The office of the Naqabat was a social responsibility starting from the period of Imam al-Rida (‘a)"1 which was later on officially established during the Caliph Moatazid Abbasi During his reign, in each city and province an elderly distinguished personality from sadat who was recognized and accepted by them as a scholar and jurisprudent was appointed by the caliph as Naqib for that region to administer the affairs of Alavite-Sadat.

All along the history there were only two distinguished personalities who hold the distinction of being appointed as Naqib for the entire vast Islamic country. This special title was called as Naqibun-Naqaba. The first person to hold this position was Imam al-Rida (‘a), who during his period of vicegerency was appointed by Abbasid Caliph al-Ma'mum and the other one was Sayyid Radi in the year of 403 A.H2. Here it is worth to mention that appointment of Sadat to such distinguished positions which was regarded as the highest office of the country after the caliph, was not because of the willingness or change of heart of cruel Abbasid caliphs, rather it was to due to factors beyond their control forcing them to accept the leadership of Sadat.

The factors such as love and esteem shown by the people towards the prophets' family, unacceptance of government by Shi’i combatants, uprising against caliph by Shi’i revolutionary movements, and fear of Muslims getting united under the Alavite leadership, forced them to hand over the leadership to Sadat at least for managing their own affairs. It was under this background that required the establishment of the office of Naqabat, and the following ten responsibilities were assigned to the holder of this office:

1. Maintenance of records of Sadat’s families.

2. Preventing them from accepting low and improper jobs.

3. Supervision of their social conduct.

4. Prohibition from disgracing the Shariah3 of the prophet.

5. Prevention from doing injustice to others.

6. Acquiring their just rights.

7. Demanding their due rights from the Baitul-Mal.4

8. Supervision of Marital affairs of daughters and women (without guardians)

9. Execution of justice.

10. Supervision of charitable endowments

In addition to the above-mentioned tasks the holder of the position of Naqibun-Naqaba was also responsible for discharging the five important tasks described earlier.

Since his early youth, Sayyid Radi actively participated in this important social and political stronghold. During his father’s Naqabat, he was the most trusted adviser and assistant for him, and later on in his own capacity as Naqibun-Naqaba since the year 380 A.H5 At this time while his father was still alive, and with the approval of the Caliph Attaye-Billah transferred all his responsibilities to his son Sayyid Radi, who had already distinguished himself as an intelligent scholar and competent manager.

It is interesting to note that at the time of holding the most supreme portfolios of the country namely; Naqibun-Naqaba, chief of the Haj Pilgrims, and the Chief Justice, he was only twenty-one years old. While there were many qualified people with relevant experience, but the outstanding excellence, maturity, knowledge, and wisdom of young Sayyid Radi resulted in his getting ahead over his contemporaries, which is also the criteria encouraged by Islam for the selection of the holder of authority i.e. nothing else except commitment and specialty.

The most significant outcome of the establishment of the office of Naqabat was the formation and organization of Alavite-Sadat. Because since the usurpation of Caliphate by Ummayad, and later on its continuation by the cruel and tyrant Abbasids, the Shi’i were continuously engaged in warfare, martyred, forced to live in exile in far distant places, and kept their real identities concealed by practicing Taqiya6 (dissimulation). It was only after the official establishment of the office of Naqabat as independent organization without being associated with the organization of caliphate, that the Naqib officially was able to assume the guardianship of Alavite-Sadat, thus, relieving them from the state of being scattered.

