Raghib Isfahani in his book Mufradatul Qur'an has given the meaning of Imam as leader, that is the one who should be followed and obeyed. That one may be a book or a man, whether it or he is right or wrong. Now that we have understood the meaning of the word Imam we venture to answer the above quoted question. It will be better to quote the verses of the Holy Qur'an as well as the traditions of the Holy Prophet and leave the matter to the readers to decide for themselves.
On the occasion of Ghadir-i Khum the Holy Qur'an addresses the Holy Prophet and says:
O Messenger, declare what is revealed to you from your Lord. If you will not declare, it would be as though you have not conveyed My Message. Allah protects you from men. He does not guide the unbelieving people. (Surah al-Ma'idah, 5:67)
This should be borne in mind that al-Ma'idah is the last surah that was revealed upon the Holy Prophet in his last days. It should also be borne in mind that the Holy Prophet had been preaching monotheism, prophethood, Day of Judgement, prayers and matters relating to polytheism, iconoclasm, etc. For a long time and further that the injunctions regarding Jihad, Fasting, khums and zakat were enforced in 2 A.H. and at the time when Surah al-Ma'idah was revealed it was 10 A.H. in which this particular verse was revealed with so much emphasis. It should again be remembered that the Holy Prophet was not a person who could be daunted or intimidated, else he would have become scared during the early days of his prophethood, when he was all by himself, and not in the last days of his life when he had hundreds and thousands of his followers. This Qur'anic verse tells the Holy Prophet, "Do not be frightened! Allah Protects you ! "
We should also bear in mind that the place where this verse was revealed was the place where the caravans were going to be dispersed towards their respective destinations in different directions. The wind was hot. Those were last days of the life of the Holy Prophet. From this it is proved that the message that he was going to give to the people related to a very important matter and that the Holy Prophet had become aware of the disruptive activities of the hypocrites. However, from all canons of justice we are constrained to believe that the 67th verse of the Surah al-Ma'idah bore a message of utmost importance and that was regarding the succession of the Holy Prophet and the leadership of an infallible Imam for guiding the Muslim Ummah. Many such notable companions of the Holy Prophet who are held in very high esteem of all the muslims and are popular among them have narrated this event of Ghadir-i Khum which pertains to the succession of the Holy Prophet.
Imamate is One of the Fundamentals of Faith
1. In the verse of the Holy Qur'an quoted above Allah reminds the Holy Prophet that if he did not make an announcement regarding the appointment of his successor for the security of the society from the evils of the hypocrites and disruptionists, he would not fully justify his mission of conveying to the people the message of Allah. In view of the strong wording of the relevant verse of Surah al-Ma'idah and his life long teachings, we consider the appointment of the successor as an integral factor of religion.
2. There are 29 hadith in Wassa'ilush Shi'ah, vol. I and 17 hadith in Mustadrakul Wasa'il which establish that the basis of Islam rests an a few principles, and the most important among them is that of Wilayat (the succession of the Holy Prophet). We should like to explain this principle.
Imam Muhammad Baqir says: "The basis of Islam depends on Prayers, zakat, hajj, fasting and wilayat". Zurarah, a devoted follower and companion of the Holy Imam asked him, "Out of these fundamental principles which one is most important".
The Holy Imam replied, "Wilayat is the most important of all". Thereafter, he elaborated, "Since succession or mastership is the key to prayers, fasting and hajj, the successor or the vicegerent is supposed to be the leader and guide". Thus by succession it is meant that the infallible Imam or the vicegerent and successor to the Holy Prophet must be followed and obeyed. In certain narrations Walayat or succession means obedience of the infallible Imam. It is interesting to note that in case of prayers, fasting, hajj and zakat each one is affected by physical or financial reasons but the principle of accepting the authority of the Imam remains intact in all circumstances. Besides, it can be further explained that the Holy Prophet never before assembled the people at one place nor did he proclaim his message about prayers, hajj, zakat etc. at the top of his voice, but for the purpose of introducing his successor to the people he had to do it at Ghadir-i Khum and had to wait for the people to assemble there on that deserted place, and when all the people had assembled there, he declared the appointment of Imam Ali as his vicegerent and successor.
Leaving aside the fact that the people have forgotten the basic matter, I fully recollect that while performing circumambulation of the Holy Ka'bah I was lost in the thought that the House of Allah served as a maternity home to the esteemed mother of Imam Ali and a cradle to him who demolished the idols at the ceiling of the Holy Ka'bah by mounting on its walls, and threw them down. Besides, I was also looking at the people who were busy in circumambulating the Holy Ka'bah but what a travesty of fact it was that these people had dislodged the inmate of this cradle and by disowning him were indulging in the formal rite of performing circumambulation.
3. The third argument that can be put forward in support of the importance of Imamate is the famous hadith of the Holy Prophet: "If someone dies without knowing the Imam of his time he dies the death of an ignorant man of the Days of Ignorance prior to Islam".
4. It is stated in the third volume of al-Kafi that if people take the trouble of performing all their obligations without acknowledging the Imam of their time as their guide, their deeds will not be accepted by Allah. It is just like a man, who without having the representative position of an organization, and without informing it or taking its sanction makes certain purchases for it. In that case he will not deserve any sympathy from the management. Thus in Islam the question of motivation, objectives, course of direction and leadership occupies an extra. ordinary position.
Conclusion: After carefully viewing the four arguments given above the readers can easily make out whether in Islam Imamate is the primary thing or it is secondary. In short, the belief in monotheism will not flourish if the leader of the society is not the infallible guide because monotheism will be taken over by evil forces of the devils and transgressors. The principles and the teachings of the Prophets and the institution of prophethood will be secure as long as it is protected and safeguarded by the infallible Imam otherwise the Divine laws and commandments will lose their sanctity and innovations, alterations and personal whims and fancies will take their roots and the Divine revelations will lose their credibility.
Besides, the matters relating to the Day of Judgement and its spiritual implications cannot be fully comprehended without the guidance of the Imam. If we apply our commonsense we shall realize that the society without an Imam, will be nothing short of a jungle as it cannot be properly run without a leader, discipline, rules, and regulations. Thus the leader and the laws are inseparable in any given society. Hence the importance of the role of the Imam as a guide and protector of the social system and its laws cannot be denied.
Direct Link of Imamate with Monotheism
Once when Imam Ali Riza was passing by the city of Nishapur, his followers surrounded him and requested him to narrate a hadith. The Holy Imam narrated the following hadith which he had heard from his father and his father from his grandfather and he from his father in a regular order of son hearing from his father up to the first Imam who heard it from the Holy Prophet and he from the archangel Jibra'il and he from the Almighty Allah"Monotheism is My fortress. Whoever enters it will be saved from My wrath". The Holy Imam moved forward and then paused and said, "That is, Monotheism with its prerequisites is the Divine fortress and I myself am one of its pre-requisites". (Biharul Anwar, vol. III)
Thus the Holy Imam established an inseparable link between Monotheism and Imamate just as it exists between a notor car and its wheels or between Prayers and ablutions. In other words without the support of Imamate the concept of Monotheism will not be complete. As long as Monotheism is discussed, Imamate will also be referred to in the discussions, and that Imamate will ever remain viable and effective.
