered Jawwad, who was a small child as if he did not exist.

Yet another group of the Shiites gathered around Imam Muhammad bin Qasim bin Umar bin Ali bin Hussain bin Ali bin Abi Talib, who was living in Kufah. He was well known for his devotion, ascetic piety, knowledge and fiqh. He led a revolt against caliph Mu’tasim in Talqan in the year 218 A.H. (75)

C-                      C-                      Another group yet accepted the Imamate of Jawwad, but it became very uncomfortable in responding to the problem of his age and his knowledge. Some of them said’ “ It is not possible that his knowledge was from his father, because his father left for Khurasan, while Abu Ja'far was only four years and a few months old. Anyone in that age cannot pursue the knowledge of difficult and delicate issues of religion. Rather, he was bestowed knowledge by Allah after reaching the age of puberty through various means. That expounds the various ways of achieving knowledge by the Imam, like inspiration, ideas put in the heart, whispering in the ear, true divine (vision) while asleep, and the angel talking to him, the various ways of raising the minaret, the pillars and the lamp, and exhibition of deeds. (76)

As the Imamate Shiites considered the Imamate similar to Prophethood, and that it comes from Allah, it was not strange for them to mention some Qur’anic verses like the one saying ‘And we bestowed him wisdom while a child… They said: Just as Allah has given prophethood to Yahya, while a small child, and as He also gave it to Isa, while a little kid, in the same we may ask, why should it not be permissible that He gives the Imamate to Muhammad Jawwad while he was seven (7) years old? They narrated a statement from Jawwad on the doubts raised on his age: “Allah has sent revelation to Dawud to appoint as his successor Sulaiman, who was a small child then, rearing sheep.” (77)

Others who also believe in the Imamate of Jawwad without accepting the above view, said: “ Jawwad before reaching the age of puberty was the Imam, meaning that the affairs are in his hands alone till the time of his maturity. After maturity, he gains knowledge neither through inspiration, nor through indications or any other means mentioned by the earlier sects, because revelation has ceased after the Prophet (peace be upon him) according to the consensus of the Ummah.” They rejected the idea of giving knowledge through inspiration and said (in that regard): “ It is not reasonable that he will know that except through personal efforts or the seeking of knowledge, not through Divine intervention of endowment of knowledge. We rather believe that he gained that knowledge at the time of maturity, from the books of his father and from what knowledge he inherited therein, and what he designed for him in them in terms of the fundamentals and non-fundamentals. A group of these people accepted the permissibility of Qiyas (analogical deductions) as well as Ijtihad’ (juristic analogy) in the injunctions and precepts, but only for the Imam. That will be based on his fundamentals or principles, as he is infallible from mistakes and errors. He will not commit error or mistake in qiyas.’(78)

This opinion necessitates a review of the theory of Imamate, and a question that immediately arises is: Who then was the Imam at the time when Jawwad was small? Who was given the will (wasiyyah)?

Despite the fact that there is no clear text on the Imamate of Jawwad from Rida, or any will, and despite the lack of any claim to Imamate from Jawwad himself, the Imamate Shiites were compelled to believe in his Imamate, to save their doctrine from imminent collapse. They had to build their doctrine on narrations of miracles, (extraordinary) knowledge of the Unseen, like Jawwad’s knowledge of the death of his father in Khurasan while he was in Madinah, at the same moment. So also going there in a twinkle of an eye to wash him and put his shroud on him, and his subsequent return to Madinah in the same night. The speech of the stick, that was in his hand, testifying on his Imamate, and his reply on 30,000 questions from a group of Shiites at one sitting. (79)

The same problem of tender age experienced on the Imamate of Jawwad was repeated in the case of his son, Ali Hadi as Jawwad died while he was a child, and he was 25 years old. His only two sons Ali and Musa were very small kids; the eldest of the two was not up to 7 years old.

As Hadi was very small when Jawwad died he left his wealth, garden and other expenditures in the hands of Abdullah bin al-Musawir, and ordered him to hand it over to Hadi when he is matured. Ahmad bin Abi Khalid the servant of Abu Ja'far was made a witness to that. (80) This is what made some Shiites to ask: If Hadi was not able to manage his wealth, garden and expenditures due to his tender age, according to the view of his father then who was the Imam at that time? How can a small child be the Imam? It was the same question raised by some at the time of the death of Rida earlier on, when Jawwad was a small child. The ambiguity as regards Ali and Musa increased the perplexity of the Shiites on who among the two is Imam?

