A Shi'i Life Cycle According To Al-Barqi's Kitab Al-Mahasin

A Life Cycle according to al-Barq's Kitb al-Masin Author(s): Roy Vilozny Source: Arabica, T. 54, Fasc. 3 (Jul.
, 2007), pp. 362-396 Published by: BRILL Stable URL: http://www.jstor.org/stable/25162236 . Accessed: 03/05/2013 19:03
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ACCORDING
A SF! LIFE CYCLE TO AL-BARQTS KITAB AL-MAHASW*

PAR
ROY VILOZNY
This Its main which
day Slci life but rather to offer some comments on the perception of the world that the believer adopts and develops during his lifetime in light of his awareness of the SicI tradition. This world perception is analyzed with reference to the five crucial stages of life:
a. Creation.
focus is the religious aspects of the principal stages through the believer passes during both his spiritual and physical exis tence. It is not the intention here to describe the legal aspects of every
article is an attempt to depict the way early Sfi sources por tray the life cycle of a Sici believer, from creation to the Afterlife.
b. Birth.
c. d. Existence Death. in this world.
e. The Afterlife. wa l-Rahma source for this article is Kitdb al-Safwa wa l-JVur (the book of the chosen ones, the light and the mercy) by Ahmad b. Muhammad al-Barql,1 which constitutes the fourth sub-book in the The main reason for choosing published version of Kitdb al-Mahdsin. The on and creeds. doctrines is its strong emphasis religious
this text
on my MA thesis which was presented to the Hebrew University The thesis was written under the supervision of Professor to whom I am deeply grateful, not only for his professional Etan Kohlberg, guidance, and inspiration at every step of the way. I am but also for his support, encouragement comments on for his valuable Amir-Moezzi also grateful to Professor Mohammad-Ali a draft of this article and toMr. Neal O'Donoghue for his careful reading of this arti article is based in July of Jerusalem 2004. cle and for his useful remarks. 1 In Ahmad b. Muhammad al-Barqi, Kitdb al-Mahdsin, Najaf, Arabica, 1964, pp. 99-142.
* This
Koninklijke Also available
Brill NV, Leiden, 2007 www.brill.nl online
tome LIV,3
A SICI LIFE CYCLE ACCORDING TO AL-BARQI'S KITABAL-MAHASIN 363 In a collection of traditions such as this, itwould be natural to expect a careful study an ideal picture of the world to be drawn. However,
of these traditions reveals the great gap that in reality exists between Where doctrines or beliefs and their implementation in everyday life. to show some of ideal and reality conflict, an attempt will be made the ways in which certain traditions are used in order to resolve such contradictions. The broad picture, however, is of a stable, well-nigh inflexible world view that is relevant to all stages of life.
main
Kitdb al-Mahdsin,3 no western scholar has focused on this book as his object of research. Traditions from Kitdb al-Mahdsin are, however,
for Andrew J. Newman, who in the fourth chapter of his book, The as Discourse Between Qum and Formative Period of Twelver Shicism?Hadith an account of al-Barql's biography and briefly describes Baghdad,2 provides the main ideas expressed in the fourth and in the fifth sub-books of
Despite the great importance ofKitdb al-Mahdsin within early Srci lit erature and the fact that it served as a major source for later Sff liter ature, this work has not received sufficient scholarly attention. Except
en Islam* the author, Mohammad Ali Amir-Moezzi, deals thoroughly with the SlcI perception of the world, the heart of which is the imam. He examines the SlcI faith while focusing on the role of the imam as
the main axis around which the faith develops and as a necessary con
occasionally cited in western studies of Sic ism. Aux sourcesde Vesoterisme In his book, Le guide divin dans le shVisme originel:
with
also deals his research, Amir-Moezzi the different stages of life which this article describes (creation, birth, life in this world and the Afterlife), but the present analysis of these stages will be different in two crucial aspects: Sf! world perception is presented as it is in the eyes of the believer, or as the Srcf tradition attempts to portray it for him, i.e. the believer rather than the imam is the central object of examination. b. Unlike Amir-Moezzi who based his research on a large number of sources, this article is mainly the result of an in-depth analysis of the traditions in the fourth sub-book of Kitdb al-Mahdsin. a. The
dition to its very existence. Within
2 as Discourse Between A. J. Newman, The Formative Period of Twelver Shicism?Hadlth Qum and Baghdad, Richmond, 2000, pp. 50-66. 3 For the structure and the contents of Kitab al-Mahdsin see also below under: I. Ahmad b.Muhammad al-Barql and his book Kitab al-Mahdsin. 4 M. A. Amir-Moezzi, Le guide divin dans le shVisme originel:Aux sources de resoterisme en Islam, Lagrasse, 1992; trans. David Streight, The Divine Guide inEarly ShVism: The Sources 1994. ofEsotericism in Islam, Albany,
364 I. Ahmad b.Muhammad
ROY VILOZNY al-Barqi and his bookKitab al-Mahdsin
According to al-NagasI5 and al-Tusf,6 the family ofAhmad b. Muhammad b. Halid b. cAbd al-Rahman b. Muhammad b. cAlI 1-Barqf hailed from
the city of Kufa, where Ahmad's great-grandfather, Muhammad, was
in the year of 122/740.7 Following this event, against the Umayyads called Barq Rud, the family migrated to a small village near Qum which is the putative reason for Ahmad's nisba8.
arrested and later killed by Yusuf b. cUmar al-TaqafT (the governor of Iraq during the years 120/738-126/744), supposedly for taking part in the failed rebellion of Zayd b. cAli (Muhammad al-Baqir's half-brother)
ten by Ahmad's father and not by Ahmad was the author of numerous Muhammad Mahdsin}0 If true, this would Kitab al-Mahdsin are ascribed
to the Fihrist of Ibn al-Nadlm, which differs Slci traditions.9 According on this point from other biographical sources, Kitab al-Mahdsin was writ himself. It is reported that books, including Kitab al
Ahmad's father,was a disciple of both the eighth imam, Muhammad, cAlf 1-Rida (d. 203/818), and the ninth imam, Muhammad b. cAli (d. 220/835), and seems to have been the first family member to transmit
explain why most traditions included to Ahmad's father.11
in
What we learn from al-Tusf is that Ahmad b. Muhammad al-Barqf was a disciple of both the ninth imam, Muhammad b. cAlf (d. 220/835), and the tenth imam, cAll b. Muhammad (d. 254/868), and was known
as a compiler and transmitter of traditions.12 Both
ius!
considered Ahmad
b. Muhammad
al-Barqi
to be trustworthy (tiqa)
al-Nagasf
and
al
5 b. cAli 1-Nagasi, the author of al-Rigal (also known as Kitab al-Rigal), one Ahmad See B. S. Amoretti, of the most often quoted SfT biographical sources, died in 455/1063. s.v. "cIlm al-Ridial". EI2, 6 an ImamI Sfci scholar, born in Abu GaTar b. al-Hasan, Muhammad al-Tusi, in Baghdad and then of his suc in Tus, was a disciple of al-Sayh al-Mufid 385/995 cessor, al-Sarff al-Murtada, whom he himself, as the latter's principal disciple, succeeded See M. A. Amir-Moezzi, in Najaf. al-Tusi died in 459 or 460/1066-7 in 436/1044. s.v. "al-Tusi". EI2, 7 1960, pp. 44-46. 1988, I, 204-07; al-Tusi, al-Fihrist, Najaf, Al-NagasT, Rigdl, Beirut, s.v. "al-Barkf". See also: Newman, pp. 51-52; Ch. Pellat, EI2 supplement, 8 p. 51; Pellat, p. 127. p. 205; al-Tusi, p. 44; Newman, Al-Nagasi, 9 Pellat, pp. 127-28. 10 Ibn al-Nadmi, Fihrist, Cairo, 1348h, pp. 309-10; Pellat, pp. 127-28. 11 in Kitdb al-Mahdsin are Newman, p. 53, notes that 739 traditions (28 percent) to Ahmad's father. ascribed 12 is included among the com See al-TusT, Rigdl, Najaf, 1961, p. 398, where Ahmad
b. cAlr, the ninth imam), and p. 410, where he is of al-Gawad (Muhammad panions the tenth imam); of al-Hadr the companions included among (cAli b. Muhammad, F. Sezgin, Geschichte des arabischen Schrifttums, p. 51. Leiden, 1967, I, 538; See also Newman,
S ICI LIFE
CYCLE
ACCORDING
TO
AL-BARQl'S
KITAB AL-MAHASIN
365
in hadit, in spite of his reliance on weak transmitters (du'qfa*)}* They also agree that he was the author of numerous books, "including Kitab al-Mahdsin and others".14 Apart from his biographical dictionary (al Rigal),15 al-Barqf is best known for his Kitab al-Mahdsin. Ahmad b. Muhammad or 280/894.
present
al-Barqf's death-date is given as either 274/888 At any rate, he passed away after the occultation of the twelfth imam in 260/873-4.16 This fact is extremely important for the
discussion, since itmeans, for instance, that traditions concerned
second half of the third/ninth century, the period during which al-Barqi was active in the city of Qum, was crucial for the develop ment of SfcI religious thought and the crystallization of the SfcI corpus Kufa
with such issues as the "expectation" or "return" of al-Qafim could be understood as referring to the twelfth imam in particular. The
ment of Sfcf thought. Following these events the center of Sfcf religious to Rayy and after that to Baghdad. activity moved from Qum Indeed, most of the classical SfcI hadit compilations are the result of the work
of scholars from the Buyid period.18
the history of Slcism: the great occultation of the twelfth imam in the year of 329/941 and the coming to power of the Buyid dynasty in the year of 334/945. The absence of an imam, which highlighted the need for a reliable corpus of hadit, and the Buyid dynasty, which encour aged Sfl scholars to work freely, proved instrumental for the develop
of hadit}1 During this time, Slci scholars in Qum (which had replaced as the major center of Sfl intellectual activity) were making con siderable efforts in the field of hadit collection and classification. This intellectual endeavor was to reach its peak after two crucial events in
al-Mahdsin of al-Barqi presents a different case, since it is a hadit collection that survived from the period prior to the great occul tation and the coming to power of the Buyid dynasty. In fact, due to Kitab
Juynboll, EI2, s.v. "thiqa", where this term is defined as a "Qualification in the science of hadith to describe a transmitter as see also trustworthy, reliable"; s.v. "al-Djarh wa 1-Tacdll", where it is explained that although a dacif EI2, J. Robson, is a person "weak in tradition", he is not rejected as long as his traditions are sup ported elsewhere as well. 14 See note 8. 15 b. Muhammad Ahmad 1342h. al-Barql, Kitdb al-Rigal, Tehran, 16 pp. 206-07; al-Tusi, Rigdl, p. 398. al-NagasI, 17 M. Momen, An Introduction to Shici Islam, New Haven-London, 1985, p. 78. 18 E. Kohlberg, "Shlcr Hadith", Arabic Literature to the End of the Umayyad Period, used Cambridge, 1983, pp. 302-03.
