Mahdism (38) | Transmitted proof of Wilayat al-Faqih - Part 1

Hawzah News Agency- Narrations (hadiths) provide some of the strongest evidence for the doctrine of Wilayat al-Faqih. Here is an examples:

The Tawqi'(1) of Imam Mahdi (pbuh)

The great Shi’a scholar, Shaykh al-Saduq, may Allah have mercy on him, in his book Kamal al-Din wa Tamam al-Niʿmah, transmits the letter of Ishaq ibn Yaʿqub to Imam Mahdi (pbuh), in which he posed several questions.

Imam replied:

«...وَأَمَّا الحَوادِثُ الواقِعَةُ فَارْجِعُوا فِيهَا إِلَى رُوَاةِ حَدِيثِنَا؛ فَإِنَّهُمْ حُجَّتِي عَلَيْكُمْ، وَأَنَا حُجَّةُ اللهِ عَلَيْهِمْ.»

“...As for the newly occurring matters, refer to the transmitters of our hadiths, for they are my proof over you, and I am the proof of Allah over them.”

(Kamāl al-Dīn wa Tamām al-Niʿmah, vol. 2, p. 484)

In the first part of this Tawqiʿ, the Imam instructs the Shiʿa during the period of occultation to turn to the transmitters of the hadiths of the Ahlul-Bayt (pbuh), and to seek guidance from them regarding emerging issues.

Here we must reflect: Who are these “transmitters of our hadiths”? And what is meant by “newly occurring matters"?

The word “حوادث”(hawadith) is the plural of “حادثه” (haditha, i.e. event). Since the Imam says, “in the events that occur, refer to the transmitters of our hadiths,” it becomes clear that what is meant are issues that pertain to the religion and religious life of the Muslims—matters in which the transmitters of hadith must clarify the duty of the believers.

Now the question arises: Is the Imam speaking about individual issues (such as prayer, fasting, zakat, etc.)—the kind of rulings collected in Risalah ʿAmaliyya manuals—or about social issues such as jihad against unbelievers, defense against foreign aggression, political, economic, and cultural relations with other states, and so forth?

It is unlikely that the Imam’s intent in saying “newly occurring matters” was individual matters such as prayer and fasting. Referring to scholars on such matters was common even during the lifetime of the Imams themselves. Because of distance or restrictions on access to the Imams, the Shiʿa would turn to their deputies.

This much was obvious: whenever direct access to the Imam was not possible—whether the Imam was physically present or in occultation—the Shiʿa were to refer to scholars who were well-versed in the Qur’an and hadiths.

Thus, the meaning of “newly occurring matters” is the social affairs of the Muslims, and this meaning is fully consistent with the natural sense of the term “حوادث”(hawadith).

Who are the Transmitters of the Imams hadiths?

According to the Tawqiʿ, the Shiʿa must turn in the time of occultation to the transmitters of the hadiths of the Imams. Clearly, understanding the words of the Infallibles (pbut) regarding both individual and social duties requires high-level expertise in Islamic sciences. Deriving rulings from the hadiths of the Imams is a highly complex task.

For this reason, from early times the Shiʿa have turned to true scholars of Islam for this purpose.

Therefore, the “transmitter of hadith” is not merely someone who can recite or pass on a narration. Rather, it is one who:

1. Has comprehensive familiarity with the sources of hadith, distinguishing authentic reports from weak ones.

2. Understands the full scope of the Imams’ words and possesses the methodological tools to derive rulings correctly.

By the consensus of Muslims, such qualifications are found only in the jurists (fuqaha) —those who can extract divine rulings from the Qur’an and the sayings of the Infallibles, in all matters both individual and social, and present these rulings to the Shiʿa.

This interpretation aligns with the continuation of the hadith: «فَإِنَّهُمْ حُجَّتِي عَلَيْكُمْ»—“for they are my proof over you.” The authority of the transmitters must be followed in cases where their commands and judgments are valid for others. If the Imam had intended only the words of the Infallibles themselves, he would have said: “Our hadiths are the proof.” By saying “they (the transmitters) are my proof,” however, the Imam affirms their authoritative role in deriving and conveying the rulings.

On this point, the great Shiʿa jurist Shaykh al-Ansari, may Allah have mercy on him, makes an illuminating remark:

“What is apparent from the Imam’s wording is that the intent of “حوادث”(hawadith) is all those matters in which, by custom, reason, and Shariʿa, one must turn to the leader of the community. It is very unlikely that hawadith would be restricted only to matters of ritual law.”
(al-Makasib al-Muharramah, vol. 3, p. 554)

This discussion continues…

Adapted from “Negine Afarinesh" [The Jewel of Creation] with slight modifications.

Note:

1.Tawqiʿ is a term commonly used for the written communications of Imam Mahdi (pbuh). These were answers to the questions of the Shiʿa, delivered to them through the Four Deputies (nawwab al-arbaʿa).