Imamate
| Islam |
|---|
 |
Imamate (Arabic: الإمامة), from Shi'a point of view, is the leadership of the Islamic society, designated by God to succeed the Prophet (s) in all religious and worldly affairs. It is among the principles of Shi'a school and one of the points of difference between Shi'a and Sunnis. The importance of this principle among Shi'a led them to be titled as Imamiyya.
According to Shi'a teachings, the Prophet (s) made a lot of efforts to introduce his caliph and the leader of Muslims after himself since the beginning of his mission. His efforts towards this aim began with his first public invitation by introducing 'Ali (a) as his caliph and successor and continued until the last days of his life on the way back from Farewell Hajj on Dhu l-Hijja 18 in event of Ghadir Khumm.
Sunni Muslims also emphasize the necessity of an Imam and to obey him. However, they believe that it is upon the Muslim umma to elect an Imam and that the Prophet (s) has not appointed any person as his successor.
Throughout history, Shi'a have found different opinions about the number and instances of Imams. According to Imamiyya Shi'a, the number of Imams (a) is twelve; the first of whom was Imam 'Ali (a) after Imam 'Ali (a), Imam al-Hasan (a) and then his brother Imam al-Husayn (a) became Imam and after these three, nine descendants of Imam al-Huasyn (a) became Imam one after another and the last Imam is Imam al-Mahdi (a)..
The reason behind the Imam's existence is to safeguard and transfer religion and correctly explain religious teachings; therefore, to perform his duties properly, an Imam must have the power to abandon sins, God-given knowledge and Wilaya (guardianship) from God.
Meaning
| Shia Islam |
|---|
 |
| Theology | |
|---|---|
| Tawhid (Monotheism) | Tawhid of Essence • Tawhid in Attributes • Tawhid in Actions • Tawhid in Worship |
| Other Beliefs | Tawassul • Shafa'a • Tabarruk |
| Divine Justice | |
| Bada' • Amr Bayn al-Amrayn | |
| Prophethood | |
| Infallibility • 'Ilm al-ghayb • Mu'jiza • Integrity of the Holy Qur'an | |
| Imamate | |
| Infallibility • Wilaya • 'Ilm al-ghayb • Occultation of Imam al-Mahdi (a) (Minor Occultation,Major Occultation) • Reappearance of Imam al-Mahdi (a) • Raj'a | |
| Resurrection | |
| End Time • Hereafter • Barzakh • Embodiment of Actions •Bodily Resurrection • Al-Sirat • Tatayur al-Kutub • Mizan • Hashr | |
| Other Outstanding Beliefs | |
| Ahl al-Bayt (a) • The Fourteen Infallibles • Taqiyya • Marja'iyya • Tawalli • Tabarri | |
Imamate means leadership, and the word "imam" refers to one or thing followed by people. Accordingly, different examples for this meaning have been provided in Arabic dictionaries, such as the Qur'an, the Prophet's (s) successor, imam of congregational prayer, a commander of an army, a guide of passengers, a caravan leader, a camel herder, and a scholar who is followed.[1]
In the Qur'an
In the Qur'an, the word "imam" is used both for some human beings and for referring to other issues; non-human usages of this word are: preserved tablet (al-Lawh al-mahfuz),[2] an open highway[3] and the Book of Moses (a).[4] The usage of this word for humans has been two kinds: imam of the truth and imam of the falsehood. The cases of the imam of the truth are prophets (a),[5] righteous servants of God[6] and the oppressed.[7] Leaders of disbelief such as Pharaoh and his agents are imams of the falsehood in the Qur'an.[8]
Also, in some cases, the word "imam" is used, including all the mentioned usages, "The day We shall summon every group of people with their imam" (Quran 17:71).