13 See G.H.N
366
ROY VILOZNY
the uncertainty regarding the time in which this book was written, the possibility cannot be excluded that at least parts of it, if not the entire
book, were written even before the smaller occultation. Whatever its
important works which were written before the great occultation and the coming to power of the Buyid dynasty, and to which itwill be referred more than once in this article, are BasdHr al Two other b. al-Hasan al-Saffar al-Qummi Daragdt ofMuhammad (d. 290/903)19 b. Yacqub al-Kulmi and al-Usul min al-Kdfi of Abu GaTar Muhammad (d. 329/941). the chronological affinity between these three works, Amir Despite Moezzi distinguishes Kitdb al-Mahdsin from the other two, saying that one cannot of the Imamate learn directly from Kitdb al-Mahdsin about esoteric aspects or about the Imami doctrine, the two main subjects of his research.20 Indeed, the greater part ofKitdb al-Mahdsin is not con
precise date of composition, Kitdb al-Mahdsin is one of the rare sources to have survived from the third/ninth century.
cerned with doctrines or creeds but rather with juristic aspects of reli gion. At the same time this study of the fourth sub-book does reveal some details regarding the Imami doctrine, even if these details are not given
to the reader directly and one has to infer them through the analysis of traditions. As will be seen below, traditions from the fourth sub-book are cited either verbatim, or with some minor variations, in
the works of al-Saffar al-Qummi and al-Kulfni.
It is worth noting that a large number of traditions from Kitdb al Mahdsin are cited in Bihar al-Anwar of Muhammad Baqir al-Maglisi as one of the (d. 1110/1700). The fact that al-Maglisi used this book sources for his monumental work is further indication of the impor tance and centrality of this source in the eyes of one of the most influential Slcr scholars of a later era. In its literary character Kitdb al-Mahdsin is a large collection of tra
ditions ascribed
book of al-Mahdsin. Of
19 Given
to the imams or to the Prophet. In its original form this hadit collection seems to have contained above ninety sub-books (kitdbpi. kutub) on different fields,21 which together formed the main these sub-books only eleven have survived and
written
al-TusI
death-date it is also al-Qummi's see M. before the smaller occultation; et son Kitab basd'ir al-daragat", (m. 290/902-3) 20 The Divine Guide, p. M. A. Amir-Moezzi, 21 a list of 93 al-NagasT, pp. 205-06, gives in his Fihrist, pp. 44-45,
that parts of his book too were possible "Al-Saffar al-Qumml A. Amir-Moezzi, Journal Asiatique, 280 (1992), pp. 221-50. 21. in al-Mahdsin; included books that were
lists 97 books.
A SICI LIFE CYCLE ACCORDING TO AL-BARQl'S KITABAL-MAHASIN 367 are included in the two published versions of Kitab al-Mahdsin22. Each sub-book within Kitab al-Mahdsin has a title indicating its content. Thus the fourth sub-book, which is the object of this study, is entitled Kitab
al-Sqfwa wa l-Nur wa l-Rahma (the book of the chosen ones, the light and the mercy). In this case, for instance, the term sqfwa included in the title is significant. Some acquaintance with the term as referring to
a
a clue as to the central role that al-Barqi might have designated for his Kitab al-Safwa wa l-Nurwa l-Rahma.23Each Kitab is divided into chap ters (bdbpi. abwab), each of which contains numerous traditions ascribed to one or more of the imams and dealing with a certain aspect of that
sub-book's main subject.
superior
category,
the pure
and
the chosen
ones,
could
give
the
reader
The
are:
eleven sub-books that survived from the original Kitab al-Mahdsin
al-Askal wa TQaraîn?"The book of parallels and compar isons" (11 chapters). book of the reward for the deeds" (123 2. Kitab Tawab al-Acmal?"The 1. Kitab chapters). 3. Kitab Lqab al-Acmab?"The book of the punishment for the deeds"
(70 chapters). 4. Kitab al-Sqfwa wa l-Nurwa l-Rahma?"The book of the chosen ones, the light and the mercy" (47 chapters). 5. Kitab Masabih book of the lights of darkness" (49 al-ûlam?"The
chapters).
6. Kitab al-Llal?"The book of causes" (one chapter).24 7. Kitab al-Safar?"The book of journeying" (39 chapters). 8. Kitab al-Ma'akil--"The book of foods" (127 chapters). 9. Kitab al-Ma"?"The book of water" 10. Kitab al-Manafi?"The 11. Kitab al-Marafiq?"The
22 There are
(20 chapters). book of benefits" (6 chapters). book of the household" (16 chapters).
cle is based: one volume, Husaynl detailed al-Darica, 23 On
two printed editions of Kitdb al-Mahdsin', the one upon which this arti in Najaf, 1964, ed. Muhammad published Sadiq Bahr al-cUlum, contains and the other: published in Tehran, ed. Galal al-Dm al 1370/1950-51, Muhaddit contains two volumes, Urmawl, repr. Beirut, unknown year; for a p. 53; see also A. B. al-Tihranl, description of al-Mahdsin's contents, see Newman,
122-23. Tehran, 1970, XX, the term safwa, its affinity with the concept of segula and the exclu primeval sivity and superiority these terms express, see S. Pines, "SlvTite Terms and Conceptions in Judah Halevi's Kuzari", JSAI, 2 (1980), pp. 167-72. 24 "Shff Hadith", pp. 302-03, includes this book in a special branch of Sfl Kohlberg, to explain the reasons for different literature meant juristic decisions.
368 These
ROY VILOZNY
believer
sub-books, excluding the fourth and the fifth, are mostly con cerned with different juristic aspects of the believer's daily life. For example, the 127 chapters included in "The book of foods" comprise detailed instructions on permitted food stuffs and eating manners the ought to follow in different circumstances.25 As already men tioned, my reason for deciding to concentrate on the fourth sub-book is that, unlike the great part of al-Mahdsin's sub-books, it does deal with
meant
some doctrinal aspects of the SrcI creed. In light of what one can learn from the titles of the lost sub-books26 and the fact thatKitdb al-Mahdsin as we know it today combines juristic matters with creeds and doctri nal aspects, the impression one gets is that, originally, this book was
as a guide the believer could turn to in search of answers to both practical and spiritual questions.27 As will be seen below, numerous traditions in the fourth and other
sub-books ask the are imam exegetical about his in character. commentary In such traditions Qur'an a believer verse. may This to a certain
who
shall commit a good deed will get [a reward] ten times [greater]" (Qur'an 6: 160) and GaTar al-Sadiq goes on to say that "this is a virtue of the believers [i.e. SlcI believers] alone".28 In other cases, the imam
use a certain Qur'an is. verse in order to express indirectly no. 45, his what when view the on a issue; it is then for possible the verse to understand In tradition imam's specific com
is the case for instance in tradition no. 94, where someone asks the verse: "he imam, GaTar al-Sadiq, who is referred to in the Qur'anic
may
mentary
GaTar
al-Sadiq
wishes
to emphasize he cites the Qur'anic
the great value of love for the Prophet's family, verse: "Say: I do not ask you reward for this, for kinsmen" love the except (Qur'an 42: 23). It is only logical to con clude that for him "kinsmen" in this verse is equal to the family of the
25 See
included strengthen the assumption (at least today) in Kitab al-Mahdsin. This fact may that originally those sub-books were independent texts, see also Newman, p. 63, note 24. 27 that Kitab al-Mahdsin was See Pellat, pp. 127-28, where he raises the possibility to different categories) originally some kind of musannaf(a compilation arranged according that included every spiritual or practical matter that seemed essential for the Sfl believer. 28 = see M. A. Amir Sfa, 119-20, tradition no. 94; For believers pp. Al-Barqi, TTieDivine Guide, index s.v. "iman", "mu*min". Moezzi,
for example al-Barqi, Kitab al-Mahdsin, pj>. 271-72, "The chapter of licking the cAbdallah (Ga'far al-Sadiq), peace upon him, con fingers", tradition no. 316: "... Abu there are remains of food upon it, sidered wiping the hand with a handkerchief, when of respect to the food, one should lick it [his hand], or in case bad [manners]. Out there is a child nearby, may he [the child] lick it". 26 I, 204-07; al-TusI, pp. 44-46. It is worth noting that most of the books Al-NagasI, which are referred to al-Barqi by al-NagasT and al-TusI are in fact titles of sub-books
S ICI LIFE
CYCLE
ACCORDING
TO
AL-BARQl'S
KITAB AL-MAHASIN
369
Prophet.29 At any rate, traditions of this kind serve to turn Kitab al Mahdsin into one of the earliest sources for the study of Sfl Qur'an
exegesis.
Gacfar
al-Sadiq (d. 148/765) respectively, 80 out of 201 of these tra ditions (40 percent) having been transmitted to al-Barqi directly by his
father, Muhammad. Three other prominent scholars to have transmit
traditions in Kitab al-Sajwa wa TNur wa TRahma are ascribed to the fifth and sixth imams, Muhammad al-Baqir (d. 117/735) and Most
Kitab Masa'il al-Sadiq). drowned
ted traditions directly to al-Barqi are: (1) Hammad b. Tsa 1-Guhanf, a of the seventh and imams and the author of sev sixth, disciple eighth eral books including, among others, Kitab al-Salat, Kitab al-^kat and al-Tilmid (questions thatHammad b. Tsa referred to GaTar On his way to perform hagg for the fiftyfirst time Hammad to death in the year of 208/823 or 209/824 at al-Guhfa and
known as gariq al-Guhfa;30 (2) al-Hasan b. Mahbub al a one most and ninth of the the of the Sarrad, imams, disciple eighth influential figures among SlcT scholars in his time, regarded as min al
arkan al-arbaca He i.e. was one the of the four of most several prominent law books Sfcf and persons a Qur'an of his com generation. author
therefore was
in 224/839;31 (3) Abu GaTar Muhammad b. cAlI b. mentary, a Mahbub al-Ascan 1-QummI, trustworthy transmitter of traditions and an important author of law books. Al-NagasI refers to him as "the sayh died of Qum in his time".32
II.
Creation
An
in-depth study of the traditions relating to creation gives one

that their purpose, other than presenting a certain
the
impression
version
of creation, is to form the character of several meaningful