Kulayni and Mufid narrate the ambiguity and perplexity of the Imamate Shiites on the Imamate after Jawwad and on the great Shiites’ lack of knowledge of the identity of then new Imam. They met in the house of Muhammad bin Al-Faraj to discuss this issue. A man came to them later to inform them that Imam Jawwad had told him secretly that the Imamate would be with his son Ali. (81)

That perplexity and ambiguity on the issue of who will be the Imam, has led to division among the followers of Jawwad into two groups: One group believes in the Imamate of Hadi and the other believes in Musa Mubarqa’ being the Imam. (82)

Sheikh Mufid however, did not mention this division but neglected it. He rather claimed that the Shiite have all agreed on the Imamate of Hadi. He said that that consensus constitutes an evidence, as regards his Imamate, rather that citing texts in detail. (83)

However that does not really constitute enough evidence on confirming the Imamate of Hadi. This led the Imamate Shiites as usual to the attempt of confirming his Imamate by means of miracles, and claims of the knowledge of the Unseen (al-Ghayb). They went ahead claiming: his knowledge of the illness of one of his cousins miraculously; his knowledge of the murder of the Abbasid Caliph Wathiq and Mutawakkil's take over; the murder of Ibn al-Zayyat while he was in Madinah, and before six days of the first traveler from Iraq; the transportation (by the Imam) of one of his of disciples from ‘Surra man Raa' to Baghdad in a twinkle of an eye; his turning a shop of a poor man to beautiful and pleasing gardens, and in them all the blessings of beautiful damsels and youth like preserved pearls, and birds, beers and gushing rivers. (84)

                        THE PROBLEM OF ‘AL-BADA’ (CHANGE OF WILL) REVISITED:

The doctrine of Imamate as believed by the members of the Prophet’s household (Ahl al-Bayt) and the general Shiite populace is different from that of the Imamate Shiites. As for the first group they believe it is ordinary Imamate (leadership), while for the latter group they conceive it as a divine Imamate. Due to this, each of the Imams from the Ahl al-Bayt expect one of their children to succeed him in guiding the people. If that son dies in their lifetime, they will point to another one. They do not see any problem in that. But the death of one of the children of the Imams nominated for the Imamate, used to create a serious crisis in the ranks of the Imamate Shiites, who believe that the appointment of the Imam comes from Allah, the Exalted. It was very strange in their eyes, to witness the death of the appointed and nominated Imam in the lifetime of his father. They viewed that as a change, in the will of Allah, which they call ‘bada’, even though they found it difficult for Allah to change His will in such an important matter like the Imamate. This is due to the discomfort and doubt that might be created on the credibility of the Imams, and which might lead to abandoning the claim of a divine text on it.  The Imamate Shiites have interpreted the death of Isma’il bin Ja’far Sadiq, whom they have nominated to succeed his father as 'bada'. Some of them rejected the idea of his nomination from the beginning. While yet another group rejected the fact that he died, and insisted that Isma’il hid himself from the people. The death of Isma’il has caused a serious upheaval in the Imamate thought, which led to the rejection of many of the Imamate Shiites of the belief that Allah appoints the Imam.

The same story was repeated again after about 100 years, when Imam Hadi announced the nomination of his son Sayyid Muhammad as his successor, but he died in his lifetime. He then gave the will (of Imamate) to his brother Hassan Askari (232-260 A.H). He said to him: “ O my son thank Allah as He has (chosen) you for an affair.”(85)

All of Kulayni, Mufid, Tusi have reported from Abu Hashim Dawud bin Qasim Al-Ja’fri who said: “ I was with Abu al-Hassan Askari at the time of the death of his father, Abu Ja’far, who pointed to him and indicated him.” I do not think of myself, and I say that this is similar to the story of Ibrahim and Isma’il.” Abu al-Hassan then turned to me and said:’ Yes O Abu Hashim, Allah changed His will (Bada) as regards Abu Ja’far, and He put in his place, Abu Muhammad, as he changed His will regarding Isma’il after he has been nominated (for the Imamate) by Abu Abdullah. It was as your self whispered onto you, but the misled rejected him…Abu Muhammad is my successor after me. He possesses all that you need. He has with him also the instrument and symbol of the Imamate. All praise is due to Allah.” (86)

As it happened to the Isma'ilites, who rejected the death of Ismail bin Ja’far, some followers of Imam Hadi also rejected the death of his son Muhammad, and insisted on the claim of the non-cessation of his life and his occultation. They interpreted the announcement of his death by Hadi as a kind of (insinuation) Taqiyyah and concealment of the fact.

These people believed in the Imamate of Muhammad after his father and declared on that: that his father has nominated him for the Imamate, and informed them that he will succeed him. It is not permissible for the Imam to tell lie, nor the change in Divine will. Even though it appeared that he died. He did not die in reality. The only thing was that his father feared that something might happen to him so he hid him. He is the one with the affairs, the Mahdi. They believed in him similar to what the companions of Isma'il bin Ja’far claimed in respect of their master. (87)

After the death of Imam Hadi, a power tussle ensued between Ja’far bin Ali and his brother Hassan, to the extent that Askari said: “ None of my fore fathers faced anything similar to what I am facing in terms of the doubt of this group, as regards (my Imamate). (88)

The same story of the death of Abdullah al-Aftah without an issue was repeated in the case of Hassan Askari, who died without indicating the existence of a son for him, nor did he give his will to any person, as the Imam after him, which led to the great crisis and perplexity in the ranks of the Imamate Shiites, and their division into 14 sects. Each one of them had its own doctrines. Some of them believed in the Imamate of his brother Ja’far; some joined the Muhammadites who believed that Muhammad bin Ali hid himself and so rejected his death; another group believed that the imamate has ceased; some rejected the death of Hassan; some believed that he will return to life again; another group believed that he had a secret son, who was born during his life or after his death and that he is the Awaited Mahdi.

