The Role of Holy Imams in Revival of Religion

Section 1

IN THE NAME OF ALLAH, THE COMPASSIONATE, THE ALL MERCIFUL"

"Surely your Lord is Allah, Who created the heavens and the earth in six periods of time, and He is firm in power; He throws the veil of night over the day which it pursues incessantly; and (He created) the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds". (Holy Quran: A'raf: 54)

The discussions put forth here are so that we may consider and come to understand what role the Imams (a.s) had after the Holy Prophet (s.a.w), in the preservation of Islam's elements and or in other words, what did they do to turn Islam over and return it to the community, removing the alterations that had been made therein. How did the Al-Mighty God by way of the Imams holy war bring a faded Islam back to life? On another occasion, how did what was altered, concealed or changed return to the Human society being made available to all?

By the grace of the Al-Mighty God it will be made clear that the Holy Prophet (s.a.w) had (unity in action and aim) with Imam Hujjat ibn-al Hassan (a.s) Imam Sadeq (a.s) and finally with every one of the Imams. It will become evident that the Holy Prophet (s.a.w) with regard to his actions and their effect on the community was of one class with the Holy Imams (a.s), no others belonging to this class.

This discussion, being put forth in this manner in our society for the first time needs an introduction which will be presented in a few lectures. Now, as a foundation for that introduction it is necessary for us to study carefully a few Islamic terms. An understanding of these terms will also be of help in obtaining a better grasp of all of our remarks in the following lectures.

Of course there are numerous Islamic terms which must be studied in all of their aspects and parts for an understanding of their meanings and thus an accurate complete understanding of Islam. However, because of our immediate necessities for this discussion we will discuss only a few of the most important terms, being: "Elah", "Abd", "Rab" and "Islam"

1- "Elah" is derived (rooted) from "Elaha" accorded with "Kataba" taken as "Abada" i.e. he worshipped and "Elaha" as worshipped one accorded with "Ketab" means "written"

The difference between "Elah" and "Allah" is that Allah is the proper name for "The Exalted God" but "Elah" is not proper name. In fact Allah is a proper distinguishing noun, while "Elah" is a common general noun. To clarify this matter it is helpful to pay attention to this example; Tehran is the capital of Iran. If we say capital it is certain that other than Tehran, Iran has no other capital. But capital is not the proper name for this city because many other cities throughout the world are also called by this name.

With regard to this we repeat that Allah is the name of "The Exalted God" but « is the word for anything worshipped by mankind.

The Holy Quran quotes the Pharoah as saying:

"If you will take a god besides Me, I will most certainly make you one of the imprisoned".(26:29)

Therefore god is the name for every deity, or in other words any being that is worshipped; any being man praises or any being man is humble before or works to gain his satisfaction.

In the Holy Quran we reed

"Have you then considered him who takes his low desires for his god".(45:23)

Making his desire his god means that he acts for his hearts and souls' desires. If man works for Allah's satisfaction then they have made Allah their God (deity), but if for their souls' desire they have made the soul their god (deity).

Therefore, (Elah) God is the deity that we worship, obey, submit to, and praise. Such a being becomes (Elah) god and (Ma'bood) worshipped one, and its obedient is thus "Abd" worshipper. 1 there is a remark by Imam Javad (a.s) on the meaning of "worshipper" which greatly enlightens and completes our understanding of this term. It explains when man becomes a worshipper and under what circumstances something takes the title "Elah" god or deity.

The Imam (a.s) says:

"If someone listens to the words of a speaker, he has worshipped him. In the event that this speaker speaks from God the listener has worshipped God. And if he speaks for Satan he has worshipped Satan". 2

In this discussion with reference to one important point, the difference between the school of Ahlu'l-bait (Shi'ite) and the school of the Caliphs (Sunni) is clarified. This point being that none of the Ahlu'l-bait ever said "I say", rather they would say the Prophet (s.a.w) said or God ordained. 3 Amir al-Mu'meneen Ali (a.s) never said: "I say" 4 but the second Caliph Omar would say "I say". It was he who addressed the Muslims saying:

"There were two types of temporary marriage lawful during the Prophets time, but I prohibit them and declare them unlawful, and I will punish their agents and have them flogged". 5

Imam Sadeq (a.s) also did not say: I expound thus, I vote thus or my personal opinion is this. On the contrary he would say: Allah ordained, or Messenger of Allah (s.a.w) said thus. However Abu Hanifa would say: I expound this or I have this opinion or vote as such. 6

During the first century or so our scholars were only narrators who narrated from the Imam. Todays scholars also don't say: "I say". They are canonists, means those who understand the laws of God and the Prophet, and for the explanation of each law in Islamic religious law they refer to the Imams remarks, the Holy Prophets traditions and the Holy Quran. As such, whatever they do is towards understanding the law of God, and are not application of their own personal opinion, style and enterprise. Therefore, the person who has followed Imam Sadeq (a.s) or obeys the scholars of his school has listened to Gods commands. He is Gods, servant and he has worshipped God. But on the other hand those who listen to persons who say: I say, I expound thus, I vote and I create laws, have not been Gods, servants having made a weak despised person their deity or god.