29 Ibid., p. 109, tradition, no. 45. 30 I, 337-39, no. 368; for a detailed Al-NagasI, see: J. Loebenstein, miraculous "Miracles drowning
relationships
of the story of Hammad's in Sfl Thought?A Case Study of to GaTar the Miracles Attributed Arabica, 50 (2003), p. 223. al-Sadiq", 31 It is worth Al-Tusi, Fihrist, pp. 71-72, no. 162; Ibn al-NadTm, Fihrist, pp. 309-10. that despite his importance, al-Hasan b. Mahbub is not mentioned mentioning by al Nagasl. 32 Al-NagasT, the great II, 245, no. 941; al-Tusi, Fihrist, p. 172, no. 624. Despite b. cAlI in these two biographical sources, they supply importance given toMuhammad us with no information to this missing piece of regarding the date of his death. Due information it is impossible to decide with certainty cAlI from whom heard many al-Barqi this possibility seems quite reasonable. b. that this is indeed the same of the traditions in his book,
account
Muhammad although
370 in the believer's world. The between God
ROY VILOZNY
first among these relationships is the one and the believer, the nature of which is to affect a whole
ing all these relationships and thereby the believer's perception of the world. The SicI creation storywill not be discussed, mainly due to the chronological ambiguity concerning the different stages of creation.33 The materials from which the believer is created seem to have a highly significant impact on the above-mentioned relationships. It is not always possible, though, to define the materials from which the believer is created. According
according
among members of the community of believers, and between believers and unbelievers. This section outlines the role of the traditions in shap
series of less important, though nonetheless crucial, relationships: between the believer and the prophets, between the believer and the imams,
to some traditions, he is created out of abstract

others abstract and real materials are mixed
materials;
to
case of real materials the term does together in creation. Even in the not necessarily mean a substance of the kind that can be grasped. as the accent in the present discussion falls principally on However, theway these materials
philosophically will be avoided. The crucial importance of materials in shaping the believer's world can be demonstrated by delineating two parallel systems: the first is of the materials
affect the believer's world perception as opposed to the physical aspects of creation, these materials will be referred to as materials in general and the attempt to define them physically or
ated out of God's light would seem to be the reason underlying the even intimate, relationship between God and the believer. uniquely close, The title of the first chapter in this book, bdb ma halaqa Alldhu tabdraka wa-tacald l-mu'minmin nurihi (The chapter about how God created the believer from his own light), conveys something about of this fact in Slcf perception.34
33
out of which the believer is created; the second is of the derived directly from those materials. relationships Not surprisingly, the firstmaterial in the hierarchy of creation mate rials is the light of God, or the divine light. That the believer is cre
the importance
M.
order or disorder within creation traditions see: For more about the problematic s.v. "Cosmogony in Twelver Shfism". and Cosmology A. Amir-Moezzi, EIR, 34 idea of creation out of light is of course not alien to Sfl tra p. 99. The Al-Barqi, Saffar al-Qummi, Basd'ir al-Daragat al-Kubrd, Tabriz, dition; cf. al-Barql's contemporaries: al-Usul min al-Kdfi, Beirut, 1401h, I, 194-96. See also 1380h, pp. 79-80 and al-Kulinl, of Nur Muhammad", and Light: Aspects of the Concept "Pre-Existence U. Rubin, IOS, s.v. The Divine Guide, p. 30 sqq. and id, EIR, 5 (1975), pp. 62-112; M. A. Amir-Moezzi Shfism". in Twelver and Cosmology "Cosmogony
SICI
LIFE
CYCLE
ACCORDING
TO
AL-BARQl'S
KITAB AL-MAHASW
371
Since God stands at the heart of any theistic religion, it strikes one as only natural that the relationship between God and the believer should occupy an axial place in the believer's perception of the world. The character of this relationship might be seen as a very important
factor in judging the authenticity of a religion: the closer this relation ship, the truer the religion. Our being told that "God created the believer out of his own light" not only results in some kind of unique between God and his believer, but also is what, to some the basis of an identity between them. Therefore, as constitutes extent, imam GaTar al-Sadiq puts it, "whoever claims against the believer or rejects him, rejects God on his throne".35 this unique relationship, we are also informed that "God, Regarding closeness
he be praised and blessed, created the believers out of his own light and daubed them with his mercy", which is why "The believers are brothers from [the same] father and mother, their father is light and theirmother ismercy".36 According to this tradition, two abstract materials have been joined together to create a human being.37 Comparing these two elements to biological parents turns the believers into broth ers, supposedly related by blood, and the community of believers into one big family. The character of the relationship among biological believers has another far-reaching aspect?there is some kind of tele as connection is well in a tradition described among them, pathic may al-Baqir: "Allah created the believer out of heavenly clay, then he blew upon him a breath of his spirit; therefore the believers are brothers from [the same] father and mother. And
whenever
ascribed
to Muhammad
other believers] feel sorry for them, since they are from the same ori gin as he".38 The connection between God and the believer is further
anything
hurts
these
souls
in a
certain
land,
the
souls
[of all
35 p. 99, tradition no. 3; see Muhammad Al-Barqi, Baqir al-Maglisi, Bihar al-Anwar, Tehran, LXVII, 125, tradition no. 24. 36 p. 99, tradition no. 1; Saffar al-Qummi, Al-Barqi, pp. 79-80; cited in Bihar, LXVII, in three exegetical traditions to 73, tradition no. 1. See also al-KulInl, II, 14, where as Islam, and hence 2: 138 the term sibgat Allah is explained Qur'an "daubing with that acquiring Islam is an integral part of the process of creation. mercy" might mean to similar traditions traditions 2, 10-11), the father of believ "According (al-Barqi, ers is "the clay of and their mother is "the breath of God's paradise" spirit"; see also Bihar, LXVII, 75-76, tradition no. 11. 38 the last two pp. 100-101, tradition no. 10; cf. al-KulInl, Al-Barqi, II, 166, where words are Wannaha minhd instead of minhu, and that makes it possible to translate "because they are from the same clay".
372
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evidenced by the fact that some qualities of God are passed on to his believers. For example the "believer's special seeing skill" is something he is born with since he "sees with the divine light of which he was
created".39
One might assume that this unique relationship between God and the believer would also have its impact on those who do not share it,
i.e. the unbelievers, so long as they are aware of its existence. Yet, this
seem, is only ill-appreciated by unbelievers, at relationship, least during this life.An eschatological tradition tells us what thisworld would have been like, "if only the screen had been removed, and peo . . .".40The wish ple could look at what connects God and the believer made here is extremely important for the present discussion, since to it would a certain degree it confirms the assumption that what happens in real ity far from corresponds the exclusive position believers should enjoy to their special relationship with God. The materials of creation can also teach us
due
something about the between believers and and between believers and imams, relationship can a we Here of sketch creation, formed actually hierarchy prophets. out three is each On one which of these created. the materials of by level we find the prophets and the imams, whose souls and bodies are both created from a certain material. On a lower level are the believ ers, whose
ies are
hearts only are created from thatmaterial, while

from another, lower, material. The material
their bod
common
created
the prophets and to the one of the high tinat of is of believers hearts cilliyyin, Hlliyyin (the clay a est levels of paradise);41 it creates special bond between the believer the one hand, it connects them in a and the imam or prophet. On to the bodies and souls of the imams and
unique way: "And their hearts long for us because they were created from what we are created" (fa-qulubuhum tahwd ilaynd li-annahd huliqat
39 Al-Barqi, (Tehran, Muhammad
1381h),
according sees with the divine light"; see also Bihar, LXVII, that "the believer Prophet's words 1999, p. 144. 75; M. Bar-Asher, Scripture and Exegesis in Early Imdml Shiism, Leiden, 40 73, tradition no. 24. p. 99, tradition no. 4; see also Bihar, LXVII, Al-Barqi, 41 I, 389 pp. 14-20; al-KulInl, pp. 99-100, traditions 5-6; Saffar ai-Qumml, Al-Barqi, et est humain. Theologie l'homme de Dieu "Seul 90; see also M. A. Amir-Moezzi, a travers l'exegese ancienne de imamite l'imamologie (aspects anthropologic mystique dodecimaine IV)", Arabica, 45/3 (1998), pp. 200-01 and id, Vie Divine Guide, pp. 38-39; s.v. "cIlliyyun". see Qur'an 83: 18; see R. Paret, EI2,
1; Saffar al-Qumml, pp. 79-80; see also al-KulInl in imam the same idea is expressed tradition no. 3, where to Qur'an 15: 75: 3innafi dalika ay at lil-mutawassimln? al-Baqir's commentary to him al-mutawassimun are the imams and he bases his argument on the p. 99, I, 218,
tradition no.
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373
mimma huliqna minhu)f2 on

between them, because, in
the other,
the case
it illustrates the yawning

only the their hearts
gulf
are
of believers,
made
from
from the "superior"

an inferior material.
clay, the rest of their bodies

Another dimension of
being made
connec
singular
tion between
the imams/prophets and the believers that follows from one is that the believer "will never be impure".43 the first As noted above, the characteristics of the differentmaterials are never It could be claimed
as abstract as
clarified or elaborated
is created. How can
upon. rial" is not even appropriate

concepts
that the term "mate the believer

"spirit" be or
for the element out of which

"mercy"
defined as material? Even when an apparently real substance like tina (clay) is used, one cannot imagine what kind of material it is. However, in one tradition, ascribed to GaTar al-Sadiq, the material called "clay" appears with the adjective mahzuna
and praised, created our party out
(stored): "God, may