[1] ِ Al- Karajike: Kanz al-Irfan  P. 449, Tusi: Talkhis al- Shafi, Vol- 1 P. 192, Al-Hilli: Minhaj al-Karamah fi Ithbat al-Imamah, P-51 and Nahj al-Haq, Page: 164

Raudah al-Kafi, pp.292-293, Majlisi: Fi Bihar al-Anwar, Vol. 74, p.309, Nahj al-Balaghah.

4- Imam Ali: Nahj al-Balaghah P.104

5- ibid. P. 189, Sermon No. 131

6- ibid. sermon No. 173, P. 247

7.Amali al-Saduq, P.470

8. Sharif al-Rida: Khasais al-Aimah, P.28

9. Mufid al-Irshad ,P. 204

10- Kulayni: Al-Kafi, Vol, 1, P. 407

11- ibid. Al-Raudah, P. 212, Al-Har al-Amili: Ithbat al-Hudah, P. 770

12- ibid, vol. 1 pp. 153-155

13- Hashim Maruf al-Hassani: Bayn al-Tasawwuf wa al-Tashayyu, P. 116

14.Majlisi: Bihar al-Anwar, Vol.25, p.194

16- Saduq: Uyun akhbar al-Rida, pp. 179-188

17- Saffar: Basair al-Darajat, PP. 174-176 Mufid: Al-Irshad, p. 275

18- Al-Kashi: Al-Rijal, life history of Hisham bin Salim

19- Mufid: Al- Irshad, P. 280

20-Al- Kashi: Al-Rijal, Life history of Mumin al-Taq 

21- ibid.

22- ibid

24- Nubakhti: Firaq al-Shi’ah pp. 55,64,66, Ash’ari: Al –Maqalat wa al-Firaq, p. 97

25-  Nubakhti op. cit., p. 56, Ashari, op.cit. p. 81,Mufid: Al-Fusul al-Mukhtarah p 248, 251, Irshad, p. 287

26- Saffar: op cit., P. 236, Saduq; Al-Imamah wa al-Tabsirah min al-Hayrah, p.226

27- Nubakhti, op.cit. P.68, Ash’ari, op.cit.  p. 81

28- Ash’ari, ibid. p. 88,Jami al-Ruwah , Vol.2 p. 546

29- Saduq: Ikmal al-Din pp. 75, 76

30- Kulayni: Al-Kafi, vol. 1, p-351-352 Mufid: al-Irshad, p. 291, Saffar: op cit. 250-252, Al-Kashi: Al-Rijal Life history of Hisham b Salim.

31-Ashari op.cit. p. 87

32- Kulayni: Al-Kafi, vol.1 P. 351, Mufid: Al-Irshad, p.291, op.cit. P 250-252 Al-Kashi: op cit life history of Hisham bin Salim.

33- Mufid: Al-Fusul, p. 253, Saduq: op.cit. p. 205

34- Nubakhti: op. cit. pp-77-78, Ash’ari: op cit. p. 87, Mufid: Al-Irshad pp. 285 and 291

35- Saduq: Ikmal al-Din p. 104 Tusi: Talkhis al- Shafi, Vol. 4, p.203

36- Kulayni: Al-Kafi, vol. 1 P. 307 Mufid: Al-Irshad pp. 289-290 Saffar: op.cit, pp 440-442.

37- Saduq: op cit p 361 Al-Amali , p. 338

38- Isfahani: Muqatil al-Talibiyyin, p. 270

39- ibid. p. 450

40- Kulayni: Al- Kafi, vol. 1, p. 285, Mufid: Al-Irshad p. 307

41- Kulayni, op.cit.vol, 1, p. 484

42- Saduq: Uyun Akhbar al-Rida, p-104 Kulayni: op.cit vol. 1 p. 356, Saffar: op. cit p 255 Mufid: al-Irshad, p. 293 Al – Qutab al- Rawandi: Al-Kharayij wa al-Jarayih, Al-Nuri al-Tabrisi: Khatimah al-Mustadrak, p. 565

43- Tusi: Al-Ghaybah, p. 47 Kulayni: Al-Kafi, vol.1 p.34 Saduq: op. cit, p. 39.

