They Ask You about imitation
الناشر: دار السراج للثقلفة والنشر
تاريخ الإصدار: 2018-03
النسخة: 1437
الكاتب
Sheikh Akram Barakat, PhD.
Introduction
INTRODUCTION
All praise be to Allah, the Lord of the Worlds. Blessings and peace be upon the noblest of creatures and the master of humanity, Muhammad and his purified and virtuous household.
It is obvious that imitation plays a great significance in the life of the Muslim, a method that defines the behavior and actions of an individual. In addition, imitation designs the pattern of society, which is tied to the notable scholars through means of such practice.
As we approach the religious community, dignified by its affiliation to Ahlul Bayt (pbut),(1) we will realize that imitation plays a great role in social cultivation pertaining to various fields. Moreover, it occupies an advanced position in the parental education of children as they approach
(1) Ahlul Bayt: an Arabic term referring to the household of the prophet (pbut)
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Introduction
their legal age of obligation (responsibility towards the proper practice of religion).
However, questions remain regarding the details of imitation (Taqlid) and other relating issues for which people are requesting answers, more so recently. This situation of questioning occurred when society lost a number of great authorities to be succeeded by a number of new authorities who are also qualified for the position of al-Marja’aiyya al-Fiqhiyya (jurisprudential referentiality).
This issued led to a number of questions some of which relate to the correct method required to attain legal imitation. Other questions relate to the terms that define the authority with best knowledge as well as other issues.
These questions were the reason behind the documentation of this discussion, which I want to be concise, easy for the common public to understand, and which I hope will radiate the way of imitation by means of the lamp of the true religion so that they can follow with accuracy and peace. I hope that my Exalted Lord will accept my work.
Praise be to Allah, Lord of the Worlds.
Akram Barakat
Beirut, Jumada al-Awal, 1423 A.H. (July 2002)
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What is the meaning of imitation?
What is the meaning of imitation?
Imitation Based on Language
The Arabic word for imitation is «Taqlid». Linguistically, the word Taqlid derives from the word Qilada, which means a necklace. We repeatedly hear words quoted from Imam Hussein (pbuh), which read, «Death is lined for the children of Adam like the line of the necklace around the neck of the girl.»(1) Therefore, in saying that someone is decorated with a necklace, it means it has been placed around his neck.
The process of decorating and placing the necklace around the neck is a tangible issue. In saying for example that someone is decorated with a national medal, it means that the medal
(1) AL-QAZWEENI, al-Wathaeq Ar-Rasmiyyah (The Official Documents), p. 77.
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What is the meaning of imitation?
has been placed around his neck. This same process can also be moral, rendering someone tasked with a responsibility, like someone saying to another wishing to visit the sacred places, «I assign you with (I place around your neck) the supplication and visitation,» which means he rendered him tasked with a debt of responsibility. [The words «I assign you» means in Arabic «Qalladtuka», which derives also from the word Taqlid]. This issue interprets a binding task. The speech regarding the succession or the caliphate (of the Prophet) rhymes in this same sense. Therefore, Allah’s messenger (pbuh&hh) decorated Ali (pbuh) with such a task when he assigned him with succession. In other words, he placed it around his neck (as a responsibility) and rendered him responsible for it.(1)
Imitation Based on Faith
In this sense, the intelligentsia agreed to a term called, «Imitation (in Arabic Taqlid)», which means accepting someone else’s words without
(1) AT-TORAIHI, Fakhr ed-Dean, Majma’ al-Bahrain (The Two Oceans Volume), audited by Ahmad al-Husseini, second edition, Beirut, Dar Ehyaa at-Turath al-Arabi (publishing house), 1403 A.H., vol. 3, p. 132.
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What is the meaning of imitation?
the need for proof. The word Taqlid imitation was chosen because the imitator, regarding the matters of the doctrine, renders the words that he accepts from another person, whether true or false, as a necklace (responsibility) around the neck of that person whom he imitates.
The holy Quran dispraised those who imitated their ancestors regarding the faith. Hence His words, «…they say: We follow that wherein we found our fathers. What! Even though their fathers were wholly unintelligent and had no guidance?»(1)
Imitation Based on Jurisprudence
Similar to the previous linguistic meaning, Islamic jurisprudence employs the word Taqlid (imitation). Therefore, as the dutiful assignee (Mukallaf) follows a learned jurist (Mujtahid) regarding his legal judgments (Fatwas), he acts based on his liability. In other words, he places the necklace around the neck of the imitated authority as a symbolic gesture that holds him responsible on the Day of Judgment. The dutiful assignee who imitates correctly will not be
(1) The holy Quran, chapter 2, verse 170.
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What is the meaning of imitation?
questioned on the Day of Judgment regarding the details of his tasks, which he performed based on his trust in the imitated authority (Marja’ al Taqlid). The one taking full responsibility for this issue is this same authority.
In this sense, Imam Al-Khomeini (RIP) defined imitation in his book Tahrir Al-Wasilah (Editing the Means). He said, «Imitation is the performance based on the legal judgment of a certain jurist.»(1)
The meaning of the terminological word Taqlid (imitation) remains to be concluded in our discussion, «How do we imitate?» Firstly, we must answer a question relating to the origins of imitation. They Ask You About Imitation ? Let us continue.
(1) IMAM AL-KHOMEINI, Ruhullah, Tahrir al-Wasilah (Editing the Means), second edition, holy Najaf, Dar al Kutub Al Elmiyyah (publishing house), 1390 A.H., vol. 1, p. 3.
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They Ask You About Imitation ?
They Ask You About Imitation ?
Why do we refer to the jurisprudent (Faqih) and follow his understanding of the laws of Islam?
The answer to this question drags us to the main question concerning the secret behind the creation of humanity. Man can find the answer deeply within his emotions. For instance, every human being, from his childhood, adorns and seeks perfection.
If we analyze the movements of the human being since his childhood, we will find him aiming towards an object, which he believes to represent his perfection. For example, the child while growing might think that his perfection is accomplished once he starts to crawl. Hence, he exerts efforts in order to crawl. Once he crawls, he will discover that crawling was not the perfection that he sought and thus he aims
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They Ask You About Imitation ?
to walk hoping that it will lead him towards his aspired perfection. At this point, he will again realize that he has not attained the aspired perfection. Another issue draws his attention in the hope that it will lead him to his perfection. He might think that speaking represents his perfection. Hence, he begins his attempts to talk. He might even become eloquent. However, the flame of passion for perfection continues to burn inside him.
Consequently, he might look upon someone as an example, thinking that his perfection will be attained in becoming like him. This example might be his father, mentor, or leader… He might reach the level of this example or even higher. Yet, he continues to feel the thirst for perfection that continues to burn inside him.
The Purpose behind Creation – Avoiding Uncertainty
Man continues to advance as he seeks his perfection hence:
He thinks that money can achieve perfection and he becomes one of the richest. However, he continues to feel the internal poverty.
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They Ask You About Imitation ?
He thinks that power can achieve his perfection and he attains it. However, he continues to feel the internal humiliation.
He thinks that sublimity can achieve his perfection and he reaches it. However, he continues to feel an inner spiritual thirst.
At this point, man realizes, based on his pure nature, that he seeks the ultimate and flawless perfection. He realizes that the perfection he previously sought was an illusion because the ultimate perfection does not exist in the materials that he sought. Instead, man can define the ultimate perfection through his nature. How can he not do so when He (Allah the Exalted) remains the maker and creator of such nature?
The holy leader of the nation, late Imam Khomeini (RIP) said, «I call upon the wanderers in the valley of bewilderment, the lost ones in the deserts of delusion, the butterflies wandering around the candle of the magnificence of the ultimate beauty, the lovers of the flawless dear One, the everlasting eternity. Refer to the book of nature and turn the pages of your essence in order to discover that the quill of the mightiness has
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They Ask You About Imitation ?
written the divine nature inside it;(1) «I have turned my face toward Him Who created the heavens and the earth…»(2)
The perfection of the human being materializes as he walks on the path towards the ultimate perfection. Although man cannot reach the condition of the ultimate perfection, yet still, he can approach Him in order to accomplish his lesser human perfection. The holy Quran describes the perfection of the master of the human race (Prophet Muhammad (pbuh&hh)) reading, «Then he drew nigh and came down. Till he was (distant) two bows’ length or even nearer.»(3)
Therefore, our entire discussion focuses on the question, how can man improve his journey towards his perfection?
Achieving Man’s Perfection
The Role of Imitation (Taqlid)
When man starts his journey towards perfection – the role of imitation begins. This
(1) Manhajiyyat Al-Thawra al-Islamiyyah (The Method of the Islamic Revolution), p. 7.
(2) The holy Quran, chapter 6, verse 79.
(3) The holy Quran, chapter 53, verses 8-9.
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They Ask You About Imitation ?
practice requires certain rules that the creator defined. Man, with his mental abilities plus other methods cannot discover these rules, which were compiled for the benefit of man (body and soul), and for the benefit of his individuality and community, in this world and the afterworld.
For this reason, the need for prophets and messengers became a necessity in order to explain to us the landmarks and rules required for this path in order to guide us as we advance along.
The message of Islam arrived containing the immortal rules required for the progression of man. In the shade of the absence of the greatest founder of the Shari’ah (pbuh&hh) and the absence of the last revealer of it, a dire need emerges. This need initiated a special group of people to study these rules and laws in order to present them to the public due to it being impossible for the public to study the sources of these rules in a direct manner. The special group that managed to understand these laws is the jurisprudents.
Jurisprudents aside, those who are unable to study and comprehend them can find available the door to understand the rules of the Shari’ah
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They Ask You About Imitation ?
by depending on these jurisprudents. This door is called «imitation.»
Therefore, imitation – which means following the way of the jurisprudents who studied and acquired the knowledge of understanding the laws of Allah pertaining to the life of humanity – remains the dependable method to understand the laws in order to cross the path to perfection.
Conclusion:
The answer to the question why we imitate remains: We imitate in order to achieve perfection – the purpose behind our creation – in accordance with the desire of Allah, not our own desire. This is where the greater significance lies regarding imitation.
Dear reader:
Now that you know why we imitate, let us discuss the answer to the next question regarding our proof of the obligatory imitation.