Example: If a physician has asked his patient to take either an injection or a capsule, the patient will understand that the injection and the capsule contain the same ingredients and that s why both would be effective in curing the disease. The following hadith has also been quoted in the books of ahadith:
"The Imamate of Ali is a fortress and whoever enters it will be in safety". (Tafsir Nuruth Thaqalayn; Safinatul Bihar)
Now it is worth considering that Monotheism means a fortress and Imamate of Imam Ali also means the same that is ;he protection from the wrath of Allah. This is one explanation of the close link between Monotheism and the Imamate.
Thus if we accept the Imamate of Imam Ali it is evident that he will lead us to Allah or if we seek the guidance of Allah, He will direct us to Imam Ali for guidance.
The Need of an Imam
From the same argument, from which we realize the need of a Prophet we also need an Imam. If man had been self-sufficient in seeking the right path, he would never have felt the necessity of the Prophets. We have already dealt with the necessity of the Prophets in our discussions on Prophethood.
Is the Holy Qur'an Not Sufficient?
The Holy Qur'an is such a Book that all Muslims of every sect and belief consider it authentic and everybody selects a few verses of the Holy Qur'an and for the sake of his interest deduces their meanings. Then how can it be said that the Holy Qur'an can be sufficient to lead us to the right path without the Imam? Can a book on medicine help cure the patient without the presence of a physician? Can a certain law be just enough without an authority on it or without the existence of its maker and interpreter?
Can there be any ideology without its preceptor?
Can it be accepted that the purpose of man's creation is to worship Allah and to follow the Divine path, but there will be no necessity of any guide in that respect?
Can it be accepted that in principle man desires to attain the position of higher human qualities but he does not happen to have any ideal before him to follow?
Is it not a fact that for one's inherent desires and aspirations there must exist an external source for their fulfillment?
As for example when we feel thirsty we have an answer in water which is an external source to extinguish our thirst. Similarly, we have the answers of all our internal feelings from external sources. Thus we cannot concede that man has the feeling and desire to attain progress and virtue but there is no external thing in existence which can answer that feeling or satisfy that desire.
How can this be possible that a host invites some people to his home and he does not give them his address or does not send somebody to guide particularly when there are people to mislead him. Thus the host should send a guide with the sign of identification so that he may lead them to the correct destination, and, if the occasion warrants, fight against the mischief-makers, who try to misguide them.
How then can we accept that in matters of world affairs man is dependent on someone to guide him but for spiritual guidance and crossing the Divine path and real progress he may not need a guide especially when his knowledge is limited and he is surrounded by Satanic influences?
Have you ever heard about a society in which its individuals do not have the need of a leader?
Have the bees not appointed one amongst them as their chief called the Queen Bee?
Have you ever heard of any instance in government or in politics, in peace or in war that success was achieved without the existence of a leader or commander? Thus who will accept a wayward society without the guidance of an Imam?
Imam Ali says, "It is a must for a nation to have a guide, whether he is good or bad".
In other words for the eradication of evils the existence of a leader is necessary. We need not go too far into discussing the necessity of having an Imam, because it will amount to trying to prove the existence of the sun or some other thing like that, which is self-evident and does not need proving. Instead we should ponder over the attributes and merits of the Imam and discuss the standard and criterion as basis of the appointment of the Imam. We should also discuss the question of his appointment or dismissal. We should distinguish a true leader from the false leader. Therefore, we now conclude the discussion on the necessity of the Imam because there is still a lot more to be said on this subject. In short, the question of the necessity of having an Imam is not in dispute as everybody knows that without a leader a healthy society cannot be established. Everybody knows that for the enforcement of Divine laws and commandments and for their protection, authority and power are needed and to achieve that purpose there must be an able leader. Thus under the circumstances when everybody cannot reach the Holy Prophet and when one has accepted the Holy Prophet as the last Prophet of Islam, the necessity of having an Imam after him cannot be denied. Can it be possible that Almighty Allah sends His Prophet who through his sincere efforts enforces the Divine commandments in the society and then leaves it without delegating his authority to some capable man to guide the Ummah? It will indeed not be a wise thing. Can the action of the Prophet leaving the Ummah without a guide be compatible with his great concern and devotion to his mission about which we all know?
In fact those who think that the Prophets despite bearing hardships and difficulties for the sake of establishing the religion and law and order among their people left this world without appointing a successor to lead them are in manifest error. They will have to account for their conduct before Allah as they doubted the wisdom of Allah and the sincere devotion of the Prophets to accomplish the task of Prophethood.
In principle, Islam and its teachings should either be compatible with the inner feelings and external conditions and progressive, or alternatively should be left alone in the books so as to be forgotten with the passage of time.
Thus if any school of religious thought possesses a leader with the special attributes of an Imam that will be of the first kind described above that is, viable and progressive otherwise it will be of the second kind that is listless, static and ineffective.
Based on this reasoning Imam Ali Riza said: "By correct leadership religion and its teachings are strengthened and the Islamic society founded by the Imam gives an impetus to Islam in its expansion and development so much so that he fulfils all the individual and collective needs, material as well spiritual of the people". (Safinatul Bihar)
From this narration we note that the Holy Imam has explained to us that without the guidance of an Imam, Islam cannot progress and becomes lifeless and degenerate.
It is a fact that mankind is faced with one or the other problem every day, and if the Islamic society does not seek the help of Allah's commandments, the revelations and the true Imam, people will lose their peace of mind and each one of them will follow his own course and the Islamic society will be in a state of chaos and confusion. Hence the presence of a guide is necessary side by side with the code of teachings.
Is it not necessary to learn swimming from an expert for swimming across the river? Does a man not need a boat to transport him from one bank of the river to the other? Similarly in every walk of life a guide or a leader is needed. Is it not correct that according to the Holy Imams this world is like a deep ocean or a river in spate? Are not the ahlul bayt and the infallible Imams the Ark of Salvation? Therefore, how can it be possible that Allah creates this world like a stormy river and sees the people drowning in it when there are dangerous animals in it, and does nothing for them? As this is contrary to the Wisdom of Allah, the necessity of an infallible Imam becomes imperative. How can it be possible that Allah gave the control of human body to the mind so that an eye or an ear or any other organ may not err, and yet for the guidance of a great human society Allah leaves it alone without the guidance of the infallible Imam to solve the people's problems and to lead them to the right path?