Technical Meaning
Theologians have defined imamate in two ways;
Some definitions are general and include prophethood as well; for example, it has been defined as the "general leadership in religious and worldly issues".[9]
The second definition is those which regard imamate as the succession of the Prophet (s) in religious affairs and consider following imam obligatory.[10]
Given the points mentioned above, it can be said that the definition of imamate as the "leadership of the Islamic society in religious and worldly affairs as the successor of the Prophet (s)" is accepted by all Islamic schools.[11]
In the View of Shi'a
Shi'a regards imamate as one of the Islamic doctrines of faith, but Mu'tazilites, 'Asharites, and other Islamic schools consider it among secondary beliefs. Accordingly, Shi'a have a more prominent position for imamate than Sunnis. In Shi'a culture, Imamate has more duties and responsibilities than a caliph. Its importance can be clearly understood from verses of the Qur'an and hadith about imamate because, according to Shi'a, imamate is, in fact, a matter similar to prophethood.
Relation with Caliphate
The unique position of imamate among Muslims also becomes apparent when the matter is historically studied. After the Prophet (s) passed away, the most critical issue debated and discussed among Muslims was imamate. No other religious teaching has ever been argued over like imamate has.[12]
The leadership of the Islamic society after the Prophet (s) is called both caliphate and imamate, and the one who takes over this position is called caliph and imam. From the point that people have to follow him, he is called Imam, and from the point that his leadership is in succession of the Prophet (s), he is called caliph. Therefore, in Islam, the imam is the caliph and successor of the Prophet (s). However, about the question of whether he can be called "Khalifat Allah" (vicegerent of Allah), there are two opinions among Sunni scholars; some regarded it permissible and others considered it impermissible.[13] Ahl al-Bayt (a) have also regarded imamate as succession of God and His Prophet (s).[14]
As a Divine Pledge
The Qur'an has regarded imamate higher than prophethood because the Prophet Abraham (a), it has mentioned that after he (a) achieved the position of prophethood and was successful in trials and divine tests, the position of imamate was granted to him, "and when his Lord tested Abraham (a) with certain words, and he fulfilled them, He said, 'I am making you the Imam of mankind.' Said he, 'And from among my descendants?' He said, 'My pledge does not extend to the unjust.'" (Qur'an 2:124)
Moreover, in this verse, God refers to imamate as His pledge. Therefore, this position is not subject to election by the people. This has also been mentioned in hadiths.[15]
As the Cause of Religion's Perfection
The importance of imamate is evident in hadiths mentioned about the al-Ikmal Verse[16] (perfection of religion). According to these hadiths, the mentioned verse has been revealed about the event of Ghadir Khumm when, by order of God, the Prophet (s) introduced 'Ali (a) as the leader of Islamic society after himself.[17] Accordingly, Islam reached its desired perfection through imamate.
The al-Tabligh Verse[18] is also referring to the same issue; since, according to this verse and the hadiths about the cause of its revelation, imamate has such a great position that if the Prophet (s) did not announce it, it was as if he (a) had not accomplished his mission and his efforts would be lost.[19]
On the Day of Judgment
According to the Qur'an, on the Day of Judgment, everyone goes to his own leader, "The day We shall summon every group of people with their imam" (Qur'an 17:71).
This is also mentioned in a hadith that both Shi'a and Sunni have narrated from Imam al-Rida (a). It says that on the Day of Judgment, every group is summoned by their divine book and the tradition of their prophet and leader.[20]
Imam 'Ali (a) said, "Imams (a) are God's guides and leaders for His servants, and no one will enter the paradise unless he knows them and they know him and no one will enter the hell unless he rejects them and they reject him."[21]
In many hadiths narrated from Imams (a), it is mentioned that prayer, zakat, fasting, hajj, and wilaya are the pillars of Islam, among which wilaya has a better position because it is the key and guide to the rest.[22]
Necessity of the Existence of Imam (a)
From the viewpoint of Twelver Shi'a theologians, imamate is incumbent, and its necessity is theological; i.e., it is incumbent upon God, not necessary for people. The meaning of this necessity is that it is a matter required by justice, wisdom, grace, and other attributes of God's perfection, and since abandoning it implies a deficiency in God and is thus impossible, doing it is necessary and incumbent upon God. However, this obligation is rooted in God's attributes of perfection, not an outside obligation. As God has made mercy and guidance obligatory upon Himself, Nasir al-Din al-Tusi says, "Twelver Shi'a believe that appointment of Imam is an act of grace; because it draws people near to obedience and away from disobedience, and that grace is incumbent upon God."[23]
Non-Shi'a Schools
Most Islamic schools consider imamate necessary, even though there is a disagreement about whether it is a jurisprudential, theological, or rational obligation.