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Our Proof Regarding Imitation
Our Proof Regarding Imitation
To prove the necessity of imitation, the learned scholars might infer their proof from a number of the verses of the Quran such as His words, «…Ask the followers of the Remembrance if ye know not!»(1)
Moreover, they might infer their proof from a number of reports such as one quoted from Imam al-Hassan al-Askari (pbuh). It reads, «Anyone amongst the jurists who is conservative, maintains his religiousness, opposes his desires, and obeys his Lord, the common people may imitate him.»(2)
However, the question for us the non-jurists remains; can we deduce the task of imitation from these verses and reports?
(1) The holy Quran, chapter 16, verse 43.
(2) AL-HORR AL-’AMILY, Muhammad Bin al-Hassan, Wasa’el ash-Shi’a (The Means of the Shiites), vol. 18, p. 95.
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Our Proof Regarding Imitation
The answer is no. Deducing this issue from the holy Quran and Tradition requires a number of issues (qualifications) that cannot be found with the ordinary and non-jurist person. For example, the report quoted from Imam al-Askari (pbuh) requires investigation that we, the common people, cannot conduct. How can we know whether it is or is not authentic? This is a necessary issue enabling us to depend on it as proof that obliges imitation. Alternatively, do other reports oppose it or not? Does it hold the meaning of obligation?
As for the previous noble verse, we wonder who the followers of the remembrance are. Are they the infallible Imams alone or does it include other scholars although some people explain it as an indication to the people of the scripture?
We may also wonder: Does the imperative mood «Ask» indicate obligation or not?
A common and non-jurist person cannot answer these questions. Therefore, how can he depend on them as a proof for imitation?
Attention
Never say that we rely on the jurisprudents
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Our Proof Regarding Imitation
pertaining to the authentication of the report, and on the radicals pertaining to the imperative mood, which denotes obligation.
Never state this issue as you begin to investigate your evidence regarding imitation. Why? The answer to your investigation depends on imitating as a reason for imitation. Only then, you will be an imitator and your evidence will be the very process of imitation.
The issue can be explained in these words, «I imitate because the so-and-so authority (Marja’) denotes imitation as an obligatory matter for someone who cannot exercise jurisprudence or act with precaution.
These words denote the correctness or soundness of someone’s imitation of another by simply imitating him. In other words, something requiring a proof may suffice as a proof within itself.
Correcting the Path
What is our proof – we who were unable to reach the position of jurisprudence – regarding imitation?
Our minds generate the answer as we
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Our Proof Regarding Imitation
visualize the reality of the intellectual society.
We will discover that «when the people challenge the requirements of life they will discover that they fork numerously. There are different needs such as medical, industrial, agricultural, architectural, and other needs. Most people might clearly be acquainted with the majority of these necessities. For example, each person understands that, based on his naïf experience in life, should he be exposed to a cold climate he might catch a cold with symptoms of fever. However, the different methods of treatment can only be grasped through the doctor. Even the doctor himself cannot reach such knowledge except through research and effort. The same issue applies to the domains of building, construction, agriculture and industry with all their branches.
Each person discovers that he alone cannot perform research and complete scientific efforts in all the domains of life. This issue is usually beyond the capacity of the individual and his age on one hand. On the other hand, he cannot deepen his knowledge in all the fields of life. For this reason, the human communities reached a settlement of categorization wherein for each field of knowledge and research a
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Our Proof Regarding Imitation
group of people must be assigned. Each individual will find satisfaction in his own domain based on his axiomatic understanding. Beyond this, he should rely on other specialists, holding them responsible for the evaluation of the situation. This pattern divides the tasks among the people, a path that man innately embraced for a very long time.
Islam did not deviate from this pattern. It rhymed with this same foundation giving each person his own domain in life. Therefore, Islam established the two principles of jurisprudence and imitation. Consequently, jurisprudence is the specialization in the sciences of the doctrine whereas imitation is an act of reliance on the specialists.
Each assignee who wishes to understand the legal judgments must firstly rely on his general religious axiom. The religious verdicts that he cannot discover through axiom must be attained through the specialist expert (Mujtahid). Allah the Exalted did not assign each person with jurisprudence and the suffering of research and scientific effort in order to reach the legal
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Our Proof Regarding Imitation
verdict, a way that saved time and distributed the human efforts regarding all fields of life. Moreover, Allah the Exalted does not allow, other than the specialist jurisprudents, anyone to extract directly the legal verdict from the holy book and sacred tradition and use it as a reliance of his own. Instead, he obliged him to learn the verdict via imitation and reliance on the learned jurisprudent scholars.(1)
Our answer, we the non-jurists, regarding the imitation task, derives from our intellectual reading of the reality of the intelligent human society. Instead, we must exert efforts to learn – not in the sense of the jurisprudence terminology – in order to define with our minds the necessity of imitation.
In his book Ajwibat al-Istifta’at (Legal Questionnaire), Imam Khamenei (May Allah extend his life) was firstly asked, «Is the necessity of imitation a traditional issue or is it jurisprudential?» He replied, «It is an intellectual jurisprudential issue.»(2)
(1) AS-SADR, Muhammad Baqir, al-Fatawa al-Wadiha (The Clear Decrees), Ps. 98-90.
(2) Sayyid Ali al-Khamenei, Ajwibat al-Istifta’at (Legal Questionnaire), vol. 1, p. 1.
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Our Proof Regarding Imitation
Summary:
Question: What is your proof of the necessity of imitation?
When a non-jurist person faces the previous question, what should his answer be?
| # | Answer |
Right or
Wrong
|
Reason |
| 1 |
Quranic verse:
«…Ask the followers of the Remembrance…»
|
X | He cannot verify the aim behind it |
| 2 | The report: «Anyone amongst the jurists, who is conservative, maintains his religiousness…» | X | He cannot verify the authenticity of the support |
| 3 | The so-and-so authority (Marja’) decrees the necessity of imitation | X | He uses imitation to denote imitation |
| 4 | The intellectuals agreed that a non-specialist must refer to the specialist | P | This issue belongs to the pure nature of man |
Now we know that man, with his intellectual vision and being one of the intellects of this
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Our Proof Regarding Imitation
society, must reach the necessity of imitation regarding the matters of his religion. Hence, he must imitate someone who is specialized in them. One question remains; must every person imitate or is this issue designed for certain people without others?
In other words, does the necessity of imitation require special terms? Alternatively, should it be generalized for everyone?
We will discuss this issue in the following pages. Let us continue.
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On whom falls the duty of imitation?
On whom falls the duty of imitation?
There are two conditions required for the imitation task. They are:
Firstly – A Creational Condition
This is simply the assignment with which Allah the Exalted dignified the human being. It also expresses man’s aptitude to bear the divine responsibility unlike other creatures of the earth. Allah the Exalted explained this issue in His words, «Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it…»(1)
Once the responsible man fulfils his duty befallen from Allah the Exalted he will earn a great reward. If he disobeys and works against the
(1) The holy Quran, chapter 33, verse 72.
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On whom falls the duty of imitation?
divine commands, he will deserve punishment and suffering because in this case he will be inflicting injustice upon himself and betraying the trust.
The Conditions of Assignment
Assignment requires conditions without which it remains invalid. They are:
1- Maturity. An immature person remains free of assignment. Therefore, he does not receive punishment in the afterlife for the wrongdoings that he perpetrated. However, Allah the Exalted was generous enough to take into account the good deeds that he might perform and hence save them for him to be interpreted into rewards in the afterlife.
Yes, it is true that the immature person will not be held accountable for his bad deeds in the afterlife. However, this issue does not free him from responsibility in this life. For example, if he causes damages to others by wasting or robbing their money or other similar actions, he, on reaching adulthood, must take responsibility for his actions and perform the necessary corrections.
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On whom falls the duty of imitation?
The Signs of Maturity
Man becomes adult when one of the following signs appear:
a. He reaches a certain age, which differs between male and female.
The male becomes an adult once he reaches his fifteenth lunar year of age, which is nearly equivalent to fourteen solar years and seven months. The female becomes an adult once she reaches her ninth lunar year of age, which is nearly equivalent to eight solar years and nine months.
b. The exit of semen.
c. The growth of the harsh pubic hair.
2- Mentality. The insane person cannot be held responsible – as it is obvious – and is free of responsibility until he is cured from his insanity.
3- Ability. Someone incapable of taking an assignment must not take it. Allah the Exalted said, «Allah tasketh not a soul beyond its scope…»(1)
(1) The holy Quran, chapter 2, verse 286.
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On whom falls the duty of imitation?
Secondly – Scientific Condition
This simply points to the person who has not reached the level of jurisprudence. The jurisprudent – a person capable of extracting the legal verdict from the evidences – can personally define his own legal assignment in light of his understanding of the holy doctrine because he is simply a religious scientist. On the other hand, imitation points to the ignorant person who refers to the scientist. The scientist refers to himself and does not refer to another scientist.
Another case points to the person who can act with precaution regarding his tasks in the form that enables him to define his assignment with conviction rendering him certain that his acts are correct when facing a confusing situation. In this case, he does not have to imitate another person. Instead, he can act with precaution (precautious certainty) regarding his tasks. However, acting with precaution is not as easy as one might think. Therefore, a precautious person must «give consideration to all the jurisprudential probabilities regarding any issue that requires such consideration.»(1)
(1) Ajwibat al-Istifta’at (Legal Questionnaire), vol. 1, p. 6.
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On whom falls the duty of imitation?
When asked about which is more probable, imitation or the precautious act, Imam Khamenei replied, «Due to the fact that acting with precaution depends on understanding its sources and on understanding the method of taking precaution, which are familiar to the few, and to the fact that acting with precaution often requires the larger amount of time, therefore, the priority goes towards imitating the jurisprudent with the required qualifications.»(1)
(1) Same previous source, p. 5.
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What does our imitation include?
What does our imitation include?
After learning the terms required for the person tasked with imitation, we wish to answer the following question:
What issues must be included within the imitation of a non-jurist and non-precautious person?
Answer: There are three circles; two of them require no imitation, whereas the third remains necessary to be included within imitation.
