Wilayah and Works

With my chain of authorities reaching up to the pioneering shaykh, Muhammad ibn Ya'qub al-Kulayni, may God's good pleasure be with him, from Ahmad ibn Muhammad, from al-Husayn ibn Said, from someone who narrated it from 'Ubayd ibn Zurarah, from Muhammad ibn Marid that he said, "I said to Abu 'Abd Allah, may peace be upon him, "A hadith has been narrated to us from you that you said: 'When you have d the ma'rifah (i.e. of the rights of the Imam's, may peace be upon them), then do whatever you want: He replied, 'I have indeed said that.' I said to him, `Even if one were to commit adultery and theft and drink wine?' He said, 'Inna lillahi wa inna ilayhi raji'un! By God, they (i.e. those who have interpreted our statements in such a manner) have not been just to us. (Is it fair for them to believe that) they would get away with whatever they do whereas we ourselves will be answerable for our acts?! What I said was that when you have d ma'rifah perform any works you want, whether its good be great or small, for they will be accepted of you.'" [1]

Exposition:

[In the sentence `hadithun ruwiyah.. .'], hadith is mubtada and ruwiyah is its khabar. Annaka, with fathah (on the alif) is the khabar of an elliptic mubtada (). In the statement the ma'rifah (knowledge) meant in this tradition is the ma'rifah of the Imam, may peace be upon him. In the expression ... may be either in the first or the third person. In , the is wasliyyah, and the phrase means, `if they ma'rifah, they may do whatever they want, even if it is a major sin.'

The phrase is an expression of istirja' and is said at the time of a severe and great calamity, and since this slander or misunderstanding was a great calamity, the Hadrat uttered it in order to dissociate and absolve himself totally from it.

The phrase . . . means , that is, `they have not been fair to us in [believing] that they would be quit of all accountability for their actions due to their belief in us (i.e. our imamate) while we ourselves would be accountable and answerable (for our acts): The Imam then clarifies what he had meant, that [belief in] wilayah is a prerequisite for the acceptability of works [before God], as will be discussed hereafter, God the Exalted willing.

Section: On Explanation of Absence of Contradiction between Traditions that Exhort one to Perform

`Ibadah and Abstain from Sins and other Traditions which Apparently Conflict with Them:

It should be known that if one were to refer to traditions that have been narrated concerning the states of the Noblest Messenger (S) and the Imams (a) of guidance, and study the character of their devotion (`ubudiyyah), their painstaking diligence, their lamentations and entreaties, their humility and sense of indigence, their fear(nervousness) and sorrow before the sacred station of the Lord of Majesty, and if one were to study the character of their intimate supplications before the Fulfiller of Needs-traditions whose number far exceeds what is required to establish tawatur-and similarly, if one were to refer to the counsels given by the Noble Messenger (S) to the Commander of the Faithful, may peace be upon him, and also the counsels given by the Imams to one another, as well as to the elect of the Shi'ah and their sincere followers, the greatly eloquent and emphatic exhortations that they would make warning them against disobedience to God, the Exalted-a theme with which the books of tradition and chapters relating to doctrinal and legal duties are replete-he would be convinced that certain other traditions whose apparent and literal import contradicts with these traditions are not to be taken literally. Therefore, if possible, they must be interpreted in a way that they do not conflict(fight) with those explicit and definitive traditions which constitute the essentials of the faith, or they must be reconciled. Otherwise, they must be referred back to their authors. In these pages we cannot possibly reconcile all the relevant traditions or mention even a hundredth part of them and explain them. However, it is inavoidable that we mention some of these narrations so that the truth is disclosed.

[Al-Kulayni reports) in al-Kafi with his isnad from Abu `Abd Allah [al-Imam al-Sadiq], may peace be upon him, that he said: "Our Shi'ah (followers) arc those whose hearts are informed with sorrow and grief and who are lean as a result of intense sorrow and worship. They are those who at the fall of the darkness of the night turn to it with sadness"? [2]

There are many narrations on this topic describing the characteristics of the Shi'ah.