- 'Asharites regard it obligatory, but because they do not believe in rational goodness and evil (al-husn wa l-qubh al-'Aqliyyayn) and any obligation for God, they regard imamate obligatory for people due to hadiths, not rationally obligatory. 'Adud al-Din al-Iji believes that 'Asharites consider the appointment of Imam obligatory according to hadiths, meaning that existence and appointment of Imam are necessary because God has said so, not because our intellect has concluded it.[24]
- Mu'tazilites, Maturidites, Abadiyyas, and a group of Zaydis regarded imamate incumbent upon people. Some Mu'tazilites regarded the necessity of imam rationality, while others considered it necessary due to hadiths.[25]
Reasons of Necessity
Uli l-Amr Verse
| “ | O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. | ” |
| — Quran 4:59 | ||
In this verse, God orders people to obey Uli l-Amr; thus, they need to exist in the first place so that people obey them.[26] Al-Taftazani refers to this reason: "The necessity of obedience from Uli l-Amr requires its actualization."[27]
Hadith Man Mat
The Prophet (s) said, "One who dies not knowing Imam of his time dies the death of ignorance."[28]
Some Muslim theologians have interpreted this hadith as the reason for the necessity of imamate since, according to this hadith, knowing an Imam at any time is a religious duty. It requires the constant existence of an Imam.[29]
Tradition of Muslims
Some theologians have regarded the tradition of Muslims as the reason for the necessity of imamate since it can be understood from the tradition of Muslims that they have considered the necessity of imamate a certain and unshakable issue. The disagreement between Shi'a and Sunnis has been actually over the case of imamate, not its principle.[30] Abu 'Ali and Abu Hashim al-Jubba'i and some others have referred to the consensus of the companions on necessity of imamate.[31]
Qa'idat al-Lutf (Principle of Grace)
The most crucial rational reason theologians give for the necessity of Imamate is the principle of grace. Shi'a theologians consider Imamate a clear example of this principle and have said that God should be kind to His servants. Appointing and introducing an Imam is an act of grace; thus, imamate is incumbent upon God.
To explain that imamate is an act of grace, al-Sharif al-Murtada said,
"We know that human beings have rational duties, and we know that the duty-bound (Mukallaf) are not infallible. Therefore, the reason for the necessity of imamate is that any intelligent person who is familiar with common sense and the tradition of the wise would know that whenever there is a competent and wise leader in a society who stands against tyranny and evil and defends justice and human values, the social situation will be readier for development of virtues and values and this nothing but God's grace, since grace is what causes the duty-bound turn to obedience and virtues and turn away from vices and evil. Therefore, imamate is an act of grace towards the duty-bound."[32]
Theologians such as Ibn Maytham al-Bahrani, Sadid al-Din al-Himsi, Nasir al-Din al-Tusi, and others have had different explanations for imamate and its necessity with regards to the mentioned principle [of grace].[33]
Even though Mu'tazilite theologians have accepted the principle of grace, they do not accept its effect on this issue. They also do not accept that imamate is an act of grace and have mentioned some criticisms, which al-Sharif al-Murtada has answered in al-Shafi fi l-imama.
Philosophy
Since Sunnis consider the imam only a political leader of society, they mention the establishment of a government, the performance of ordinary government responsibilities, and the management of society as the philosophy of the imam's existence.
For example, from Mu'tazilite viewpoint, performing religious rulings, guarding the existence of the Islamic society, preparing and mobilizing soldiers to fight the enemy, and such affairs are included in the responsibilities of the Imam.[34]
However, Twelver Shi'a has stated two kinds of goals for the existence of the Imam. The first kind has the same practical goals and benefits mentioned by Sunnis. Accordingly, preserving the Muslims' social system, establishing social justice, Islamic rulings, especially those with collective aspects, and performing religious punishments have been mentioned among the goals of imamate. However, another area that covers the most important goals of imamate includes delivering, preserving, and explaining religion.
Delivering Religion
From the Twelver Shi'a viewpoint, God has revealed religion to the Prophet (s) in complete form, and the Prophet (s) has delivered it to Imams (a) in complete form so that they gradually explain all the rulings to people.
