NECESSITY OF KNOWING THE IMAM OF THE TIME AND HISTORICAL INSTANCES

NECESSITY OF KNOWING THE IMAM OF THE TIME AND HISTORICAL INSTANCES

NECESSITY OF KNOWING THE IMAM OF THE TIME AND HISTORICAL INSTANCES

 
 
 
 

According to historians, Abdullah bin Umar did not pay allegiance to Imam Ali (a.s). As the night fell, he met Hajjaj in his house to pay allegiance to him as Abd al-Malik’s deputy. Abdullah bin Umar did not want to pass one night without having an imam. As he himself mentions, he went to Hajjaj’s house in order to act on the tradition that says: He who dies without having an imam dies the death of ignorance.

 

As the night fell, he went to Hajjaj’s house. He knocked at his door, entered his house and asked Hajjaj to accept his allegiance. Addressing Hajjaj, he said that he had heard the Holy Prophet (s) say:

 

مَنْ مَاتَ وَلَمْ يَعْرِفْ اِمَامَ زَمَانِه مَاتَ مِيْتَةً جَاهِلِيَّةً

‘One who dies without recognising the Imam of his age, has died the death of ignorance.’

 

Hajjaj however insulted him and stretching his foot (instead of his hand), he said: Pay allegiance to my foot. Abdullah bin Umar did what he was asked to do and thus he paid allegiance to him.

 

The story of Abdullah bin Umar is not surprising. This is because he did not pay allegiance to an important person like Imam Ali, commander of the faithful. He [who behaves so irresponsibly] must get humiliated and pay allegiance in such an embarrassing way to a person like Hajjaj.

 

In another instance, in the event of Hurra, Yazid bin Mu’awiyya put Medina for three days at the disposal of his army, allowing it to do whatever it wanted to the people of Medina. It is well-known that in this event tens of thousands of ordinary people and hundreds of the Holy Prophet’s companions were killed. They raped numerous Muslim women and as a result hundreds of illegitimate children were born.

 

Commenting on Abdullah bin Umar and the event of Hurra, historians point out that during the event of Hurra Abdullah bin Umar met Abdullah bin Muti’a. Abdullah bin Mut’a ordered his servant to bring a pillow for Abu Abd alRahman (Abdullah bin Umar). Abdullah bin Umar said that he had not come to sit. Instead, he said, he had come to tell him a tradition which he had heard from the Holy Prophet (s). He said he had heard the Holy Prophet (s) say:

 

“He who gives up obeying [his imam] will meet Allah on the Day of Judgment without having any authority. He who dies without paying allegiance to an imam dies the death of ignorance.” [1]

 

Thus it is an indisputable fact that it is obligatory to know the imam of time, believe in his leadership and remain loyal to him. Traditions and the conduct of the companions of the Holy Prophet (s) testify to its truth. As mentioned before, the behavior of Abdullah bin Umar (whom Sunnis accept as a model) as an instance, indicates that it is necessary to know an imam and obey him.

 

It is said that this Abdullah bin Umar (finally) regretted over why he did not pay allegiance to Imam Ali, commander of the faithful and why he did not fight against Qasiteen (a rebellious group that fought against Imam Ali). To know about the truth of the above-mentioned word, reference has to be made to books such as Ibn Sa’ad’s al-Tabaqat al-Kubra [2] , Hakim’s al-Mustadrak ‘Ala al-Sahihayn. [3]

 

Our aim is not to elaborate on Abdullah bin Umar or others. Our aim, instead, is to bring instances from Quran, tradition and companions’ conduct to show that imamate is an essential article of Islamic faith. In every time, there is a righteous imam who is appointed by Allah. It is obligatory on all Muslims to believe in his imamate and regard him as the authority between themselves and Allah.

 

In a tradition that is accepted by Shias and Sunnis alike, Imam Ali (a.s) says:

 

اللهم بلى لا تخلو الأرض من قائم لله بحجة إما ظاهرا مشهورا أو خائفا مغمورا لئلا تبطل حجج الله وبيناته

 

But this earth will never be without those persons who will prove the universality of truth as disclosed by Allah, they may be well-known persons, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or deaths hide themselves from the public gaze and may carry on their mission privately so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear. [4]

 

Speaking in this regard, Ibn Hajar says:

The fact that Prophet Isa offers prayer after a man belonging to this community and the fact that he is in the end of the world and is close to resurrection confirm the tradition ‘this earth will never be without those persons who will prove the universality of truth as disclosed by Allah’. [5]