Circle (1): The Roots of the Religion
We mentioned previously that imitation is impermissible regarding the roots of the religion. In fact, a person must investigate and study them in order to reach the truth.
In his book «Aqa’ed al-Imamiyah (The Tenets of the Imamate)», late Sheikh Muhammad
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What does our imitation include?
Ridha Muthaffar said, «We believe that our minds force us to examine the creation and recognize the creator of the universe. They also force us to examine the case of he who claims prophecy with his miracle. At this point, it becomes inappropriate to imitate the other regarding this issue regardless of how high or important this other may be.»
Circle (2): The Necessities
There are tasks with obvious rules for the assignees, such as praying, fasting, and pilgrimage. These tasks remain a necessity with respect to Muslims without any doubt. These tasks require no imitation, let alone the issue of Ejtihad (Jurisprudence).
At this time, the jurisprudents became accustomed in their practical books to exempt the necessities from the task of the imitation required by the non-jurist and non-precarious person.
In his book, «Tahrir al-Wasilah (Editing the Means),» Imam Khomeini (RIP) said, «I realize that each assignee, who did not reach the level of jurisprudence regarding necessities other than his services and deals – even regarding
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What does our imitation include?
the favorites and permits –, must be imitator or precautious…»
Circle (3): The Unnecessary Branches
From the previous expression of the late Imam (RIP), we can understand that the circle of the obligatory imitation for the non-jurist and non-precautious, after exempting the roots of the religion and the necessities, includes all the tasks including the five assignable verdicts: obligatory, forbidden, dislikable, favorable and permissible.
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How do we imitate?
How do we imitate?
People ask the following question when they refer to an imitative authority for his legal judgment: How do we establish imitation? Do we have to utter certain words as we, for example, intend when wishing to pray? If the answer is yes, what do we have to say in order to establish our imitation correctly?
Answer: The concordant judgment does not necessitate any utterance regarding the validity of the imitation or any intention by the mind. Instead, imitation is established as soon as the assignee operates while relying on the legal judgment of the jurisprudent. Imam Khomeini (RIP) said, «Imitation is the act depending on the legal judgment of a certain jurisprudent.»(1)
(1) Imam Khomeini (RIP), Tahrir al-Wasilah (Editing the Means), vol. 1, p. 7.
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However, the words resonate as we ask: Does a person’s commitment to the legal judgment of a jurisprudent mirror imitation or should there be an added performance to such commitment? Some people said that commitment suffices without performance. For instance, if a person adopts the message of the imitative authority and commits himself to act based on its content, commitment at this point becomes valid even if he has yet to perform. The late Sayyid AT-TABA’TABA’EI al-Yazdi (RIP) agrees with this opinion in his book al-Urwa al-Wuthqa (The Tight Loop).(1)
On the other hand, some jurisprudents insist that imitation is not established until performance, based on the legal judgment, commences. This issue is obvious in the previous words of Imam Khomeini (RIP).
The practical essence regarding these two views manifests in the following case. If an assignee abides by the legal judgments of a certain imitative authority and this authority
(1) Manshourat al-A’lami (al-A’lami Publications), Beirut, vol. 1, p. 4. (The late Sayyid Khoei (RIP) commented on the previous legal opinion of Sayyid Yazdi saying that Imitation is the reliance on the legal opinion of the other regarding the act).
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How do we imitate?
dies before the initiation of any task, does his act remain an imitation or not? For someone who says that abidance without performance suffices regarding imitation the answer is yes this remains an imitation. For someone who says abidance does not suffice alone and that it must be associated with performance the answer is no, this is not an imitation.
This reflects influence on the issue of imitating the dead, as we will discuss further on.
Therefore, let us continue.
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Whom should we imitate?
Whom should we imitate?
The jurisprudents mentioned conditions that must be existent in the imitative authority so that imitating him becomes valid. These conditions are:
1- Life: The aim behind this condition is that the assignee, as he decides to start imitation, must refer to a living authority. When a person begins his imitation, imitating the dead becomes impermissible based on the legal opinions of the famous jurisprudents. In addition, the researcher and scientist AL-FADIL AT-TOUNI said, «Imitating the dead is not permissible at all because his competence is invalidated by death. This opinion is common for our colleagues especially the seniors amongst them. Moreover, we do not know anyone, of those whose words are worthy, who protested it.»(1)
(1) AL-FADIL AT-TOUNI, Abdullah Bin Muhammad al-Bashrawi al-Kharasani, Al-Wafiya Fi Usul al-Fiqh (The Sufficient regarding the Roots of Jurisprudence), p. 300.
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Whom should we imitate?
This problem regarding the imitation of someone who has been dead for a long time becomes certain due to the occurring progression in the jurisprudents’ view of the legal signs coupled with their attentiveness to the scientific leads. For instance, had the ancient jurisprudents read these investigations, the issue would have mirrored influence on their decision regarding the legal verdicts.
Explanatory Example:
Here we present a practical example:
One of the radical rules that affects greatly the activity of the jurist and his inference of the legal verdicts is «The rule of association.» In other words, a person, who in the past obtained certitude regarding a certain matter, can build his assumption based on his past conviction and must not give attention to the doubt taking place in the future.
For example: if an assignee was certain that he performed ablution previously and later he experiences doubt, wondering did he sleep after ablution since sleeping invalidates ablution, at this point, the rule of association becomes applicable telling him: build your
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Whom should we imitate?
case on your previous conviction, do not give attention to the following doubt, and you are legally pure.
However, when we investigate the history of this radical rule we will notice that some of the late senior jurists (RIP) rejected it on investigating the evidence. The reason was that they did not give attention to any other supportive report pointing out this rule. Later, after this stage, the jurists discovered, through their scientific investigations, a number of supportive reports, strongly pointing out this rule until it became an axiomatic issue with respect to the jurists.
We can now say that had these late senior jurists given attention to the reports on the rule of association they would have changed their jurisprudential opinions by relying on these reports. However, they did not give attention. As a result, how can we imitate them?
The Continual Imitation
The aforementioned discussion regarding the impermissibility of imitating the dead is designed for the assignee who wishes to initiate the task of imitation. The verdict differs for someone who imitates a jurisprudent who
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Whom should we imitate?
later dies. It is wrong to refer to the legal judgment of a dead jurist regarding the issue of imitating the dead. For example, someone, who imitates Imam Khomeini (RIP) who allows continuing the imitation of the dead in certain cases, must not after the death of the Imam (RIP) continue relying on his legal judgment and thus maintains his imitation.
Instead, in this condition, he must seek the living imitative authority who possesses the qualifications required for imitation. This imitative authority decides for him the verdict with the assignment.
For example, he might say to him, «You must keep imitating the dead jurist regarding all his legal judgments as long as he remains in your opinion the authority with the best knowledge besides the living.»
He might even say to him, «… but not regarding all his legal judgments, only regarding those that you remember and would not forget.»
He might even give him the option to continue imitating the dead as well as imitating the living. We will explain this issue in the next practical example.
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Whom should we imitate?
Suppose an assignee imitated Imam Khomeini (RIP) and after his death, he discovered that Imam Khamenei (may Allah extend his life) possesses the qualifications required for an imitative authority. Suppose he wishes to refer to him asking what is my assignment regarding imitation. The answer of Imam Khamenei (may Allah extend his life) would be the following. You have three choices, and you can choose anyone of them:
One: You can maintain your imitation of the late Imam (RIP) regarding all his legal judgments.
Two: You can imitate me regarding all my legal judgments.
Three: You can maintain your imitation of the late Imam (RIP) regarding his legal judgments and imitate me regarding any legal judgment of mine without exception even if the opinion of the late Imam (pbuh) conflicts with my opinion based on the judgment, not the precaution. However, once you have switched your imitation to me, regarding one or several legal judgments of mine, you cannot refer back to the opinion of the late Imam (RIP).
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For example, suppose you decided to continue imitating the late Imam (pbuh) pertaining to all his legal judgments except for one where you wish to imitate me, let us say the prayer of the traveler (Salat Al-Musafir). If my judgment instructs you to perform a complete prayer unlike the judgment of the late Imam (RIP) that decrees the shortening of the prayer, in this case, once you have started imitating me regarding this judgment, you must perform a complete prayer. You cannot refer to the legal judgment of the late Imam (RIP), which decrees the shortening of the prayer.
Now that we concluded our speech regarding the first term of the conditions required for the imitative authority (Marja’ Al-Taqlid), let us continue explaining the rest of the conditions.
2- Maturity: The jurists will naturally attain this condition with age, although some people mention that some of our scholars, such as expert scholars «Al-Hilli» and «Al-Fadil Al-Hindi,» reached the level of jurisprudence (Ejtihad) before reaching adulthood.
3- Intellect: This condition is obvious.
4- Masculinity: The scholars were mentioned to
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have conceded to this condition due to signs that were mentioned in relevance.
5- Purity of Birth: This means that he must not be the product of adultery due to the magnitude of the position of the religious authority.
6- Faith: This means that the authority must be an embracer of the doctrine of Ahlul Bayt (pbut)(1), someone who believes in the duodecimal imamate (the twelve Imams, successors of the prophet). This term is also obvious and has been extracted from several reports quoted from Ahlul Bayt (pbut). One example is in the words of Imam Abul Hassan (pbuh) addressing Ali Bin Sweid, «Never accept the features of your religion from anyone other than our Shiites.»(2)
7- Integrity: Imam Khomeini (RIP) explained it as, «An established faculty generating adherence to piety such as avoiding forbidden issues and being engaged in duties.»(3)
(1) Ahlul Bayt: A term that indicates to the infallible household of the prophet (pbuh&hh).
(2) AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 2, p. 82.
(3) Imam Khomeini (RIP), Tahrir al-Wasilah (Editing the Means), vol. 1, p. 11.
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A faculty is an established quality within the soul, which renders the person adheres to duties while effortlessly avoiding forbidden issues.
