Detection of Detriments in the Religious Community in Fatima's Words and Its Comparison with Imam Ali's Logic

The problem of detriments and their removal from the religious community has always been taken into consideration by Muslim thinkers, especially Shiites; for evaluation of criteria of purity in the collective identity of a religious community is different from those in other communitieswith materialistic tendencies and atheistic, or secular, thoughts. In a religious system, all people, no matter in what position, are commanded to actualize the great divine purposes without having any right to interfere in lawmaking or replacing its pillars. Political sovereignty is adopted from religiosity associated with vicegerence; it is too far from dictatorship and is based upon surrendering to vicegerence and obedience to the judgments of the infallible-innocent personalities so that religious ends could be actualized in the earth. This will cause safeguarding, unity, dignityand continuity of goals of the prophet, as allegiance is testament of unity between Imam and people so that the religious community may be safeguarded against detriments raised from mundane tendencies, deviation, deception, hiding truths, and diversity. In Islamic history, detecting detriments and attempting to remove them were started by Fatima (A.S.). Motivated by safeguarding religiosity on the basis of the right to interfere in political affairs and to command good and prohibit bad, Fatima (A.S.) accomplished that task after passing away of the prophet in such a way that history praised it – in spite of the fact that she leaved so short after her father. This fact is surveyed precisely in the present writing on the basis of historical, analytical method through comparing Fatima’s way of detecting detriments with that of the holy Quran and sunna of the prophet and Imam Ali.