2- Lord is the most important Islamic term in this lecture necessary for us to understand. At this time we will be using this term more frequently and wish to search regarding it. We repeat the phrase "Praise be to Allah, Lord of the Worlds" very frequently but for many of us the exact meaning of this is not clear. What does the term (Lord) mean in this phrase? We don't know. Certainly until the meaning of Lord is not clarified God cannot be recognized nor the Holy Prophet (s.a.w) or Imam (a.s) and neither can the monotheist be separated from the polytheist nor their differences understood.

First of all lets see what this word means in the Arabic language. Ragheb Isfahani the famous linguist says:

Lord is originally an infinitive means to train or educate. The person who trains a thing, developing and nurturing it from its first stage of development to its last, is this Lord. 7 This is one aspect of the word lord. In addition to training and nurturing it also has the meaning of ownership. 8 As such, we may say that a Lord is the owner, manager and trainer of a thing. As for someone who has a poultry farm, he takes care of the eggs until they hatch, gives the chicks water and seed, and immunizes them from possible sickness until they become full-grown chickens. He who is the owner and breeder of these chickens is also seen as their Lord. "Lord of the Worlds" thus means the God and nourisher of all of the worlds inhabitants. He is both their creator owner, and their trainer and developer. He was the possessor of their wills from the first stage of their development and nurtures them to the last stage of completion.

Consequently "The Exalted God" is called Lord. Also another example would be that the owner of a house who also manages it and is responsible for all of its internal matters is also called "Lord". However the difference between the two is that god may be called Lord in a general way and without being added to something. According to the Holy Qurans interpretation: (A fair land and an indulgent Lord!) 9

But in other instances lord is mentioned in addition to something else. Lord of the chicken meaning raiser and owner of chickens, Lord of the house means owner and manager of the house, and Lord of the tree meaning the cultivator and owner of tree.

If we look at the precise meaning of "Lord" we will be able to comprehend the reason for the prophets battles with the evil or rebellious persons of their time and know what these conflicts were all about. The history of divine religions shows that usually those who stood in the prophets way, did so on the matter of "sovereignty" not "creator" because the majority accepted "Allah" as being creator of all beings. They may not have referred to Him by the name "Allah" for example calling him "Jehovah". Such being the Jewish name for God. But our discussion is not about by what name they called god. We only want to say that they all agreed that the creator of all beings was "God" but they differed on the matter of "Lord".

For the clarification of this comment we will mention a few examples from the Holy Quran and study a few of the confrontations of the prophets with their people or the rebellious persons of their time so we may recognize and understand similar confrontations in the Islamic community.

The Holy Quran has time and time again told us the story of Moses (a.s) and his people and their conflicts with the tyrannical Pharoah and the evil persons of his time. We may read about a sensitive part of this story in chapter 79 Al-Naziat" of the Holy Quran where Moses (a.s) confronts the Pharoah with a few divine verses and the Pharoah assembles a vast group of Egyptians proclaiming:

"I (Pharoah) am your Lord the Highest!" 10

Meaning that if a chicken has a Lord, being he who is its owner and breeder and who enacts laws dealing with the life and growth of the chicken he breeds I am in that very sense your "Lord". What being is the "Lord" of an object, animal or Human Being? It is he who provides the necessities of that which he is lord of, takes care of his requirements and determines the laws and rules for his life and growth. It was here that the Pharoah said:

"Isn't it true that the things that you have, your food, your water, what you eat and drink is mine and comes to you from the extents of my property?" 11

Therefore, "Law" which is the second feature of "sovereignty" or Lordship must be obtained from me. I supply your necessities therefore I must be your absolute law and Leader.