The purpose of creating the Universe is that mankind may take benefit. The Holy Qur'an says:
It is He Who created everything on earth for you. (Surah al-Baqarah, 2:29)
Allah has made the day and the night, the sun and the moon and all the stars subservient to you by His command. (Surah an-Nahl, 16:12)
Thus man is a superior being among all the creations and the purpose of creation of man is that he should worship Allah, look toward Allah and work for the cause of Allah.
In short, for every material or spiritual function a few things are needed some of which are as follows: The Path, the Means, the Objective and the Guide.
In this context the role of the guide or a leader is the most important one because without the guide we shall forget our path and all our means and objectives will become meaningless. From this it is proved that the Universe is created for us and we have been created to worship Allah and to return to Allah. For journeying towards Allah we need a guide and the guide of that journey is the Imam.
The Conduct of the Imam
Man needs an illustration so that he should know where he is heading to, what actually he is, and what he should be like. Imam is that kind of man like whom every man should be. Imam is an ideal, a specimen or a living example. Without the guidance of an ideal, man will lose his way. If this ideal is not there to lead him to Allah the temporal desires and the Devils will create models for him. If we do not talk of good and noble things, do not remember our real models, do not keep them in our vision all the time, and do not look to them with highest esteem and love by practically following them, the Devils will distract us and introduce others to us, with false propaganda, so that we may be inclined towards them. The Holy Qur'an mentions only those things of the personalities which are worthy of being followed by others just as the iconoclasm of Prophet Ibrahim but it does not mention the name of his wife, the number of his children, and their birth and demise.
Imam is not only a guide, he is an Imam. He is not only a guardian, he is an Imam . That is to say, his every action including worship, eating, drinking, struggling, talking and remaining silent, is a lesson and model for us.
Imam gives practical shape to the standing instructions. Imam stresses that Islam is not a whim but it is a reality; it is not a speculation but it is a truth; it is not a name only but it is a practical code of life. Imam with all his special attributes and human qualities is the Imam everywhere, at every place and at every time. Thus we recognize Prophet Ibrahim as an Imam, though not of our time.
Under Imam's Protection: The Holy Qur'an says that on the Day of Judgement each group will be called with its Imam:
On the day when We call every nation with their leaders. (Surah Bani Isra'il, 17:71)
Punishment Doubly Awarded: The Holy Qur'an addressed the wives of the Holy Prophet saying that if anyone of them committed any wrong she would be awarded a double punishment. It says:
Wives of the Prophet! If anyone among you commits indecency, her torment will be double. (Surah al-Ahzab, 33:30)
In fact, the wife of the Holy Prophet is supposed to be a model for the people and as such she should prove herself to be a guide to others, not to speak of committing sin herself.
A tradition says that before the remission of one sin of a scholar seventy sins of an ignorant person will be remitted. (Usul Kafi; Kitab: fazlul 'ilm)
Since a scholar is supposed to set an example to others by his deeds, his minor shortcoming is considered to be great.
Some of our scholars say that if a scholar or a wise man commits even a minor sin, it is regarded as a major sin because his deeds have a direct influence on others. Accordingly the sin or the innovation made by those who are supposed to be the leader of the society is several times greater than that of an ordinary person. This is due to the fact that people start following a corrupt Imam.
An Interesting Narration: Some people asked Imam Ali Naqi as to why Imam Ali used to spare the wounded ones in the Battle of Jamal but in the Battle of Siffin he used to kill even the wounded ones? The Holy Imam explained that in Siffin its leader or commander was alive. The wounded ones used to flock round him. The enemy reinforced the army, encouraged the weaker ones and attended upon the wounded with consoling words, and above all the root of the discord was still in their minds to gain strength and thus in order to wipe out the total menace it was better to kill all of them. But in case of the Battle of Jamal, Talha and Zubayr had been killed already, and after the camel of Ayesha had sat down, those who were fleeing were not pursued, and since they had no refuge they were spared their lives. (Tuhaful 'Uqul, p. 508)
From this example it can be fully understood that what a great role a leader has to play against the forces of evil and how differently he acts in varying circumstances.
The Remembrance of the Imam: The great influence of the expansionists lies in their attempt to distract our people from our ideal Imams and to mislead our younger generation through brain-washing and talking merits of other people. It is for this reason that the ziyarat (homage) to the Imam is necessary so that by presenting oneself before him one may be able to discover his faults and deficiencies.
The reason for organizing the mourning ceremonies on the martyrdom of Imam Husayn is the same so that one may be able to revive in his memory the great sacrifice the Holy Imam made for keeping Islam alive and hear the facts about the Holy Imam's patience and steadfastness in his hour of trial, and finally to apply himself to follow the Imam in his day to day life and adopt better way of life and die an honourable death.
The Stress on the Meaning of Imam
The word "Imam" has very interesting meanings. It is so splendid and heartening that no other word such as 'teacher', 'patron', 'leader', 'preacher' and 'sermonizer' has such a wide meaning as the word 'Imam' has, as all these words connote teaching and training but not carrying a movement. But an Imam is one who moves himself with his deed and action and makes others follow him.
An Example of Imam's Conduct: It is narrated of a battle that Caliph Umar wanted to go to the battlefield himself but the Commander of the Faithful, Imam Ali advised him not to do so. The Holy Imam explained that as he was the Caliph the enemy would be justified to think that the Muslim army had lost strength and that was why the Caliph himself had to come to the battlefield and thus whatever force or strength was left with them had been brought there in the person of their Caliph. In that way the feeling of awe that they had of their army would be diminished.
On the Day of the Judgement the sceptics would say to their leaders that if they had been left to themselves they would have not come to that pass and by natural inclinations would certainly have turned believers. The Holy Qur'an says:
The oppressed among them will say to their oppressors, had it not been for you we would certainly have been believers. (Surah as-Saba, 34:31)
The Holy Qur'an calls upon the Muslims to make the leaders and commanders of the infidels their target in battle and Jihad, that is to fight against the leaders of the infidels; it says:
Fight against the leaders of the unbelievers if they violate their pledge and revile your faith, to force them to stop their aggression against you. (Surah at-Tawba, 9:12)
We read similar pronouncements of our Imams that people do not become as much influenced by their parents as they do by their leaders.
Imam Ali said: "People are as much influenced by their rulers as they are by their parents".
Similarly, we read another well-known saying: "People follow the religion of their kings".
The Holy Prophet said: "When two groups of my followers go astray the whole Ummah will go astray, and when they become virtuous and noble they would influence all others and then all will become noble and virtuous". The two groups referred to in this tradition are the rulers and the jurists. (Bihar Anwar)
Hence, the importance of the conduct of a leader and its influencing force becomes quite evident.
The Role of Imam in Hadith
Imam Muhammad Baqir says: "Any group of people who accepts a tyrant ruler will face the wrath of Allah even if it happens to be pious. On the contrary those, who accept a just Imam appointed by Allah, deserve His forgiveness and mercy even if they happen to be of bad conduct". (al-Kafi, vol. I.)
