The Impact of Having the Scholar Establish the Right and Eradicate the Wrong

|   |   times read : 12
Font size: Decrease font Enlarge font

The Impact of Having the Scholar Establish the Right and Eradicate the Wrong:


If you argue about the peculiarity of having the scholar establishing the right and eradicating the wrong so that it would be included in a separate research and specified with the need of assistance and you ask, “Does the obligation not include everyone?”

In my opinion, as previously mentioned in the chapter on the obligatory establishment of the right and the eradication of the wrong, it includes everyone. However, each is included as proportionate to him. Talking about obligation for scholars and the needed assistance of the nation does not eliminate the role of individuals in performing the function within their potential scope of work.

However, the scholar has a broad role and has a more definite needed role for a number of intricacies:

1-  Some of the sins might become a public state and phenomenon. Thus, an individual would no longer be able to eradicate them. Also, some of the aspects of the right that we referred to as social duties cannot be performed by individuals unless under the leadership of the scholar. It seems that this obligation is assigned to him and to the institution assigned by him to perform this task. This is one of the interpretations to the narration of Mas’ada Ibn Sadaka citing Abi Abdullah (P). He said, “I heard him say, “No,” when he was asked about establishing the right and eradicating the wrong if it were a duty cast on the nation. He was asked, “Why?” He answered, “This is an obligation for the potent and obeyed person who is knowledgeable of the right and wrong.””([1])

2-  The society awaits the scholar to perform this job as people see him in charge before anyone else. The scholar is the most knowledgeable among people,regarding the right and wrong, and how to deal with those issues. Perhaps, the society sees the scholar as a leader, and people only move according to their leaderships. Alternatively, the culture of Shia resulting from following (Taqleed) the religious chiefdom (Marjaiya) has formed a sort of unanimity that Sayyed Shahid Sadr Thani spoke of, “Do not act or say unless having referred to the Hawza.” Additionally, people would be afraid of bearing the religious and worldly consequences if they have a wrong estimation of matters. This is why they would stop working. One famous saying is, “Leave it to the scholar and stay on the safe side). The scholar has enough courage to bear the responsibility.

3-  Even if the duty were general for all, in as much as we are sure of, we expect scholars to take the initiative and follow this duty. Therefore, they were emphasized to do this role. The verses stressed the punishment on them if they did not perform their tasks even if the obligation includes everybody. Allah said, {Why do the rabbis and religious scholars not forbid them from saying what is sinful}(MAEDA:63). {And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong}(Al-Imran:104). In the books, “Al-Mahasen” and “Al-Kafi”, a narration citing the prophet (P), he said, “If heresies appear among my nation, the scholar should show his knowledge, or else who does not shall be damned by Allah.”([2]) In Uyun Al-Akhbar with a narration of Yunus Ibn Abdurrahman, he said, “We narrated citing the Imams Baqer and Sadek (P) saying, “If heresies appear, the scholar should show his knowledge; otherwise, the light of belief would be taken from him.””([3])

4-  People love and respect scholars; some even reach the degree of sainthood. This is because people are intuitively inclined to religion and to those scholars bearing its emblem and serving it. People also saw the sacrifices of the religious leadership and Hawza in general to reform them and preserve their honor and dignity. Therefore, this status of scholars in the hearts of people gives a great drive to the function of establishing the right and eradicating the wrong. It also increases the opportunities of success and influence.

5-  The piousness, austerity and sublimity of scholars beyond this world sets a barrier between them and between the allegations against those establishing the right and eradicating the wrong. These accusations obstruct a person’s mobility and erect a blockade against accepting the orders and forbidding. He would be accused of the lust for fame, prominence, personal enmity, excessive pride, hypocrisy or the like. However, if the establishment of the right and eradication of the wrong comes from the scholar and out of an honest heart, the other will accept this and be thankful for it as he thinks this action was issued for his benefit and reform.

6-  Scholars are more aware and more capable of appraising the risks and consequences of things. A person other than a scholar might imagine that a matter might be righteous. Contrastively, the result would be otherwise. The process has restrictions, conditions and circumstances. Scholars are more predisposed to preserve the interests of the nation and to protect the religionagainst any deviation, {Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful} (Tawba:128). Thus, the scholar is the initiator to perform this function.

7-  Scholars own particular executive tools that are not available for others. They have followers, funds, institutions and, above all, the authority of religious fatwa. They are the clearest examples of those enabled in Earth referred to by the honorable verse, {[And they are] those who, if We give them authority in the land, establish prayer and give Zakah and enjoin what is right and forbid what is wrong}(Hajj:41). Establishing the right and eradicating the wrong are among their prominent functions to perform.

 

 



([1]) Wasail Shia, Chapters of Ordering and Forbidding, Chapter: 2, Section: 12.

([2]) Wasail Shia, Chapters of Ordering and Forbidding, Chapter: 40, Section: 1.

([3]) Wasail Shia, Chapters of Ordering and Forbidding, Chapter: 40, Section: 9.