• 1. Imam Ali ibn Musa ai-Rida (‘a): was born in Medina on Thursday, 11th Dhu'l-qi'dah 148 AH. He lived in a period when the Abbasids were faced with increasing difficulties because of Shi’i revolts. After al­Mam'un the seventh Abbasid caliph and a contemporary of Imam al­ Rida (‘a) murdered his brother Amin and assumed office, he thought he would solve the problems by naming Imam as his own successor Hoping thus to insure him in worldly affairs and turn the devotions of his followers away from him. Imam on condition that he excused appointments, and other involvement in matters of state.
  Making the most of this circumstance, the Imam extended guidance to the people, imparting priceless education of Islamic culture and spiritual truths, which have survived in numbers roughly equal to those reaching us from the Commander of the Faithful Imam Ali (‘a), and in greater number than those of any other Imam.
  Finally, after al-Ma'mum realized his mistake, for Shi'ism began to spread even more rapidly he is said to have poisoned him; he died at the age of 55 in Mashad Khurasan on Tuesday, 17th Safar 203 A.H. He is buried in Mashhad Iran.
• 2. Al-Ghadir, vol.4 p.205
• 3. Shariah. Divine law, a science which embraces every dimension of human conduct, including the political.
• 4. Baitul-Mal. The treasury of the Islamic Stale
• 5. Al-Ghadir, Vol.4, p. 205.
• 6. Taqiya: "(Dissimulation), was first introduced by Imam al-Baqir (‘a) and was further elaborated by Imam al-Sadiq (‘a) according to the need of the time and the circumstances in which they were living and working out the tenets for their followers. In a letter to one of the extremists of Kufa Mu’alla b. Khunays, the Imam said:
  "Keep our affairs secret, and do not divulge it publicly, for whoever keeps it secret and does not reveal it, God will exalt him in this world and put light between his eyes in the next, leading him to Paradise. O Mu’alla, whoever divulges our affair publicly, and does not keep it secret, God will disgrace him in this world and will take away light from between his eyes in the next and will decree for him darkness that will lead him to the Fire. O Mu'alla, verily the Taqiya is of my religion and of the religion of my father, and one who does not keep the Taqiya has no religion. O Mu'alla, the one who reveals our affairs is the one who denies them."
  According to al-Sadiq, both Joseph and Abraham practiced Taqiya when they resorted to concealment of the truth: the first when he accused his brother of theft, and the second when he asserted that he was ill. Muhammad himself accordingly is reported to have practiced Taqiya until the verse in which he was order to preach publicly was revealed. It reads:
  “O you Apostle, reveal the whole that has been revealed to you from your Lord; if you do it not, you have not preached His message and God will defend you from wicked men” (5:67).
  Another verse which was used to support the doctrine of Taqiya reads:
  “And who disbelieves in God after believing in Him, except under compulsion, and whose heart is confident in faith” (16:106).
  We may conclude from all these traditions that the real meaning of Taqiya is not telling a lie or falsehood, as it is often understood, but the protection of the true religion and its followers from enemies through concealment in circumstances where there is fear of being killed or captured or insulted."
  In his lectures "Program for the Establishment of an Islamic Government" Imam Khomeini (ra) speaks about Taqiya as follows:
  “The obligations that are incumbent on the fuqaha do not apply to others; on account of their position and function, the fuqaha must avoid and relinquish even things that are otherwise licit. In cases where others are permitted to resort to taqiya, the fuqaha may not. The purpose of taqiya is the preservation of Islam and the Shi'i school; if people had not resorted to it, our school of thought would have been destroyed. Taqiya relates to the branches (furu) of religion -- for example, performing ablution in different ways. But when the chief principles of Islam and its welfare are endangered, there can be no question of silence or taqiya.
  If they try to force a faqih to mount the minbar and speak in a way contrary to God's command, can he obey them, telling himself, “Taqiya is my religion and the religion of my forefathers”? The question of taqiya does not even arise here. If a faqih anticipates that by his entering the service of an oppressive government, oppression will be furthered and the reputation of Islam soiled, he must not enter its service, even if he is killed as a result. There is no acceptable excuse he can offer, unless his entry into the service of the state has some rational basis, as was the case with 'Ali ibn Yaqtin, whose motives in joining state service arc well known, and with Khwaja Nasir Tusi (may God he pleased with him), whose action resulted in benefits also well-known." Hamid Algar, Islam and Revolution p. 144.