[From him, froth al-Mufaddal, who narrates from Abu `Abd Allah [Ja'far ibn Muhammad al-Sadiq], may peace be upon him, that he said, "Beware of these base people [who claim to be Shi`is]. Verily, the Shi'ah of `Ali, may peace be upon him, is none except one who is chaste in his manner of earning his livelihood and sexual conduct. [It is one] whose diligence is intense, who works for his Creator, hoping for His reward and fearing His punishment. When you see such people know that they are the followers (Shi'ah) of Ja'far." [3]

Al-Hasan ibn Muhammad al-'Tusi, the Shaykh at-Ta'ifah, may God's mercy be upon him, narrates with his chain of authorities from (al-Imam) al-Rida, may peace be upon him, from his father, from his grandfather. from Abu Ja'far [al-Imam al-Baqir], may peace be upon him, that he said to Khaythamah, "Convey [this message] to our followers (Shi'ah) that we do not avail them against God (that is, do not neglect works for reliance upon us). [Tell them that that which is with God cannot be attained except with works]. Tell them that, of all people, the greatest regret on the Day of Resurrection will be of those who speak about some aspect of justice but violate it in practice to do something else. 'Tell our followers that if they observe what they have been asked to, they will be triumphant on the Day of Resurrection.." [4]

In al-Kafi, [al-Kulayni narrates] with his chain of authorities, from Abu Ja'far, may peace be upon him, that he said, "Do not be carried away by [false] doctrines. By God, 'Our follower (Shi'ah) is none except one who obeys God.' " [5]

This means, "Do not invent [doctrinal] excuses to justify disobedience to God and do not adopt any false(counterfeits) notion that `We are Shi'ah and our attachment to the Ahl al-Bayt is the means of our salvation.' By God Our Shi'ah is none except him who obeys God, the Exalted."

[In al-Kafi, al-Kulayni reports] with his chain of authorities from Jabir, form Abu Ja'far, may peace be upon him, that he (Jabir) said, "He said to me, 'O Jabir, is it sufficient for one who follows Shi`ism to claim that he loves us, the Ahl al-Bayt? 'By God, our follower (Shi'ah) is none except him who is wary of God and obeys him ....

'So fear God and work for the sake of that which is with God. There is no kinship between God and anyone. The most preferred and honoured of creatures before God, the Exalted, are those who are most Godwary amongst them and arc most obedient to His commands in their conduct.

"'O Jabir, by God, one cannot attain nearness to God except through obedience. We do not possess any guarantees of bara'ah (acquittal) from hellfire and none has an argument against God. Whoever is obedient to God is our friend (wali) and whoever is disobedient to God is our enemy, Our wilayah cannot be attained except through works and piety.' " [6]

Also, in the noble al-Kafi it is reported with a chain of authorities from al-Imam al-Baqir (Baqir al-'Ulum), may peace be upon him, that he said:

"O community of the followers of the Household of Muhammad, may God bless him and his Household! You should be those who represent the golden mean, to whom the extremists (ghali) must return and to whom those who lag behind (tali) must catch up."

A man named Sa'd belonging to the Ansar said to him, "My I be your ransom, what is an extremist (ghali)?" The Imam replied, "They are a bunch who say things about us that we do not claim for ourselves. Therefore, they do not belong to us and we do not belong to them:'

Then he asked, "What is a tali?" The imam replied, "It is one who seeks guidance but does not know its way, though he wants to work and attain goodness." Then the Imam, turning to his followers (Shi'is) said, "By God, we do not have any warrant (bara'ah) to save you from God's (wrath and punishment) and there is no kinship between God and us. We do not have any arguments before God and we do not attain nearness to Him except though obedience and compliance (to His commands). Anyone of you who obeys God will be benefited by our wilayah and friendship, but our wilayah will be of no avail to anyone among you who is disobedient to God. Woe to you, should you be conceited. Woe to you, should you be conceited:' [7]

It is also narrated in the noble al-Kafi that al-Imam al-Baqir, may peace be upon him, said,

"The Messenger of Allah, may Allah bless him and his Household, once stood on the [rock of] Safa (and addressing his kinsman] said, "O descendents of Hashim! O children of 'Abd al-Muttalib! I am the Apostle of Allah sent to you, and I having loving concern for you. Verily, my works belong to me and the works of each of you belong to him. Do not say that 'Muhammad is our kinsman and soon we will be let in wherever he enters.' No, by God, O sons of 'Abd al-Muttalib! My friends, from amongst you and the others, are none except the pious. Let it be known to you that I will not recognize you on the Day of Resurrection [as one of my Ummah] when you come carrying the world [i.e. the works done by you for the love of the world) on your backs while other people come to the bearing the Hereafter [i.e. the works done by them in faith and for the life of the Hereafter)." [8]