Accordingly, details of the rulings related to worship, contracts, unilateral deals, heritage, punishments, and blood money are not mentioned in the Qur'an and the conduct of the Prophet (s). What is mentioned are the general aspects of these rulings. The rulings we have received through the Prophet (s)'s hadiths are limited, and not all of them are authentic regarding their references.
Therefore, to compensate for this deficiency, Sunnis have had to use means such as qiyas (deduction by analogy), istihsan (judicial preference), and other sources that do not bring about certitude.
Qiyas, istihsan, and other non-certain methods are regarded invalid by Shi'a since we do not have any authentic rational or legitimate proof according to which such methods can be used in the process of judgment. For example, fasting the last day of the month of Ramadan is obligatory, the first day of Shawwal forbidden and the second day of Shawwal is recommended while these days are the same. Therefore, based on their similarity, one cannot extend the ruling to another.
From the Shi'a viewpoint, the Prophet (s) has delivered Islam fully, and there has not been any deficiency to be compensated by qiyas or istihsan. However, due to people's lack of maturity and lack of many issues at that time, many rulings would not be applied to common people at that time. The Prophet (s) taught these rulings to Imams after himself so that they later explained them to people.
Guarding Religion
Another criterion that necessitates the existence of an imam and is mentioned among philosophies of the existence of an imam is guarding religion. Accordingly, the existence of an imam helps religion to be saved from alterations because the Qur'an has neither explained the details of rulings nor speaks by itself and needs interpretation. However, since people's understanding of the Quran is wrong, there is a need for those whose understanding of the Quran is free from error or alteration. Their existence is a standard for recognizing others' misunderstandings, and it is what guards religion.
Moreover, rulings and teachings that have been narrated as agreed by consensus or by many people are few and do not cover all the rulings of religion. Also, consensus alone, without referring to the ideas of the Infallible (a), is invalid. Therefore, the only way left is that an infallible Imam would guard religion because then his opinion is all right due to his infallibility and through which other opinions interpreting the Qur'an and explaining religion can be evaluated.
Explaining Religious Teachings
Among other factors that necessitate the existence of an Imam is the explanation of religious rulings and teachings that have not been explained by the Prophet (s) due to a lack of time and appropriate situations and have been left to the imam for explanation.
Attributes and Requirements
Infallibility
One of the conditions and requirements of imamate is his immaculacy from sins and errors in carrying out his duties and mission. The reason for this is that the imam is the successor of the Prophet (s) and the reference in religious rulings and teachings, the Qur'an, and the conduct of the Prophet (s). Therefore, he needs to be immaculate from sins and errors so that people can trust him and his words. Otherwise, people's trust would be lost, and God's goal from the appointment of imams would be found meaningless.
God-given Knowledge
Infallible imams (s) had other knowledge besides those they had heard directly or indirectly from the Prophet (s). That knowledge is among extraordinary knowledge which they have been given through inspiration and intuition such as those given to Khidr (a), Dhu l-Qarnayn, lady Mary (a) and mother of Moses (a). Having such knowledge made some Imams (a) reach imamate at a young age. Thanks to this knowledge, they were aware of anything they needed to guide people and carry out their duties and did not need to learn them from others.[35]
Wilaya
Wilaya is a closeness to God, which brings about a certain power of influence for the closed one.[36] This Wilaya has two types: creation and religion. Wilaya in creation or Wilaya over creation is the Imam's guardianship over creatures of the world and influence on them. The other type is Wilaya in religion, which includes the Imam's guardianship in the interpretation and explanation of the Qur'an, the conduct of the Prophet (s), and leadership of the society.[37]
Authority and Necessity of Obedience
It means that the Imam's words and interpretation of God's word are authoritative and must be obeyed. This attribute results from benefiting from God-given knowledge and knowing God's intention in verses of Divine Books.[38]
Imams (a) of Shi'a
Imams of Shi'a are twelve people from the progeny of the Prophet (s) who are intellectual, spiritual, and political leaders of Shi'a. The first one of whom was Imam 'Ali (a) and the rest are Imam 'Ali (a) and Lady Fatima's (a) children and grandchildren. According to Shi'a beliefs, after the Prophet (s), leadership of the Islamic society would always be upon Imams (a) who have been appointed by God. These Imams (a) have God-given knowledge, infallibility, and the rights of intercession, and by making Tawassul to them, one can become close to God. In addition to authority in religious teachings, these twelve Imams (a) have political leadership of the society as well. Many hadiths from the Prophet (s) have described their attributes and mentioned their names and show that all of them are from Quraysh and among the Ahl al-Bayt (a) of the Prophet (s) and the Promised Mahdi (a) is the last one of them.