44- Tusi: op. cit, pp 29-40

45- Al- Kashi: Al-Rijal, Life history of Al-Siraf

46- Kulayni: Al-Kafi, vol. 1, p, 39

47- ibid

48- ibid. Vol. 1, p, 381

49- ibid. vol. 1, p. 22

50- ibid, vol. 1 pp. 381-382

51- Baqir Sharif al-Qurashi: Hayat al-Imam Musa bin Ja’far, p. 410-411, Quoted from Tuhfah al-Alam of Sayyid Ja’far al Bahr al-Ulum, vol. 2, p, 87

52- Kulayni: Al-Kafi, vol, p. 313, Saduq: op. cit, vol, 1, pp27-29

53- Isfahani: op.cit, pp- 519-21

54- ibid. p. 532

55- Tabari: vol. 7 p, 120

56 – ibid

57- Isfahani: op.cit. p. 534

58- ibid: p. 549, Tabari vol. 7. p. 13

59- Ibn al-Athir: Al-Kamil, vol.6, p121, Isfahani: op.cit, p, 353,Tarikh al-Tabari, vol. 3, p, 989.

60- Isfahani: op.cit. p. 563

61- Saduq: op.cit. P.246

62- Tabari: vol.7, p 117, Isfahani:op.cit.p, 525

63- Tabari, op.cit. Vol, 7, p. 144

64- Kulayni: Al-Al-Kafi, vol, 1, pp, 313-316

65- See Al-Fihrist of Tusi and Al-Rijal of Al-Kashi, and al-Najashi and Tusi: Al-Ghaybah p. 47, Saduq: Uyun Akhbar al-Rida pp 213-221 Al-Himyar: Qurb al-Isnad, p. 152

66- Al- Nuri al-Tabrisi: Khatimah al-Mustadrak vol. 3. p. 595

67- Kulayni: Al-Kafi vol. 1p, 355

68- ibid: Tusi: Al-Ghaybah p. 48 Saduq: Uyun Akhbar al-Rida, p.221

69- Tusi: op.cit. Pp. 47-49 Kulani: op: cit. vol.1, p. 488, Saduq: op, cit. vol, 1, pp 204-225 and vol.2 p. 171 Saffar: op.cit p. 349, Al-Hur al-Amili, Ithbat al-Hudat vol. 3 p. 717

70- Saduq: op.cit. Vol, 2, p. 62

71- Nubakhti: Firaq al-Shiah p. 88, al- Ashari al-Qummi: al-Maqalat wa al-Firaq pp. 96-98

72- Ashari: ibid p-96 Mufid: al-Fusul al-Mukhtarah pp.112-113

73- Nubakhti: op, cit p.88, Ash’ari: op.cit, p, 97

74- Mufid: op.cit. p 256

75- Isfahani: Muqatil al-Talibiyyin, p. 57 Tabari vol. 7 p.223

76- Nubakhti: Firaq al-Shiah, P-86-90 Ashari op.cit. p. 99

77- Kulayni: Al-Kafi, vol-1 pp 494,382-384

78- Nubakhti: op.cit, p. 90

79- Ibn Babawaih: Al-Imamah wa al-Tabsirah min al-Hayrah, p.222 Kulayni: Al-Kafi, vol.1 pp-353 and 496

80- Kulayni: Al-Kafi, vol 1 p. 325

81- ibid vol. 1 p, 324, Mufid Al-Irshad, p. 328

82 -Nubakhti: op, cit, p, 91

83 Mufid: Al-Irshad, p. 328

84- Saffar: Basair al-Darajat, p. 467, Kulayni al-Kafi, vol. 1 p, 502, and 498-499

85- Kulayni: op.cit. Vol. 1 p. 326-327 Saffar: op.cit. p. 473 Mufid: op.cit. P 337, Tusi: Al-Ghaybah. P 122

86- Kulayni: op.cit. Vol. P, 328, Tusi: op. cit. 55-130, Mufid: op.cit. p. 317, Majlisi: Al-Bihar, vol. 50, p, 241

87- Nubakhti: Firaq al-Shiah, p.94

88- Saduq: Ikmal al-Din wa itman al-Nimah p, 22.

 

CHAPTER SIX

If we take a close look of the History of Shiism in the second and third centuries, and the sympathy and response of the Shiites to the various revolts that were led by leaders of the Ahl al-Bayt, like the revolt of Imam Zayd and his son, Yahya and his son, Isa, as well as the revolt of Muhammad bin Abdullah (Dhu al-Nafs al-Zakiyyah) and his brother Ibrahim, so also the revolt of Hussain Shahid Fakh and that of Muhammad bin Qasim and others, we will find that the general Shiite populace gather around the members of the Ahl al-Bayt without limiting the leadership (Imamate) to one particular lineage, or believing in a divine text on anyone of them, talkless of confining it to the children of Hassan or Hussain or to a vertical hereditary form till the day of  Resurrection. We would also find that the Shiites generally do not subscribe to the theory of Divine Imamate, which was believed by some theologians secretly, and attributed to the members of the Ahl al-Bayt who were constantly dissociating themselves from it in reality and in the open.

We have cited in the previous chapter, various traditions that pointed to the continuity of the Imamate in the children and grandchildren, till the day of Resurrection. There are in the Shiite heritage tens, nay hundreds of such narrations that emphasize and confirm the continuity of the Imamate to the day of Resurrection. This supports the fact that the theory of Imamate was never limited to particular persons during the second and the third centuries of Hijrah.