As the Imam (RIP) describes integrity as a faculty, which generates engagement in duties while avoiding forbidden issues, others describe it as an engagement in duties while avoiding forbidden issues even if the person does not possess faculty regarding this issue.(1)
To explain the difference between the two opinions, whether or not integrity remains a faculty, we present the following example:
The correct way to learn typing on a typing machine is exercised by placing the fingers on the buttons in a special way. The learner at the beginning will focus on placing his fingers accurately and correctly on the buttons, and he begins typing slowly with carefulness, and perhaps without mistakes. This happens because he does not have the «faculty» of typing on a typing machine. However, after a period of training, we will find him typing extremely fast without focusing on accurately
(1) Refer to author al-Gharawi and his book At-Tanqih (The Revision), vol. 1, Ps. 252-253.
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placing his fingers on the buttons and without showing any carefulness. Why? Now he possesses the «faculty» of typing on a typing machine.
In a similar way, a person with a faculty will engage himself in being dutiful while avoiding forbidden issues without feeling disturbed, unlike other people.
This example explains the meaning of the faculty encompassed by integrity with respect to certain jurisprudents, although there is a certain condonation regarding the comparison.
However, integrity, regardless of the previous explanation, remains a certain quality that is required for the religious authority due to the sensitivity of such position. This is why Imam Khomeini (RIP) said in his book Tahrir Al-Wasilah (Editing the Means), «The imitative authority (Marja’ Al-Taqlid), must be intellectual, just, and pious regarding the religion of Allah. Besides, he must not be desirous in life or covetous towards it or towards obtaining its prestige and capital, as a precaution. The tradition reads, ‘Anyone among the jurisprudents who maintains himself, preserves his
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religion, opposes his desires, and obeys the instructions of his lord, the populace can imitate him’.»(1)
Imam Khamenei (may Allah extend his life) stressed on the significance of maintaining oneself by the imitative authority (Marja’ Al-Taqlid). He said, «Due to the sensitivity and significance of the authority’s position (Marja’aiyya), and as an obligatory precaution (Ehtiyat Wujubi), the imitative authority must, besides equity, control the autocratic soul and avoid covetousness in this life.»(2)
8- Jurisprudence: The signs for imitation drive us to focus on following the scholar and connoisseur who understands the Islamic laws with his powerful method of understanding and inferring these laws from their evident sources. The scripts named him the jurisprudent on one occasion - Anyone among the jurisprudents who maintains himself… the populace can imitate him,»- while naming him the specialist and observer on other occasions.
(1) Same previous source, p. 7.
(2) Ali al-Khamenei, Ajwibat al-Istifta’at (Legal Questionnaire)
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The expression Mujtahid (diligent jurist referring to the jurisprudent) became famous due to the great effort that the person needs to exert in order to reach the level of inferring the legal verdicts from their approved testimonies.
Ejtihad (jurisprudence) forks into two sections:
1. Complete jurisprudence. It refers to the plenary jurisprudent who is capable of extracting the legal verdict from its approved guideline pertaining to the various volumes of jurisprudence.
2. Incomplete jurisprudence. It refers to the incomplete and partial jurisprudent who studied certain sections of the legal issues. Hence, he became capable of extracting the legal verdict concerning certain matters, but within a limited zone.
The indisputable capability of jurisprudence, a term required for the imitative authority (Marja’ Al-Taqlid), refers to the complete and plenary jurisprudence. On the other hand, the incomplete jurisprudence remains to be detailed in lieu of the complete one.
The remaining discussion concerns the
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best knowledgeability and its requirement as a condition for the position of Marja’ Al-Taqlid. This is a very sensitive and important point, which we will now discuss. Therefore, let us continue dear reader.
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The Best Knowledgeability of Marja’ Al-Taqlid
The Meaning of the Most Knowledgeable
Prior to discussing the term best knowledgeability required for Marja’ Al-Taqlid, we must define the meaning of best knowledgeability. Although this issue has not been mentioned in any verse or report, however, it has surfaced strongly in the discussions of the recent jurisprudents due to the deepening study and expansion of the two fields, studying the roots and jurisprudence. The jurisprudents did not imprison the meaning of best knowledgeability in one circle. Instead, they had two theories regarding its definition.
First Theory (Special Knowledgeability)
This theory prevailed in the jurisprudential books which defined the best knowledgeability
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as «The man with the best knowledge of rules and who is more skillful than others regarding their implementation over their minorities.»(1)
In order to explain this meaning. We will present a similar example in the practical science of medicine. Who is the most knowledgeable doctor?
Pick the best from the following examples:
1. A person who is more acquainted with ancient and modern medical theories than any other.
2. A person who is more acquainted with the details of diseases than any other.
3. A person with the best knowledge of the names of medicines.
4. A person with the best knowledge of the medical theories, details of diseases, someone with the best knowledge on implementing these theories wherever they are needed.
There is no doubt that number four remains the doctor with the best knowledge, the most knowledgeable physician.
(1) AL-HASHIMI, Sayyid Mahmoud, Nathra Jadida Fi Wilayat al-Faqih (A New Perspective to the Guardianship of the Jurist), p. 26.
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The same issue applies to the most knowledgeable among the jurisprudents. A person of this type, over and above his acquaintance with the decided rules, must be more skillful than others are in order to implement these rules over the so-called minorities. For this implementation, he must have the best intuition.
A religious scholar might also be acquainted with the original rules in a great form. However, when he wishes to implement these rules concerning an issue of minority, such as the prayer of someone, whose business requires constant traveling for example, he might not be as skillful in his implementation as others are. Despite his comprehension of the rules, he does not remain the most knowledgeable person of the jurisprudents.
Consequently, the most knowledgeable person remains «The one with the best understanding of the rules and who is more skillful than others pertaining to the implementation over the minorities.»
Second Theory (Best knowledgeability regarding Totality)
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This theory, aiming to define the meaning of the most knowledgeable, introspects the previous meaning of the first theory. However, a number of jurisprudents illuminated it, stressing that best knowledgeability remains invalid without it.
On the other hand, other jurisprudents presented yet another addition to the previous meaning of the best knowledgeability, rendering it foundational regarding the capacity of the jurisprudent for the purpose of imitation. Here we present the illumination and the addition.
Illuminating the Concept of the Best Knowledgeability
Ayatollah Sayyid Mahmoud al-Hashimi presented some information that he considered would mirror great influence on the knowledgeability of the jurisprudent. This pertains to his jurisprudential efforts regarding the issues that he wishes to infer. These are:
1. Understanding the spirit of Islam, which occurs after the accurate comprehension of the Quranic verses, religious necessities, Islamic axioms, jurisprudential priorities, full acquaintance of all the executions of the
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Noblest Prophet (pbuh&hh) and the infallible Imams (pbut). This issue can be confirmed after studying the life of the Prophet (pbuh&hh) and Imam Ali Bin Abi Talib (pbuh). Both had the upper hand and responsibility of government, which helps in understanding the method required to implement and execute the Islamic laws.
2. Understanding the contemporary culture as well as the ideological and legal matters to some extent, such as the issues of banking, Islamic economy, and matters concerning the law of Islam. Lack of acquaintance regarding these matters might cause serious weakness regarding inference and concerning the jurist’s challenge with these issues.
3. Observing the information issued by the infallible Ahlul Bayt (pbut) regarding the verbal and moral issues together with other information present in the reports and circulated through the non-jurisprudential books. This issue can be extremely influential in helping one read the scripts and in employing them to discover the signs.
Sayyid Hashimi considered that these issues
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should be observed followed by a very accurate definition of the knowledgeability in light of them.(1)
Additional Term Regarding the Authority’s Position
The previously mentioned terms required for the position of the authority represent the conventional statements of the jurisprudents. However, following the progressive developments that took place in the modern world, which added more responsibility to the position of the authority for the purpose of imitation within his jurisdiction, a group of senior jurisprudents began discussing another term required for the imitative authority (Marja’ Al-Taqlid), which plays another key role in qualifying for the position of the authority.
Perhaps, the first to present this term in his practical statement is Al-Shaheed Al-Saeed Ayatollah Al-Uthma, Sayyid Muhammad Baqir Al-Sadr (RIP); he named it the factual competence. In his book «The Evident Judgments,» he said, «The plenary jurisprudent, if he possesses the remaining legal terms required for the imitative authority… The assignee
(1) Same previous source, Ps. 29-37
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can imitate him… And he may be in charge of the legal public guardianship providing that he be competent for this position from both religious and factual viewpoints.»(1)
Sayyid Hashimi explained also the background of the term discussed by Al-Shaheed Al-Sadr. He said, «The authority’s consultation differs from that of the physician. Although the physician may not be a Muslim, still, we ask for his consultation because we wish to benefit from his expertise and treatment. The authority with his consultation represents a very important issue. It is a kind of a guardianship or at minimum a legal jurisprudential leadership, which represents the legalized power with its entirety. The people must seek all the laws concerning their life, from its beginning to its end, from the authority.»(2)
Later, Sayyid Hashimi presented the term of Al-Shaheed Al-Sadr (RIP) with emphasis, especially that the jurisprudential authority
(1) Publications of Dar At-Ta’aruf, p. 115.
(2) AL-HASHIMI, Sayyid Mahmoud, Nathra Jadida Fi Wilayat al-Faqih (A New Perspective to the Guardianship of the Jurist), p. 40.
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represents a kind of a leadership for the society. Why? «Those who imitate him, willingly or unwillingly, follow his traces with their eyes and ears as well as follow him with their hearts. What does our authority and imitated jurisprudent say? What legal opinion does he release so that they (the people) can imitate him and follow him pertaining to their private and public life? For this reason, the imitative authority must possess other special terms placed under the umbrella of decorum and competence in order to lead his imitators.»(1)
I know, but he is not the authority…
A beautiful story took place, regarding the term of the decorum and competence required by the imitative authority, with the late Ayatollah al-Uthma Sheikh Hussein Al-Holly (RIP), who was regarded by several scholars as one of the most knowledgeable jurisprudents of his age.
We must not forget that during his life the one who took the responsibility of the authority’s position was the great authority, Sayyid Mohsen Hakeem (RIP). It is recounted that someone
(1) Same previous source, p. 41.
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asked Sheikh Al-Holly (RIP) regarding the reason why he did not assume the responsibility of the authority’s position knowing that he was more knowledgeable than Sayyid Al-Hakeem.
