Al-Israa (The Night Journey)

71. “On the Day We shall call every people with their Imam (leader); then whoever is given his book in his right hand; then these will read their book (joyfully); and they will not be treated unjustly in the least.

This holy verse makes allusions to one of the other Divine blessings given to man, and then it refers to the heavy responsibilities which run parallel to these blessings and are upon him. At first, the Holy Qur’an points to the ‘issue of leadership’ and its role in the course of human destiny, implying that on the Hereafter Day He shall call each people along with their ‘Imams’ ‘Leaders’.

The verse says:

“On the Day We shall call every people with their Imam (leader)…”

That is, those people who, in any age, accepted the call of their contemporary prophets and their emissaries, will be with their leaders, while those who bowed to the leadership of the Satan or the Imams of aberration or tyrannical rulers and pioneers, will be accompanied by them.

This exposition, while reflecting one of the means of the development of man, serves as a dire warning to all the human beings that they should show maximum vigilance in the course of the selection of leaders, not allowing just anyone to take their lead.

The Role of Leadership in Islam

It is narrated in a famous quotation from Imam Baqir (as), that whenever he discussed upon the ‘principal pillars’ of Islam, he used to place the ‘leadership issue’ (Wilayah) as the fifth, and the most important of the pillars, while, placing the ‘daily prayers’, which is meant to establish one’s personal relationship with the Creator, and ‘fasting’, which is the secret of campaign against passions, and paying of the poor-dues (Zakat), which is a relationship of people with people, and, finally, ‘Hajj’, which relates to the social aspects of Islam, consist of the other four pillars.

The ‘Imam’ (as), then, goes on to say:

“Nothing is as important as the issue of leadership (Wilayah)”,

for the execution of other four principles depends, entirely, on the issue of leadership and can be realized solely in the light of this principle.

It is also for this reason that we have in another famous quotation from the Prophet (S) in a famous traditions he said:

“He who passes away without having an ‘Imam’, a ‘leader’, his death belongs to the category of ‘paganism’.”

There are numerous examples throughout history when a nation has gained the first row in the world in rank and position under the guidance of a great and an eligible leader, while, the same nation has suffered a devastating blow, and its eventual down fall has been brought about as a result of a weak and incapable leadership that may be beyond recognition.

In interpretation of this verse in Islamic sources, there are numerous quotations introduced, all of which enlighten thoroughly the meaning of the verse, indicating that the purpose of this verse is ‘Imamat’, ‘leadership’, as follows:

1. In an authentic documented tradition, quoted from Imam Ali-Ibn-MūsarRida (as) by Shi‘ah as well as Sunni sources, we read that, the ‘Imam’ (as), quoting from the prophet (S), narrated by his forefathers, upon the commentary of this verse, said:

“On that Day, every nation will be called along with its contemporary Imam, ‘leader’, and the Book of their Lord, as well as the course of practice of their prophet.”1

2. And, we have it also quoted by Imam Sadiq (as) saying:

“Do you not express your praise and gratitude to Allah? When the resurrection day comes, the Lord will call every nation along with the one whose leadership it has accepted. We will be called along with the Prophet (S) and you will be along with us. Where do you think you will be taken to then? By the Lord of Ka‘bah to Paradise.”

The Imam reiterated the last sentence three times.

3. Hadrat-i-Rida has said in a detailed tradition:

“The issue of ‘Imamat’ (leadership) exhibits the position of the prophets and is a heritage of the forerunners. It tackles with the issue of substitution of Allah and the prophetic mission of the Prophet (S) as well as the position of Amir-ul-Mu’mineen (as) along with the replacement by Imam Hassan, as well as Imam Hussayn (as).”

Then he said:

“The Imam introduces those issues which are as ‘allowed’ by Allah as they are, and the ones which are regarded ‘forbidden’ by the Lord as such. The Imam seeks to establish the limits which are ordained by Allah and he defends the Lord’s religion, and invites (the people) to the path of Allah through wisdom, good admonitions, and self-explanatory proofs. And, finally, the Imam is the rein and head of the religion, order of Muslims, the benefit to the believers in the world and their glory.”

Again, he remarked:

“The ‘Imam’ is the flourishing root of Islam and the ‘prime branch’ of it. The ‘Imam’ is an honest friend, a kind and friendly father, a truly-loyal brother and a companion, just like an affectionate and honest mother towards her young child, and a refuge for Allah’s servants.”

Then, he said:

“The ‘Imam’ is the Lord’s trustee on the earth and among His people. He is the Lord’s proof for His servants and is His substitute in the cities. He calls (the people) to Allah and defends His sanctuaries.”2

4. Quoting Ibn Abbas, Muj ahid says:

“The Messenger of Allah (S) has remarked: ‘As the day of resurrection comes about, the Lord commands Gabriel to sit down at the gate of the Paradise, and do not let any one in unless he possesses the admission card and passage of Ali Ibn Abi Talib (as)’.”3

There are two types of leaders mentioned in the Qur’an. The first one includes the leaders of ‘light’ and ‘guidance’; while the latter comprises of leaders who lead to the Fire and misguidance. The second group compel people to follow their lead by force, threats, allurement, and humiliation.

5. Abū Basir once told Imam Sadiq (as):

“I witness that verily you are my Imam.”

The Imam replied:

“Every group will be mustered with their own Imam in the Hereafter.”4

6. And, again, the same Imam remarked:

“He who rejects or refuses to accept one of the living ‘Imams’, he has certainly rejected the ‘Imams’ (and ‘leaders’) of the past.”5

Incidentally, the issue of ‘Imamat’, (leadership) and ‘Wilayat’ (mastership) are the subject-core of life, and are within the context of one’s very life, and it is not to be regarded as a marginal or merely an ideological issue side-lined by others.

The issue of ‘leadership’ may make people either happy or wretched. Therefore, the result of selection of a leader and obedience to him is a burning one till the threshold of the Hereafter.

The Hereafter is not only the tribunal for individuals, but it is also the great court set-up for nations, peoples, parties, schools of thought, and for governments.

Then, the verse implies that the people will be categorized into two different groups in the doomsday. Those whose record of deeds is delivered to their right hand, and this is done with their pride, joy, and pleasure when they read it joyfully, and no cruelty is done to them.

And, he, who has not found a way to be saved in the world and who has not been led well, he will not seek his way out into the Paradise in the hereafter.

The verse says:

“…then whoever is given his book in his right hand; then these will read their book (joyfully)…”

In conclusion, it is worth noting that the Arabic term /fati/ signifies a thin noodle which is spilt within a date-stone and which here implies an ‘insignificant’ amount.

Therefore, the chastisement in the resurrection day is a hundred percent just and fair, for, on that Day one receives punishment and reward commensurate with his amount of sin or decent act he has undertaken to perform, even it is very insignificant.

The verse says:

“…and they will not be treated unjustly in the least.”