Anyone who observes those popular narrations that point to the extension of the Imamate to the day of Judgment, will find that they are absolute, general and intended to be so, i.e there is no limitations to them. They express the divine Imamate theory, which is parallel to the theory of Shura,that also extends to the day of Resurrection. That was the situation in its first stages of inception, before reaching an impasse.

Based on the fact that the theory of Imamate in its initial days, extends the principle of the Imamate to the day of Resurrection, and was not limited to a partcular number, the doctrine claims that:

‘ Text was given only in the right of Imam Ali, and that the texts for subsequent Imams issue from the Imam just preceeding the new Imam, till the day of Resurrection. (1)

The theory also admitted the non-existence of clear texts from some of the Imams to those after them. It holds, in this regard, to ordinary wills and considers it as evidences on the Imamate (of the concerned). When there were not even ordinary wills for some of the Imams from their fathers, like Imam Sajjad, or it was combined for a number of brothers, it would be claimed that the evidence on the Imamate (in those cases) were miracles, and the knowledge of the Unseen; or being the elder or more knowledgeable; or the possession of the sword of the Messenger of Allah (peace be upon him).

In fact several narrations point to the fact that the Imams themselves do not know that they are Imams, or the persons to succeed them, till just moments before their death, talkless of the Imamate Shiites (the masses) , who used to be confused or perplexed or differed among themselves after the death of each Imam. They used to implore all the Imams to appoint those to succeed them, and to name them clearly so that they will not die without knowing the new Imam. They several times became confused and perplexed. (2)

There are many other traditions, mentioned by Al-Hur al-Amili, Kulayni and Saffar, which discussed the issue of identifying the new Imam, by means of a number of features, like being the elder, or purity of birth, good upbringing, or not living a playful and wasteful youth, or due to a clear will or virtue or knowledge of the Unseen, or calmness, chastity and tranquility (3)

All this points to the continuity of the Imamate to the day of Resurrection in its initial stage, and its not being tied to any particular number.

In view of the Imamate theory reaching an impasse after the death of Imam Hassan Askari without an apparent issue, and the claim of his having a covert son in occultation, and his non-appearance for a very long period of time…. the fourth century of Hijrah witnessed a new development in the Imamate theory i.e. the emergence of Twelver-Imam (Ithna Ashriyyah) theory It was a theory that emerged especially among the Musawites and the extremist wing that believes strongly in the law of vertical heredity, and strongly does not accept anything apart from that. That wing believes in the existence of a wing believes in the existence of a pre-determined list of names of the Imams from the Prophet of Allah (peace be upon him) comprising of (12) twelve names, being: Ali, Hassan  Hussain, Ali bin Hussain , Muhammad bin Ali, Jafar bin Muhammad, Musa bin Ja’far, Ali bin Muhammad and Hassan bin Ali and that the last of them, Muhammad bin Hassan Askari. This was aimed at establishing the existence of the twelfth Imam—Muhammad bin Hassan Askari whose existence is doubted by and discussed seriously in the ranks of the Imamate Shiites.

Kulayni has reported in the beginning of the fourth century of Hijrah in his work Al-Kafi, seventeen different traditions on the Twelve Imams, while Sheikh Muhammad bin Ali Saduq, who came after half a century, reported thirty-five traditions on the issue, in his book ‘Ikmal al-Din’. These were complemented by another scholar-Muhammad bin Ali Al-Khazzaz at the end of the fourth century, in his work ‘Kifayat al-Athar fi al-Nass ala al-A’imah al-Ithna Ashar, by narrating two hundred traditions.

The origin of this theory, according to the Shiite historian Mas’udi in his ‘Al-Tanbih wa al-Ishraf’-was the book written by Salim bin Qays al-Hilali, which appeared in the fourth (4^th) century, by an author said to be one of the companions of Imam Ali bin Abi Talib (peace be upon him). There were a number of Hadiths in that work ascribed to the Messenger of Allah (peace be upon him) and the Imams from Ahl al-Bayt, that indicate the names of the twelve Imams.

This theory was forced to abandon the Shiite and Imamate history , and the issue of ambiguity as regards the text, and the will, so also the confusion and perplexity of the Imamate Shiites in identifying the new Imam. It also has to bypass the case of ‘bada’ (change of opinion or will), which came up twice in the time of Imam Sadiq and Imam Mahdi.The claim that this idea was existing from the time of the Messenger of Allah(peace be upon him) , this was despite the general admission regarding the birth of the Imamate theory in the beginning of the second century of Hijrah on the hands of Hisham bin Al-Hakam, Mumin al-Taq and Hisham bin Salim al-Jawaliqi.