And it is also mentioned in the foregoing narration of Jabir that al-Imam al-Baqir, may peace be upon him, said:

O Jabir, do not let false doctrines and opinions deceive you into imagining that the love of 'Ali, may peace be upon him, is sufficient for you. Can it be sufficient for a man to declare, "I befriend 'Ali, may peace be upon hire, I and am an adherent of his wilayah," without being diligent and without working much (good) works? Truly, were he to say that I love the Messenger of Allah (and the Messenger of Allah was better than 'Ali) while neglecting to follow him in his conduct (sirah) and failing to act in accordance with his sunnah, his love would not be of any avail to him . [9]

There is a famous episode that once Tawus (a companion of the Fourth Imam) heard someone crying, lamenting and pleading. The cries continued until they ceased and it appeared as if the one who was lamenting had fallen unconscious. On approaching he saw that it was Imam 'Ali ibn al-Husayn, may peace be upon him. He took the Imam's head into his arms, and said to him: "You are the son of the Messenger of Allah and the beloved of Fatimah Zahra'. After all the paradise belongs to you!" He said these words in order to console the Imam. That master replied, "God has created paradise for one who worships Him and obeys him, even if it were an Ethiopian slave, and He has created the hell for those who disobey him even if it were a Qurayshite" (or the chief of the Quraysh)! [10]

These were solve of the sacred traditions, clear and explicit, suggesting the falsity and wrongness of these false hopes of ours, as sinners and lovers of the world-hopes which derive from satanic longings and are contrary to reason and revelation (naql).

Add to these the noble Qur'anic verses, such as these statements of God, the Exalted:

Every sold is pledged for what it has earned. (74:38)

And such statements of God, the Exalted, as:

Whoever does an atoms weighs of good will see it, and whoever works an atom's weight of evil will see it. (99:7-8)

And such other statements as:

In its favour (i.e. the soul's) will be whatever [good] it has earned, and to its detriment will be whatever [evil] it has worked. (2:286)

And there are other noble verses besides, present on every page of the Divine Scripture, and to explain them away or to meddle with their meaning is contrary to (logical) necessity.

As against these there are other traditions which are also recorded in authentic books (for detail read next unit “unit70” )  but which are, as a rule, capable of reconciliation [with the above mentioned traditions]. And even if a reconciliation should appear to be unsatisfactory and were they not susceptible to reinterpretation (ta'wil), it is neither in accordance with sound reason or the interest (darurah) of Muslims to go against all these authentic (sahih), explicit, and muttawatir traditions which are confirmed by the literal meanings of the Qur'an and the unambiguous texts of the  Furqan.    

[1]. Al-Kulayni, Usul al-Kafi, ii, 464, "kitab al-iman wa al-kufr;"'bib anna al-iman la yadurru ma'ahu sayyi'ah," hadith 5

[2]. Ibid., ii, 233, "kitab-al-iman wa al-kufr," "bab al-mu'min wa `alamatuh," hadith 7.

[3]. Ibid., ii, 233, hadith 9.

[4]. Al-Amali, p. 380, juz' 13.

[5]. Usul al-Kaf i, ii, 73, "kitab al-iman wa al-kufr," "bab al-ta'ah wa al-taqwa," hadith 1.

[6]. Ibid., ii, 74, hadith 3.

[7]. Usul al-Kafi, ii, 75, "kitab al-iman wa al-kufr," "bab al-ta'ah wa al-taqwa," hadith 6.

[8]. Rawdat al-Kafi, viii, 182, hadith 205.

[9]. Usul al-Kafi, ii, 74, "kitab al-iman wa al-kufr," "bab al-ta'ah wa al-taqwa," hadith 3.

[10]. Bihar al-anwar, vol. 46. pp. 81-82, "Ta'rikh 'Ali ibn al-Husayn (A)," bab 5, hadith 75.