There are clear hadiths from the Prophet (s) about the imamate of Imam 'Ali (a), the first Imam. Also, there are definite hadiths from the Prophet (s) and Imam 'Ali (a) about the imamate of the second Imam, and, respectively, Imams (a) have mentioned the Imams after them.[39] According to these hadiths,
Imams (a) are 12, and their names are:
Incompatibility with Khatamiyya
As mentioned, imamate is among the challenging doctrines that have been the center of many arguments since early Islam. One of the questions mentioned about it is that imamate, as explained above and Shi'a believe in, is incompatible with Khatamiyyat (the End of Prophethood); since the person qualified for imamate as Shi'a believe in has no difference with the Prophet (s).[40]
Ayatollah Ja'far Subhani answered this question as below:
"The difference between prophethood and explanation of the knowledge of the Holy Prophet (s) is noticeable and does not need much explanation, as prophethood means that the Prophet (s) receives revelation, hears God's word, sees His messenger and either delivers an independent religion or preaches the religion before himself.
But Imam is the keeper of the knowledge of the Prophet (s) in whatever people need without being addressed by revelation, without hearing God's word or seeing the angel carrying the message."[41]
Moreover, some others believe that imamate, as defined above, is only a result of Shi'a exaggeration and has not existed in early authentic Islamic texts and beliefs of the Shi'a in the first centuries.
See Also
Further Reading
- Amini, Ibrahim, Imamate and The Imams, translated by: Hamida Ilahi Nia, Qom, Ansariyan Publications.
Notes
- ↑ Ibn Fāris, Muʿjam maqāyīs al-lugha, p. 48; Fayyūmī, Miṣbāḥ al-munīr, vol. 1, p. 31-32; Ibn Manẓūr, Lisān al-ʿArab, vol. 1, p. 157; Rāghib al-Iṣfahānī, al-Mufradāt fī gharīb al-Qurʾān, p. 24; Shartūnī, Aqrab al-mawārid, vol. 1, p. 19.
- ↑ Qur'an 36:12.
- ↑ Qur'an 15:79.
- ↑ Qur'an 11:17.
- ↑ Qur'an 2:124, 21:73, 32:24.
- ↑ Qur'an 25:74.
- ↑ Qur'an 28:5.
- ↑ Qur'an 9:12, 28:41.
- ↑ Sayyid al-Sharīf, al-Taʿrīfāt, p. 28; Baḥrānī, Qawāʿid al-marām, p. 174; Fāḍil Miqdād, Irshād al-ṭālibīn, p. 325; Taftāzānī, Sharḥ al-maqāṣid, vol. 5, p. 234; Mīr Sayyid Sharīf, Sharḥ al-mawāqif, vol. 8, p. 345.
- ↑ Ḥillī, al-Bāb al-ḥādī ʿashar, p. 66; Fāḍil Miqdād, Irshād al-ṭālibīn, p. 325-326; Fāḍil Miqdād, Miqdād, al-Lawāmiʿ al-ilāhīyya, p. 319-320; Mīr Sayyid Sharīf, Sharḥ al-mawāqif, vol. 8, p. 345; Āmadī, Abkār al-afkār, vol. 3, p. 416; Taftāzānī, Sharḥ al-maqāṣid, vol. 5, p. 234.
- ↑ Lāhījī, Guhar-i murād, p. 461-462; Fayyāz Lāhījī, Sarmāya-yi imān, p. 107.
- ↑ Subḥānī, al-Milal wa l-niḥal, vol. 1, p. 22.
- ↑ Ibn Khaldūn, Muqaddima Ibn Khaldūn, p. 191.
- ↑ Kulaynī, al-Kāfī, vol. 1, p. 155.