The Emperor of Egypt, the Pharoah, was the owner of all of Egypt at that time (from where?) and everyone who worked was seen as his worker and servant. Therefore, it appears as if he possessed one pre-requisite for Lordship which was providing food, bread, water and the peoples needs, claiming that all of this is my property and I give to you. Thus, I must enact the laws as well and you must live according to my will and desires. At any rate, I must make laws and I must ascertain the law and rules for life. I say that the Israelites must be slaves, their sons killed and their daughters remain, and it certainly must be accepted. I say that the Israelites must be inferior and the native Egyptians must be the masters and this certainly must be enacted. I say that a certain way and is necessary that it becomes so.

The lordship the Pharoah claimed was not in the sense that "I am the creator of the heavens and earth and I am the creator of man and all other things". On the contrary, what he said was that "You must work to attain my satisfaction and to execute my intentions and act according to my laws because I am your Lord the Highest!".

What does Moses say in reply to this logic? What is his message and how does he confront the Pharoah? God commands Moses and Aaron:

«O Moses and Aaron! Go to the Pharoah and tell him that you are messengers of your Lord who has nurtured you and brought you to maturity! O Pharoah, you who claim being the peoples highest and greatest Lord are greatly mistaken and have a vain, false claim. We have with us verses and signs from your Lord»12

Of course the Pharoah who recognizes no Lord for himself rejects their statement and asks:

"And who is your lord O' Moses"

«You don't accept my Sovereignty and say that it belongs to another and that law and judgement must be received from him! Who is this other?»13

Moses replies:

"Our Lord is He Who gave to everything its creation, then guided it (to its goal)" «Our Lord is He who created everything and ascertained their way of life and rules for living, and in other words guided him while every being must live by the law he made for them»14

The Pharoah sees Mosess' words as being sound and fears that these ideas will take root among the people. Thus he proceeds to create doubt so that erroneous thoughts would come to be. So he says: (What then is the state of the generations of old? Did they also have a lord? Did this lord of which you claim also have a commander for them?) Moses replies and in his reply stresses Gods sovereignty: (My lord knows of their state and their past. He neither ers nor forgets).

These events continue and again the Pharoah tries another trick to break Mosess, logic and to rally the peoples sentiments against him. He then says to him: (You have come with your magic to run us out of our country and take over our homeland and therefore we will also use magic to defeat you) The Pharoahs magician came to fight Moses (a.s) with all of their might, but "The Lord of the Worlds" power was apparent and all of their tricks were defeated. The magicians who were better informed of magic than the other people flung themselves down prostrate in the face of the lords power saying:

We believe in the Lord of Haroun and Musa" 15

Throughout this story the name "Lord" is repeated, and he is mentioned by both sides. Moses (a.s) speaks of him. The magicians come to believe in him. The Pharoah does not accept his existence. As such it becomes apparent to us that the conflicts between the two sides of Satan and God the Merciful, Gods friends and His enemies, the prophets and the evil, rebellious persons were mostly over matters of Lordship or Sovereignty and from who we must accept law, order, rule and judgement.

During the lifetime of Gods great Prophet Abraham (a.s), there were also these same types of conflicts and struggles:

"Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom?" «His power and absolute authority makes him insolent and he ceases to believe in Gods' Sovereignty» 16

Abrahams quarrel with Nimrood is over this very matter. Abraham (a.s) says to him:

"The rightful legislator and He who rightfully ascertains and defines human life is He who brings to life and causes death. Yes, He is everyone's lord and He is my Lord". 17

Nimrood, the rebellious one on that age said:

"I also bring to life and cause death". 18

Bring forth from prison a person sentenced to death and I will free him. He was considered dead and I brought him to life. Bring another who is careless and free walking in the streets and execute him. He was alive and should have remained alive and it was I who caused his death. As such the attribute you applied to the Lord, I also possess, therefore I am also the lord. It was here that doubt was caused to arise and it became possible for an ignorant person to accept his words. Without hesitation Abraham (a.s) offers another attestation:

"My lord who is Allah causes the sun to rise in the East, if you are also lord and speak the truth then cause the sun to rise in the West". 19

What could Nimrood say? He had no choice but to remain embarrassed and powerless.

This was only one scene from the hero of Monotheistic struggle. In another quarrel he had with those who worshipped the heavenly bodies the same debate is repeated. Abraham goes to a gathering of these pagans and begins to argue with them. Of course this is done with their own words, with what they believe in and in a way that will allow them to understand his argument and the veil of ignorance covering their hearts to be torn away. It is night and Abraham upon seeing a bright star turns to the vast group of star worshippers saying:

"This bright star is my Lord". 20

After a time the star sets and as that points out its weakness and deficiency he says:

"This cannot be my Lord, my Lord must not set and I love not things that set".