of stored clay, no one
he be blessed
can leave
it
or join it till the day of resurrection".44 This characteristic of the "clay" is extremely important as it implies that believers were created out of a predetermined amount of material, a fact that renders the community of believers a closed one that no one can ever leave or join. All believers
share material, a very and basic since common denominator?they was a "stored" are created one, no of the same will this material outsider
ever be able
an integral part of the Sfcf community. Another crucial aspect in shaping the relationships mentioned above is al-mitaq (the pact) that God made with the believers.45 Although this to become
42
ship between were created
est humain", A. Amir-Moezzi, "Seul l'homme de Dieu pp. 193-94. 44 77, tradition no. 1. Al-BarqT, p. 101, tradition no. 13; see also Bihar, LXVII, 45 pp. 101-02, traditions 16-19; SafTar al-Qummi, Al-Barqi, pp. 79-80; M. A. Amir and Cosmology in Twelver Moezzi,, Shfism", p. 320; M. A. Amir-Moezzi, "Cosmogony "Seul l'homme de Dieu est humain", p. 203.
M.
and the imams as a result of the material out of which they see E. Kohlberg, "Imam and Community in the Pre-Ghayba Period", New York, Authority and Political Culture in ShVism, ed. Said Amir Arjoumand. 1988, repr. in Belief and Law in Imami ShVism, Aldershot, Variorum, 1991, art. 13, pp. 31-32; the believers
to al-KulInl, tradition no. 5. According I, 389, tradition Al-Barqi", pp. 99-100, is specifically the reason for the "closeness" between the 1, this common material imams and the Sfa, and the tradition ends with the words: wa qulubuhum tahinnu ilayna see also Bihar, LXVII, (And their hearts yearn for us) instead of tahwa of al-Barqr; 78, tradition no. 7 and p. 127, tradition no. 32; The unique connection between the believ ers' hearts and the imams is further developed within the concept of "vision with the The Divine Guide, pp. 51-53. heart", see M. A. Amir-Moezzi, 43 to al-Kuhm, II, 3, tradition Al-BarqT, pp. 100-01, traditions 7-9, 14-15. According no. 3, it is the clay rather than the believer that will never be impure; see also Bihar, LXVII, 78, tradition no. 6 and p. 93 traditions 12-13; about the close-distant relation no.
374
ROY VILOZNY
pact, like any pact, ismeant to shape the character of the relationship of all sides concerned, it appears itwould not have had the same effect had it been concluded while the believer was in some other material made to the traditions relevant to this issue, the pact was state. According when the believers were still in the state of darr (tiny particles) or azilla (shadows), that is at the very inception of their existence, long
before they became living human beings.46 It was immediately after this pact was concluded that the believers were presented to the Prophet he was for the first time, and although theywere yet in their pre-human state, able to recognize them.47Naturally, some of the validity of the
pact derives from the preliminary state in which the believers were at the time. This idea relates also to the above mentioned concept of a
"closed
clay of creation, could not be present when the pact was made could therefore not become a member of this community. This
had been made
community":
obviously
anyone
who
was
not
part
of
the
stored
and pact
nity was
only
once
and
at
that
very
moment
the
Srci
commu
defined for ever.48
the importance of the believer's material state Having emphasized in relation to the validity of this pact and to the shaping of the closed
of the community, we may now turn to its content. The con
character
tent of the pact reaffirms the character of the relationships that derive from the materials of creation. It defines more clearly the obligation of
believers toward
were cre obligation is directly related to the way in which believers cannot it be taken has its but ated. Their supernatural creation benefits, for granted. The obligation of the believer toward God, the Prophet and the imams is on three different levels:
God,
the prophets
and
the
imams.
And
it seems
this
see E. Kohlberg, "Some Shfl Views of the Antediluvian World" state of "pre-existence," Belief and Law in Imaml Shlcism, art. 16; (1980), pp. 41-66, repr. in E. Kohlberg, The Divine Guide, ch. 2, pp. 29-59; M. Bar-Asher, Amir-Moezzi, Scripture and Exegesis in Early Imaml Shiism, pp. 129-40. 47 7: 172 is connected directly tradition no. 16. In early Sfl exegesis Qur'an Al-Barqi, "Pre-Existence with the pact, see M. Bar-Asher, Scripture and Exegesis, p. 132; U. Rubin, and Light", pp. 67-68. 48 traditions 17-19; Saffar al-Qumml, pp. 79-80; Bihar, II, 132, tradition no. Al-Barqi, 136, tradition no. 18. 21, p. 134, tradition no. 28 and V, 252, tradition no. 47, LXXV, SI, 52
46 to al-Barqi, pp. 101-02, tradition no. 16, the souls of the believers were According to the Prophet 2000 years before their bodies were physically created and presented are also informed that the believers and Adam were created from the same created. We to Saffar al-Qumml, p. 81, tradition no. 2, the pact was made clay; and according loins. For further information about this when the believers were all particles in Adam's
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375
1. Acknowledging 2. Acknowledging
3. walaya?loyalty
sovereignty. Muhammad's prophecy.

or love towards the imams.49
God's
did not belong to it, while others, who are officially outsiders, seem much more worthy of being included? Again, the materials of creation are drawn upon to solve this thorny issue. In a tradition ascribed to In Gacfar al-Sadiq, Gacfar is asked about this disturbing phenomenon. has he "Don't know that God taken from heaven answer, says: you clay and clay from hell, mixed them together and then separated them again? The honesty, the goodness and the good character that you found among them [the enemies] are the result of the clay of heaven that stuck to them and they are the outcome of what they were cre ated from. The found among
that ated stuck to from".50
plicated, and the Sfcf tradition has had to deal with situations that do not correspond to this idealized picture. How can it be that some peo ple, who officially belong to this exclusive community, behave as if they
said up to this point one may receive the impression that the community that developed out of these initialmate rials is an ideal one: closed, exclusive, related to God and enjoying extraordinary internal solidarity. But reality turns out to be more com From all that has been
dishonesty, the bad character and the wickedness you these [the believers] are the result of the clay from hell
and they are the outcome of what they were cre
them
Despite the elegance of the solution to the difficulty posed, it raises another rather problematic question: Why did God, the almighty, have
to mix these two "materials"?
able outcome, which was

seems like a specific case
Why
could
he
not
prevent
this
undesir
caused
of a more
directly by the mix? This

general question regarding
question
the rea
son for the existence of evil in a world created by an omnipotent God, a question typical not only of SicI Islam but of other monotheistic reli
gions as well.
no. 16. The al concept of waldya will be dealt with below; to Qur'an al-Qummi, Beirut, 1991, p. 248, gives a similar commentary Qummi, Tafsir to imam Gacfar al-Sadiq who describes 7: 172 by citing a tradition ascribed the pact between God and the believers as relevant to three levels: "acknowledging sov God's of God and the 3imdma of the commander of the ereignty, the prophecy of the Apostle see also al-cAyyasi, Tafsir faithful and the imams"; 1991, pp. 40-45. al-cAyyasi, Beirut, 50 see also tradition no. 21; p. 103, tradition no. 20. For a similar example Al-Barqi, Al-Barqi, tradition al-Kulini, II, 2-6; Bihar, LXVII, 86, tradition no. 9; M. est humain", p. 203 (ihtildt al-tinatayn). de Dieu A. Amir-Moezzi, "Seul l'homme
49
376 The which world:
ROY VILOZNY
following table shows the affinity between the materials out of the believer was created and the different relationships in his
The materials
of creation
The
effectof the materials believer's world Intimacy believer. The between
on the
1. The
divine
light
God
and
the
believer
"sees with he was are
the divine created". from their is
2. Light
and mercy
light of which "The believers
brothers
[the same] father is light and 3. The material heart common and to to the mercy". Natural or connection and
father and mother, their mother between the prophet the or be
prophets, believer's
imams
the believer the imam. Clear believer imam. The believer
(tinat Hlliyyin)
between separation and the prophet "will never are
the
4. The
heavenly clay and breath of God's spirit
the
impure". The believers their father their mother spirit. There believers.
brothers? clay and of God's
is the heavenly is the breath
is a unique community one?"no
telepathy of believers one can
among is a
5. Stored
clay
The closed
leave
it or
6. The
mix
between and
from heaven from hell
the clay the clay
join it till the day of resurrection". in is no perfect dualism There the world.
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ACCORDING
TO
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KITAB AL-MAHASLN
311
III. Birth Special attention is paid in the book to tib al-mawlid (the purity of birth) of the believer;51 this expression is also used in the title of the ninth chapter, bdb tib al-mawlid, the chapter in which this issue is discussed.52 Prior to an analysis of any world perception that may be derived from
this chapter, some clarification of the meaning of the term "purity of birth" is in order. One should bear in mind that the word "birth" in this context refers not only to the stage in which the newborn is deliv ered but also, and in particular, to the stage of conception. It is the nature of conception that determines the purity or impurity of the birth. In other words, whether one's birth is pure or not, depends wholly on one's parents' behavior. Although the expression walad zina (the offspring
in this chapter, it of illicit intercourse) is not specifically mentioned seems more than likely that this concept lies at the heart of the dis cussion of birth purity. It certainly is one that was intensely discussed in SfcI tradition and jurisprudence.53 Nasab sahlh (right genealogy) is another
expression used in several traditions in this chapter.54When used in the general context of pure birth it refers also to the parents' behavior, since it is clear that one who enjoys "right genealogy" (i.e. his parents are known and so is the legitimacy of their relationship) only have had a pure birth. is by no means a walad zina and can
clarified the relationship between these three apparently Having different expressions (tib al-mawlid, nasab sahlh and walad zina), an analy sis of the relevant traditions is called for. The nature of one's birth has
far-reaching and effects on for the believer's or life. for worse. Its effects It alone seem to be eternal one's unchangeable, two better determines
destiny forever?in
this world,
this world
and
in the hereafter. With

derive entirely from
regards to
the nature
inescapable
consequences
of one's birth: 1.Whoever had
Prophet. This
a pure birth will necessarily love the family of the fact turns "pure birth" into "the first grace" forwhich
51 About
the translation
of the word 1874, p.
Lexicon, book I, part 5, London, 52 p. 104. Al-Barqi, 53 E. Kohlberg "The Position pp. 237-266, 54 Al-Barqi, repr. p.
tib as purity, 1900.
see E. W.
Lane
Arabic English
of the walad zind in Imami Strfism," BSOAS, 48 in E. Kohlberg, Belief and Law in Imami ShVism, art. 11. 105, traditions 30-31; Bihar, XXVII, 152-53, traditions 64-65.
(1985),
378 "God
ROY VILOZNY
should be praised". In contrast, whoever had an impure birth will necessarily hate the family of the Prophet.55 2. Whoever has a "right genealogy" will necessarily be loyal to the Slca and will share the singular spirit of solidarity mentioned above. Even when
his
someone
face.
seems to be an enemy, his "genealogy" might reveal