- ↑ Kulaynī, al-Kāfī, vol. 1, p. 133-134, 149-151, 154; Baḥrānī, Ghāyat al-marām, vol. 3, p. 127-129; Baḥrānī, al-Burhān fī tafsīr al-Qurʾān, vol. 1, p. 149-151.
- ↑ Qur'an 5:3.
- ↑ Amīnī, al-Ghadīr, vol. 1, p. 230-236; Baḥrānī, Ghāyat al-marām, vol. 3, p. 328-340.
- ↑ Qur'an 5:67.
- ↑ Amīnī, al-Ghadīr, vol. 1, p. 214-223; Baḥrānī, Ghāyat al-marām, vol. 3, p. 320-327.
- ↑ Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, vol. 3, p. 430.
- ↑ Nahj al-balagha, sermon 252.
- ↑ Kulaynī, al-Kāfī, vol. 2, p. 16.
- ↑ Naṣīr al-Dīn Ṭūsī, Talkhīṣ al-Muḥaṣṣal, p. 407.
- ↑ Mīr Sayyid Sharīf, Sharḥ al-mawāqif, vol. 8, p. 345.
- ↑ Naṣīr al-Dīn Ṭūsī, Qawāʿid al-ʿqāid, p. 110; Taftāzānī, Sharḥ al-maqāṣid, vol. 5, p. 235; Naṣīr al-Dīn Ṭūsī, Talkhīṣ al-Muḥaṣṣal, p. 406; Ḥillī, Kashf al-murād, p. 290; Mīr Sayyid Sharīf, Sharḥ al-mawāqif, vol. 8, p. 345.
- ↑ Naṣīr al-Dīn Ṭūsī, Talkhīṣ al-Muḥaṣṣal, p. 407.
- ↑ Taftāzānī, Sharḥ al-maqāṣid, vol. 5, p. 239.
- ↑ Majlisī, Biḥār al-anwār, vol. 23, p. 76-95; Masʿūdī, Ithbāt al-waṣiyya, vol. 1, p. 112-115; Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 1, p. 150,204; Ibn Ḥanbal, Musnad, vol. 12, p. 277; vol. 13, p. 188; Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 9, p. 125.
- ↑ Taftāzānī, Sharḥ al-maqāṣid, vol. 5, p. 239; Abī Ḥanīfa, Sharh al-fiqh al-akbar, p. 179; Naṣīr al-Dīn Ṭūsī, Talkhīṣ al-Muḥaṣṣal, p. 407.
- ↑ Mīr Sayyid Sharīf, Sharḥ al-mawāqif, vol. 8, p. 346; Taftāzānī, Sharḥ al-maqāṣid, p. 110; Āmadī, Ghāyat al-marām, p. 364; Shahristānī, Nihāyat al-aqdām, p. 479.
- ↑ Qāḍī ʿAbd al-Jabbār, al-Mughnī fī abwāb tawḥīd wa al-ʿadl, vol. 1, p. 47.
- ↑ Sayyid Murtaḍā, al-Dhakhīra, p. 409-410.
- ↑ Baḥrānī, Qawāʿid al-marām, p. 175; Abū al-Ṣalāḥ al-Ḥalabī, Taqrīb al-maʿārif, p. 95; Ḥumṣī Rāzī, al-Munqadhu min al-taqlīd, vol. 2, p. 240; Ḥillī, Kashf al-murād, p. 490; Fāḍil Miqdād, Irshād al-ṭālibīn, p. 328.
- ↑ Qāḍī ʿAbd al-Jabbār, al-Mughnī fī abwāb tawḥīd wa al-ʿadl, vol. 1, p. 39-41; Qāḍī ʿAbd al-Jabbār, Sharḥ al-uṣūl al-khamsa, p. 509.
- ↑ Misbāḥ Yazdī, Āmuzish-i ʿaqāʾid, p. 321-322.
- ↑ Ṭabāṭabāʾī, al-Mizān, vol. 6, p. 12.
- ↑ Jawādī Āmulī, Wilāyat-i faqīh wilāyat-i fiqāhat wa ʿidālat, p. 124-125.
- ↑ Ṭabāṭabāʾī, Shīʿa dar Islām, p. 31-32.
