This chapter deals with the officers who have been appointed by the Imam to look after his fol- lowers, to supervise his revenue or to collect his dues from the ‘momins’. Whatever is mention- ed in this chapter is applicable not only to the officers but to all the ‘momins’ in general. The Prophet says, “Every one of you is a sort of an administrator. He is accountable to God for the administration of his dominion. For instance, a man is an administrator of the members of his family. A woman is the administrator of her household affairs. She is accountable to God for the proper administration of her house and for the preservation of her chastity. A slave is the admi- nistrator of the job which has been assigned to him by his master. He is accountable to God for the administration of this job. Let every one of you fear God and let every one of you know that he has to render an account of his actions to God.” These instructions of the Prophet are of a general nature. It is incumbent on every one who belongs to any one of these catagories that he should be careful in the discharge of his duties. He should always bear in mind that ac- cording to what the Prophet has said, he will have to give an account of his actions to God.
This is the duty of the people in general. The duty of the officers appointed by the Imams is of a far more serious nature. Those who have to look after the affairs of his followers or those who are engaged in his personal service, are required to lead an exemplary life. They have to improve themselves before they can improve others. For, he who neglects his own affairs can never manage the affairs of others. He cannot preach others to be good if he is not good himself. He cannot forbid others from doing wrong if he himself is indulging in wrong doing. God says, “What! Do you preach people to do good and neglect your ownselves while you read the book of God? Have you no sense?” The Prophet says, “May God curse those who preach good and do- not practice it, and who forbid others from doing wrong while they themselves indulge in wrong do- ing.” How can such a person expect good from God who has been run down by Him in His book a nd who has been cursed by His Prophet? How can his actions bear fruit? How can he set right the affairs of the people?
If we ourselves are not good we have no right to expect good things from others. God says “He does not guide the machinations of the treacherous’.” i.e. He does not want their tricks to succeed in their objects. “He does not allow the work of the vicious people to prosper.” The Prophet says “How can any one of you point out a mote in the eye of his brother when he has the beam in his own eye.”
To sum up, the officers of the Imam should correct themselves before they think of correcting others. If they themselves are good, God will crown their efforts in making others good with success. Otherwise they will look like a physician who tries to cure people of a disease from which he himself is suffering. The Prophet says “If a person is fair to himself in his dealings with God, He will make others fair to him in their dealing with him.”