Saduq reported the objection of the Zaydite Shiites on the twelve Imams, and their statement that: The narration that shows that the Imams are twelve only was a statement fabricated by the Imamate Shiism recently, and they produced many false Hadiths in that regard. They buttressed their position by pointing to the fact that the Shiites used to be divided to several sects after the death of each Imam and lack of knowledge of the next Imam. As they also point to the Idea of  'bada' (change of opinion) as regards Isma’il and Muhammad bin Ali, which contradicts the claim of a pre-determined list of names of the Imams. The death of Zurarah without his knowing who will be the Imam after Sadiq is another evidence. Saduq responded to Zaydites saying: “ The Imamate Shiites did not say that the entire Shiites knew the twelve Imams. He did not deny that Zurrah was not aware of the Hadith. But he later took into consideration the status of Zurarah, and the impossibility of his being ignorant of any Hadith of this nature, being the greatest disciple of Imam Sadiq. He therefore changed (his mind) and said: Zurarah might have concealed that, as a form of taqiyyah (insinuation). He later on abandoned his views again after little time, and said: ‘ Kadhim has required of him to give himself to Allah, for his lack of knowledge of the Imam, because anyone who doubts him has left the religion of Allah.” (5)

The Twelver-Imam doctrine was built on very strict and uncompromising principles, which makes it a condition that inheritance has to be vertical, even if the Imam has to be a small child. It puts aside the moderate Imamate doctrine (Al -Fathiyyah), that allows the Imamate of two brothers, if the first Imam was barren or his issue was still small (at the time of his death). This might be due the inception of the Twelver- Imam after the period of the Leaders of Ahl al-Bayt with tens of years. It was never present with the Imams. Like wise the earlier Shiites—so as to interact with them and perceive the extent of their ability to react in the childhood days.

As a resolution of this problem they accepted the Imams from the general import of the verse. Sheikh Mufid said: ‘ If someone says: “ O you Imamate Shiites why do you say that you believe in twelve Imams--- and you know that among them (the Imams) there was one whom his father left, while he was a small child, who has not reached the age of puberty, and is not even near that age,  like Abu Ja’far Muhammad bin Ali bin Musa, his father died while he was only seven years old. So also your so-called Qaim, whose age at the time of the death of his father, according to many, was only five years old. We have known through the common practice of all times that anyone of that age would not have reached puberty, nor comes near it. Allah, the Exalted has said: “ and try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgment in them, release their property to them.” If Allah the most high has made it compulsory to take care of the wealth of these two souls, because of his injunctions on all orphans, it become invalid for them to be Imams. This is because the Imam is responsible for the creation in all affairs, this worldly and otherworldly. It is not valid that the custodian of the wealth of Allah from charity Khums (one-fifths), the one trusted on the Shariah and all injunctions, one who is the Imam(leader) of fuqaha (jurists), judges, and rulers, one who takes cares of a great number of intelligent people in different sectors, will be the one who has no control  even a single pence from his personal wealth, one not trusted even to think for himself, one being taken care of due to his tender age, one of lower intelligence, due to the discrepancy, contradiction and possibility of that. This evidence show the invalidity of especially the Imamate schools. As a response… Allah, the Exalted has denied any excuse on the perfection of the one on whom he has imposed the Imamate and has demonstrated the infallibility of the one appointed as a leader. He has explained through both analogical and revealed evidences, the Imamate of these two Imams. That necessitates their being exempted from the general orphans, to whom the statement was directed.

He also added,” The Imamate Shiism is not having any remorse due to its doctrines, especially the verse on the control (of orphans' wealth), due to rational evidence, to be accepted unanimously as I will mention… that is, there is no difference in the Ummah that the usage of this verse is restricted to those with lower intelligence, with no perfection that necessitates solace. It is also not to be applied to one who possesses of intelligence what those attaining the age of puberty possess, so it is invalid to apply it to the Imams.”

Mufid did attempt to deny the evidence of generality, and the generality of the verse of controlling (the wealth of a minor orphan), in order to free him from any blame so he pioneered a new trend in Juristic research. He said: Restriction can happen on a statement, but it cannot occur on common reasoning…. Reason necessitates perfection and infallibility on the generality of the Imams. If evidence has indicated the imamate of these two souls the verse will have to be restricted to other then them without doubt… Even though generalization has no form in our view, so it becomes necessary to encompass the genus with the same term. That will necessitate evidence accompanied to it. So anytime it becomes devoid of evidence, it becomes imperative to abstain (from any judgment)… There is no evidence to show the generalization of this verse.” (6)

Despite the claim of Mufid that there is difference (among scholars) as regards the attributes of small Imams as a demand with importunity… and he transcends the serious differences on them, among the Imamate Shiites, he attempted to bring something entirely new, and not yet established… that is by attempting to establish exception nature for the small Imams based on the issue of infallibility and imamate, that are yet to be established (with regard to them). This is nothing other than restricting the Qur'anic injunction by means of conjecture… It is clear that Sheikh Mufid gave his conjecture obtained from philosophy, the term of reason: He also claimed the existence of a text on the Imamate of Jawwad based on traditions from single narrators, as he also claim the existence of a consensus, which has no effect neither with the Shiites, nor the general Muslims on the Imamate of Jawwad, hadi and the rest of the imams. He then restricted the generalization of the Qumran… As it that is not sufficient, he denied the general import of the verse on controlling the orphan’s wealth, to exclude the children Imams.