example, when someone complained to GaTar al
true
For
Sadiq Sadiq
necessarily conceals
because they had nasab they were apparently Sfa adversaries?only man followed this advice and found it extremely useful.56 sahih. The In fact, this example may also indicate that whoever has nasab sahih his true belief by practicing taqiyya (precaution the result that he is at times considered an
that his house had been unjustly seized from him, GaTar al advised him to look for help from his neighbors?even though
ary dissimulation), with opponent of the Sra.57
The
two
nature of one's birth also determines his fate in the Afterlife in

very essential aspects:
had a pure birth will enter paradise.58 the day of resurrection, whereas every non-SicI will be called 2. On or her mother's name, the Sri believer will be called by his his by or her father's name?this will be the ultimate proof of their "pure 1.Whoever birth" as well as of their "right genealogy".59 The way in which the nature of one's birth affects one's life gives the impression that "those who had pure birth" can be equated with
"those earlier who about believe". This equation of creation. corresponds It seems also only to what natural was said the materials to expect
that such an exclusive community would be free of unsavory phenomena someone asked when like impure birth or adultery. Nevertheless,
on
in Imaml ShVism, 95 (1975), pp. 395-402, Belief and Law repr. in E. Kohlberg, JAOS, and G. G. H. G. Kippenberg art. 3 and id, "Taqiyya in Shfl Theology and Religion", Stroumsa 1995, pp. 345-80. (ed.), Secrecy and Concealment, Leiden, 58 traditions 4-5, 10. p. 105, traditions 28-29; Bihar, V, 285-87, Al-Barqi; 59 that these traditions support claim One traditions 33-34. 107, may p. Al-Barqi, or impu the above-mentioned regarding the similarity between birth purity assumption rity and adultery.
55 152, traditions 22-23. For more p. 104, traditions 24-26; Bihar, XXVII, Al-Barqi, see below. the concept of love for the family of the Prophet 56 pp. 105-06, tradition no. 31. Al-Barqi, 57 Views on Taqiyya," "Some Imaml-Shfl On the concept of taqiyya, see E. Kohlberg,
S ICI LIFE
CYCLE
ACCORDING
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AL-BARQI'S
KITAB AL-MAHASIN
379
Muhammad
al-Baqir for his opinion about a person who, though known to be a walad zind, "knows what we know" (i.e. he is a Slcf believer), Muhammad al-Baqir said: "If this is in fact the case, a house made of
ice will be built for him in hell, the fire of hell will be held back from him, and his sustenance will be brought to him".60 This tradition indi cates that the existence of a Sfci believer whose birth was impure is not an credence
impossibility. The imam, Muhammad al-Baqir, not only gives to this possibility, he also knows what will happen to this believer in the Afterlife. Like anyone whose birth was impure, this believer is destined some measures to go to hell, but as a believer he will benefit from of protection that will make his stay there less terrible.
regarded as totally irrelevant to it?The answer, it seems, is implied in the question. Since it is supposed to be taken as self-evident that the Sfcf community should not be concerned with such a negative issue, the possibility that the issue of birth purity is discussed for positive rea sons should be given some serious consideration. In other words, purity
Yet the discussion of purity of birth raises another key question, one that the tradition does not fully address: Why should such an exclu sive community be concerned with something that should have been
of birth is presented as another positive characteristic of the Si^f believer, and it has a crucial effect on one's destiny. On the other hand, while
reading these traditions, the
not be avoided?impure It is therefore possible to regard the concept of pure birth as a promi nent factor in the dualistic division of the world into SfcTs and non
SfcIs. As such, the concept of which pure birth is best the day expressed of resurrection. in the In above-mentioned traditions describe
birth is one of their central characteristics.
opposite
conclusion
about
unbelievers
can
those traditions the nature of one's birth is clearly presented as a col lective characteristic, positive when attributed to believers and negative
when attributed to "others" (i.e. unbelievers).61
is my translation of the word rizq p. 113, tradition no. 64. "Sustenance" Al-Barqi, is usually used to describe the provisions of the inhabitants of Paradise; the trans lation "ice" is based on al-Maglisl's sadr (in the original suggestion to read the word text) as sabar, see Bihar, V, 287. 61 See for example p. 107, tradition no. 34, where Gacfar al-Sadiq says: al-Barqi, "On the day of resurrection all people will be called by their own names and by their names because God will hide their mothers' [shame], with the exception of Slcat All, peace upon him, as they will be called by their own names and by their fathers' names since there is no adultery among them". which
60
380
ROY VILOZNY
to the closed character of the Slcf community, we can still find tradi tions concerned with it62.In this case, it is reasonable to say that these
Another question related to the nature of birth and also treated in two traditions is whether unbelievers can give birth to a believer, and in case they do, what the legal status of this child would be. Although this question may seem irrelevant, as it definitely does not correspond
This
traditions are the result of a real difficulty the SfT community had to deal with: the possibility of conversion or joining the Sfcr community. possibility raises some difficulties on the theological level as well as on the practical juristic level. That unbelievers would give birth to a believer seems so far-fetched that only a miracle could make it happen. Such a miracle is described in a tradition ascribed to GaTar al-Sadiq, which deals with this ques tion on the theological from the believer and level: "When God wishes the believer to create the believer
who
to this tradition only one of the parents, the one him".63 According eats of the leaf, is responsible for the newborn's belief regardless of whether he himself is a believer or not. Theoretically, a repetition possible new believers. including by
A second tradition ascribed
from the unbeliever, he sends an a water from the rain clouds and drips it onto takes of who angel drop a leaf, then one of the parents eats of it, and the believer is from
of this miracle
can make
an extension of the Sfcf community

al-Sadiq tries to solve the legal
to GaTar
semen out of which problem by defining the child's legal status: "The the believer [is to be born] rests in the unbeliever's loins, where it is not harmed until he [the unbeliever] gives birth to him. And when he [the believer] becomes a human being64 no harm is done to him until
62 these two traditions are not included p. 104, traditions 22-23. Although Al-Barqi, in the chapter that deals with birth, they seem very relevant to this stage of life; see 77-78, traditions 4-5. al-Kulini, II, 13-14; Bihar, LXVII, 63 to al-Kulini, II, 14, muzn is the name p. 104, tradition no. 22. According Al-Barqi, to Saflar al of a tree in heaven, not "rain clouds" as I chose to translate it. According is very similar to the way in which Gacfar al-Sadiq this process pp. 440-42, Qummi, describes the birth of the imams. The Denkard is worth
and al-Galalayn in Qur'an 19: 17 where both al-Qurtubi and who has the form of a human creation is completed al-Gdmic li-3Ahkdm al-Qur3dn, Beirut, 1995, VI, 18-19; al-Galalayn, being, see al-Qurtubi, 1987, p. 366. Tafsir al-Galalayn, Beirut, explain term appears the text. This it as a man whose
birth in the similarity to the story of Zoroaster's 1975, I, 277 noting; see M. Boyce A History of^proastrianism, Leiden, The Divine Guide, pp. 56-57 and p. 183, note 289; al-Sahrastani, Kitdb 79; Amir-Moezzi, al-Milal wa l-Mhal, Ed. William 1846, pp. 185-88. Cureton, London, 64 term basaran sawiyyan in term "human being" is my translation of the Arabic The
A SICI LIFE CYCLE ACCORDING TO AL-BARQI'S KITABAL-MAHASIN 381 he is juristically responsible for his acts".65 This tradition treats the juris tic question by taking into account the following three different periods: 1. The time during which the believer loins in the form of semen?during harmed by his father's unbelief. the time of the believer's the form of a human he has is still in his unbeliever this time he is safe and father's is not
2. From
responsible for his acts he is safe from any harm that might befall him due to his father's unbelief. 3. Although becomes not
birth (or from the stage in which being) until he becomes juristically
the end of this section we witness again the tension in the text between, on the one hand, traditions that represent the theological ideal At according to which the world traditions that reflect a more should function and, on the other hand, pragmatic attitude that adapts itself to reality.
specifically stated, it seems that when the believer legally mature, he is no longer safe from the harm that him due to his father's unbelief. From this stage on he befall might is responsible for his own acts.
the needs of life and a constantly-changing IV. This World
Kitab al-Safwa wa TNur wa l-Rahma is not primarily concerned with legal issues, nor does it contain any specific instructions regarding the Sfcf religious duties in everyday life. This book appears to have another
goal: to
on basic and essential doctrines his life. From

three stand out as the most
shape
one's
beliefs,
ideas
and
creeds.
As
such,
it concentrates
that are to guide the believer during the variety of ideas and doctrines discussed in this book,
important and central:
to the imams; hubb ahl al-bayt?love
for the family of the Prophet;66 and
al-walaya?loyalty
II, 13, tradition no. 1, there is an inter 65Al-Barqi, p. 104, tradition 23. In al-Kulini, esting addition to this idea: "Even if [the semen] is in the womb of a polytheist mother, no harm will be done to her until she to this tradition, gives birth to him". According it is the mother or father, not the newborn believer, to whom no harm is done until
the birth of the believer. 66 the affinity that exists between al-waldya and hubb Ahl al-Bayt and the fact Despite to be synonyms, they are that sometimes these two principles appear in this analyzed section as two independent these two concepts. For more on the relationship between a propos "Notes de la walaya imamite terms, see M. A. Amir-Moezzi, (aspects de l'imamologie duodecimaine, X)", JAOS, 122/4 (2002), pp. 735-38.
382
ROY VILOZNY
acceptance of deeds, or the general idea of the qabul al-acmdl?God's three subjects are discussed in performance of religious duties. These a large number of traditions, which alone points to the importance ascribed waldya may be regarded as one of the most basic duties of the believer, the first two exegetical traditions in the tenth chapter?the chapter dealing with this topic and view. to them by the compiler.67 to the imams: Although Al-waldya?loyalty
"Do you not see the condition that God has made?", as if this condi tion alone would suffice for understanding the real meaning of the last part of the verse. What he is saying, then, is that such is the nobility of the waldya that the one who "rightly guided" to it.69 fulfillsGod's condition can only be
by adding to it two words?ild waldyatind. In other words, "right guid as means to him ance" imam, and to all other imams. He loyalty explains his answer by referring to the condition laid down by God:
verse: "Only he, who has repented, believed and ing of the Qur'anic acted rightfully, will be rightly guided."68 In his answer GaTar al-Sadiq refers only to the last phrase "will be rightly guided", and he does so
a somewhat different point of therefore called bdb al-waldya?represent In the first tradition, Gacfar al-Sadiq is asked about the mean
The second tradition in this chapter suggests a similar explanation verse "And you shall exclaim Allah akbar (wa for a different Qur'anic he has for what li-tukabbiru) al-Sadiq rightly guided you to".70 GaTar meaning glorification, by the synonym tac?im, explains the infinitive takblr if the two were and the infinitive hiddya by the infinitive waldya?as
synonymous.71
to these two traditions, waldya is not a duty one should actively perform but a right or grace that God bestows upon his true believers when, at least according to the first tradition, they fulfill his According condition by repenting, believing and acting right. These two traditions are extremely important, as they take one of the fundamental ideas of
67 traditions 35-37, 60-63; hubb Ahl al-Bayt: traditions 45-48, 66-69; qabul Al-waldya: al-acmdl: traditions 123-31. 68 20: 82, the original verse differs from the quoted one, as it opens with the Qur'an words "I forgive the one who has repented ..." 69 168, tradition no. 7. p. 107, tradition no. 35; see also Bihar, XXVII, Al-Barqi, 70 2: 185. Qur'an 71 the list of transmitters does not go p. 107, tradition no. 36. Although Al-Barqi, the verb rafacahu implies that this tradition was also back as far as Gacfar al-Sadiq, ascribed to him.
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Islam, al-hidaya (right guidance),