A sudden answer reverberates from this revered scholar, «Sayyid Hakeem succeeded in raising his children.» Perhaps he wishes to point with these words to the fact that some of the terms required for the authority’s position are good administration and decorum. The late Sayyid Hakeem (RIP) evidently possessed them.
The matter of discussing the term of decorum did not end with the book of Al-Shaheed Al-Sadir. Instead, a man with a long history of being an imitative authority came to transcribe the scientific mission and transform it into a true practical mission regarding the matters of the individual, community and state. This man was Imam Khomeini (RIP) who came on 15 Rajab 1409 A.H. with his emphasizing call addressed to the religious schools and scholars regarding a number of particularities required for the imitative authority. He (RIP) said, «The jurisprudent must be acquainted with the causes of his age. The community and the youths and even the public in general cannot agree with their
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authority and legal consultant if he says: I do not give opinion regarding the political causes.»
Part of the particularities of the thorough jurisprudent (Mujtahid Jamei’) lurks in knowledge concerning methods dealing with the cunnings and fabrications of the culture ruling the world.
He must possess economic perception and view, be knowledgeable in methods dealing with the economy that rules the world, and understand politics, even the politicians and their subjective equations. He must understand centralism and the points of strength and weakness of the two magnets, capitalism and communism, which in fact represent an understanding of the identity of the strategy that rules the world. The jurisprudent must also possess skill, intelligence, and acumen in order to guide a large Islamic community, and even non-Muslim communities. One can add to these issues ethics, piety, and asceticism, which remain a part of the personality of the jurisprudent, enabling him to be in reality a manager and a planner.(1)
In light of this addition regarding the terms required
(1) The call of Imam Khomeini to the scholars, Ps. 21-22.
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for the authority’s position plus the illumination regarding the meaning of the best knowledgeability, a new expression resulted to explain the meaning of the term best knowledgeability. This term is «Al-A’lamiyyah Bil-Majmou’ (Best knowledgeability regarding Totality).»
Summarizing the Requirements of the Authority’s Position
The previous viewpoint regarding the recognized terms required for the imitative authority can be summarized as follows:
First Trend: It recognizes the traditional terms reported in the practical books without any additions and without adding a new illumination regarding the definition of the best knowledgeability. It even restricts itself to the traditional meaning that defines it, which we named earlier as, «The Special Knowledgeability.»
Second Trend: It focuses the light on the best knowledgeability by adding further informative requirements for the purpose of its establishment as well as adding the term of decorum and competence required for the imitative authority validating his imitation.
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Now that we understand the meaning of the best knowledgeability, we return to the previous question. Does the best knowledgeability represent a term required for the imitative authority? Here, we must elaborate in order to differentiate between the jurisprudent and others.
Best Knowledgeability & the Jurisprudent’s Position
As for the jurisprudent, he can define the answer based on his reading of the legal evidence.
One must understand that the term «best knowledgeability» required for the authority is a term that is familiar to the jurisprudents. Moreover, Sayyid Murtada stated in his book «Al-Tharee’ah (The Pretext)» that it is one of the axioms for the Shiites. Al-Muhaqiq Al-Thani (RIP) mentioned unanimity regarding it. Yes, he did say that imitating the most knowledgeable remains non-obligatory, attributing these words to a number of scholars who died before Al-Shaheed Al-Thani.(1)
(1) AL-GHARAWI, Mirza Ali, Al-Tanqih Fi Sharh al-Urwa al-Wuthqa (Revising the Explanation of the Tight Loop), vol. 1, p. 134.
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Sheikh Ansari & the Imitation of the Most Knowledgeable
Another story was reported on the issue of the best knowledgeability of the authority. It is the story of the great authority, sheikh Murtada al-Ansari (RIP). Just before his death, the great authority of the Shiites and their unique scientist, Sheikh Muhammad Hassan Al-Najafi (The author of the book «Al-Jawahir (The Jewels)») gave recognition to Sheikh Ansari as being the most knowledgeable jurisprudent and invited the Shiites to imitate him.
However, after the death of the author of «Al-Jawahir (The Jewels)», he refused to assume power of the authority’s position informing that one of his colleagues, a scholar named Al-Mazandarani, was more knowledgeable than he was during their study together in Karbala. In fact, Sheikh Ansari insisted that the position of the imitative authority be withheld until a correspondence was made to Sheikh Al-Mazandarani who at that time stated that he was more knowledgeable than Sheikh Al-Ansari was. However, he admitted that his great colleague, after completing his studies and researches in the religious schools had become more
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knowledgeable than him. Moreover, he invited the people to imitate Sheikh Al-Ansari so that he becomes the Authority General of the Shiites of Ahlul Bayt (pbut).(1)
Best Knowledgeability & the Non-Jurist’s Task
From the previous discussion, now we understand that the jurisprudent answers the question regarding the necessity of imitating the most knowledgeable jurisprudent based on his reading of the evidences. On the other hand, the non-jurist has a different approach regarding the definition of the necessity of imitating the most knowledgeable jurisprudent.
To clarify this matter further, we present a question with three sections. Can the non-jurist define his task regarding the necessity of imitating the most knowledgeable jurisprudent by relying on the three sources below?
a. The Holy Quran.
b. The Noble Tradition.
c. One of the imitative authorities.
(1) AL-ANSARI, Murtada, al-Makasib (The Gains), audited by Muhammad Klanter, vol. 1, Introduction.
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Answer:
1. The non-jurist cannot refer to the Quran in order to examine its verses because such operation requires scientific tools that he does not possess in order to reach the desired outcome that can clear his responsibility. For example, the non-jurist cannot adhere to Allah’s words «Ask the followers of the Remembrance if ye know not»(1) after which he concludes that he does not have to imitate the most knowledgeable because the verse does not define the identity of the most knowledgeable in particular. Such interpretive task requires a number of preludes that he must address. For example:
a. What is the aim behind the words the «followers of the Remembrance»? Are they the scholars in general? Are they the people of the Scripture? Are they Ahlul Bayt (pbut)?
b. Was the verse revealed because of the doctrinal issues? Alternatively, does it include the jurisprudential branches?
(1) The holy Quran, chapter 16, verse 43.
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c. If the aim behind the «followers of the remembrance» points to the scholars, does the lack of defining the qualities of the followers of the remembrance refer to generalization or not?
d. Do any supported reports exist concerning this verse that can help define its correct trend and perhaps limit it to certain boundaries?
In conclusion, the general and common person, the non-jurist, cannot rely on the verses of the Noble Quran in order to define his task regarding the necessity of imitating the most knowledgeable or not.
2. The non-jurist cannot refer to the tradition reported from the infallible Ahlul Bayt (pbut). For example, he cannot refer to the words of Imam Al-Hassan Al-Askari (pbuh) which read, «Anyone among the jurisprudents who maintains himself, preserves his religion, opposes his desires, and obeys the instructions of his lord, the populace can imitate him»(1) after which he adheres
(1) AL-HORR AL-’AMILY, Muhammad Bin al-Hassan, Wasa’el ash-Shi’a (The Means of the Shiites), vol. 18, p. 95.
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to its generalization. He cannot identify the extent of the authenticity of this report in order to trust it as a source from the infallible Imam (pbuh). Moreover, in order to benefit from its connotation there are scientific preludes with which he is not acquainted, adding more difficulties to acquiring the desired outcome that can clear his responsibility.
3. It would be wrong for the non-jurist to depend on the opinion of an authority who is not the most knowledgeable jurist and use his opinion as a foundation to imitate the most knowledgeable. If this authority, for example, believes in the non-obligatory imitation of the most knowledgeable, how can the non-jurist depend on his opinion as long as he himself has not reached conviction that this authority is the most knowledgeable? Perhaps the fact necessitates the imitation of the most knowledgeable jurisprudent which leads us to the point that does not allow us to imitate a jurisprudent who states that the imitation of the most knowledgeable remains non-obligatory. In conclusion, we cannot imitate this type of jurist unless he is the most knowledgeable.
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The Non-Jurist & and Correct Path
Based on the previous discussion, how can the non-jurist person define his assignment regarding the necessary imitation of the most knowledgeable authority?
Answer:
The assignee pursues knowledge regarding the necessity of imitation via his intellect and the view of the intellectual community. In a similar way, when defining the necessity of imitating the most knowledgeable jurisprudent, he must also refer to the intellect and intellectualism. Both are the means required to reach the outcome that will clear his responsibility towards Allah the Exalted regarding the obligations that the Lord assigned for him. At this point, the assignee will realize that «his intellect will independently be obliged to refer to the most knowledgeable jurisprudent once he discovers the occurring contradiction between him (the most knowledgeable jurisprudent) and the lesser knowledgeable regarding the legal judgment.»(1) This issue happens simply because the non-jurist,
(1) This expression is recorded in the reports of the late Sayyid Abul Qassim Al-Khoei (RIP), in his book Al-Tanqih (The Correction), vol. 1, p. 134.
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on being convinced that he is assigned with duties that Allah the Exalted decreed for him as part of his immortal mission, will realize that he must work on clearing his debt regarding these assignments and employ them on his way towards perfection, which Allah the Exalted desires for him.
This (non-jurist) assignee will finally realize that the easiest way to clear his debt is imitation. However, one question remains. Should he imitate the most knowledgeable jurist amongst the jurisprudents? Alternatively, can he imitate someone with less knowledge?
Before answering the question, we must give attention to the fact that some people might think that they have the legal freedom that allows them to either imitate the most knowledgeable jurist or imitate the jurist with lesser knowledge, which maintains the validity of either choice. However, this group of people will abandon this conviction as soon as they face two evident proofs that will guide them to imitate the most knowledgeable jurisprudent.
First Proof: Imitating the Most Knowledgeable Jurisprudent Guarantees Salvation
Anyone facing the previous question regarding the necessity of imitating the most knowledgeable jurisprudent or otherwise will find ahead two fundamental questions. If I imitate the most
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knowledgeable jurisprudent, will I clear my responsibility? If I imitate the jurisprudent with lesser knowledge, will I remain uncertain regarding the clearance of my responsibility? My assignment instructs me with the necessary imitation of the most knowledgeable jurisprudent strictly and exclusively. On the other hand, the freedom in choosing between the imitation of the most knowledgeable jurisprudent and the imitation of others does not conform to the reasoning of the non-jurist’s intellect. Once this fundamental question is addressed, one will certainly choose to imitate the most knowledgeable jurisprudent.
