Taqavi Posted June 23 Share Posted June 23 How can an Imam appointed by God pledge allegiance to another person, and can this allegiance legitimize that person’s rule? The literal meaning of "allegiance": “bay’ah” (allegiance) and “bay’” (sale) are two infinitives of the verb “ba’a”. Therefore, the meaning of "Allegiance" is very compatible with "Beyah". As a result, a kind of exchange takes place in the pledge of allegiance. In historical Arab practice, people would clasp each other’s right hands during buying and selling transactions, known as “safqah” or “bay’ah.” Some linguists have considered the “bay’ah” as a contract between the parties, and just as in the sale, goods are placed against goods or money, in the pledge of allegiance, the pledger commits to obey the ruler in return the ruler's commitment to implement the laws and provide benefits. In Lisan al-Arab, it is stated that “bay’ah” means making a contract and a treaty. It is as if each of them sells what he has to his friend and leaves his life, obedience, and the right to interfere in his work to another. This is the way that each of them buys what is with the other and leaves all his existence and obedience to him and interference in his work to him. [1] Ibn Athir also believes: “bay’ah” in Islam means a treaty and agreement on Islam, in such a way that each of them buys what is with the other and obeys him with all his being and interferes in his work. leaves it to him. [2] In the terminological meaning, “bay’ah” reflects the literal meaning of the word, indicating a declaration of readiness to obey the ruler and accept the responsibility of governing society. Through “bay’ah,” people express willingness to obey the ruler so that he can manage their affairs and address social reforms. By submitting to “bay’ah,” individuals hand over their governmental affairs to the ruler to work for the welfare of the citizens. [3] The allegiance ceremonies of the era of the caliphs were apparently for the position of Imamat and Caliphate because each caliph, through the allegiance received from the people, claimed to have legitimized their rule. However, the truth is that allegiance cannot be a legitimate justification for governance because it is seen in the documents of history that the caliphs took allegiance from the people by force, and it cannot be claimed that loyalty in an agreement can be forced. In the case of whether Imam Ali pledged allegiance to the caliphs or not, two opinions exist. Some believe that Imam Ali never pledged allegiance in any way, [4] while others argue that he did by force and under compulsion. [5] Therefore, such coerced allegiances cannot be acceptable for legitimizing governance. Optional and free allegiance is one of the general conditions of allegiance and can be used through the biography of the Holy Prophet and other Imams (according to historical reports). For example, Imam Ali says: "The founders of Jamal called all those who had surrendered to me and pledged allegiance to me without reluctance and with full satisfaction." [6] Or the Imam, in response to Ammar's suggestion that now that the people have pledged allegiance to you voluntarily and without reluctance, it is good to invite Osama bin Zayd, Abdullah bin Umar, and others to act like other people, he said: "We do not need to pledge allegiance anyone who doesn't like us." [7] It is also mentioned in a quote from Muhammad Hanafia: After the killing of Uthman, when my father accepted the pledge of allegiance following the great insistence of the people, he said: "Pledge of allegiance to me must be openly and only with the desire and consent of the people." [8] There are many such narrations that show that allegiance is optional in the political system of Islam, as well as in jurisprudence, no “bay’” (sale) is fulfilled by force. [9] A pledge of allegiance is valid only if given willingly and without coercion. Therefore, even if the infallible imam takes a pledge of allegiance if it is done under duress, it holds no validity. It must be free from reluctance and coercion. [10] Alternatively, if circumstances left no option but to pledge allegiance to the ruler, then in the case of an infallible Imam, such allegiance would not pose a problem. For example, Imam Hassan was also forced to sign a peace treaty with Muawiyah, and the Imam in his sermon in Kufa in the presence of Muawiya, states if I had people to help me, I would never pledge allegiance to you, and in that sermon, he calls Muawiya a liar and states that our Imamate is proven by the Quran and the words of the Prophet. [11] Thus, such agreements do not hold credibility for governance legitimacy. In a narration, it is stated: 'There is no religion for someone who does not practice taqiyya'. [12] Therefore, the Ahl al-Bayt had no choice but to accept pledging allegiance (bay’ah) in order to safeguard the true light of God. In this situation, if any allegiance was given, it did not imply any defect and deficiency in the infallible Imam, nor did it legitimize the oppressive rulers. Consequently, the Imams, until the point where they were not compelled to pledge allegiance, abstained from doing so. Even if they were forced to pledge allegiance, their acceptance of allegiance means the absence of an armed uprising against the rulers, not an endorsement of their legitimacy. [1] . Lisan al-Arab, Ibn Manzur, Vol. 8, p. 26. [2] . Al-Nihayah fi Ghareeb al-Hadith wal Athar; Ibn al-Athir, Majd al-Din Vol. 1, p. 174. [3] . Tarikh ibn Khaldun; Ibn Khaldun, Vol. 1, p. 261. [4] . Al-Fusool al-Mukhtarah; Al-Sheikh Al-Mufid, Vol. 1, p. 56. [5] . Al-Shafi fi al-Imamah; Al-Sayyid Al-Sharif Al-Murtadha, Vol. 3, p. 246. [6] . Nahj al-Balagha; Syed Razi, Sermon: 172. [7] . Al-Futooh li’Ibn A’tham; Ibn A’tham, Vol. 2, p. 441. [8] . Tarikh al-Tabari, Tarikh al-Rusul wal Muluk; Al-Tabari, Ibn Jarir, Vol. 4, p. 427. [9] . Mawsu’at al-Imam al-Khomeini 22 and 23 (Tahrir al-Wasilah); Al-Khomeini, Vol. 1, p. 540. [10] . Al-Sahih min Sirat al-Imam Ali (AS); Al-Amili, Ja’far Murtada, Vol. 9, p. 233 [11] . Al-Amaali - Dar al-Thaqafah; Al-Sheikh al-Tusi, Vol. 1, p. 559 [12] . Wasa’il al-Shi’ah; Al-Sheikh Har al-Amili, Vol. 11, p. 46 Quote Link to comment Share on other sites More sharing options...
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