From this important tradition it is proved that the thing which is more important than deeds is the method and the path. Suppose a driver who is experienced, wise, and healthy will drive his bus safely to its destination irrespective of the fact that some of the passengers have thrown peels of oranges and bits of cigarettes in the bus and are in dirty clothes with torn shoes etc. If the bus driver happens to be a blind or insane person then the passengers of the bus despite wearing good clothes and shoes will be heading towards disaster. Thus in any journey the importance is of the leader who leads one to the destination. The Holy Qur'an says:
Who strays more than one who follows his lust without guidance from Allah. (Surah al-Qasas, 28:50)
In the context of this verse we come across a tradition which says: "Whoever adopts his religion according to his own inclination and opinion and does not follow a true Imam, according to this verse is a misguided person". (al-Mizan, vol. XVI, p. 56)
Another tradition says: "One, who worships much, but does not follow a true Imam, is certainly a misguided person, and Allah does not accept his worship". (al-Kafi, vol. I.)
The Purpose of Imamate and Leadership
In the eyes of Islam, world, wealth, status, authority and the government are the means and not the end. That is the reason why the devotees of Allah, who assume some authority do not give up leading a simple life nor do they become self-conceited, arrogant and proud. The Holy Qur'an says:
It is the life of Hereafter which We have prepared for those who do not want to be haughty in the land nor do they spread corruption. (Surah al-Qasas, 28:83)
Ibn Abbas says: "Once when I visited Imam Ali, he was mending his shoes. The Holy Imam asked me, 'What do you think will be the price of this shoe?' I said, 'It has no value at all'. The Holy Imam then said, 'By Allah! To my mind this torn shoe is more valuable than my ruling over the people provided I enforce truthfulness and eradicate the untruth".
Indeed, Imamate and leadership are not for comfort and luxuries but they are meant for delivering the people from polytheism, tyrannies, ignorance and dissensions and not for enabling the leader to lead a life of comfort and selfishness. The purpose of acquiring authority by the infallible Imams was to enforce the Divine commandments. In Islam Imamate is not a secondary thing but it is an important responsibility. It is not a bed of roses but it carries a heavy burden of responsibilities. Thus the Imams used to lead a very simple life. At times of need they used to go to the court like ordinary citizens. They used to earn their own livelihood and never accepted any favour or concessions.
Imam Ali in one of his letters wrote to Ibn Abbas: "Do not amass wealth because of the authority of ruling the people that you have got. It is not fair for you to take wrong advantage of the position you are holding and oppress your enemies and the opponents. Your article of faith should be to institute truth and keep it alive and eradicate the evil". (Biharul Anwar, vol. XL, p. 328)
When Imam Ali after assuming the authority of ruling over the people visited a city, he said, "I have come down to your city in my old dress, with this asset and this horse. If after a few days you find that I depart from your city in different clothes you should conclude that I misappropriated the public property". (Biharul Anwar, vol IX, p. 500)
On another occasion Imam Ali said: "I swear by the Creator of this Universe that had they not sworn unconditional allegiance to me; had they not manifested profound gratitude for my accepting their rulership; had not the presence of helpers and supporters made it incumbent upon me to defend the faith; and had Allah, the Almighty not taken a promise from the learned to put a check upon the luxurious and vicious lives of Oppressors and tyrants as well as to try to reduce the pangs of poverty and starvation of the oppressed and downtrodden, and had He not made it incumbent upon them to secure back the usurped rights of the weak from the mighty and powerful oppressors, I would even now have left the rulership of this State as I did earlier and would have allowed it to sink into anarchy and chaos. Then you would have seen that in my view the glamour of a vicious life of your world is no better than the sneezing of a goat". (Sermon—7, Peak of Eloquence)
Imam Ali further says: "Almighty Allah by entrusting your affairs to me has given me right over you. And as I have a right over you, so you too have a right over me. This incumbency between us is mutual". (Sermon—221, Peak of Eloquence)
From this we have now understood that the aim of rulership is not comfort and luxuries otherwise Imam Ali for passing his day to day life would not have been constrained to sell his sword and say, "By Allah! Had I some money to spend over buying simple clothes for me I would have not sold my sword".
Similarly, when Imam Ali Riza was the heir-apparent in Mamun's time he used to sleep on a jute mat and sit with his slaves partaking the meals together. And Prophet Sulayman despite his exalted position of being the Prophet of Allah lived with the poor and loved them too". (al-Hayat)
The Signs and the Attributes of the Imam
Since the leadership of the Ummah, i.e. the Imamate, is of paramount importance and since the people are likely to fall under the trap of false leaders, the Holy Qur'an and the Holy Prophet have shown the signs of an Imam who can guide mankind to distinguish between a straight path and a ditch. Here we enumerate such signs very briefly:
1. A beggar entered the Masjid of the Holy Prophet and asked the people for alms, but the people paid no attention to him. After all the beggar said, "O Allah! Be a witness to this. These people have disappointed me". Imam Ali was offering his prayers and was in the bowing posture. He stretched his hand and the beggar came forward in front of him. The Holy Imam gave away the ring to the beggar. At this moment the following Qur'anic verse was revealed:
Only Allah, His Messenger and the true believers who are steadfast in prayers and pay alms while they kneel down during prayers, are your guardians. (Surah Ma'idah, 5:55)
That was the sign by which the people fully understood that the guardian who is referred to in the revelation besides Allah and His Holy Prophet was none except Imam Ali. There is no doubt about it that before this incident, the exalted position of Imam Ali had already been fully shown to all concerned, but the reference with regard to the incident of giving away alms in prayers was pointedly a sign of Imam Ali's Imamate and guardianship that after Allah and His Holy Prophet he had the exalted position of the guardianship and patronage of the entire Ummah, otherwise mere giving away of the ring in bowing posture during prayers cannot be a sign of Imamate and guardianship without a direct reference being made through Divine revelation.
Example: If you send somebody to your home to fetch the key of the store from your wife, and for the satisfaction of your wife you tell him a sign that he should tell her that you have decided the previous night to give some money to such and such person so that your wife could take it as a sign of genuineness of the message. Just think it over that fetching a key from one's wife through a messenger, and message regarding the decision of helping somebody by money, has no relevancy. The giving away of the ring in prayer is also like this as it was used to serve as a sign of the Imam because only giving away something in alms does not ordinarily make anyone exalted in the eyes of Allah.
The Imamate of Imam Ali had already been established but this incident was only to emphasize it as a sign from Allah.
2. The Holy Prophet got himself busy for 23 years in his mission of Prophethood. Each year has 365 days and the total number of days involved in preaching comes out at 8395.
