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The most important difference between the two leading Muslim schools of thought is regarding the religious and worldly guidance after the demise of the Holy Prophet (s.a.w.a.). According to the Ahle Tasunnan, the matter of leadership and caliphate is delegated to the elite of the nation – the Ahle Hall-o-Aqd. Their decision favouring a particular Muslim as caliph must be respected by all Muslims who must necessarily pay allegiance to him.

Another Sunni viewpoint favours a Muslim who with his strength and power wrests caliphate from the existing caliph. In such a scenario, the dominant Muslim assumes the role of caliph and to oppose him is forbidden.

Most if not all Sunnis are of this opinion in the matter of leadership.

As for the Shias – they believe that the Holy Prophet (s.a.w.a.) on several occasions in his lifetime had declared Ameerul Momineen Ali Ibn Abi Talib (a.s.) and his pure progeny (a.s.) as guides for Muslims, thereby emphasizing their divine position.

Therefore, after the demise of the Holy Prophet (s.a.w.a.) the right to leadership of the Muslims was with the infallible Imams (a.s.) of the Ahle Bait (a.s.) – a fact established through numerous Quranic verses and consecutively narrated authentic traditions (tawaatur) of the Holy Prophet (s.a.w.a.).

Here, we will discuss the topic of Imamate of Ahle Bait (a.s.) in light of the 119th verse of Surah Taubah (9) where Allah mentions about the ‘Saadiqeen’ (truthful ones):

‘O you who have believed! Be careful of your duty to Allah and be with the truthful ones.’

In this verse, Allah the High has ordered the believers to obey and follow the truthful ones. To live a life in a truthful way is one thing and to be with the truthful ones is another thing.

Who are the ‘Saadiqeen’?

What are their distinctions?

Interpretations of the word Sidq

Scholars of the Arabic language have mentioned a few meanings of the word.

1.      According to Khalil Ibn Ahmed: Every perfect thing is said to be ‘Sidq’.

2.      Regarding the word ‘Sidq’, Ibn Manzoor has introduced the following meanings:

a.      ‘Sidq’ as opposed to falsehood

b.      Ibn ‘Insaan-e-Sidq’ – a good human in opposition to an evil human

c.       ‘Libaas-e-Sidq’ means good clothing

d.      Rajul-e-Sidq means that person who possesses good manners and a polite tongue

3.      According to Raaghib al-Isfahaani, good and liked actions in the apparent and the concealed  are considered as sidq  and the doer of these actions are also considered as sidq.

The word Sidq in the Holy Quran

In the Holy Quran, the word Sidq has been used in quite a few places:

a. As a quality of position and superiority

Surah Yunus (10):Verse2

“What! Is it a wonder to the people that We revealed to a man from among themselves, saying: Warn the people and give good news to those who believe that theirs is a footing of truthfulness with their Lord. The unbelievers say: This is most surely a manifest enchanter.”

‘Footing’ is a noun and denotes excellence while ‘truthfulness’ is the additive noun (muzaafun ilaih).

b. As a level and position:

a.      Surah Yunus(10): Verse 93

“And certainly We lodged the children of Israel in a goodly abode…” (do we retain translation? They have shown siffat and mawsoof)

b.      Surah Qamar (54):Verse 55

“In the seat of honor with a most Powerful King.”

c. As a quality of entrance and exit

Surah Isra (17):80

“And say: My Lord! make me to enter a goodly entering (siffat, mawsoof) , and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me).”

Other than that if a person is performing good deeds from various aspects, then the Holy Quran has referred to it as ‘sidq’. Action according to promise has also been shown in Quran as ‘sidq’.

With its vast interpretation and application, we can appreciate that the word ‘sidq’ is not limited to speech, discussion or information. But it also includes human temperament, thoughts, behaviour and character.

Meaning of Sadiqeen in the Quranic verse

When we review the verse it first appears that Sadiqeen refers to those people who are true in their speech. But taking into consideration the multi-faceted nature of Quranic verses and the vast interpretation of the word ‘sidq’, the meaning of sadiqeen is similar to the meaning of infallibility.

1.      That which is important and necessary is that a person should keep away from lying and be a truthful person. But to accompany truthful people is not included under an obligatory command of the Shariat. In the laws of the Shariat there is no obligatory command to be with the truthful ones. Whereas when we consider the verse of Sadiqeen we realize that that there is an explicit command to be with the truthful ones as denoted by the tenor of the verse which is in the nature of a command (Amr).

2.      The statement of ‘Be among the Sadiqeen’ has been mentioned in the context of ‘acquire piety’ which is an order to observe piety and this order is given in a manner of obligation. And piety here is interpreted in general.

On the basis that the word Sidq in the Quran has several interpretations we can say that it embraces thoughts, ethics, behaviour and character. In this verse to be with the truthful ones (Sadiqeen) does not mean to acquire material proximity and companionship but it means to follow in every such thing in which truthfulness, purity and piety are found.

Who are the Sadiqeen according to this verse?

There can be two possibilities regarding the identity of the Sadiqeen in the verse.