 

Commenting on the words of Imam Ali, commander of the faithful, Ibn Abi al-Hadid says that the reason why the earth is not devoid of such persons is that the earth must not be devoid of persons who lead people for the sake of divine order. According to him, this portion of Imam Ali’s word, confirms the opinion expressed by Shias, though his co-thinkers are of the view that this refers to ‘abdal’ (a group of people who are righteous and truthful. Their number does not decrease. If one of them dies Allah replaces him with another one). [6]

 

The co-thinkers of Ibn Abi al-Hadid did not know that the term ‘hujja’ does not include all sorts of rulers; it includes only an infallible ruler. No one has described abdal or pious people as infallible.

 

His co-thinkers did not either notice the final portion of this tradition that links the existence of imam to protecting the clear signs and proofs of Allah. It is only a divinely appointed imam after the Holy Prophet (s), who can perform such a task. That is why Ibn Abi al-Hadid is right when he confesses that Shiite religion is true.

 

[1]  Sahih Muslim, vol. 3, p. 1478.

[2]  Al-Tabaqat al-Kubra, vol. 4, pp. 185 and 186. According to this book Abdullah bin Umar says that only worldly thing over which is regretful is that he did not fight against Qasiteen. He further says that in this world he has lost three things over which he is regretful: fasting during the hot days of the year, keeping vigilant at night (offering night prayer) and fighting against Qasiteen who rose to fight Imam Ali (a.s).

 

 

[3]  Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 558. According to this source, Abullah bin Umar says that he did not regret for anything…. (blank space, something is omitted) except because of not fighting against Qasiteen. 33-The full text of this tradition is as under: If sensible trustees of knowledge and wisdom totally disappear from human society then both knowledge and wisdom will suffer severely, may bring harm to humanity and may even die out. But this earth will never be without those persons who will prove the universality of truth as disclosed by Allah, they may be well-known persons, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or deaths hide themselves from the public gaze and may carry on their mission privately so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear. How many are they and where could they be found? I swear by Allah that they are very few in number but their worth and their ranks before Allah are very high. Through them Allah preserves His Guidance so that they, while departing, may hand over these truths to persons like themselves. The knowledge which they have acquired has made them see the realities and visualize the truth and has instilled into them the spirit of faith and trust. The duties which were decreed as hard and unbearable by them. They feel happy in the company and association of things which frighten the ignorant and uneducated. They live in this world like everybody else but their souls soar to the heights of Divine Eminence. They are media of Allah on this earth and they invitepeople towards Him. How I love to meet them O Kumayl ! I have told you all that I have to say, you can go back to your place whenever you like”. Nahj al-Balagha, saying 147.

 

[4]  The full text of this tradition is as under: If sensible trustees of knowledge and wisdom totally disappear from human society then both knowledge and wisdom will suffer severely, may bring harm to humanity and may even die out. But this earth will never be without those persons who will prove the universality of truth as disclosed by Allah, they may be well-known persons, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or deaths hide themselves from the public gaze and may carry on their mission privately so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear. How many are they and where could they be found? I swear by Allah that they are very few in number but their worth and their ranks before Allah are very high. Through them Allah preserves His Guidance so that they, while departing, may hand over these truths to persons like themselves. The knowledge which they have acquired has made them see the realities and visualize the truth and has instilled into them the spirit of faith and trust. The duties which were decreed as hard and unbearable by them. They feel happy in the company and association of things which frighten the ignorant and uneducated. They live in this world like everybody else but their souls soar to the heights of Divine Eminence. They are media of Allah on this earth and they invitepeople towards Him. How I love to meet them O Kumayl ! I have told you all that I have to say, you can go back to your place whenever you like”. Nahj al-Balagha, saying 147.

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[5]  Fath al-Bari fiSharh Sahih al-Bukhari, vol. 5, p. 385. This can also be found elsewhere in other Sunni sources such Tafsir al-Razi, vol. 2, p. 192,, Sharh al-Maqasid, vol. 5, p. 385, Tarikh Baghadad, vol. 6, p. 379, al-‘Aqd alFarid, vol. 1, p. 265, and Ayun al-Akhbar by Abu QaPba, p. 7. This tradiPon can also be found in Shia sources including al-Kafi, vol. 1, p. 136, Kamal al-Din vol. 1, p. 287 etc.

 

[6]  Sharh Nahj al-Balagha, vol. 18, p. 351.

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