acteristics of the Sfca?al-walaya,
and turn it into one of the basic char

which is in turn presented as one of
one can aspire.72 The way tra the highest levels of worship ditions are used in order to paint general Islamic principles in Sfci col ors will be further demonstrated below. to which for the family of the Prophet: In a tradition Hubb ahl aTbayt?love ascribed to GaTar al-Sadiq, love for the family of the Prophet is regarded as the foundation of Islam: "Everything has its foundation and the foun
who love meaningful factor in the dualistic division of the world?those the family of the Prophet and those who do not love them. By pro claiming that "Loving us is belief and hating us is unbelief, Muhammad
dation of Islam is loving us, the family of the Prophet".73 In this unequiv ocal statement, GaTar al-Sadiq stipulates the doctrine of love for the as one of the themes that goes to the very root of the family Prophet of Islam. In another tradition by GaTar al-Sadiq he describes love for the family of the Prophet as afdal cibada?the most excellent worship.74 The conviction that this kind of love is so essential paves the way for another aspect, according to which this love may be seen as a further
al-Baqir takes the love of the Prophet's descendants one step higher and in fact turns it into the very basic condition of faith.75 It is only logical that the Sfcf creed, which sees kinship to the family of the Prophet as its initial source of legitimacy, will try to present this prin Despite this general division, we learn from another tradition, attrib uted to the fourth imam, cAll b. al-Husayn, that among each of these
two ciple as an essential factor of one's faith.
the family of the Prophet and that the difference in these levels deter mines one's fate in the Afterlife. cAli quotes the Apostle of God: "There are three levels (daragat) in heaven and three [low] levels (darakat) in hell. The highest level in heaven is for those who love us with their heart and support us with their tongue and their hand, at the second love us with their heart and support us with their at and the third level are those who love us with their heart. tongue, level are those who
opposite
groups
there
are
different
levels
of
love
and
of hate
toward
72 For more about the concept of waldya as a basic value in Sfi Islam see: M. A. "Notes a propos de la waldya imamite", pp. 726-28; M. Bar-Asher, Scripture Amir-Moezzi, and Exegesis, p. 202. 73 p. 113, tradition no. 66. Al-Barqi, 74 Ibid., tradition no. 67. 75 Ibid., tradition no. 68; see also Bihar, XXVII, 91, tradition no. 49.
384 ROY VILOZNY At the lowest level of hell are those who hate us with their heart and
act against us with their tongue and their hand. At the second-lowest level are those who hate us with their heart and act against us with their tongue. At the third-lowest level are those who hate us with their heart".76Quoting
are not exactly
this tradition demonstrates, once again, the complexity of reality. In real life there is no unadulterated dualism; all believers
the same, nor are unbelievers; there are different
gradations tries to deal with

categories.
of belief as well as of unbelief. The
tradition above-quoted this complexity by dividing humanity into very clear
Qabul al-acmdl?God's acceptance of deeds or the general idea of the of duties: Although al-Mahdsin is not a legal text religious performance one to most disturbing legal difficulties the of the it does refer book, Sfcfs have between to face. It is known SicI and Sunni that there are only minor differences jurisprudence, and that most religious duties
same. This fact makes the performed by both Sfcfs and Sunnls are the almost invisible in everyday Sfis and Sunnls between differences practical life. This situation may have caused some believers to wonder about the way God pared
by non-SrcIs.
evaluates
to his evaluation remarkable

exactly the
their performance of religious duties as com of the same religious duties when performed situation in which
same religious duty
The most
perform
both believers
is the hagg?the
and unbe
Pilgrimage
lievers
in a certain year: "If they wish, let them be many, and if they wish, let them be few, as God accepts from no one but you (the performance of this religious duty) nor does he forgive any one but you".78 This means that a hagg performed by a believer is desired by God and is therefore accepted by him, whereas
a non-Sfcf, does not count
several traditions deal with the difficulty aris one such tradition, Gacfar al-Sadiq responds ing from this similarity.77In as follows to someone wondering about the large number of pilgrims to Mecca?and indeed
the very same hagg,when performed

does not value it.
by
and
God
to the concept of "putting resemblance p. 115, tradition no. 67. The to a "wrong" (munkar) should be pointed out. According right" (from the verb gayyara) a "the three modes tradition named by Michael tradition," a "wrong" Cook, prophetic can be "put right" by using one of the following organs: the hand, the tongue or the it is also regarded so with the heart is not only problematic heart. Doing practically, as the "bare minimum of faith". See M. Cook Commanding Right and Forbidding Wrong in Islamic Thought, Cambridge, 2000, pp. 33-35. 77 p. 126, traditions 125-28. Al-Barqi, 78 Ibid., tradition no. 128; see also Bihar, XXVII,
76 Al-Barqi,
tradition no.
41.
A SICI LIFE CYCLE ACCORDING TO AL-BARQl'S KTTAB AL-MAHASIN 385 this distinction between the value of a religious duty when performed by a believer as opposed to a non-Sfcf is not limited to the duty of pilgrimage; it is relevant to all other duties as well. The same religious duty may be worth much or may be worth nothing; the decid However, ing factor is whether
According
the person who

al-Sadiq,
performs it is a SlcI believer or

when a person's general reli
not.
to GaTar
even
gious behavior is better than that of another, what really counts is whether "he knows" (i.e. accepts the Slca) or not. In this spirit he verse "God shall not accept, but from those who explains theQur'anic by making clear that the verse does not refer to just any one who fears God but only to "those who know". It is not enough to fear God and abstain from worldly pleasures, it is also necessary to fear God"79
"know".80
V. Death Within heads: 1. Did 2. Can 3. Why the deceased the deceased the discussion on death, three important questions raise their
know the imam?81
be regarded as a sahid?S2 is the believer filled with joy upon his death?83
In a chapter devoted to the status of a person who dies without know ing his imam, we are told several times that this kind of death is equal to mita gahiliyya (pre-Islamic death or even pagan death).84 Again we
witness SicT doctrine
with al-Qd'im in his tent".85 What
one dies as a believer or as a gdhil (an enough On the other hand, "he who upon his death knows ignorant person). his imam" has the great honor of being "equal to those who will be ismeant by the expression "knowing
to determine whether
being
regarded
as
a basic
element
of
Islam,
basic
M.A.
Amir-Moezzi and C. Jambet, Connaissance. 81 Ibid., pp. 116-17, traditions 78-85; al-KulInl, I, 180-85. 82 Ibid., pp. 123-24, traditions 115-19; pp. 130-31, traditions 144-51. 83 Ibid., pp. 131-35, traditions 152-62. 84 See for example ibid., p. 116, tradition no. 78, where GaTar al-Sadiq quotes to the dition ascribed of God; cf. Bihar, VIII, 369, tradition no. 39. Apostle 85 p. 117, tradition no. 85; cf. Bihar, XXIII, Al-Barqi, 77, tradition no. 6.
79 5: 27. Qur'an 80 p. 126, tradition no. 129; On Al-Barqi, ing in Sfl thought, see M. A. Amir-Moezzi,
the importance of knowledge and know divine Guide, index s.v. cilm, calim and index s.v. Qu'est-ce que le shVisme?, Paris, 2004, The
a tra
386 ROY VILOZNY

the imam" is not clear, but it seems reasonable to assume that
acknowledging him rather than knowing him personally. The at the question still to be answered is:What makes knowing the imam moment of death so important? GaTar al-Sadiq provides us with a clue an imam",86 by saying: "The earth cannot be in order unless there is is the out earth of the and existence that the very functioning meaning
come of the imam's existence. As
itmeans
entirely
has any reason to doubt that there is an imam upon it, and therefore everyone must know him. In the same tradition,GaTar al-Sadiq remarks: "And the greatest need to know him [the imam] will be at the point of death".87 One can assume that the importance of knowing the imam at that particular moment may be related to the idea of sqfaca, i.e. knowing
after death.
long
as
the
earth
exists,
then,
no
one
the imam is necessary
in order to benefit from his advocacy that deal with sahada maintain
All
the traditions in the book
that
will be
so, says GaTar al-Sadiq, "even if he died in his bed" (wa in mata calaJirasihi); he will be considered then to be "alive and provided with sustenance by his lord" (hayy cinda rabbihiyurzaqu).89GaTar al-Sadiq chooses
who are
to most of these tradi every Sfcf believer dies as martyr.88 According tions, all the believer has to do to become a sahid is "to die while believing in this matter" (mata cala hada Tamr), i.e. the SiT belief. This
to use part of a Qur5anic