- ↑ Ṭabāṭabāʾī, Shīʿa dar Islām, p. 197-199.
- ↑ Qifārī, Uṣūl madhhab al-Shīʿa, vol. 2, p. 655.
- ↑ Subḥānī, al-Ilāhīyāt, vol. 4, p. 39.
References
- Abī Ḥanīfa. Sharh al-fiqh al-akbar. Beirut: Dār al-Kutub al-ʿIlmiyya, 1428 AH.
- Amīnī, ʿAbd al-Ḥusayn. Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab. Qom: Markaz al-Ghadīr, 1416 AH.
- Āmadī, Sayf al-Dīn. Abkār al-afkār. Cairo: Dār al-Kutub, 1423 AH.
- Āmadī, Sayf al-Dīn. Ghāyat al-marām fī ʿilm al-kalām. Beirut: Dār al-Kutub al-ʿIlmiyya, 1413 AH.
- Baḥrānī, Hāshim b. Sulaymān al-. Al-Burhān fī tafsīr al-Qurʾān. Qom: Nashr Biʿthat, 1374 SH.
- Baḥrānī, Hāshim b. Sulaymān al-. Ghāyat al-marām wa ḥujjat al-khaṣām fī taʿīn al-imām min ṭarīq al-khāṣ wa al-ʿām. Beirut: Muʾassisa Tārīkh al-ʿArabī, 1431 AH.
- Baḥrānī, Ibn Maytham al-. Qawāʿid al-marām fī ʿilm al-kalām. Qom: Kitābkhāna-yi Ayatullāh Marʿashī Najafī, 1406 AH.
- Fāḍil Miqdād, Miqdād b. ʿAbd Allāh al-. Al-Lawāmiʿ al-ilāhīyya fī l-mabāḥith al-kalāmīyya. Qom: Daftar-i Tablīghāt-i Islāmī,
- Fāḍil Miqdād, Miqdād b. ʿAbd Allāh al-. Irshād al-ṭālibīn ilā nahj al-mustarshidīn. Qom: Kitābkhāna-yi Āyatullāh Marʿashī Najafī, 1405 AH.
- Lāhījī, Mullā ʿAbd al-Razzāq. Guhar-i murād. [n.p]. Nashr-i Sāya, 1383 SH.
- Lāhījī, Mullā ʿAbd al-Razzāq. Guhar-i murād. [n.p]. Nashr-i Sāya, 1383 Sh.
- Fayyāz Lāhījī. Sarmāya-yi imān dar uṣūl-i iʿtiqādāt. Tehran: Nashr al-Zahra, 1372
- Fayyūmī, Muḥammad b. Aḥmad. Miṣbāḥ al-munīr fī gharīb al-sharḥ al-kabīr li-rāfiʿī. Qom: Dār al-Hijra, 1414 AH.
- Ḥākim al-Nayshābūrī. Muḥammad b. ʿAbd Allāh al-. Al-Mustadrak ʿala l-ṣaḥīḥayn.
- Abū al-Ṣalāḥ al-Ḥalabī, Taqī b. Najm. Taqrīb al-maʿārif. Qom: Al-Hādī, 1404 AH.
- Ḥillī, al-Ḥasan b. Yūsuf al-. Al-Bāb al-ḥādī ʿashar. Tehran: Muʾassisa-yi Muṭāliʿāt-i Islāmī, 1365 Sh.
- Ḥillī, al-Ḥasan b. Yūsuf al-. Kashf al-murād fī sharḥ tajrīd al-iʿtiqād. Qom: Muʾassisat al-Nashr al-Islāmī, 1413 AH.
- Ḥumṣī Rāzī, Maḥmūd b. ʿAlī. Al-Munqadhu min al-taqlīd. Qom: Muʾassisa al-Nashr al-Islāmī, 1417 AH.
- Ibn Abī l-Ḥadīd, ʿAbd al-Ḥamīd b. Hibat Allāh. Sharḥ Nahj al-balāgha. Qom: Maktabat Āyat Allāh al-Marʿashī, 1404 AH.
- Ibn Fāris. Muʿjam maqāyīs al-lugha. Qom: Maktab al-Aʿlām al-Islāmī, 1404 AH.