1.      It refers to common people

2.      It refers to a particular group of believers

The first supposition is not reasonable. Also the Holy Prophet (s.a.w.a.) has said:

‘Those who attribute lie towards me are too many.’

(Sahih-e-Bukharivol 1 chap 3  Kitab al-Ilm)

The second supposition is accurate, intuitive and in conformity with facts and events. It meets the various interpretations of Sidq in the Quran. The only way for individuals to conform to the multi-faceted interpretation of Sidq is by being infallible (masoom).

Sadiqeen refers to the teachers and writers of the exegesis of the Quran – the true successors of Holy Prophet (s.a.w.a.), the trustee of Quran and Shariat, the protector and guide of Islam – the holy infallibles of the Ahle Bait (a.s.).

This is the very chain of infallible entities from whom Allah has kept away every uncleanliness, dirt, impurities and made them pure and clean in the best possible manner. The first link of this chain is Ameerul Momineen (a.s.) – Ali b. Abi Talib and the last link is Imam Mahdi (a.t.f.s.).

Allamah Behbahani asserts – ‘Sadiqeen’ refers to 12 infallible Imams (a.s.) as has been narrated by the two groups i.e. Sunnis and Shias.

This can be proved in the following way:

If in the verse of ‘Sadiqeen’ the word Sadiqeen refers to the entire Muslim nation as some scholars have claimed, then instead of “Be with the truthful” verse should have order “Be the truth” meaning every Muslim should be among the truthful people.

“Be with the truthful” clarifies that Sidq refers to a very special and unique position and status. And ‘Sadiqeen’ refers to eminent and distinguished personalities who possess this special and unique trait.

Clearly, the Sadiqeen can only refer to the infallible Imams (a.s.) from the Prophet’s (s.a.w.a.) household.

Even if the Muslims reject this interpretation, the tone and tenor of the verse and the interpretation of Sidq suggest that the individuals – whoever they may be – must be infallible and superior to the nation. Else, it will imply that the Quran is ordering the nation to follow individuals who are lower than them in status i.e. infallible are following the fallible.

Such a command is illogical and cannot be expected from Allah, the Wise.

The other proof is that Allah in the beginning of the verse after inviting all the people to acquire piety and to keep away from sins has ordered to be with the ‘sadiqeen’. It means that their companionship is only possible if we obey them and keep away from opposing them. The implication is that the sadiqeen are infallible else Allah would not have given such an unconditional command for obedience.

(Misbah al-Hedayah pg 92-93)

The Misinterpretation of Fakhre Raazi

Regarding this verse, Fakhre Raazi claims that in the first instance Allah has ordered the believers to acquire piety and this order includes all those people for whom there is a possibility that they are not pious. This means the ones who are addressed are those individuals for whom there is a possibility of committing sins and mistakes.

The meaning that is conveyed through this verse is that such impious people should always be accompanying  such people who are protected from mistakes so that they can protect the impious ones from mistakes and slips and this is referring to people of all times and not only for the era of the Holy Prophet (s.a.w.a.).

(Tafseer-e-Kabir vol 16 pg 220)

While this interpretation is correct, when it comes to identifying the ‘Sadiqeen’ Fakhre Raazi makes plain his bias towards the Ahle Bait (a.s.) exposing himself to ridicule.

Fakhre Raazi deserves to be criticized

This is not the first blunder made by Fakhre Raazi, which can only be described as shocking, even immature for a person of his standing. It only reflects on his poor knowledge of traditions and tafaaseer (exegesis of the Quran). Regarding the exegesis of this noble verse Fakhre Raazi walks halfway with the view of other interpreters and accepts the need for the sadiqeen with the prerequisite that they be infallible and that by following and obeying them alone, can we protect ourselves from sins and mistakes.

But according to him the word Sadiqeen refers to the whole nation. He asserts – our view is that the whole nation is infallible.

We say that the second opinion is void because Allah has made obligatory on all believers to be with the truthful people and this is only possible if the person is well aware and having knowledge about this person i.e. ‘Sadiq’ – he cannot be unknown to the Muslims. If a person is ordered that he should be with a particular person who is ‘Sadiq’ then it is necessary that such a person should be known and introduced to the Muslims. Else, such an order to be with the ‘Sadiq’ will be considered as ‘Responsibility Beyond Capacity’ meaning the person is being asked to obey Sadiq while he is still not been identified.

He says – Since we do not know who among us is qualified with infallibility and purity and knowledge it is clear that we cannot be ordered to obey and be with any one appointed person.

(Ibid vol 16 pg 240)

Reply: Firstly, we all believe that in every era there should be one infallible person. On the basis of the law of grace it is clear that Allah in every possible way makes the people recognize this infallible person just as in every era He has made people recognize the messengers and prophets. Otherwise how would the people know that they are infallible and have come as representatives of Allah. This is how He has introduced the people to Hazrat Nuh (a.s.), Hazrat Moosa (a.s.) and Hazrat Isa  (a.s.) through proofs and clear signs.