The following revelation was made in the Holy Qur'an:
Today the unbelievers have lost all hope about your religion. On this day I have perfected your religion. Completed My favours to you. And have chosen Islam as your religion. (Surah al-Ma'idah, 5:3)
You just glance over these thousands of days of the Holy Prophet's mission and find out only one single day to which the above-mentioned revelation aptly applies. It is certain that all days were not alike but of course one out of such days will be the special day of utmost importance. We, therefore, review the days so as to mark that special day.
(i) Was this day the first day of the Prophethood of the Holy Prophet? No, because on that day neither the unbelievers had become disappointed nor the religion was completed. Therefore, it cannot be that special day.
(ii) Was that the day when the Holy Prophet was asked to preach openly after three years of preaching in secrecy? No, this cannot be that special day because that day was the beginning of preaching of Islam and it had not reached the stage of completion.
(iii) Was that the day of migration of the Holy Prophet from Makkah to Madina or was it a day of the birth of Fatima the beloved daughter of the Holy Prophet or the day of victory at Badr? No, because after the migration and the birth of Lady Fatimatuz Zahra and the victory of the Battle of Badr the Qur'anic revelation were made on the Holy Prophet for several years and therefore none of these days can be regarded as a day when religion was completed.
(iv) Was that the day about which Allah has specified four special distinctions i.e. the day of the Conquest of Makkah in 8 A.H. or the day of granting concessions to the unbelieving pilgrims? No, it is not so, because on the day of the conquest of Makkah only the unbelievers of Makkah had become disappointed and not all the unbelievers, and further that from 8 A.H. to 10 A.H. until the demise of the Holy Prophet (in these two years) several verses were revealed and commandments were made and, therefore, no day of the year of 8 A.H. can be considered as the day of the completion of religion or favours.
(v) Is it possible that that day was the day of 'Arafa' (the day preceding the day of performing hajj) when the Holy Prophet was busy in performing the rites of pilgrimage? No, it is not so, because the performance of the rites of pilgrimage by the Holy Prophet was a part of religion and not the entire religion but the Holy Qur'an says on that day when the religion was completed.
In short if we continue our search to know that day we find that that was the Day of Ghadir-i Khum which falls on the 18th of Zilhajja. That year was the last year of the life of the Holy Prophet when he with thousands of Muslims performed the rites of hajj and before returning to Madina when he arrived at a point from where people were to disperse to different directions to their respective destinations (Yemen, Madina, Iraq and Abyssinia etc.). That was the place of Ghadir, where the commandment regarding the appointment of Imam Ali as the Imam and the successor to the Holy Prophet came from Allah. Then the Holy Prophet with special attention and arrangement according to the command of Allah, appointed Imam Ali as the Imam for the guidance of the Ummah.
1. On that day the unbelievers lost all hope as on that day their allegations against the Holy Prophet (being the poet, the magician or the insane) were falsified. The Battles of Badr, Khaybar, Trench etc. had all been finished and all conspiracies and intrigues had been nullified. But the unbelievers only hope rested on the day of the demise of the Holy Prophet because they had calculated at their own that since the Holy Prophet had grown old and had no son to succeed him either, nor had he appointed a successor, the forceful impact of Islam would diminish but when they saw on the day of Ghadir that a person by the name of Ali who was ablest of all had been appointed as a successor to the Holy Prophet, it frustrated all their hopes. Thus on that day the unbelievers had become disappointed.
2. It was the day when religion was brought to completion, when with the laws and commandments, the appointment of the ruler was settled when with the laws its enforcer had been appointed; when with the plan the model was also introduced; and when the leader for expanding the Islamic movement had been appointed. The Holy Qur'an says:
On this day I have perfected your religion. (Surah al-Ma'idah, 5:3)
Hence the above-mentioned verse means the religion cannot be considered to be complete without the appointment of the leader.
3. On that day when Allah said: I have completed My favours to you. But in truth all the favours will be of no avail if the favour of having the leadership of the Imam is denied by the people because it is the Imam who by his guidance and teaching enables the people to make use of the Divine favours. It means that refusing to accept the leadership of Imam nullifies all other favours.
In clear terms it means today when you have got an able ruler and guide who will enforce the Divine commandments and when in all respects Islam has been perfected, I have chosen Islam as your religion.
We have seen that how the Holy Qur'an in its unique style has described the thing which people read every day about the importance of the day which is applied only on one particular day of the entire period of the Prophethood of the Holy Prophet.
Since we are writing it in brief we conclude this topic here. We should now like to trace the circumstances pertaining to the endeavours of the Holy Prophet to indicate the importance of the leadership and Imamate.
The Holy Prophet's Endeavours
The Holy Prophet right from the beginning of his Prophethood had introduced his successor. When on the first day of the preaching the following verse of the Holy Qur'an:
Warn your nearest relations. (Surah ash-Shu'ara, 26:214)
When this verse was revealed and Allah commanded him to warn his near relations, the Holy Prophet arranged a feast and invited all his relatives he said to them, "I do not know of any person who may have brought for his nation anything better than what I have brought for you. Allah has commanded me to invite you to Him. Who amongst you is there to help me in my mission and be my brother, successor, and vicegerant?" (Tarikh Abul Fida, vol. I, p. 116)
It was Imam Ali who stood up every time to support the Holy Prophet while all others remained defiant.
The Holy Prophet time and again spoke about Imam Ali. On the occasion of the Battle of Tabuk, he deputed him as his successor and said to him, "O Ali! You are to me as Prophet Musa was to Harun". (Sahih Bukhari and Tafsir Namuna, vol. VI)
The Holy Prophet urged the people how they should treat his beloved daughter, Lady Fatima after him and said: "The support of Fatima of a man is the proof of his truthfulness".
Sometimes the Holy Prophet made Abuzar a standard and said: "His tongue is pious and his words are truthful. It means, "O People! Find out with whom Abuzar sides in the matter of guardianship and Imamate".
Sometimes he said to Ammar Yasir, "O Ammar! Those, who persecute and kill you, will belong to the group of rebels". This remark was a direct hit on Mu'awiya because when in the Battle of Siffin Ammar Yasir was martyred at the hands of Mu'awiya's troops, the people at once recollected the prophecy of the Holy Prophet which he made about Ammar Yasir and realized that his killers were oppressors and rebels and believed that Mu'awiya's claim was false and thus they dissociated themselves from Mu'awiya's forces.
Therefore, Mu'awiya on the advice of Amr bin 'As cleverly started giving a different interpretation to the Holy Prophet's prophecy about Ammar Yasir and adopted means to counteract the indiscipline and chaos prevailing in his army.
