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A Survey Into the Lives of the Infallible Imams

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A Survey Into the Lives of the Infallible Imams Published on Books on Islam and Muslims | Al-Islam.org (https://www.al-islam.org) Home > A Survey into the Lives of the Infallible Imams A Survey into the Lives of the Infallible Imams Author(s): Ayatullah Murtadha Mutahhari [3] Publisher(s): ABWA Publishing and Printing Center [4] This text provides a good analysis of the lives of the Infallible Imams while presenting the different methods, struggles, and circumstances of each Imam and how they may have acted similarly or differently. However they have all acted as Allah (SWT) desired of them and that if each of the Imam were in the same position as the other Imams, they would’ve behaved similarly. Translator(s): Zainab Muhammadi ‘Araqi [5] Category: The 12 Imams [6] Topic Tags: Ahlulbayt [7] Imamate [8] Miscellaneous information: A Survey into the Lives of the Infallible Imams Author: Ayatullah Murtadha Mutahhari Translator: Zainab Muhammadi ‘Araqi Prepared by: Translation Unit, Cultural Affairs Department; The Ahl al-Bayt (‘a) World Assembly Editor: Zahra Abbās Razavi Proofreader: Majid Karimi Publisher: ABWA Publishing and Printing Center First Printing: 2010 Printed by: Layla Press Copies: 5,000 Featured Category: Introducing the Ahlul Bayt [9] Person Tags: 12 Imams (a.s.) [10] Transliteration Symbols Symbol Transliteration Symbol Transliteration أ ’ ء a B t ت ب Th j ج ث ḥ kh خ ح D dh ذ د R z ر ز S sh س ش ṣ ḍ ص ض ṭ ẓ ط ظ gh ‘ ع غ F q ف ق K l ك ل M n م ن H w ﻫـ و Y ah ي ة Long Vowels A a آ ﹷ I i ای ﹻ U u او ﹹ Persian Letters Symbol Transliteration Symbol Transliteration P ch پ ﭺ Zh g ﮊ ﮒ Foreword In the Name of Allah, the All-beneficent, the All-merciful 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 Imams 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 defense 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 Shi‘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 Shi‘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 Muhammad(s). We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imam al-Mahdi, His vicegerent on the earth (may Allah expedite his advent). We express our gratitude to Professor Murtada Mutahhari (May Allah bless his soul), the author of the present book, and Mrs. Zaynab Muhammadi ‘Iraqi, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office. Cultural Affairs Department The Ahl al-Bayt (‘a) World Assembly Introduction: A Comparison between Imam al- Husayn’s (‘a) Path and That of Other Imams (‘a) Dissimulation [Taqiyyah] The comparison between Imam al-Husayn's1 approach and that of other Imams is a topic worthy of research and discussion. Many view Imam al-Husayn’smethodology as being contradictory to that of other Imams, such as Imam al-Hassan2 (‘a)3, Imam al-Sajjad4 (‘a), Imam al-Baqir5 (‘a), Imam al- Sadiq6 (‘a) and even that of Amir al-Mu’minin7, ‘Ali (‘a), suggesting that the rest of the Imams followed a dissimilar doctrine to Imam al-Husayn(‘a). This belief ultimately triggered problems and created confusion in the hearts of the believers; given that they needed to know who to follow in their deeds and practices, it is necessary for the follower to know which doctrine he must refer to. To clarify this topic of discussion, I must add that “dissimulation” [taqiyyah] 8 is the attribute by which the Shi‘ahs have been recognized and that it is something which has been advocated by the teachings of the Divine Imams. It is perceived as an exclusive characteristic of the Shi‘ah. So much so that the terms “Shi‘ah” and “dissimulation” as well as “Hatam al-Ta’i”9 and “generosity”, are conceded as implicants of each other. All of the Imams acted in accordance with dissimulation during their lifetime, except Imam al-Husayn who did not dissimulate and instead chose to rise up against the corrupt government. If dissimulation was justified, why then did Imam al-Husayn choose not to act upon it, even though all the necessary grounds were laid for him to do so? And if dissimulation was not justified, why did the rest of the Imams dissimulate and order their followers to do so? Moreover, this in itself is a fundamental debate regardless of whether the methodologies of the Imams were similar or if they differed. Assuming that they all followed one methodology, all chose to dissimulate or none did so, this in itself must be debated, taking into consideration the principles of jurisprudence10 and Islamic theology (including whether or not dissimulation corresponds to Qur’anic teachings and logic). Although widely attributed to the Shi‘ah branch of Islam, dissimulation is also present among non- Shi‘ahs—it is on the same level as the belief that alterations to the Qur’an are part of the Shi‘ism. Albeit, supposing a group of Shi‘ahs are able to alter the Qur’an; the same numbers of Sunnis11 are able to carry out such a task. The number does not change according to one’s belief. Of course, if a Sunni scholar cannot distort the Qur’an, then neither could a Shi‘ah scholar. However, this issue was only raised as an example and we do not intend to focus on it here. To further clarify the issue of dissimulation, it must be noted that there have been other examples where contradictions in the doctrine and behaviour of the Imams were observed, not only in the issue of dissimulation. For example, the Prophet (s)12 might have acted differently from Imam ‘Ali (‘a), or both acted the same, whereas Imam al-Sadiq and Imam al-Baqir (‘a) acted dissimilar to them. These discrepancies have been noticed on many occasions and I shall mention some of them in further examples. Therefore, given that we believe in the infallibility of the Imams, that their deeds are as much a testament as their word, whose conduct should we pursue? Since we believe that the Prophet (s) has directed us towards them, we have accepted the leadership of Ahl al-Bayt13 (‘a) and regard their sayings and deeds as testament. Therefore, we are more affluent in evidence and sayings than the Sunnis. We have more traditions [hadiths] and valuable prayers (which themselves act as gates to Islamic culture and education, and must be discussed separately) than the Ahl al-Sunnah. Since they do not have as many traditions as we do, this places Shi‘ism in a richer state. Those who have counted the number of hadiths in the Sunni Sihah al-Sittah14 and Al-Kafi15 have said that there are not as many hadiths in those six authentic books as there are in Al-Kafi. I have not counted the number myself, but those who have read the books have said that it contains more than 16,000 hadiths, making this book a jewel for the Shi‘ahs. For this reason, the Shi‘ism has never seen the need for qiyas16 (analogical reasoning) and istihsan17 (juristic preference), which has always been a source of pride. I would, however, like to add that there is no doubt that having a large number of hadiths and references can be regarded as a strong point for the Shi‘ahs.
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