There are several aspects in the personality of Infallibles and a perfect human being which are worthy of being discussed from several perspectives of knowledge, history and others. But the most significant identify and title of a perfect human being is that of being an “Ideal” (Uswa). This dimension in regards of which he is a role model and a standard, lantern of guidance appointed by Allah (s) for human beings carries utmost importance. If God forbid we are not familiar with the other dimensions associated with a perfect human being then also practically it won’t effect human being to a large extent; which means this non familiarization would not make human being victim of misguidance and lowliness; for instance if we are not aware about what was the reality of a perfect human being before coming into existence in this material world? What grades and positions they had in the heavenly world? There are few who possess the ability to grasp this fact and not having this ability does not cause any damage as compared to the damage caused when human being remains ignorant about the dimension of an Ideal or a role model for this perfect human being.

“A person who dies without recognize the Imam of his age dies the death of ignorance”

It is narrated from Holy Prophet and other Infallibles and specifically from Imam Askari (a.s) that if a human being does not recognizes his Imam then his death is that of an ignorant. This means one type of recognition of Imam is such that it makes the death of human being a death of recognition (Maarifat) and without doubt if the death of human being is with recognition then his life would also be of recognition (Maarifat). It is not that the death is that of ignorance but actually his life was of ignorance or vice versa. A death of recognition is the result of a life of recognition and a life of recognition is the prerequisite  for death of recognition. The awareness of that recognition which is associated with the aspect of Imamate (Leadership) and specifically that dimension of Leadership which is related to the creation and general mass of public is highly significant. If the recognition of the pillar of relationship of Imam with the essence of Allah is not known to us then also it won’t cause that much damage as compared to the damage of unacquaintance of the relation of Imam with the creation; which means Imamat has two elements of “Wilayat” and “Guidance” in it. The element of “Wilayat” associates an Imam with the essence of Allah which means the factors of “Tawassul (consideration as means) and the aspect of virtues are related to this element which we term it as “Wilayat”. And from another dimension an Infallible has relationship with the creation which is called as “Guidance”.  The element of “Wilayat” is associated with the creator and the element of “Guidance” is related to the creation.

Imam Khomeini (r.a) has written a book on this subject of “Wilayat” by the name “Misbah-ul-Hidaya” (The lantern of Guidance) in which he expresses how difficult it is to understand this element of “Wilayat” even though people are entangled in the discussions of “Wilayat-e-Takween” (Guardianship by Creation) and “Wilayat-e-Tashree” (Wilayat by laws). But those who are proving this are clear on what they are proving and those who are denying certain things and forms of “Wilayat” are clear on what they are denying.  The best means of understanding “Wilayat” is the element of Guidance which bears practical fruits. It is impossible for a person completely to acquire Guidance if he is totally unassociated with “Wilayat” because the acquisition of Guidance to a certain extent is dependent on “Wilayat”. Since it is not possible to reach the complete reality of “Wilayat” hence it is enough to be aware about “Wilayat” to a certain extent.

Difference between Obedience and Role Model

The way Imam by means of “Wilayat” gets connected to the essence of Allah similarly human being gets connected to Imam by the means of Guidance. One path amongst several other paths on the basis of which human being gets connected to Imam is Obedience of an Infallible which comprises of sayings, actions and behaviour of an Infallible which is also the source of Jurisprudence; which we generally refer to us tradition (Sunnah). The sayings, actions and behaviour of an Infallible are the three paths through which the guidance of Imam can be acquired; this means if human being gets connected through these three means then it would be termed as Obedience and this person would be an Obedient of Imam. He has acquired guidance to a certain extent or he is acquiring guidance to a certain extent. But this does not mean he has reached the reality or essence of guidance. In other words a person who obeys and acts in accordance with all the sayings of Imams can be considered as one who has delivered the rights of guidance because one degree of accepting guidance still remains which the Quran has mentioned separately and that is of “Role Model.”

أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ

“Obey Allah and obey the Messenger and those in authority from among you”

In this verse the order is for obedience and at other place it is mentioned:

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ

“Certainly there is a role model in the Messenger for you”

This means if someone acts on َأَطِيعُواْ الرَّسُولَ then it does not imply that he has acted upon لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ  also because both of them are different degrees and paths.

The Holy Prophet (s.a.w.s) being one to be obeyed and also a Role Model are two different aspects though they are very close to each other but still they are different. If a person comes near to obedience which means he accepts the sayings, actions and speeches of Holy Prophet (s.a.w.s) then he is an obedient person but now he has to move forward to accept Holy Prophet (s.a.w.s) as a role model. This means the Holy Prophet (s) needs to be accepted as a Role Model; thus the second degree of Guidance is this element of Role Model.  A person who reaches the level of making them as Role Model has in fact associated himself with the element of guidance. Since Imam is connected with the essence of Allah through the element of “Wilayat” a person who makes Imam as his ideal and role model also gets connected to the essence of Allah because an Infallible is “بِحَبْلِ اللّهِ” (the rope of Allah).

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا

“And hold fast the rope of Allah” 

And the infallible himself has said بِحَبْلِ اللّهِ

The Rope of Allah has two ends, one end is with Allah and the second is with the creation. The creation has been asked to hold this other end and get salvation with the help of this rope; thus to tie a knot at the end of this rope for the sake of salvation is a talent. In order to climb mountains and cross big rivers proper training is imparted for knotting ropes across it. There are different methods of tying knots on ropes; in some methods the rope is given movement to make a knot in it like knot given to the rope for hanging someone. Then there are some other types of knots where the rope is not given movement and some knots are such which easily unknot itself. The army commandos are also taught many types of knots tying techniques.

It is more complex to get tied up with the Rope of Allah then tying knots in ordinary ropes. This is because the situation is like a person who has fallen into a deep well and you want to give him salvation with a rope. Now it is up to the person inside the well on how he knots this rope with his body. It happens sometimes that he makes such a knot that moment he is pulled up the rope unknots and he again falls back into the well; and it might even happen that first he was alive and now he dies. Thus the salvation of a person fallen inside a deep well is dependent on the knot and the rope; the more firm and tight the rope is knotted to his body the chances of salvation becomes higher.