This story continues as such for the sun, and moon and in the end after the setting of the sun, the brightest most powerful heavenly body, Abraham says:

"O ye people! Lo, I am free of all you associate with Gods lordship (sovereignty). I have turned my face towards He who created the heavens and earth and is my Lord". 21

The people will not leave Abraham alone and the dispute continues. In the face of their arguments, Abraham declares that:

«My Lord Allah has guided me and I fear not the false gods you set beside him»22

It is clear that Abrahams people recognize God but they gave Him partners and it is this matter Abraham (a.s) disputes and has proceeded to argue with them about.

In yet another scene we have Abrahams dispute with the idol worshippers among his people. When he enters one of their gatherings he proceeds to oppose them because of his inner sight, insight and natural purity, saying:

«What are these images you bow and prostrate yourselves before?»

They replied:

«Our fathers did the same!»

Abraham says in answer to them:

«You and your fathers were surely in error»

They then said:

«Are you joking or are you speaking to us seriously?»

He answered:

«No, I speak seriously. Your Lord is the Lord who created and organized the heavens and earth»23

The people of the cave, brave worshippers of god in ancient times also have the same to say. They rose up against the rebellious person of their time and spoke of The Lord of the heavens and earth.

"This person who claims lordship saying that mankind must follow my commands and I must lay down laws for him and give order to his life. No he is not lord. He is not the lawgiver and organizer of our lives. Our lord is the lord of the heavens and earth". 24

These are examples of the history of divine religions which reveal to us the principle motive for the confrontations of the prophets and evil persons of their age. It also clarifies the main reason for the battles between the men of God and Gods party and their opponents. On one side are the men of God who say that no-one may ascertain mankinds way of life except God, He alone being the lord of mankind because only He is the Lord of all earthly beings. On the other side are the evil persons who themselves claim being the legislators and the agents of giving order to mans life.

In the ninth year of the Hejrat, Edy the son of Haatam Taaey who was a Christian came to the Holy Prophet (s.a.w) and after some discussion embraced Islam. 25 In this meeting Edy wore a golden cross around his neck. The Holy Prophet (s.a.w) said: «Throw that idol away which you have hung from your neck» Edy threw the cross away and left the Prophet. During their second meeting Edy heard that the Prophet had revealed a Quranic verse:

"The Jews and Christians have taken their religious leaders as lord instead of Allah". 26

Edy then said:

«We did not worship our religious leaders»

The Holy Prophet (s.a.w) then said:

«Didn't he forbid that which God allowed and allowed that which he prohibited while you followed him without questions?»27 This situation even exists today amongst the Christians. The Pope has the right to change Catholic religious law and they accept without questions. The church claims on the basis of existing Bible verses that he may be legislator and that which he ratifies on earth will be accepted in Heaven. This is exactly what the Quran refers to in this verse.

In the new Testament, Mathew 16:18-19 we read:

"And so I tell you Peter. on this rock foundation I will build my church and not even death will ever be able to overcome it. I will give you the keys of the Kingdom of Heaven what you prohibit on earth will be prohibited in Heaven and what you permit on earth will be permitted in Heaven".

So the Holy Quran in giving Jewish and Christian scholars and priests the title lord did so because they legislated and showed partial views on mans way of life. They prohibited what God made lawful and allowed what He prohibited.

As such, the prophets battles were so that mankind would accept the Sovereignty of The One God, and embrace only His command deriving what is allowed and prohibited from Him. The entire spirit and content of religion is nothing other than this. If in a certain country I am forced to accept an order that goes against the command of God at the hand of some powerful person, I have not made him my lord. Submitting to someone's lordship is when willingly you accept his law against Gods will and act upon it. It is here that you have made that being your lord. For example a Christian priest said not to circumcise and the Christians accepted refraining from circumcising, and/or said drink liquour is lawful and religion allows it and they once again accepted. It is here that the matter of making man ones lord comes to light.

In the future in our further investigations we will see to what extent the two. schools of thought of Islam, Shi'ite and Sunni, differ from one another. One school (Shi'ite) relies on nothing but the word of God while the other school (Sunni) has allowed the opinions and views of men to infiltrate religion. With insight into the ways and means of these two schools we will see the true role of the Holy Imams (a.s) in the Islamic community, and will comprehend the fact to be mentioned that the Holy Prophet (s.a.w) and Hazrat Mahdi (a.s) had one aim and means for accomplishing it.