Al Anbiyā’

وَمَا جَعَلْنَاهُمْ جَسَداً لاَّ يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ

8. “And We did not make them (such) bodies not eating the food, nor were they immortals.”

Among the secrets of the succession of a leader is that he always lives among the people, and in the affairs of his natural life he is generally like them so that, by seeing him and by means of his conduct, people might be practically constructed properly. From the point of material and human necessities, prophets are never different from other people. Therefore, no one should expect prophets, reformers and teachers to be some angels; because it is an undue expectation. That is why this verse gives a further explanation about the Divine prophets that they are of humankind.

It says:

The leader of a group should be from among those people themselves, with the same instincts, temperaments, emotions, feelings, necessities, and interests, so that he can feel their pains and problems. It is in that case that, by being inspired with his instructions, he can choose the best way of healing them; and become an example and a good pattern for other human beings, too. However, asking from the people of thikr (the reminder) and referring to the experts is a principle approved by wisdom. Some commentators have said that the purpose of ‘the people of the Reminder’ is the scholars of the Jews and Christians.

But there are a great number of traditions, narrated from Ahl-ul-Bayt (as), which indicate ‘the people of the Reminder’ are the Immaculate Imams (as). One of them is the following tradition. It is narrated from Imam Ali-ibn-Musar-Rida (as) who, in answer to the question about the abovementioned verse, said:

“We are the people of Reminder, and we must be asked.” ¹

Another tradition narrated from Imam Baqir (as) denotes, that, on the commentary of this verse, he said:

“The Qur’an is the Reminder, and the Ahl-ul-Bayt of the Prophet (S) are the people of the Reminder, and they must be asked.” ²

Some other traditions indicate that /ŏikr/ (reminder) is the Prophet himself (S), and his Ahl-ul-Bayt (as) are ‘the people of the Reminder’.³ There have been recorded many other traditions which, on the whole, announce the same meaning. In numerous books and commentaries compiled by the scholars of the Sunnites, too, we are faced with some traditions containing the same concepts, including in twelve well-known commentary books of the Sunnites.⁴

There has been narrated from Ibn-‘Abbas who, upon the commentary of this verse, said:

“It (means) Muhammad, Ali, Fatimah, Hassan and Husayn (as). They are the people of the Reminder, and intellect, and statement.”

Again, a holy tradition has been recorded in the book of Tha‘labi, narrated from Jabir-i-Ju‘fi, who says:

As soon as this verse was revealed, Ali (as) said: ‘We are the people of the Reminder’.” ⁵

This is not the first time that, in the traditions concerning the commentary of the verses of the Qur’an, we confront the statement of some definite extensions which never confine the vast concept of a verse. As it was mentioned before, the Qur’anic term /ŏikr/ is applies for any cognizance, remembrance, and information. Thus the phrase /ahl-uŏ-ŏikr/ (the people of the Reminder) envelops all the aware and the informed persons in all fields. But, in view of the fact that the Qur’an is the clear example of remembrance, knowledge and awareness, it has been called /ŏikr/ (Reminder). The Prophet (S) himself is also the manifest extension of /ŏikr/, and such are the Immaculate Imams (as) who are his Ahl-ul-Bayt and the heirs of his knowledge.

But, the acceptance of this matter does not oppose the generality of the concept of the verse and the occasion of its revelation which concerns the scholars of ‘the People of the Book’. It is for this reason that the scholars of theology, and the experts of Muslim law, attach to this verse when speaking about /’ijtihad/ (discretion), and that those who are unaware of the religious ordinances should follow a religious jurist. However, the abovementioned holy verse expressed a fundamental Islamic principle, which covers all the material and spiritual subjects of the life. It warns all the Muslims that they ought to ask the people of Reminder whatever they do not know, and they should not interfere in the fields they are not acquainted with.

Thus, not only in all religious laws and Islamic affairs the subject of specialism is formally accepted, but also it is emphasized on in all fields. It is such that all Muslims, in all ages, should have some expert and aware persons available in all subjects of life so that, if there are some people who do not know how to solve their own problems, they can easily refer to them. It is also necessary to mention that we must refer to those experts and clear-sighted persons whose truthfulness and veracity have been proved and who are rather matchless. Do we ever refer to a physician who is specialist in his branch but we are not certain of his truthfulness and uprightness in that job which the physician has?

That is why, in connection with jurisprudence and following a religious leader, the epithet of ‘justice’ has been put beside both /’ijtihad/ (discretion) and /’a‘lamiyyat/ (being the most learned). In other words, the imitated authority should not only be both knowledgeable and aware of the Islamic affairs, but he must also be pious and God-fearing.