slain in Allah's way,"
verse that originally refers to "those

by doing so he proclaims that every
and
believer who dies while believing "in this matter" is equal to a sahid, one who was killed during gihad. In another tradition, GaTar al-Sadiq in this matter" is specifically says that whoever dies "while believing as long as he belongs to equal to anyone "who fights in Allah's way"; the Sfca, he is a sahid, whether "he was devoured by a wild beast, burned in a fire, drowned or killed".90 In other words, adhering to the
86 see also al-Kulini, I, 178 p. 116, tradition no. 79; about this concept Al-Barqi, pp. 484-87. 80, and Saffar al-Qummi, 87 p. 116, tradition no. 79. "Upon his death" ismy translation of the expres Al-Barqi, sion "idd balagat nqfsuhu hddihi" used by Gacfar al-Sadiq. 88 pp. 123-24, traditions 115-19; pp. 130-31, traditions 144-51. Al-Barqi, 89 from the tradition is a last part quoted p. 124, tradition no. 116. The Al-Barqi, verse 3: 169 that specifically refers to "those who were on the Qur'anic paraphrase al see also al-Qummi, killed in Allah's way"; Tafsir al-Qummi, I, 134, where GaTar verse refers to the Sici believers (hum wa llahi sic atund); cf. Bihar, Sadiq affirms that this VI, 245, tradition no. 74. 90 p. 124, tradition no. 119. Al-Barqi,
S ICI LIFE
CYCLE
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KITAB AL-MAHASIN
387
who
Sici faith during life and until death is equal to dying in gihdd and it bestows on the deceased the title sahid, regardless of how he has died.91 In another tradition ascribed to the third imam, Husayn b. cAli, a different aspect is provided for the notion that anyone who dies while to him, if only those believing in the SlcI faith is a sahid. According performing gihdd were to be considered suhadd' (the of the number ofmartyrs would have been small.92Husayn sahid), plural b. cAlI thereby gives a quantitative explanation to the Slci concept of sahdda described above. He bases his argument on verse 19 of surat al died while "Those who believed in God and his messengers are the pious ones and the suhadd*by theirGod", where suhadd' may indeed be inter preted as Sfi believers.93 The ambiguity regarding themeaning of sahid in this verse is often discussed by Qur'an commentators. There are two
Hadid.
main
and thatMuhammad is the Apostle of God (i.e. the term sahid is used with reference to the sahdda)?94As one can conclude from the above mentioned tradition, forHusayn b. cAlI the word suhadd' is connected to in this context is martyrs. the first part of the verse and itsmeaning The concept of death is developed further in another series of tra ditions. According to these traditions, "whoever dies while believing in
difficulties: a) Should the word suhadd* be connected to the first of the verse (i.e. those who believed in God and his messengers part are suhadd*)? b) Does the word suhadd* in this context mean martyrs, or does it refer to those who bear witness that there is no god but Allah
this matter" is equal to not only someone who fights in Allah's way but also to "those who died as sahids with the Apostle of God", which is clearly the highest form of gihdd one can wish for, even higher than fighting alongside
The messianic
al-Qcfim when
he appears.95
the return
mitment
to stand by his side are also considered
expectation
of
of
al-Qd3im
and
the
com
an outstanding form
on the SlcI concept of gihad and especially about the idea that gihdd does mean "The physical fighting against a living enemy, see: E. Kohlberg, of the Imaml Shfl Doctrine oi jihad", ?DMG, 126 (1976), pp. 64-86, Development repr. in his Belief and Law in Imaml Shfism, art. 15. 92 p. 123, tradition no. 115. Al-Barqi, 93 See also al-Barqi, p. 124, tradition no. 117 ascribed to GaTar the al-Sadiq, where same Qur'anic verse is used again to support this concept of sahdda. 94 See for example the exegetic discussion in al-Qurtubl, IX, 228-29; about the mean not necessarily see: E. s.v "Shahld". ing of the word sahid in the Qur'an, EI2, Kohlberg, 95 See for example al-Barqi, p. 130, traditions 144-46; see also Bihar, XXIV, 37, tra dition no. 15 and XXVII, in the Imaml faith 126, tradition no. 116; about al-Qa'im see W. s.v. "Ka?im Al Muhammad". EI2, Madelung,
91 For more
388
ROY VILOZNY
uses the following words to comfort a person worried about the possi bility that he will not live long enough to stand by al-Qaîm: "He among you who says: 'If I live long enough [till the return of] aTQa'im, I will
of gihad. It does not matter if the person who committed himself to support al-Qa'im dies before his return; what matters is the expectation of his return and the commitment to support him. Muhammad al-Baqir
support him' is equal to the one who fights for him with his sword; and he who dies as a sahidwhile fighting for him, gets [a reward equal
ing] two sahddas".96
The
detailed
discussion
encouraging gihad among tion may also be suggested. The traditions mentioned above portray sahada as a positive value one should wish for, but at the same time to believe. The believer does not have to safe one?just or to achieve the nobility of sahada, he has in in die battle order fight to to Sfl his faith adhere throughout his life. By doing so he simply as if he had died performs the duty of gihad in its highest form, just as a sahid, fighting side by side with al-Qaîm or with the Apostle of venient and These traditions, in which physical gihad is compared to spiritual or intellectual gihad, appear to be typical of an attitude advocating a policy of quietism (qucud).
Like other Sfcf concepts, the concept of sahada has a very clear role they offer the believer an alternative way of achieving it, a very con
of the concept of sahada may be seen as the Sfcis, nevertheless a different interpreta
God.
death), we are told that the of death.98 The reason is sim a believer and seeing stands between that is the "Death only thing ple: what will please him"; at the point of death he gets to see all the things cinda Twafdt (The chapter of joy upon believer is filled with joy at the moment
throughout the different stages of title can be reached by any Sfcf believer who adheres to his faith until his death, no matter how he dies. On the other hand, it is impossible for non-Sicfs to reach it, even if they die during gihad?1 In the eleven traditions included in a chapter entitled bdb al-igtibat in the dualistic division of the world existence. This the believer's desired
96 p. 131, tradition no. 148. Al-Barqi, 97 see M.A. Amir p. 124, tradition no. 118; For more on the Sici dualism, Al-Barqi, and C. Jambet, Qu'est-ce que le shicisme ?, p. 36-40. Moezzi 98 a variety of traditions of the same char al-Barqi, pp. 131-35, traditions 152-62; for acter see also Bihar, VI, 153, tradition no. 8, p. 177, traditions 3-4, p. 183, traditions 12 and 15, p. 184, tradition no. 19, p. 186, tradition no. 21, p. 188, tradition no. 24.
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CYCLE
ACCORDING
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389
he desired during his life,while leaving behind him all the things of Three prominent factors contribute to this joy: which he was terrified.99 1. The believer enjoys the privilege of knowing before dying what his destiny after death is going to be. As Muhammad al-Baqir puts it: "The believer will be happiest about the state in which he is when
he arrives at the edge of the hereafter and thisworld is cut off from him. When he reaches this point, he will know that he is headed about
and fear God; For them are glad tidings, in the life of the present and in the hereafter, no change can there be in the words of Allah. This is indeed the supreme felicity"), this privilege of the believe Sfl believer 2. The is stipulated by God in his holy book.101 believer will "be safe from all the things of which he was
toward grace and honor by God and [will receive] the glad tidings to GaTar al [being on his way to] heaven".100 According verses of the 10: who 63-64, ("Those Sadiq's exegesis Qur'anic
afraid".102 The reason is that at the moment of death, he will no longer be a part of this world and he will be severed from "the
horrors of this world".103
3. The
believer has the privilege of meeting themost important figures of the Slca: the Apostle of God, cAlI, Fatima, Hasan and Husayn.104 to two the of God cAli speak with and traditions, According Apostle
the dying person. In the first one, both of them assure him that "God has protected you from all the things of which you were afraid, and that for which you were hoping is now ahead of you".105 In the second, the Apostle of God sits by the dying person's head while cAli sits at his feet. At first the Apostle of God approaches him and tells him: "Oh, friend of God, rejoice, I am the Apostle of God and I am [my company is] better for you than the things of the world cAll approaches and tells him: "Oh, that you leave behind". Then
99 pp. 131-32, tradition no. 152. Al-Barqi, 100 Ibid., pp. 134-35, tradition no. 162. 101 Ibid., pp. 133-34, tradition no. 158; see also al-Qumml, Tafsir al-Qumml, I, 314 the expression "the words of Allah" in the verse is interpreted as the imdma 15, where which will not be changed; tradition 158 is also cited with minor variants in al-cAyyasI, Tafsir al-Ayyasl, p. 133-34. 102 pp. 134-35, tradition no. Al-Barqi, 103 Ibid., p. 132, tradition no. 156. 104 are several views as to who There 162.
the exactly the believer gets to meet besides are mentioned and Husayn while Fatima Prophet and "All: in tradition no. 152, Hasan is not; in tradition no. 155 all three are mentioned; in tradition no. 156 only Fatima is mentioned; in traditions 157-58 none of them is mentioned. 105 p. 133, tradition no. 157. Al-Barqi,
390
ROY VILOZNY the one you have
friend of God, rejoice, I am cAh~b. Abi Talib, loved, I will indeed be of benefit to you".106 All of these factors combine
to provide the best proof for the cor rectness of one's faith: "And he will know with certainty that what he believes in is the truth and that anyone who opposed his religion was wrong and will perish".107 Naturally, the imam one follows during one's
life is a major part of one's faith, and if all of the above becomes man that this imam was "a true imam" (imam sidq).m In ifest, it means
short, at the very
the true believer
receives the most
edge
of
the hereafter,
second
before
passing
away,
of the faith to which
powerful proof of the truthfulness he has adhered all his life.
able also with The
As noted earlier, within the dualistic division of humanity into believ ers and unbelievers, when something positive is said about the Sfa, the contrary is said about their opponents. This dualistic attitude is applic reference to the concept of joy at the time of death. other side of the coin, then, is that however much the enemies of the Slca hate the Sicf faith during their lifetime, their hatred of itwill increase dramatically as the time of their death approaches, while the in their faith reaches its height.109
joy of the believers
VI.
In the context of one the Afterlife, of the seminal
The Afterlife
safaca?the issues examined intercession on the Day Discussion of in the book.110
Judgment?is
of the concept is carried out on two levels: the first,which is the usual one, is the right for advocacy reserved for the Prophet and for the imams on the Day of Judgment. The second, less familiar, is the right of the believer to intercede on behalf of his family, his friends and his in the Afterlife.111
neighbors
106 Ibid., pp. 107 Ibid., pp. 108 Ibid., pp. a false one, see
133-34, 134-35,
his community see: M. A. Amir-Moezzi, 109 p. 132, tradition no. 156. Al-Barqi, 110 On 139-41, traditions 183-93, and p. 142, tradition no. safdca see al-Barqi, pp. and M. Bar-Asher, 198; Exegesis, index s.v "shafd'a". Scripture 111 to The idea of safdca may also be related to the SlcI concept of sahada, according to the which all believers die as sahid-?, and therefore enjoy this privilege; according Sunna, safdca is reserved only for the Prophet and the sahld-s. See above under "Death."
131-32, Saffar al-Qumml, on one side and
tradition no. 158. tradition no. 162. tradition no. 152; On
the ways to distinguish a true imam from pp. 32-34; on the polarity between a true imam and a false imam and his community on the other side, The Divine Guide, p. 88.
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About imams, we
words
the right of intercession reserved for the Prophet and the learn the following from GaTar al-Sadiq's exegesis of the
the famous ay at al-kursl: "Who is he who shall advocate in
from
front of him [God] only by his permission".112 GaTar

