Islam orders Muslims to cooperate in good causes and charitable pursuits. Many ahadith encourage believers to support the needy and assuage the distress and anxiety of others. One hadith makes clear that the best of people are those who benefit others most.

In contrast, Muslims are told not to participate in anything that endorses or supports aggression, unfair treatment or sinful actions. To illustrate the extent of personal responsibility - with regard to the activities and actions of others - compare the following two circumstances.

1. A printer is contracted by a publishing house to print a number of volumes on history, literature and art without knowing what the titles or contents of the books are to be.

2. A printer is approached to print a series of books to promote discrimination and religious and racial hatred, in furtherance of the political objectives of a fascist organization.

It is clear that in the first example the printer cannot be held accountable for the content of the books. However, in the second, both parties are quite clear about the nature, purpose and intent of their cooperation and thus are both held to be equally culpable and accountable.

The Basis Of This Principle

From The Qur’an

Allah tells us in the Qur'an: 'Cooperate in goodness and piety but not in sin and transgression.'

"O' you who have Faith! do not profane Allah's Monuments, nor the sacred month, nor the offering, nor the sacrificial animals with garlands, nor those going to the Sacred House seeking the grace and pleasure of their Lord. And when you are free from the pilgrim garb (and acts of Umrah), then (you can) hunt. And let not hatred of a people (once) hindered you from the sacred Mosque move you to commit aggression. And cooperate in righteousness and piety, but do not cooperate in sin and transgression; and be in awe of Allah (for), verily, Allah is severe in penalty." (Surah Ma’idah, 5:2).

This ayah clearly evidences the prohibition against cooperating in the perpetration of sinful actions.

From Ahadith

1. Shaykh Al-Tusi narrates on the authority of Imam al-Sadiq (‘a) that when he (‘a) was asked about the renting of premises in which wine was to be sold, his response was that such action was unlawful.1

2. Al-Kulayni, citing an authentic chain of narration, reports that Imam Ali Ibn al-Husayn (‘a) said, 'Do not associate with those who oppress others.'2

3. Al-Kulayni, citing an authentic chain of narration, reports that when one of Imam al-Sadiq's (‘a) companions told him, 'I am being coerced into building a house or repairing a dam for the oppressors of our times,' the Imam (‘a) responded, 'I do not like to assist them even in the slightest way. Those who assist oppressors will, on the Day of Judgement, be corralled together by fire until Allah Almighty has completed His interrogation of souls.'3

In order to create awareness amongst the community, the Imams (‘a) warned of the consequences of cooperation with unjust rulers. For, even though the building of a house or bridge does not directly bolster such rulers, people are advised to avoid any cooperation with them on the grounds of the injustice of their regimes.

4. Al-Kulayni narrates on the authority of Imam al-Baqir (‘a), 'The Messenger of Allah (S) cursed ten groups of people for being involved in the wine industry: those who cultivate vineyards, guard vineyards, press grapes, drink wine, offer or serve wines, transport wines, accept delivery of wines, sell wines, buy wines and those whose livelihoods depend upon wine.'4

It is clear from the above that in addition to those who drink wine, all who condone or promote a culture of wine drinking, who contribute or cooperate directly, or indirectly, with the production, sale or distribution of wines, are accountable for the perpetration of sinful acts.

5. Many ahadith clarify that all who are accessory to crimes are deemed guilty - to the extent of the degree of their contribution to those crimes. Al-Kulayni reports, via an authentic chain of narration, that the verdict passed by Imam Ali (‘a) in the case of a man who, abetted by a third party to block his victim's escape, pursued and murdered another, was the death penalty for the murderer and the life imprisonment of the one who hindered the victim's flight.5

In Islamic criminal law, as indeed in all other systems, those who are accessory to crimes are culpable.

Common Usage

Those associated with the perpetrator or perpetrators of an act - in the absence of their protestation against that act - are held to be complicit and culpable with the perpetrators.

Followers of Ahl al-Bayt (‘a) are highly recommended to honour Imam Husayn (‘a) via Ziarat ‘Ashura - in which they condemn: those who killed the Imam (‘a) and his companions, those who were complicit in their murder, and those who heard of, but remained indifferent to, that tragic event. People not in a position to challenge oppressors should distance themselves from their actions covertly if not in a position to do so overtly.

Indirect Responsibility

When we examine those who are accessory to crimes and sin, we find some directly and others only indirectly involved. In the example of the cultivation of a vineyard - a farmer who has no specific intention to sell a crop for wine production is not directly involved in the possible misuse of her/his crop.

Similarly, no farmer can be held responsible for actions committed by those who have been sustained by his crop. We may thus conclude that the cultivator of the vineyard condemned by the Prophet (S) (see hadith number 4 above), was knowingly involved in the production of wine. People are accountable for actions in which they knowingly participate.

Applications Of This Principle

Islamic jurisprudence abounds with examples of the application of this principle, for example:

• It is prohibited to sell wood to fashion crosses or idols - Muslims may not provide materials or equipment for use in illicit activities.

• Military personnel, whose duties involve illegal/indefensible actions, cannot draw benefit from Allah's concession to shorten the Zuhr, Asr and Isha prayers during travel.

• Shaykh Ansari quotes a scholar who was asked by a tailor if his work for the oppressor of the time had made him an accessory to the oppressor's deeds. His reply was, 'Not only you, but also the merchants who supply your cloth, needles and thread.'6

• Imam al-Sadiq (‘a) once said, 'Had the Umayyads not found support they would never have dared usurp our rights.7

• The sale of arms for use against the innocent is prohibited. Culpability for this covers all the vendor's personnel - and this even includes the secretaries, clerks and cleaners.

• When an oppressor asked to borrow a scholar's pen, aware that it could be used for statements, verdicts and commands, the scholar broke his pen to avoid becoming an accessory to the tyrant's deeds.

• 1. Wasa'il al-Shi’ah, Vol. 17, p. 174.
• 2. Wasa'il al-Shi’ah, Vol. 17, p. 177.
• 3. Wasa'il al-Shi’ah, Vol. 17, p. 179.
• 4. Wasa'il al Shi’ah Vol. 17, p. 224.
• 5. Wasa'il al Shi’ah Vol. 29, p. 50.
• 6. Al-Makasib Vol. 1, p. 135.
• 7. Wasa'il al Shi’ah Vol. 17, p. 199.