- Ibn Ḥanbal, Aḥmad b. Muḥammad. Al-Musnad. [n.p]. [n.d].
- Ibn Khaldūn, ʿAbd al-Raḥmān b. Muḥammad. Muqaddima Ibn Khaldūn. [n.p]. [n.d].
- Ibn Manẓūr, Muḥammad b. Mukarram. Lisān al-ʿArab. Beirut: Dār al-Fikr and Dār Ṣādir, 1414 AH.
- Jawādī Āmulī, ʿAbd Allāh. Wilāyat-i faqīh wilāyat-i fiqāhat wa ʿidālat. [n.p]. [n.d].
- Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
- Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
- Masʿūdī, ʿAlī b. al-Ḥusayn al-. Ithbāt al-waṣiyya. Third edition. Qom: Muʾassisat Anṣārīyān, 1423 AH.
- Naṣīr al-Dīn Ṭūsī, Muḥammad b. Muḥammad. Qawāʿid al-ʿqāid. Lebanon: Dār al-Ghurba, 1413 AH.
- Naṣīr al-Dīn Ṭūsī, Muḥammad b. Muḥammad. Talkhīṣ al-Muḥaṣṣal. Beirut: Dār al-Aḍwāʾ, 1405 AH.
- Sayyid al-Sharīf. Al-Taʿrīfāt. Tehran: Nāṣir Khusru, 1412 AH.
- ʿĪjī, Mīr Sayyid Sharīf. Sharḥ al-mawāqif. Qom: al-Sharīf al-Raḍī, 1325 AH.
- Misbāḥ Yazdī, Muḥammad Taqī. Āmuzish-i ʿaqāʾid. Tehran: Shirkat-i Chāp wa Nashr-i Bayn al-Milal, 1377 Sh.
- Muʿtazilī, Qāḍī ʿAbd al-Jabbār. Al-Mughnī fī abwāb tawḥīd wa al-ʿadl. Cairo: Dar al-Miṣrīyya, 1962-1965.
- Qāḍī ʿAbd al-Jabbār. Sharḥ al-uṣūl al-khamsa. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH.
- Qifārī, Nāṣir b. ʿAbd Allāh al-. Uṣūl madhhab al-Shīʿa al-imāmīyya al-ithnā ʿasharīyya. [n.p]. [n.d].
- Rāghib al-Iṣfahānī, al-Ḥusayn b. Muḥammad al-. Al-Mufradāt fī gharīb al-Qurʾān. Beirut: Dār al-Qalam, 1412 AH.
- Shahristānī, Muḥammad b. ʿAbd al-Karīm. Nihāyat al-aqdām fī ʿilm al-kalām. Beirut: Dar al-Kutub al-'Ilmiyya, 1425
- Sayyid Murtaḍā, ʿAlī b. Ḥusayn. Al-Dhakhīra fī ʿilm al-kalām. Qom: Muʾassisat al-Nashr al-Islāmī, 1411 AH.
- Shartūnī, Saʿīd. Aqrab al-mawārid fī fuṣah al-ʻarabīyat wal-shawārid. Qom: Maktabat Ayatullāh Marʿashī Najafī, 1361 SH.
- Subḥānī, Jaʿfar. Al-Ilāhīyāt ʿalā hudā al-kitāb wa al-sunnat wa al-ʿaql. Qom: Muʾassisat Imām al-Ṣādiq, 1417 AH.
- Subḥānī, Jaʿfar. Al-Milal wa l-niḥal. [n.p]. [n.d].
- Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān. Qom: Jāmiʿa-yi Mudarrisīn-i Ḥawza-yi ʿIlmīyya-yi Qom, [n.d].
- Ṭabāṭabāʾī, Mūhammad Ḥusayn. Shīʿa dar Islām. [n.p]. [n.d].
- Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān.
- Taftāzānī, Masʿūd b. ʿUmar al-. Sharḥ al-aqāʿid al-nasafiyya. Cairo: Maktaba l-Kulliyyāt al-Azhariyya, 1407 AH.
- Taftāzānī, Masʿūd b. ʿUmar al-. Sharḥ al-maqāṣid. Qom: Maktaba al-Sharīf al-Raḍī, [n.d].