The supreme leader Imam Khamenei (may Allah extend his life) pointed to this issue when asked about his evidence regarding the precautionary necessity in imitating the most knowledgeable jurisprudent. He said, «The proof to this issue is… the reasoning of the intellect because the matter at this point oscillates between particularity and optionality.»(1)
(1) Sayyid Ali al-Khamenei, Ajwibat al-Istifta’at (Legal Questionnaire), vol. 1, p. 6.
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The philosophy of man’s intellectual tendency regarding the imitation of the most knowledgeable jurisprudent lurks in the background that creates the basics of man’s motivation in this life.
The title of this background remains in these words, «That which motivates man is the force of evidence, not the force of probability.»
To explain this rule, we present the following example:
Suppose a man riding a bike on the street experiences a 70 percent assumption that he dropped a coin of a very little value – let us say one cent –. We will notice that this man will not stop. Instead, he will continue his way knowing that the probability was 70 percent, but the evidence was one cent. On the other hand, if this man experiences a 5 percent assumption that he dropped one thousand dollars, he will not hesitate to stop although the probability was 5 percent while the evidence was one thousand dollars. This means that the issue that motivated the man was not the force of probability, because the 70 percent ratio did not motivate him as the 5 percent did. The force of evidence drives motivation, which was the one thousand dollars,
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not the force of probability or the one-cent.
In conclusion, that which motivates man is the force of evidence, not the force of probability.
Let us return to our main discussion. Whom should one imitate? Should one imitate the most knowledgeable jurisprudent? Alternatively, can one imitate someone else?
The background ideology latent in the human being creates the basics for motivation. It tells him: apart from the percentage of the probability required to determine the obligatory or non-obligatory imitation of the most knowledgeable jurisprudent, that one destiny lies ahead, either heaven or hell in the afterworld. Therefore, when you imitate the most knowledgeable jurisprudent you will attain salvation. On the other hand, if you imitate the jurist with lesser knowledge the probability of not clearing your responsibility coupled with the divine questioning remain regardless of its percentage. This type of evidential force motivates man and leads him to imitate the most knowledgeable jurist.
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Second Proof: Imitating the Most Knowledgeable Jurist, the Choice of the Intellectuals.
In addition to the previous proof regarding the imitation of the most knowledgeable jurisprudent, he, who wonders about the obligatory or non-obligatory imitation of the most knowledgeable jurisprudent, will discover in the life of the intellectuals and their social tradition that which will lead him to define his answer. How do the intellectuals act when facing a problem that requires a solution by one of them? If there is a variety of key holders to the solution with a variety of qualifications yet one of them is renowned for his competence and knowledgeability, they will each seek his guidance without reluctance. For example, if a man with a cardiac problem that requires heart surgery finds ten cardiac surgeons charging the same fee, he can choose anyone to perform the surgery. However, if he discovers that one of them possesses the best knowledge, competence and experience, he will choose him without any hesitation since he has acquired the best knowledge. This issue also applies to the intellectuals and their matters. For example, when they discover the most knowledgeable of
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the specialists, they will address him without any other.
The religious intellectuals regard this type of intellectual structure and method present amongst them as evidence to which they adhere in order to prove legal judgments and they support it with another issue, which is the endorsement of the infallible Imam whose non-intervention mirrors his non-rejection of this method. For example, if the infallible Imam were dissatisfied with the method and tendency of the intellectuals in support of the most knowledgeable jurist – for instance – he would have intervened in order to explain right from wrong. However, we recognize his non-intervention as an endorsement and satisfaction by him towards this intellectual structure, and towards the connotative construction and method of the intellectuals regarding the obligatory imitation of the most knowledgeable jurist. Imam Khamenei (may Allah extend his life) provides guidance when asked concerning his proof to the precautionary act regarding the obligatory imitation of the most knowledgeable jurist by saying, «The structure
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of the intellectuals sustains as a proof.»(1)
Conclusion:
Do I have to imitate the most knowledgeable jurisprudent? Alternatively, can I imitate other jurisprudents?
These questions will cause the non-jurist to ask: How can I reach the correct and conclusive answer?
| # | Probability |
Right or
Wrong
|
Reason |
| 1 | Referring to the Quran | X | Incompetence in defining the meaning of the verses |
| 2 | Referring to the reports | X | Incompetence in recognizing the authenticity of their release and in defining their connotation |
| 3 | Referring to the jurisprudent | X | If he is not the most knowledgeable jurist how can he be dependable |
| 4 | Consulting the intellect that encourages the imitation of the most knowledgeable jurist | P | This represents the necessary precaution and with it, the person can be certain regarding his quittance |
| 5 | Consulting the traditional life of the intellectuals that encourages the imitation of the most knowledgeable jurist | P | The same as above in the fourth probability |
(1) Ali al-Khamenei, Ajwibat al-Istifta’at (Legal Questionnaire), vol. 1, p. 6.
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Outcome:
The subjective way for the non-jurist and precautious assignee concerning his acquittal pertaining to the implementation of the divine judgments resides in the imitation of the most knowledgeable jurisprudent.
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How do we recognize the most knowledgeable?
Once a non-juristic assignee reaches conviction regarding the necessary imitation of the most knowledgeable jurisprudent, he will ask about the method that can help him recognize the most knowledgeable jurisprudent. For this reason, there are methods available that the jurisprudents recorded in their books, which they extracted from the authenticated evidences. Let us read these methods.
First Method – The Helping Knowledge
It is evident that once the assignee reaches the stage of familiarity, decisiveness, and certainty that so-and-so remains to be the most knowledgeable, it will create a method that will clear his responsibility before Allah the Exalted. However, the remaining discussion is about the way that leads one to such familiarity.
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The jurisprudents presented a scientific way in order to identify the most knowledgeable jurist. This is the personal testing. The assignee must witness the jurisprudents existing within the circle of the most knowledgeable jurists in order to listen to their scientific inquisition, construction, and response concerning the reported problems. Alternatively, he can read their scientific books and researches in order to identify the most knowledgeable amongst them. It goes without saying that the person who can conduct this test is the scholar who attained an advanced scientific level through which he can define the most knowledgeable amongst the jurisprudents. On the other hand, the non-scholastic or common assignee lacks this method. Therefore, he needs another method.
This is where the suggestion of the jurisprudents plays a role. This suggestion is called «Publicity,» which remains the method required to shed the light on the most knowledgeable jurisprudent for the purpose of imitation. In other words, this method aims at publicizing so-and-so as being the most knowledgeable amongst the juristic and public mediums. If this publicity becomes scholastically
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beneficial to someone acquainted with it, he will have attained the method that will exonerate him and clear his responsibility towards Allah the Exalted.
The Illusive Publicity
At this point, we stress on the fact that publicity alone is not the proper method that can attain exoneration. Instead, it is applicable as a method only when it is associated with knowledge and certainty. This issue becomes clearer as we examine how this method of publicity began. For instance, publicity can be the production of a media campaign that did not launch based on true scientific foundations. The media can influence the production of publicity in favor of an unrealistic cause. Hence, the media can play a role in making people believe in its reality. Consequently, the misleading publicity might formulate in order to delude the people towards falseness away from trueness. Nothing prevents this cause from being the jurisprudence or the best knowledgeability of a religious scientist. At this point, reliable publicity as a method to prove best knowledgeability depends on certainty and conclusiveness, not on general publicity or randomness.
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Does security regarding the best knowledgeability represent a method to determine the most knowledgeable?
From the previous discussion, we noticed that anything that supports knowledge could be reliable in order to define the most knowledgeable of the jurisprudents. Therefore, is it correct to depend on that which can be supportive in order to attain confidence?
First, we must understand the meaning of trust or confidence after which we can answer the previous question.
The Meaning of Security (Itmenan)
The common meaning of security (Itmenan) is tranquility. Security therein is something that refers to the psychological security of the tranquil confident.(1) Hence, the meaning in His words, «…but desire the life of the world and feel secure therein…»(2) which means feeling secure towards it.
This meaning of psychological tranquility
(1) AT-TORAIHI, Fakhr Al-Dean, Majma’ Al-Bahrain (The Two Oceans Volume), vol. 6, p. 277.
(2) The holy Quran, chapter 10, verse 7.
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rendered the word «security» appropriate to be used as a special term to define the percentage of the psychological security regarding the challenges. Therefore, security became an indication of a high level of trust, but remains lesser than knowledge to some extent.
This method was the outcome of the age of translations from Greek to Arabic, when special terms discovered in that language could not be matched with similar terms in Arabic. Therefore, the translators found themselves forced to choose some suitable terms regarding their meanings so that they can provide the proper translation for the Greek terms.
For example, the Greek language contains a term that defines the level of security with a percentage of 100%. Therefore, the term knowledge (In Arabic ‘Elm) was chosen to match that (Greek) term.
In addition, the Greek language contains a term that defines the level of security with a percentage of more than 50% and less than 100%. Therefore, the term supposition (in Arabic Than) was chosen as an Arabic term that comes in the sense of deeming.
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The state of deeming might be conclusive, 100%, which concurs with the interpretation of His meaning, «… and deemed that We had no power over him …»(1) The meaning in this verse tells that he thought and believed that we have no power over him. However, the term «deem» has been used to match the Greek term.
Moreover, the Greek language contains a term that defines the psychological security regarding the challenges with a percentage less than 50%. Therefore, the term Illusion (in Arabic Wahm) was chosen to be used in Arabic language although this term has another meaning in the basics of the Arabic language.
The outcome of the age of translations brought new meanings of Arabic words that became special terms of definition, and they circulated amongst the people. Several people did not even give attention to the original meanings prior to that age. We can summarize the previous discussion as follows:
(1) The holy Quran, chapter 21, verse 87.
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| Arabic Term |
Percentage of security
regarding challenges
|
|
Knowledge (Certainty – Conclusiveness)
«Elm (Yaqeen – Qat’)
|
100% |
| Supposition (Than) | More than 50% and less than 100% |
| Illusion (Wahm) | Less than 50% |
The term security did not escape these changes, or let us say the limitations of the meanings. Thereon, the word security became a term that indicates a high percentage of supposition, which is close to knowledge with a percentage of 99%. Security based on terminology is the highest level of supposition.