Sometimes the Holy Prophet through figures of speech drew the attention of the people to the guidance of the infallible ahlul bayt as for example likening the ahlul bayt to the Ark of Prophet Nuh, he said, "My ahlul bayt are like the Ark of Prophet Nuh; whoever boarded it were saved and the infidels who did not embrace the faith and did not board the Ark were drowned". (al-Ghadir, vol. II, p. 301)
Sometimes the Holy Prophet spoke of the infallibility and high virtues of the infallible Imams and reminded the people about their wisdom and leadership by saying, "I am the city of knowledge and Ali is its gate". (Tafsir Burhan, vol. I, p. 191)
Even up to the last days of his life the Holy Prophet did not give up his endeavours as he asked for the pen and paper so that he might write something for the Ummah but alas! he was given such a reply which was against all manner of etiquette, religion, and the Holy Qur'an, and the very people who thought they deserved the reins of caliphate prevented the Holy Prophet from writing down something on a piece of paper as they put an excuse that the "man" was in a state of delirium because of his acute illness and said, "innar rajula la yahjur" (The man is talking nonsense) Allah forbid! Would that these people had known that the Almighty Allah said about His Prophet that he never spoke anything out of his desire. The Holy Qur'an says:
He does not speak out of his own desires. It is a revelations which has been revealed to him. (Surah an-Najm, 53:3, 4)
Well, it was our intention to emphasize that the Holy Prophet made every endeavour to guide his followers and to make arrangement for Imamate. On the first day also he invited the people to realize that anyone who helped him in his mission of Prophethood would become his vicegerent and Imam and on the last days of his life also he asked for pen and paper, and on the day of Ghadir Khum also by giving the signs that to whom his loving daughter Lady Fatima Zahra, great men like Abuzar and Ammar Yasir approved would be the Imam.
In short the Holy Prophet spared no effort from his side but it is an irony of fate that the very wishes of the Holy Prophet were flagrantly flouted. Let Allah, Almighty punish those who from the very beginning sabotaged the interest of the Imamate and the guidance of the Ummah.
A Question: Why despite all the high virtues, abilities and attributes and support of the Holy Prophet, the people overlooked Imam Ali for a long period?
Answer: The flouting of the Divine commands is not a new thing. The Holy Qur'an has taught us to be pious and trustworthy and yet piety and trustworthiness are very rare. And why did Satan not prostrate himself before Adam? Did not the followers of Prophet Musa after he went out of sight and lost contact with them, go astray? Forgetfulness, and indifference are human weaknesses. Of course only those who build up their own character and by self-discipline make themselves deserving of Allah's kindness are the exceptions. Besides, old feuds and enmity which the people were harbouring against Imam Ali became the cause of people's refusal to accept him as their Imam. Those of the people who got killed in the Battles of Badr, Uhud, Khayber and Hunayn belonged to one or the other tribes so how could their relatives be prepared to accept him as their Imam, who had killed their people. Another reason of people's refusal to accept Imam Ali as the Imam or renouncing after once accepting him as the Imam was the question of the Holy Imam's justice and concept of good conduct. This fact becomes quite clear when we see the people, who had severed their allegiance to him but after the assassination of Uthman had gathered round the Holy Imam, and those very people again broke their allegiance to the Imam and triggered off the Battle of Jamal against him. These people had great hopes of receiving extraordinary benefits, financial and social, but when they saw that the Holy Imam was not partial to anybody in any matter, they got disappointed. Besides, when some selfish and notable people suggested to the Holy Imam that they should be consulted by him in the State affairs, he replied that in any matter in which he would not find any express command of Allah and His Prophet, he would no doubt consult the people, and they would be included among them.
In short, these people had their own interest before them and they found that the Holy Imam was very strict in safeguarding the property of the poor people so much so that he was not going to spill even a drop of milk to go waste and was not prepared to pay any heed to their unreasonable demand; hence they turned hostile to him.
One another reason of the people's turning against Imam Ali was his strict justice and acute observation. Of course, an Imam who does not spare a single public property to be misused or usurped by anyone and instead would retrieve it back to public treasury, would not be popular among the people, who are mostly evil-minded and hence they would go against him.
However, the people did not abide by the wish of the Holy Prophet, overlooked the Divine appointment of the Imam and altered for themselves the method of guidance and rulership.
These people, of course will be answerable before Allah as they fall under the category of the people within the meaning of the following Qur'anic revelation:
And as for those who speak ill of the Messenger of Allah will face a painful punishment. (Surah at-Tauba, 9:61)
What would be a greater sin than to ignore the bequest of the Holy Prophet?
Expression of Truth and Endeavours for it
Besides the expression of the Holy Qur'an and the Holy Prophet Imam Ali himself on several occasions made a clear statement of his truthfulness, abilities and qualities as for example it is in his sermon in Nahjul Balaghah that when a fellow asked the Holy Imam as to how much ambitions he had of ruling the people, he replied that he only demanded that much of his right which was only his. He says: "By Allah, that man snatched the caliphate as if it was an insignia, which could be put on by him; though he knew very well that I was as indispensable to the caliphate as the pivot to the grindstone (upon which its revolvings depend).
The eminence of my position among those men was such that I was like a fountainhead from which wisdom flowed and nobody could aspire to rise to the heights of my knowledge. But I was forced to bear this usurpation and turn my face away from the calamity; I was in serious straits. There were two alternatives before me: either to fight for my rights without the help of supporters, or to patiently endure the bereavement; the endurance was going to be of such a sad and long duration that during this period young men would become old, the old would lose their vitalities and the faithful would end their days unsuccessfully trying to improve the situation". (Sermon—7, Peak of Eloquence)
In that way the Commander of the Faithful, Imam Ali explains to the people about the position of the Imam and the Divine guidance.
Some Attributes of the Imam
I fail to understand from where I should begin and what I should write on this important subject. After having gone through the narrations about the attributes of the Imam I am simply wonder struck. Apart from this my esteemed readers also would not bear it, if I may dwell upon the subject in detail. But it is the wish of everybody to get himself acquainted with some of the attributes of the Imam and I too have decided to describe some of the attributes of Imam.
(i) Imam Must be Infallible: Infallibility does not mean that one does not commit any sin but it means that one should not even conceive of committing a sin.
We are saved from committing many sins and in other words we are in a state of infallibility, that is neither we have committed any sin nor have we conceived of committing it, e.g. the sin of going nude in the streets, the sin of committing suicide, the sin of killing somebody etc. Therefore, we do have a knowledge of many sins but we never think of committing them. Similarly, Imam because of his immense knowledge and faith has the knowledge of all sins but their attitude not towards one or a few but towards all of them is such that they do not even think of them.
(ii) Large-heartedness: Strong soul and large-heartedness are the means of rulership. Narrow-mindedness, irritable temperament and hastiness are not good for running the administration of a society or a State or for leading and guiding the people to progress and prosperity.
When Allah selected Prophet Musa for the guidance of the people, he asked for a few things from Him, the first one among them was high courage, self-control and magnanimity. The Holy Qur'an says:
He said, O my Lord! Enlarge my breast for me. And make my mission easy to me. (Surah Ta Ha, 20:25—26)
And it is about our Holy Prophet that when the believers wanted to avenge tortures given by the unbelievers, he did not give them permission and instead said, "Today is the day of mercy not of revenge".