Similarly Allah has also introduced the Muslims to the successor of the Prophet (s.a.w.a.) and the inheritor of his knowledge, whose distinctions, ethics and character are similar to that of the Holy Prophet (s.a.w.a.).

The Quranic proofs and traditions of Holy Prophet (s.a.w.a.) by consensus of both sects affirm their infallibility. After studying the traditions it is clear that after the Holy Prophet (s.a.w.a.) the infallible people – the ‘Sadiqeen’ are these very personalities – the first being Ameerul Momineen – Ali b. Abi Talib (a.s.) and the last being Hazrat Mahdi (a.t.f.s.).

Secondly, according to Fakhre Raazi the whole nation is infallible. Such an opinion is extremely weak and against intellect and baseless. The Islamic nation is not a group that has descended from the heavens or come into existence from special clay. They are the individuals of this very nation many of whom were idol-worshippers, atheists, adulterers, drunkards, gamblers, thieves, plunderers until a few years before accepting Islam. Many of them have been criticized by the Quran even after accepting Islam for various actions like fleeing the battlefield and disobeying Allah and His Prophet (s.a.w.a.) on several occasions.

According to Fakhre Raazi’s view no individual attains infallibility. But he ridiculously maintains that the whole nation is infallible although it is formed by those very individuals. It is not clear whether Fakhre Raazi himself understood his ridiculous claim. Therefore his view is rejected on the basis of irrationality and contradiction with reliable traditions.

Conclusion

On referring reliable traditions it is clear that the word ‘Sadiqeen’ in the verse refers to the infallible and pure household of Holy Prophet (s.a.w.a.). And it is only they who are suitable for this position.

1)      In the exegesis of this verse – Haakim Haskaani has narrated from Abdullah b. Umar regarding the words “fear Allah” Allah has ordered all the companions of the Prophet (s.a.w.a.) to fear Allah. Then again addressing them Allah has ordered “and be among the truthful ones” meaning- be with Prophet (s.a.w.a.) and his progeny (a.s.).

(Shawahid al-Tanzeel under the exegesis of the verse)

2)      Burair b. Muawiyah Ajali says – I asked Imam Baqir (a.s.) regarding the verse “fear Allah…be among the truthful ones” Imam (a.s.) said – Allah has reserved for our obedience alone.

(Usool-e-Kafi vol 1 pg 208)

3)      During a debate Ameerul Momineen (a.s.) demanded – For the sake of Allah tell me whether you know about this verse of Surah Taubah (9): 119 what the Holy Prophet (s.a.w.a.) informed the Muslims? At that time someone asked Holy Prophet (s.a.w.a.) whether the verse had been revealed for common people or special people? The Holy Prophet (s.a.w.a.) informed: It has been referred to common people in general that they are ordered to acquire piety and be with the Sadiqeen. But the word Sadiqeen refers to Imam Ali (a.s.) and his progeny after me – they will be the successors till the Day of Judgement.

(Faraed al-Simtain vol 1 pg 312, Kamaluddin pg 264, Behaar al-Anwaar vol 33 pg 149)

Sibt Ibn Jauzi-e-Hanafi has recorded that the scholars of Quranic exegesis have interpreted that this verse refers to Ali b. Abi Talib (a.s.) and his progeny (a.s.).

(Tazkerah al-Khawaas pg 16)

A close look at fabricated traditions on the verse

According to the Tafaseer of Ahle Tasannun the word ‘Sadiqeen’ refers to Abu Bakr and Umar.

Ibn Asaakir has narrated from Zahhak that the order to be with the ‘Sadiqeen’ is actually intended for Abu Bakr and Umar.

(Tarikh-e-Medinah al-Dimishq vol 3 pg  310)

Reply: Two points in particular are worth mentioning in response to such false traditions:

1)      Among the chain of narrators we find Zubair b. Saeed-e-Azadi regarding whom Ibne Hajar has mentioned in Tehzeebal-Tehzeeb from experts on Ilme Rejaal like Ibne Moin, Abu Dawood, Ibne Adi, Nesaai, that this narrator is weak and unreliable. In another chain of narration we find IshaaqIbn Bashar-e-Kahili who is also considered unreliable by Zahabi on the authority of Ibne Abi Shaibah, Moosa b. Haroon, Abu Zarrah and Daar Qutni.

(Meezanal-Etedaal vol 1 pg 186)

2)      Reliable traditions from both the sects clearly establish that ‘Sadiqeen’ refer to the Imams (a.s.). After the Holy Prophet (s.a.w.a.) they are the pure chain of infallible successors.

As regards Abu Bakr and Umar, on referring to the books of history, exegesis and biographies we can only conclude that they were not infallible by any stretch of imagination and Sunni scholars are the first ones to admit this fact. In fact these scholars affirm that the two were not even at the lowest level of faith, justice, ethics and character rather they were usurpers, oppressors and even disbelievers. Allah is too High to order the Muslims to follow the example of such dishonourable people.

At the end, we beseech Allah to hasten the reappearance of Imam Mahdi (a.t.f.s.) the last of the Sadiqeen. And to make us among his supporters so that we get the opportunity to be with the Sadiqeen.