ply: "We are those who shall advocate".113 This
al-Sadiq
idea does
says sim
not seem
controversial and may well have been accepted by all SiTs. But when is asked whether the believer advocates on behalf of GaTar al-Sadiq
his family, he answers: yasfacufayusfacu (he will indeed advocate and his advocacy will be accepted, in both the active and the passive forms of the verb safafa) to emphasize the correctness of his answer.114 Both the question and the answer seem to indicate that it was not so obvious that an ordinary believer could enjoy this privilege. The believer's right to intercede on behalf of others is not limited to his family, but extends to unbelievers sentenced to hell. If he wishes, the believer can rescue someone from hell by ordering one of the angels
release this person.115 The safaca of the believer seems to be a fur
to
believer
in creating a perception of the world according to which believers are superior to unbelievers. To concretize this feel ing, the dramatic scene of an unbeliever in hell seeking help from the ther central element is sketched. This inwhich
reality?one such circumstances,
they who will have As already shown, the destiny of both believer and unbeliever after death is determined long before death occurs. In fact, all the stages
through which one passes during one's existence, from creation through
eschatological device may reflect an opposite the Sfls are regarded as inferior to others. Under their only consolation is the expectation that it is the upper hand in the Afterlife.
birth and life to death, affect one's destiny in the Afterlife in a very way. Despite the great importance of one's fate in theAfterlife, significant it seems that one has very little chance of changing it. Like any other stage, this final stage in the cycle of life plays a crucial role in the dualistic division of humanity: SlTs and all the rest. Eschatological
112 2: 255. Qur'an 113 p. 140, tradition no. 184; for the same concept see also traditions 183, Al-Barqi, to GaTar 187; the same idea is also expressed in Tafsir al-cAyydsi in a tradition ascribed shall advocate", cited al-Sadiq who explains that "we [i.e. the imams] are those who inM. Bar-Asher, Scripture and Exegesis, pp. 185-86. 114 p. 141, tradition no. 191. Al-Barqi, 115 see also Bihar, Ibid., tradition no. 192 and tradition no. 193 with some variants; VIII, 41-42, traditions 26 and 36.
392
ROY VILOZNY in the
traditions draw a clear line separating believers from unbelievers

hereafter.
According to traditions dealing with this issue, what happens in the Afterlife can be divided into three distinct periods: The time between
death and resurrection, the eve of resurrection and resurrection itself.
The about
When time betweendeath and resurrection: the location of the souls of believers
al-Sadiq and of unbelievers
GaTar
is asked after
drink of its beverages. They visit one another there and say: 'Oh, God, make the Hour of Resurrection come, so that you will fulfill for us what you promised us.' [At the same time the souls of the unbeliev ers] are in rooms
death, he chooses to draw the following mirror image: "The souls of the believers are in rooms in heaven where they eat of its food and
a clear picture of the sharp difference between the two types of souls; the situation can be imagined without difficulty.One can even visual ize the calm faces of the believers who look forward to the Day of Resurrection, and the fearful faces of the unbelievers who are terrified by the prospect of that day. "There are no people who followed their imam The eve of resurrection: not curse him and be cursed by him when world who will this during
the Day the same of Resurrection state as you".117 comes, Whereas except for you other and those who are the con in in any community
in hell where they eat of its food and drink of its visit each other there and say: 'Oh, God, do not make beverages. They the Hour of Resurrection come, so that you will fulfill for us what you promised us'".116 Anyone reading or listening to this tradition obtains
nection between
the leader and his people will be denied by both sides (since each side fears being held responsible for the deeds of the other), the Sici imam and his followers will remain faithful to one another on this terrifyingday. The way people behave at that time is regarded as irrefutable proof of the falsehood or correctness of their faith. As Resurrection itself.
al the following tradition, ascribed to GaTar Sadiq, demonstrates, the difference between the two groups is particu larly dramatic during the time of resurrection itself: "Our partisans
(sic atuna) will emerge from their graves upon white-winged she camels, their shoelaces will be of glittering light, they will be rid of miseries, sources of income, their sins will be hidden they will be supplied with
116 Ibid., p. 117 Ibid., p.
135, tradition no. 108, tradition no.
165. 42, ascribed to GaTar al-Sadiq.
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CYCLE
ACCORDING
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KITAB AL-MAHASIN
393
they will be in the shadow of the throne of theMerciful [God] where a dining table will be set for them and they will eat of itwhile peo ple are being judged".118 Conclusions
The of Kitab wa l-Nur wa l-Rahma reveals two recur
and their fears will be calmed, they will be given safety and faith, and all their sorrows will be gone. People [i.e. non-Sffs] will be afraid while they shall not fear, people will grieve while they shall not grieve, as
ring themes: first, there is a clear line of separation between SiTs and all others, based on the perception of Sfcism as the one true faith; sec ond, reasonable explanation can be given for difficulties that reality may cause. Taken together, they make the superiority and exclusivity
analysis
al-Safwa
of the ShlcIs clear beyond any doubt. The dualis Drawing a clear line of separation betweenSlcls and all others: tic perception of humanity as divided into two distinct groups perme ates every stage of life. The contrast between SiTs and non Slcis is
in a number of ways: the materials from heaven out of
manifested
which
is created, as opposed to those from hell that are used to create the unbeliever; the purity or impurity of birth that char acterizes each member of the two groups; the difference in life between the believer those who those who the value
their value
love the family of the Prophet and those who do not, between are loyal to their imam and those who are not, and between of religious duties when performed by SlcTs as opposed to
when performed by others. Death provides a further exam
ple of this contrast: dying as a SiT differs in three essential aspects from dying as a non-SfcI: the Sfci believer knows the imam, is filled with joy and automatically becomes a sahid. Finally, in the hereafter, the difference between the two groups is depicted in the colorful scene of resurrec in the SiT triumph is complete. which tion, a reasonable explanation that reality may cause: The Providing for difficulties ideal perception of the world does not always correspond to reality and the superiority or exclusivity of the SiT community
tradition provides answers that attempt to Sfcf resolve such
sometimes
obvious.
is not
difficulties. Significant examples are the way the tradition deals with two disturbing problems: a Sicf whose character and behavior do not
118 Ibid., p.
136, tradition no.
167.
394
ROY VILOZNY
Ultimately, all the traditions in this book may be seen as building blocks in the major task of proving that truth lies exclusively with the Sfcf faith. By maintaining, for instance, that certain Sfcf doctrines? such as loving the family of the Prophet or being loyal to the imam? are the fundamental elements of Islam, these traditions exclude from Islam anyone who is not a Sfi. Naturally, the best proofs for the valid ity of the Sici faith and for the legitimacy of the Imamate are to be
live up to the ideal Srci standards, and the possibility that this exclu sive society is not free of adultery. In both cases, elegant solutions are provided to preserve the special status of the SicI community.
in the eschatological traditions, in which the "real" balance between Sicfs and others, which might not exist in thisworld, can best found
be expressed.
In the light of these findings one cannot help wondering about the effectwhich the gap between ideal and reality has had on the Sici com munity, particularly given their fate as a persecuted minority (at least
it be that the during some significant periods of their history). Could Sfis see themselves as wronged not only because of their tragic his tory but also because to this day they live in a world quite different from that described in their tradition? The question may then be asked as to what kinds of frustration and expectations for change might have
as a result of this gap.
arisen
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A Shi'i Life Cycle According To Al-Barqi's Kitab Al-Mahasin

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A Shi'i Life Cycle According To Al-Barqi's Kitab Al-Mahasin

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A Life Cycle according to al-Barq's Kitb al-Masin Author(s): Roy Vilozny Source: Arabica, T. 54, Fasc. 3 (Jul.

A SF! LIFE CYCLE TO AL-BARQTS KITAB AL-MAHASW*

This Its main which

Koninklijke Also available

Brill NV, Leiden, 2007 www.brill.nl online

dition to its very existence. Within

364 I. Ahmad b.Muhammad

ROY VILOZNY al-Barqi and his bookKitab al-Mahdsin

explain why most traditions included to Ahmad's father.11

eleven sub-books that survived from the original Kitab al-Mahdsin

cle is based: one volume, Husaynl detailed al-Darica, 23 On

to emphasize he cites the Qur'anic

Kitab Masa'il al-Sadiq). drowned

in-depth study of the traditions relating to creation gives one

of creation, is to form the character of several meaningful

370 in the believer's world. The between God

to some traditions, he is created out of abstract

hearts only are created from thatmaterial, while

39 Al-Barqi, (Tehran, Muhammad

mimma huliqna minhu)f2 on

it illustrates the yawning

from the "superior"

clay, the rest of their bodies

upon. rial" is not even appropriate

that the term "mate the believer

for the element out of which

(stored): "God, may

ship between were created

defined for ever.48

sovereignty. Muhammad's prophecy.

able outcome, which was

directly by the mix? This

376 The which world:

effectof the materials believer's world Intimacy believer. The between

"sees with he was are

the divine created". from their is

light of which "The believers

father and mother, their mother between the prophet the or be

the believer the imam. Clear believer imam. The believer

between separation and the prophet "will never are

heavenly clay and breath of God's spirit

brothers? clay and of God's

is the heavenly is the breath

is a unique community one?"no

telepathy of believers one can

from heaven from hell

the clay the clay

in the hereafter. With

of one's birth: 1.Whoever had

of the word 1874, p.

tib as purity, 1900.

seems to be an enemy, his "genealogy" might reveal

ary dissimulation), with opponent of the Sra.57

nature of one's birth also determines his fate in the Afterlife in

birth is one of their central characteristics.

an extension of the Sfcf community

the needs of life and a constantly-changing IV. This World

on basic and essential doctrines his life. From

to the imams; hubb ahl al-bayt?love

for the family of the Prophet;66 and

Islam, al-hidaya (right guidance),

and turn it into one of the basic char

gradations tries to deal with