And it is about Imam Hasan who after hearing the highly insolent and despicable remark of a syrian about him said: "Why have you become so angry with me? If you need money I will make you happy with enormous money. If you need a house, I will provide you a house". The Holy Imam treated him so politely that the fellow became ashamed of his behaviour and finally confessed by saying, "It is Allah's secret as to whom He makes the Imam and the leader".
(iii) Justice: When all the people expect justice, Imam should be the emblem of justice. Let us go back to the life of Imam Ali for a while, and have a glimpse of his justice. We have already mentioned many interesting incidents in our discussions on social justice. However, we will simply mention one or two examples of the words and deeds of the Holy Imam:
• Imam Ali in a letter to one of his officials warned him thus: "If I heard that you misappropriated the public treasury, by Allah I will deal with you severely". (Letter—20, Peak of Eloquence, ISP, 1 984)
• Regarding the policy matter of the State, Imam Ali wrote to Malik Ashtar: "The share for the far-flung areas should be the same as for the nearby ones". (Letter—53, Peak of Eloquence)
• About his assassin, Ibn Muljam, Imam Ali said, 'Do not kill anyone other than my assassin". He further went on to say, "And that you should do it by one stroke only as he did in my case and thus do not exceed the limit of justice". (Letter—47, Peak of Eloquence)
• In the case of flogging a culprit when Qambar awarded him three extra lashes in addition to the prescribed number of lashes, Imam Ali whipped Qambar with three lashes as in this case he did not show any leniency or favour because of Qambar being very much attached to the Holy Imam in devotion, service and regards. (Qisarul Jumal, vol. II, p. 21)
• Imam Ali said, "By Allah, if all the seven continents with all that they contain are offered to me as a remuneration or bribe for depriving an ant of the husk of a grain of barley carried by it, I will never do it". (Sermon—228, Peak of Eloquence)
• In another incident when the Holy Imam heard that non Muslim woman was unjustly deprived of her ornaments and no usual protection was given to her, he became so annoyed that he said that for this shameless act if a Muslim dies he would not mind it.
An Incident: Once the people asked a preacher to say something on the attributes of Imam Ali. He mounted the pulpit and said, "Imam Ali was a man of knowledge and wisdom". He paused and then heaved a sigh and said, "Ali was pious". He sighed again and said. 'He was brave and worshipped Allah". He again sighed, and came down from the pulpit. People asked him, "It was not a speech at all" He replied, "The position of Imam Ali is highly exalted. I do not possess enough knowledge and time, and, therefore, I thought that there was nothing better than that I should heave a sigh, give the hints, and then retire". We are also giving passing reference only.
Imam Should Subdue His Passions: Imam Ali says: "What a bad thing it would be if my passions overcome me and distract me from the path of truthfulness and justice!" (Biharul Anwar, vol. XXV, p. 164)
Imam Ja'far Sadiq narrates from the authority of Imam Ali: "There are many conditions for Imamate and one out of them is that temporal and worldly affairs do not engage the Imam's attention".
Imam Should be Brave: Imam Ali says: "No battle has ever frightened me nor has it influenced me". (Peak of Eloquence)
Imam Ja'far Sadiq narrates from the authority of Imam Ali. "The Imam should be the bravest of the brave". (Biharul Anwar)
Another narration says: ''Imam should not be timid". (Biharul Anwar, vol. XXV, p. 172)
The question of death and martyrdom should be quite apparent to the Imam. Imam Ali says: "By Allah! I have such fondness for death as an infant has for its mother's breast".448
Imam Should be Perfect Par Excellence: Imam Ali in his letter to Mu'awiya writes, "O Mu'awiya! Were you ever entrusted with the noble status of administering justice to, and ruling over mankind? Have you the necessary knowledge for that work? Do you really know the canons of equity and justice as laid down by Islam. May Allah protect and withhold me from behaving towards mankind the way you have behaved and from tyranny, exploitation, and murders that you commit". (Letter—10, Peak of Eloquence)
Some Other Attributes of the Imam
(i) Acts According to the Holy Qur'an: The Imam should act and pass judgements according to the Holy Qur'an. Imam Ali says: "I swear by my soul that the Imam of the people can be the one who gives orders according to the Holy Book of Allah and should have his belief in the true faith and he should restrain his desires". (al-Irshad by Shaykh Mufid)
(ii) Imam's Kindness: About the merits of the Imam, Imam Ali Riza says: "The Imam is more kind to his people than their parents". He further says, "The Imam should possess political acumen so that he may organize the society with correct plans and schemes. He should be in a position to discharge his Divine obligations. The Imam should be so learned that he can speak to the people in their various languages and dialects". (Biharul Anwar, vol. XXV)
(iii) Devotion: One of the attributes of the Imam is his piety, and his indifference towards worldly things. Imam Ali about the patches stitched on his dress says, "Look at me, I have got so many patches on my dress that I feel ashamed to hand it over to somebody for putting any more patches on it". (Sermon—163, Peak of Eloquence)
At another place he says, "By Allah! I have no yearning and desire for the caliphate". (Sermon—200, Peak of Eloquence)
About devotion, simplicity and living like a poor man we hear from Imam Ali: "Indeed Allah has made it obligatory that the true and just Imams should lead their lives in a simple way and keep their souls under check so that they go side by side with the poor people, who may not suffer from a feeling of deprivation". (Sermon—204, Peak of Eloquence, ISP 1984)
(iv) Imam Never Doubts: Imam Ali says: "Since Truth dawned upon me I never entertained any doubt". (Letter—183, Peak of Eloquence, ISP 1984)
And he further said: "I never lied and the thing revealed to me was not false. I never misled anybody nor was I misled". (Letter—184, Peak of Eloquence, ISP 1984)
(v) The Imam Remains Unaffected by Aspersions: The Imam remains unaffected by aspersions or abuses. Imam Ali says, "I belong to that group on which aspersions and bad remarks have no effect at all". (Peak of Eloquence)
(vi) Imam Should Take the Lead: Anyone who considers himself to be the Imam of the people should before teaching the people and leading them should take the lead himself by educating his soul and before training others by speech should train himself by his deeds. (Peak of Eloquence)
(vii) Imam should be Frank and Above Formalities: Almighty Allah says to Prophet Muhammad:
Tell then: 'I do not seek any reward for my preaching you for I am not a pre tender. It (the Qur 'an) is nothing but a reminder to you from the Lord of the Universe. You will certainly know its truthfulness after a certain time. (Surah Sad, 38:86—88)
There are several signs of being formal, for instance, man is not prepared to accept the invitation of unknown people; he does not apologize for his wrong doing; he does not ask people about things he does not know and he does not consult people whenever occasion arises. Anyone who indulges in formalities oppresses the inferior one and remains overawed by his superiors. All these things are the signs of formality, affectation, deceit and wrong methods. The Imam is hospitable, kind and affectionate to all the people. That is why when people ran along with the mount of Imam Ali out of love and respect for him, the Holy Imam forbade them to do that and said: "That is not the correct thing". Similarly, when the people did the same thing with the Holy Prophet he also did not allow them to do it. In the life of the Prophets and the infallible Imams we come across many such incidents of their simplicity and sincerity.