Though the philosophical conjectural evidences and weak conflicting single narrator traditions, cannot disprove the generalization in the Qur'an nor restrict it, or restrict the general injunction, historical realities deny the existence of any special case where the existence of any special case where the Imam was a small child. The history of Shiism points that: Imam Jawwad for example gave his will to his son Ali Hadi, through Abdullah bin Musawir, and made an overseer on his inheritance, including gardens, wealth expenditures, slaves e.t.c, till the time when Ali bin Muhammad became matured. He wrote the will and made Ahmad bin Khalid a witness to it, and that was on Sunday 3^rd Dhul Hijjah, 220 A. H. Mufid however, was eager to carry on the intellectual debate seriously after more than 100 years of its inception, and without him witnessing any Imam during his childhood, so that he establishes something on their personal situation, and so as to know if they possess the qualifications of unnatural exception?  Sheikh Mufid will not refer to history so as to establish his doctrine on the basis of reality… He feels satisfied with late and abstract philosophical theorization, after a period of 100 years … He follows by that an unscientific method to reach the truth.

“Nothing makes Allah (to change His will) like the case of my son Ismail. He says: Nothing has appeared to Allah as it appears in Ismail my son, as He received him in my lifetime to demonstrate that he was not the Imam after me. The Bada being attributed to the Imamate Shiites means the appearance of His affair. (8)

All of Saffar, Kulayni, Mufid and Tusi have however reported from Abu Hisham Dawud bin Qasim Al-Jafari, a Hadith which establishes the occurrence of ‘bada’ regarding Ismail and Sayyid Muhammad. It came clearly in that: “ Sadiq pointed to Ismail and Hadi pointed to Muhammad but later changed him with and Muhammad (Askari).”(9)

Saffar, Kulayni, Mufid and Tusi did narrate a tradition from Imam Hadi who says to his son Hassan: “O my son generate them gratitude to Allah as he has generated a new affair regarding you.” (10)

Despite the frank nature of such traditions on the issue of ‘bada’ as regards the Imamate, Sheikh Mufid tried to re- interprete the meaning of ‘‘bada’’ on the basis of the change in the knowledge of Allah or His will, which appears in the word generate to another meaning of ‘appearance.’ He says: the meaning in the statement of the Imamate Shiites: that Allah has changed His will in such and such, it means: It appears to Him in such and such, and the meaning of ‘appears to Him’ is appears from Him. So what we believe in the meaning of ‘bada’: is appearance, this is limited to what appears of action whose occurrence is beyond human observation/sight. (11)

In the same way Sheikh Tusi tried to re-interprete the word ‘bada’ by saying: ‘hat came in the tradition of his statement ‘Allah had another will in that’ means; ‘It appears from Allah that”, people were thinking that Ismail bin Ja'far was the Imam after his father, but when he died, they knew the invalidity of that, and they became certain of the Imamate of Musa. In the same manner, they were thinking of the Imamate of Muhammad bin Ali after his father, but when he died in the lifetime of his father, they recognized the futility of what they thought. He said: “ When Muhammad died, the affair of Allah regarding him appeared, and that he was not appointed as the Imam, as it appeared in (the case of) Ismail in a similar way. Not that there was a text on him, and it appeared to him later for someone else, for that is not permissible in Allah’s sight, who knows everything and all consequences. (12).

Sheikh Tusi did emphasize for the second time on, the issue of Imamate will not accept ‘bada’ since it will lead to loosing confidence in anything from Allah. (13)

Sheikh Ali bin Babawaih Saduq has refused to accept ‘bada’ in naming the Imams and considered such like prayer, and fasting, which can never be abrogated. He said: It will not be on Allah to change (His will) in the Imam, in naming him or his appearance. What is the difference, if I say: ‘the Imamate is one of the five laws (Shariah)’ from one who accept ‘bada’ in prayer and fasting and the remaining four laws since the authority for the four is one, that is the Imamate. If it is possible that Allah abrogate the source of the law, then it is possible to abrogate its branch. I seek refuge in Allah from advocating the abrogation of Shariah and the changing of religion, after Allah has made Muhammad (peace be upon him) the last of the prophets and his Shariah the last of all laws, and has made adhering to his religion and Shariah till the day of Judgment and the Resurrection:( 14)

Ibn Babawaih also attempted to interpret the narrated traditions on bada (insinuation) after noticing the nonpossibility of a predetermined list of names of the Imams. He said: “ Imamate cannot be changed …glorified is Allah that he places as leaders of his servants, those who go contrary to his command and change their ways; or that his wisdom will propose a man fro the protection of Islam and that he will deviate be swayed away from it will place it (Imamate) in the one that will be affected mentally due to old age and long life, exalted is Allah high above all that they say.” (15)

In reality, if the Imamate is from Allah it will be impossible to notice ‘bada’(non-fulfillment) in it, and it will be difficult to interprete ‘bada’ even with appearance, for that will create a kind of confusion in the Shiite  circles, and they will loose confidence in the words of their Imams, as it happened in history.