Nevertheless, the term security does not equal the level of knowledge and certainty. Now that we understand the exact meaning of security, let us continue to address the previous question.
Does security regarding the best knowledgeability represent a method to determine the most knowledgeable?
Firstly, we must investigate the meaning of security regarding the best knowledgeability. It refers to the tranquility of oneself or psychological
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tranquility, which is close to knowledge, knowing or understanding that so-and-so remains the most knowledgeable jurisprudent.
Thereof, we must focus on the meaning of the question before answering. [«Asking The Right Question is half the answer.» Aristotle (384-322 BC)]. Therefore, the right question remains: Does security regarding the best knowledgeability represent the way towards exoneration? And the wrong question remains: Does security towards the person (jurisprudent) remain a way towards exoneration?
We must stress on this issue because someone might ask another question in this manner: If I feel secured towards so-and-so, does this mean that my imitation of him is valid? His aim from this question comes in this manner: I am psychologically relaxed towards him because he, for example, remains a scholar who is renowned for his piety and righteousness, which draws self-tranquility and relaxation regarding him, hence security.
At this point, we must say that this question remains wrong prior to answering. Why? The valid security required for the question is the
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security towards the jurisprudent with the best knowledgeability. In other words, there must sustain a psychological tranquility providing a feeling that he remains the most knowledgeable amongst the jurisprudents with a high percentage, which is close to knowledge and certainty.
Consequently, the aim is not security in the sense of the psychological tranquility towards him. Otherwise, this sort of self-tranquility and peace of mind might take place towards a revered scholar who remains a non-jurisprudent. Therefore, how can this behavior represent the valid or correct imitation?
Back to the question
Does security regarding the best knowledgeability represent a method to determine the most knowledgeable?
Answer: Some jurisprudents did not associate security with knowledge when they discussed the method of recognizing the most knowledgeable. This issue shines when reading the book «al-Urwa al-Wuthqa (The Tight Loop)» of the author, Ayatollah Al-Uthma, Sayyid Al-Yazdi (RIP) coupled with comments of several
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authorities.(1) This issue also shines in the book «Tahrir al-Wasilah (Editing the Means)» of the late author, Imam Khomeini (RIP), which reads, «It is established that jurisprudence occurs through testing and common recognition that helps attain knowledge…»(2) The Imam did not associate security with knowledge.
On the other hand, some jurisprudents declared that security towards the best knowledgeability equals its recognition pertaining to exoneration. Leader Imam Khamenei (may Allah extend his life) mentioned this issue in his book «Ajwibat Al-Istifta’at (Legal Questionnaire)». It reads, «The acquisition of jurisprudence or the most knowledgeability of the imitative authority (Marja’ Al-Taqlid) remains through testing or the acquiring of knowledge even through the publicity that helps attain knowledge or security.»(3)
The proof of attaining security towards the best knowledgeability as a legal method to
(4) AT-TABA’TABA’EI AL-YZADI, Muhammad Kathim, al-Urwa al-Wuthqa (The Tight Loop), Manshourat Al-A’lami (publishing house), vol. 1, p. 8.
(5) Imam Khomeini (RIP), Tahrir al-Wasilah (Editing the Means), Manshourat Dar Al-Muntathar (publishing house), vol. 1, p. 6.
(6) Ali al-Khamenei, Ajwibat al-Istifta’at (Legal Questionnaire), Manshourat Al-Dar Al-Islamiyah (publishing house), vol. 1, p. 11.
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imitate the most knowledgeable informs us that security, although it is not knowledge, based on the idiographic term that refers to the 100 percentage of tranquility, remains to be a common knowledge. The cognoscenti, out of their traditional behavior, embraced it regarding their matters. Had it not been a pretext regarding the Sharia, the infallible person «The Prophet (pbuh&hh) and the Imams (pbut)» would have been obliged to intervene in order to explain the illegality of embracing it. However, the non-intervention of the infallible person (pbuh) makes us discover that it works as a pretext for the original Islamic Sharia.
The late Ayatollah Sayyid Al-Khoei (RIP) indicated this issue when he said, «… Moreover, it can be established through security; because it is a common knowledge and an intellectual pretext. Moreover, it was never stopped regarding the holy Sharia.»
Conclusion:
Now we reach the following outcome.
The knowledgeability of the jurisprudent is established by:
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1. That which benefits knowledge such as personal testing and publicity if it remains informative.
2. That which benefits security such as personal testing and publicity if it remains informative as well.
Now we move on to the second method.
Second Method – Evidence
Evidence requires the testimony of two honest specialists. For instance, they must be jurisprudents or religious scholars whose education reached the doorstep of jurisprudence but has not entered yet. However, at this level of education, they remain capable of distinguishing the most knowledgeable from others. Therefore, when two honest specialists testify to the best knowledgeability of a certain jurisprudent, the testimony, in the own words of the jurisprudents, remains a legal method to identify the most knowledgeable jurisprudent for the purpose of imitation.
The jurisprudents conceded to the legality of this method based on a stipulated rule in the Islamic jurisprudence. It means «subjects are
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proven by evidence» unless the Islamic law interferes to clarify that evidence alone does not suffice; instead, it requires other conditions. «Subjects» in this matter are similar to the judgments or verdicts. For example, when the Islamic law speaks of the illicitness of wine, the verdict means illicitness and the subject means wine. Illicitness requires special methods to be proven. Wine on the other hand, which is the subject of illicitness, is simply the method to prove it, proving that this liquid inside this cup is wine. At this point the rule works, «subjects are proven by evidence.» For example, if two honest people came and said that this liquid is wine, their words remain valid as evidence to prove that the liquid is wine.
If we reverse the request and say that two honest and expert witnesses testified that this liquid was vinegar, not wine, their testimony remains valid as evidence, and can be used as proof to allow drinking the investigated liquid.
So-and-so being the most knowledgeable of the jurisprudents remains a fact that needs to be proven by evidence as we said. Some jurisprudents were unsatisfied in proving the subject with evidence alone. They said that the
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testimony of one expert trustworthy jurist suffices to prove the subject without the need for two just witnesses. The words of these jurisprudents harmonize with our discussion in identifying the most knowledgeable. Consequently, they were satisfied with the testimony of one expert trustworthy jurist in proving best knowledgeability. Besides, the late Sayyid Al-Khoei (RIP) mentioned this issue in his book «Minhaj As-Saliheen (The Way of the Righteous)»(1)
(1) AL-KHOEI, Abul Qassim, Minhaj As-Saliheen (The Way of the Righteous), vol. 1, p. 10.
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Clarification:
In order to clarify our conclusion of the previous discussion, we present the following table.
| The Method Proving the Most Knowledgeable Jurisprudent | Right or Wrong |
| Testing the character that mirrors knowledge or confidence | P |
| Reputation that mirrors knowledge or confidence | P |
| Reputation that does not mirror knowledge or confidence | X |
| Confidence in the sense that there is 99% of psychological tranquility that so-and-so remains the most knowledgeable | P |
| Confidence in the sense that provides psychological tranquility towards one of the scholars (Not based on him being the most knowledgeable) | X |
| The testimony of two just experts defining the best knowledgeability | P |
| The testimony of two learned scholars who are not expert in defining the best knowledgeability | X |
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How do we investigate evidence regarding imitation?
We discussed previously that the methods, which can determine the most knowledgeable, are three: knowledge, confidence, and proof.
In view of the fact that the first two methods «knowledge and confidence» are usually unavailable and require the right form that we explained on several occasions, proof, on the other hand, occupies the wider range concerning the identification of the most knowledgeable.
When investigating the evidences concerning the imitation of the authority, we will realize that they have been shaped in different individual expressions, which launched from their differing backgrounds. Therefore, the knowledge that reads the evidences in a correct and scientific form became necessary
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in order to certify that it is the method required for one’s exoneration.
As an example of these evidences, we present the testimonies that were released in favor of the leader of Muslims, Imam Khamenei (may Allah extend his life). They are varied and came in the following order:
I–Testimony for Quittance
There are numerous testimonies regarding this category, here we present a number of these testimonies.
1. Testimony of Ayatollah, Sheikh Abbass Wa’ez Tabasi.
…Imitating his reverence Ayatollah Khamenei is remunerative, exonerative, and more powerful for the regime and Islamic government.
17/9/1973
2. Testimony of Ayatollah, Ismail Firdausi Bur
…Imitating his eminence, Ayatollah Al-Uthma Khamenei concerning all the issues is non-problematic and exonerative.
15/9/1973
3. Testimony of Ayatollah, Asadallah Eimani:
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…The referring of the Shiites in general with the believers to the great Sayyid in order to obtain the legal opinions will be correct and exonerative God willing.
13/9/1973
4. Testimony of Ayatollah, Sayyid Ali Akbar Qurashi:
I believe that the authority’s position with the permissible imitation assigned to his eminence the great leader, Hadratullah Khamenei (may Allah extend his life) remains an axiomatic issue.
27/Jumada Al-Thani/1415 A.H.
5. Testimony of Ayatollah, Sheikh Abbass Mahfouzi:
After taking into consideration, the terms required to be available in the jurisprudent, I consider that the Mujahid’s imitation of his reverence Ayatollah Khamenei remains licit.
6. Testimony of Ayatollah, Sayyid Abbass Khatam Yazdi:
… After obtaining conviction and discovering that the legal qualifications required for the authority’s positon with imitation were
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available in the great leader of the nation and leader of the Islamic revolution, Scholar Mujahid and expert jurisprudent Ayatollah Sayyid Ali Al-Husseini Al-Khamenei, may his grace prevails, we believe that imitating his reverence (may Allah extend his life) is non-problematic and exonerative, God willing.
27 Jumada Al-Thani 1415 A.H.
Comment
One can notice that these testimonies in their entirety mirror one fact; that the imitation of Imam Khamenei (may Allah extend his life) remains exonerative and that they did not protest his best knowledgeability. These similar testimonies launch from conviction in the best knowledgeability. They may also launch from the background that the expert giving testimony does not give regards to the best knowledgeability of the imitative authority, and believes that Imam Khamenei is the plenary jurisprudent. Moreover, in his view, priority and best validity for imitation may flow in his favor due to the characteristics that he possesses.