(viii) The Imam is Tolerant But Not Sycophant: A Divine leader should for the sake of educating the people be tolerant but should not placate them by overlooking their crimes because tolerance is for correcting the people's affairs and to ignore the importance of his own exalted position but placating will amount to ignoring the commands of religion and for safeguarding one's position or attaining some higher rank.
Tolerance means that one should make allowances for the people's lapses and condone their shortcomings and waywardness so that they may be drawn towards religion. Placating means that we have no set principles, and maintain liaison with good and bad people as a matter of expediency and diplomacy for the sake of our personal interest. Tolerance emanates from one's broad-mindedness, while flattery comes from personal greed and weakness.
Thus by differentiating the meanings of tolerance and flattery we have to say that the Imam should be tolerant, broadminded, large-hearted and forgiving, so that the unguided people, who have gone astray because of personal weakness and fault, should not be disappointed, but should be attracted to and follow the Imam's teachings. Prophet Yusuf had told his brothers that they would not be questioned about their past misdeeds as the Holy Qur'an says:
He said, 'There shall be no reproof against you this day Allah may forgive you and He is the most Merciful of the merciful' (Surah Yusuf, 12:92)
Of course the Imam and the Guide should be tolerant and enduring as the Holy Prophet said, "I have been made Prophet so that I may be tolerant". (Nahjul Fasahat, hadith, No. 1093)
In another tradition, the Holy Prophet said, "Allah has commanded me to continue being tolerant just as I go on performing my obligatory functions of offering five daily prayers. (Nahjul Fasahat, hadith No. 677)
In a famous tradition we read that the Holy Prophet used to talk to the people according to their mental level. In many other traditions the religious scholars have been told not to speak out all that they know but while doing that they should consider the overall nature, mental horizon and the intelligence of their listeners.
In short tolerance is necessary for all, but for ihe Imam it is an obligatory condition.
(ix) Imam is Well-conversant with the Philosophical Approach of History. Imam Ali says to his son, Imam Hasan: "My dear son! Though the span of my life is not as large as that of some other people, who have passed away before me, yet I took great care to study their lives assiduously; I went through their activities I contemplated over their deliberations and—; I studied their remains, relics and ruins; I pondered over their lives so deeply that I felt as if I have lived and worked with them from early ages of history down to our times, and I know what did them good and what brought harm to them". (Letter—31, Peak of Eloquence, ISP, 1984)
(x) Imam Does Not Take Undue Advantage of His Position: In this context the Holy Qur'an says about the Holy Prophet:
Allah would never give the Book, authority or prophethood to any man who would tell others to be his servants instead of being the servants of Allah. He would rather tell them to worship Allah for they had been teaching and studying the Book . (Surah Ale Imran, 3: 79)
(xi) Attending the Complaints: Imam Ali used to arrange the complaints in written order and the person against whom the complaint was lodged was summoned to the court of law and was questioned about the complaint and his financial assets were put to scrutiny. The Holy Imam often used to instruct his governors to send him their report on their activities and financial statement of account.
(xii) Patience and Conviction: One of the attributes of the Imam is his patience and conviction. The chief characteristics of Imam include his observation, conviction and faith.
The Holy Qur'an says about the people of Bani Isra'il:
We gave the Book to Musa (Do not have any doubt about the Day of Judgement) and made it a guide for the children of Isra'il. We appointed some of the Isra'ilites as leaders for their exercising patience to guide the others to Our commands. They had firm belief in Our revelations. (Surah as-Sajdah, 32:23, 24)
(xiii) Free From Prejudices: The Imam should be free from all prejudices and attachments of worldly nature, as for instance consideration of tribal, racial and parochial affiliations and all such matters as leave a bad influence on man.
(xiv) Sincerity of Purpose and Indifference to Worldly Gains: Imam Ali wrote to one of his governors in Azarbaijan: "You have not been entrusted with the governorship so that you amass wealth; nor is it a tasty and juicy morsel to be swallowed up". (Letter—5, Peak of Eloquence, ISP, 1984)
The Holy Qur'an also says about the Prophets that they do not expect any gains from anyone. It records the statement of2, Prophets Nuh, Hud, Saleh, Lut and Shuayb. The Holy Qur'an says about these Prophets as follows:
And I do not ask you any reward for it, my reward is only with the Lord of the Worlds. (Surah ash-Shu'ara, 26: 109, 127, 145, 164, & 180)
Some More Attributes of Imam
• The Imam is the proof of Allah and he tells us what we should be like.
• The Imam is the light which reveals truth and realities, and banishes oppression, polytheism and ignorance.
• The Imam is trustworthy. He does not absorb man's potentialities within himself but invites the people towards Allah.
• The Imam possesses all kinds of knowledge, perfections and ancestral characteristics.
• The Imam is the vicegerant of Allah on earth. He is like a sacred and pious blood in the life of the society that is to say it serves as life-blood for rejuvenating the insipid society.
Imam Ali says, "Actually for the Imamate and guidance of the people the most suitable is he, who is the ablest of all the people and who has the greatest knowledge of the Divine Commandments". (Peak of Eloquence)
Thus the Imam should possess knowledge, ability, and capacity for everything. Imam Ali further says, "The standard of Imam can be borne only by that person who is fully conversant with all matters pertaining to truth, knowledge and wisdom and who possesses patience of the highest degree.
Imam and Equality of Rights: Imam Ali says, "I am one amongst you and a human being like you. Whatever is for you is for me also. The command of Allah is as much applicable to you as it is to me. The hardships in the mortal world are for you and me alike and above all, all of us have equal rights".(Commentary on Nahjul Balagha by Ibn Abil Hadid)
Safeguarding the Interest of Islam: Imam Ali was deprived of his due rights but he remained patient. He used to say that if the affairs of the Muslims were going to be managed satisfactorily he would not mind and instead would bear the injustice done to him.
Imam Ali says, "By Allah ! If I had not been afraid of dissensions among Muslims, I would certainly have adopted a different line of approach and would have retrieved my rights by force". (An Approach to Nahjul Balagha by Murtaza Mutahhery)
Ibn Abbas suggested to Imam Ali that he should not join the advisory council set up by Umar because the plan had been such that he would be deprived of his rights. The Holy Imam said, "Since I have been invited I will definitely go. I do not wish that because of me the meeting should be ineffectual ".
source : Lessons From Quran (Majmua-i-Dars hai-az-Quran) by Professor Muhsin Qaraati