But instead of the theologians studying the traditions of Ahl al-Bayt and the historical facts that emphasize that some Imams pointed to their sons being Imams, but then they died in their lifetimes, and then they pointed to others.They concluded from that,that the Imamate is not from Allah, as the leaders of the Ahl al-Bayt have been saying. Instead of this the theologians (Mutakallimun) from Twelver- Imam Shiites, attempted interpreting ‘bada’ in a straining manner so as to conform to the Imamate theory. They were, however forced to admit the ambiguity in the texts as regards some Imams, and also the lack of knowledge of the Shiites and some of their leaders (imams) of the pre-determined list of their names.

Sheikh Baqir Sharif Al-Qurashi says in his book 'Hayat al-Imam Hassan al-Askari'…Anyhow these narrations were not related to ‘bada’, they only indicate that Allah has brought to the open the Imamate of Hassan Askari which was hidden before to the Shiites.”

In addition to the issue of 'bada'  which clearly contradicts the existence of predetermined list of names of the twelve Imams, there were also some traditions in the book of Salim bin Qays al-Hilali and ‘al-Kafi’ of Kulayni, which mention that the number of Imams is thirteen (13). On the basis of that a sect has emerged called ‘Thirteen-Imam’ Shiites under the leadership of the grand son of Uthman bin Said Al-Umari, i.e Ahmad bin Hibat al-Lah al-Katib.

Due to this the doctrine of ‘twelve Imams’ was not initially accepted without difficulty among the Imamate Shiites. Saduq has bluntly said: “ We do not accept that (from the devotional point), except by confessing the existence of twelve Imams, and believing what the twelfth mentioned after him.”

Saduq also reported a number of traditions on the likelihood of extending the Imamate after Mahdi, and its not being confined or limited to him. He reported from Imam Ali a tradition on the ambiguity of the situation after the leader (Qaim), and that the Messenger of Allah (peace be upon him) has taken a covenant from him, not to tell anyone about that except Hassan and Hussain. He also said: “Don’t ask of what will happen after that, because my beloved has taken a covenant from me not to tell anyone save my family members.” (17) 

Anyhow the Twelver-Imam theory differed from the Imamate doctrine in that the latter revolved around the Imams from Ahl al-Bayt, those living in reality, and it claims that they are more deserving of the rule and Caliphate than the Umayyad and Abbasid rulers. It also believes that Allah appointed the Imams. The Twelver-Imam doctrine on the other hand, revolves around the occult Imam without any trace in life, i.e. the twelfth Imam Muhammad bin Hassan Askari, whom it claims to have been born in mysterious circumstances, and gone into hiding, and would re-appear in future.

The belief in the existence of the twelfth Imam, his occultation and waiting for him, led to the loss of political meaning for the Twelver-Imam doctrine, which in turn led to the withdrawal of the Twelver-Imam Shiism from the political stage and their extinction in the fourth century of Hijrah, giving way to the other Shiite sects like Zaydites and Isma’ilites to occupy the scene.

1. 
   Al- Hur al-Amili: Ithbat al-Hudah, vol. 2 p.717
   
2. 
   See: Kitab Basair al-Darajat, p.473 Kulayni: Al-Kafi, Vol.1, p. 277 and 309, Irshad of Mufid, Qurb al-Isnad of Al-Himyari, and Tafsir of Al-Iyashi.
   
3. 
   Al-Amili:op,cit. vol.2 pp.714-715, Saffar, Basair al-Darajat, p.489
   
4. 
   Al-Masudi, Al-Tanbih wa al-Ishraf, p. 198
   
5. 
   Saduq: Ikmal al-Din, pp. 75-76
   
6. 
   Mufid: Al-Fusul al- Mukhtarah, pp.112-115
   
7. 
   Kulayni: Al-Kafi, vol.1, p.235
   
8. 
   Saduq: op.cit.p.69
   
9. 
   Kulayni: Al-Kafi vol.1, p. 328, Tusi: Al-Ghaybah p.55 and 130 Mufid: op. cit p. 317 Al-Majlisi: Al-Bihar, vol.50 p.241
   
10. 
    Kulayni: op.cit vol. 1pp.326-328, Saffar: op.cit.p.473, Mufid: opcit p.337, Tusi: op,.cit. p. 122
    
11. 
    Mufid: Sharh Aqa’id al- Saduq, p, 24
    
12. 
    Tusi: Al-Ghaybah, p.56 and 121
    
13. 
    ibid: p, 264
    
14. 
    Saduq: Al-Imamah wa al-Tabsirah min al-Hayrah, p.148
    
15. 
    ibid. pp.149-150
    
16. 
    Al-Qurashi: Hayat al-Imam al Hassan; p.72
    
17. 
    Saduq: Ikmal al-Din, pp.77-78.