We can observe this background clearly in the
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testimony that the expert scholar Sheikh Abdul Hadi Al-Fadli stated. It reads:
In the name of Allah,
the Most Gracious, the Most Merciful
Praise be to Allah. Peace be upon his servants whom He has chosen.
As far as I know, adhering to the theory of the most knowledgeable for the purpose of imitation, pertaining to performance and implementation, includes a high level of difficulty and criticality causing dispute regarding the concept of the most knowledgeable. Moreover, it is almost impossible to make a comparison between the contemporary jurisprudents in order to define the most knowledgeable of all plus the constant contradiction in the information lacking the existence of a preponderant method that could define the most knowledgeable. Furthermore, the practical behavior of the followers of Ahlul Bayt (pbut) through which they constantly referred to the jurisprudents, and to whom our infallible Imams (pbut) instructed and guided us to refer differed regarding their scientific levels. In addition, the reports of imitation contain the concept of the comprehensibility of the most
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knowledgeable as well as others. Examples: ««Anyone amongst the jurists, who is conservative, maintains his religiousness, opposes his desires, and obeys his Lord, the common people may imitate him.» «As for the occurring events, refer them to the narrators of our speech; they are my proof to you and I am the proof of Allah.» We can read from the previous words that imitating the preferable jurisprudent is permissible even if another more knowledgeable jurisprudent exists. This issue in its entirety leads us to conclude that imitating the most knowledgeable, whose identification is difficult, remains a priority, not an obligation.
In light of this issue, we must seek the most qualified who can assume the responsibility of the authority, as a way of delivering the necessary and urgent needs of our modern life.
The most qualified – at this point – remains the person who possesses administrative and leadership qualifications as well as an inclusive view of the public dimensions and conditions, someone who possesses originality and independency regarding inference.
After my review of the inferential writings of
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Ayatollah Al-Uthma, Sayyid Al-Khamenei (may Allah extend his life), his practical legal opinions, and his general Islamic attitudes, I can say that these qualities manifest within his blessed character. Therefore, I encourage his imitation as well as encourage the unity of the referential leadership under his noble character.
Choosing him for this mission achieves our acquittal from responsibility before Allah the Exalted. I ask Him (Exalted He is) to bring us all success in favor of His desire and satisfaction. He is the guardian of success and He is the final aim.
Abdul Hadi Al-Fadli
25/8/1420 A.H.
This form of the exonerative testimonies cannot be the basic reliance regarding imitation as long as there are testimonies concerning the best knowledgeability. We will observe this issue in the following testimonies.
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II- Testimony regarding Best (Particular) Knowledgeability
Here we present an example:
The testimony of Ayatollah, Sayyid Ja’far Al-Husseini Al-Karimi concerning the best knowledgeability:
In the name of Allah, the Most Gracious, the Most Merciful
After greeting you my noble brothers, I implore Allah to support you, and I pray for your welfare in this world and the afterworld.
Regarding your question concerning the best knowledgeability of the supreme leader, the guardian of the Muslims, Ayatollah Al-Uthma, Sayyid Al-Khamenei (may Allah extend his life), I can tell you that I have been taking sessions with the supreme leader, taking part in the sessions of the Legal Opinion Council, with his attendance and the attendance of several great and renowned jurisprudents (may their generosities prevail). As a result, I discovered the supreme leader (may Allah extend his life) to be more precise in vision, faster in transition, and stronger in inference regarding the branches of the roots, than others
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of the great authorities (may Allah protect them). If the best knowledgeability necessitates this kind of criterion, as it should be, I sensed this criterion in the discussions of the supreme leader (may Allah extend his life). Based on this, I testify and witness that he is the most knowledgeable of his contemporary peers. May Allah the exalted bestow benefits upon all of us under his leadership, his graces, and his guidance.
Peace be upon you with Allah’s blessings and mercy.
Sayyid Ja’far Al-Husseini Al-Karimi
26/11/1419 A.H.
III- Testimony regarding Best Knowledgeability pertaining to Totality
Here we present some examples:
1. The Testimony of Ayatollah Sayyid Mahmoud Al-Hashimi
After presenting his spotlight on the meaning of the best knowledgeability, as we mentioned earlier, Sayyid Al-Hashimi said:
«Attention must be brought to the fact that the leader (Ayatollah Sayyid Ali Al-
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Khamenei) possesses this particularity in a wide form. In his jurisprudence, he observes the inference of the jurisprudential judgments from the belly of jurisprudence. The external elements do not affect him. This is one of the qualities of the revered supreme leader. For this reason, one can see that his legal opinions frequently harmonize with the legal opinions of the renowned scholars. He receives the opinions of the senior scholars with greatness, respect, and evaluation, after which he begins the discussion. This is one of the significant issues concerning the best knowledgeability and concerning the approach towards reality and fact.(1)
From this background, Ayatollah Al-Hashimi encouraged Imam Al-Khamenei (may Allah extend his life) to embark upon the position of the authority after the death of late Ayatollah Al-Uthma Sayyid Al-Kulbaykani (RIP) saying:
«… Moments are being counted awaiting your eminence to embark upon the authority’s affairs and the administration
(1) AL-HASHIMI, Sayyid Mahmoud, Nathra Jadida Fi Wilayat Al-Faqih (A New Perspective to the Guardianship of the Jurist), Ps. 37-38.
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of the scientific religious schools, pleading your noble reverence to fill in the occurring gap regarding this matter.»(1)
2. The Testimony of Ayatollah Sheikh Muhammad Yazdi
Similar to the tendency embraced by Sayyid Al-Hashimi, Ayatollah Yazdi released the following statement:
In the name of Allah, the Most Gracious, the Most Merciful
In the shade of the present argument occurring amongst the senior jurisprudents pertaining to the meaning of the best knowledgeability and the method required for its acquirement, I believe that Ayatollah Al-Khamenei (may Allah extend his life) remains the most knowledgeable and most powerful regarding the totality pertaining to the necessary knowledge and issues required for imitation as well as for the taking of responsibility of the burden of the Islamic Nation’s Referentiality.
Consequently, you (the public) can imitate him regarding all the issues addressing
(1) Marja’aiyyat Al-Imam Al-Qa’ed (The Referentiality of the leading Imam), Manshourat Jam’iyat Al-Ma’aref Al-Islamiyah (publishing house), first edition, p. 100.
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obligations. In addition, I have written about this issue previously.
Muhammad Yazdi(3)
18/12/77 SH.
3. The Testimony of Ayatollah Sheikh Ibrahim Jannati
In the name of Allah, the Most Gracious, the Most Merciful
It is taken for granted that the best knowledgeability remains a term required for the authority’s position (Referentiality). The most knowledgeable must be evaluated through totality… because some conditions lurk in knowledge and scrutiny regarding the issues of our time.
The authority must have the ability to understand the changes as well as the domestic and foreign affairs. In my opinion, the most qualified and most knowledgeable regarding totality is his eminence Ayatollah Al-Khamenei (may Allah extend his life).
Muhammad Ibrahim Jannati
9/9/73 SH.
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The testimonies continued to flow regarding the best knowledgeability of Imam Al-Khamenei (may Allah extend his life). Sometimes they shed light on particular knowledgeability, other times on totality and plenary knowledgeability without any restrictions. Following the previously mentioned issues, still more testimonies continued to flow such as:
4. The testimony of Ayatollah Sheikh Ahmad Jannati regarding best knowledgeability
In the name of Allah,
the Most Gracious, the Most Merciful
In my opinion, the possession of the best knowledgeability stipulates that the jurisprudent be capable of inferring the judgments from their sources and legal evidences while giving regards to time and place as well as necessities. I do not recognize anyone of the present candidates more capable than the supreme leader (may Allah extend his life). In addition, the matter nowadays remains an issue of Islam and infidelity, not an issue of the subsidiary verdicts alone. Let the individual fear Allah and think over the consequences and the cunnings of the demons coupled
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with their animosity towards Islam and their determination to destroy its pillars and crush the original Muhammadist Muslims.
And Allah, all unseen, surroundeth them. Our Lord! In Thee we put our trust, and unto Thee we turn repentant, and unto Thee is the journeying.
Ahmad Jannati(1)
Rajab 06, 1414 A.H.
5. The testimony of Ayatollah Sheikh Muhammad Ali Al-Taskheeri regarding best knowledgeability
In His Name
Your eminence, Ayatollah Al-Taskheeri,
What is your opinion concerning the imitation of the leader of the Islamic Revolution, the guardian of the Muslims, Sayyid Ali Al-Khamenei (may Allah extend his life)?
In the name of Allah, the Most Gracious, the Most Merciful
Blessings and peace be upon Muhammad, the lord of the prophets, and on his virtuous and infallible household. Some of my brethren
(1) Chairperson of the Guardian Council of the Constitution and the temporary Imam (leader) of Friday prayer in Tehran.
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believers asked me to give my opinion openly regarding the issue of the Muslims’ imitation of my noble lord and commander of the faithful, the guardian of the Muslims, his eminence Ayatollah Al-Uthma Sayyid Ali Al-Khamenei (may Allah extend his life). On being acquainted with his rich knowledge and unerring opinion concerning the various fields of the Islamic Sharia as well as his perception of the individual and community, I corroborate his best knowledgeability. Therefore, it becomes certain for me that his imitation (may Allah keep him safe) remains valid. And Allah witnesses this issue.
I beseech Allah the Exalted and Sublime to grant him success in order to promote the mission and lead this nation towards its sublimity and glory as well as achieve the aims that the late Imam Khomeini (RIP) designed. Allah is the guardian of all success.
Muhammad Ali Al-Taskheeri(1)
Thu Al-Hejja, 06, 1418 A.H., Holy Makkah.
Praise be to Allah, Lord of the Worlds.
(1) Member of Jami ’at Al-Modarriseen, and the secretary general of Al-Mujamma’ Al-‘Alami Lil Taqreeb Bayna Al-Mathahib.
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