Muftarad al-Ta'a

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Muftaraḍ al-Ṭāʿa (Arabic: مُفْتَرَضُ الطاعَة), a special status for the Imams of the Shi'a (a), means someone towards whom full and unconditional obedience is compulsory. Citing some Qur'anic verses and Hadiths, like Ulu l-Amr verse, Hadith al-Thaqalayn, Hadith al-Safina and Hadith al-Manzila, Shi'a scholars consider Shi'a Imams (a) as Individuals whose obedience is obligatory. Some of the scholars, like al-Shaykh al-Tusi, argue for this status for the Imam Ali (a) and then take it as the basis to argue for his Imamate.

In addition to the abovementioned Hadiths, there are accounts in Shi'a Hadith sources that explicitly designate this title for the Imams (a). In al-Kafi, seventeenth Hadiths have been narrated in a specific chapter dedicated to this title. However, in some accounts the Imams (a) have not recognized themselves as Muftarad al-Ta'a; and given the apparent conflict between two groups of Hadith, Shi'a scholars have not accepted the latter. Some researchers suggest these accounts have been issued in the context of Taqiyya (precautionary dissimulation).

Concept

Muftarad al-Ta'a is title given to someone towards whom full and unconditional obedience is compulsory.[1] Shi'a scholars consider it as a unique and special status for Imams (a).[2] Al-Allama al-Majlisi regards being Muftarad al-Ta'a as one of the requisites for the state of Imamate and believes the Hadith al-Manzila proves this point.[3] Some also have stated that the meaning of Imamate and divine vicegerency is essentially this very state of being Muftarad al-Ta'a.[4]

Arguments for Imams’ status as Muftarad al-Ta'a

Basing their argument on different Qur'anic verses and Hadiths, Shi'a scholars consider Imams (a) as those towards whom obedience is obligatory. The verse of Ulu l-Amr, Hadith of al-Thaqalayn, Hadith al-Safina, and Hadith al-Manzila are among the Qur'anic verses and Hadiths through which the state of being Muftarad al-Ta'a for Imams (a) can be demonstrated. Additionally, there are some Hadith accounts that directly and explicitly mention the title Muftarad al-Ta'a for the Imams (a):

The Verse of Ulu l-Amr

Main article: Ulu l-Amr Verse

According to the verse, "Obey Allah and obey the Apostle and those who hold command from among you."[5] The obedience to Ulu l-Amr (those who hold command) -along with and like the obedience to Allah and His Apostle- has been regarded as an absolute and unconditional obligation.[6] As 'Allama Tabataba'i states, the immediate conjunction of Ulu l-Amr to the Apostle without independently repeating the verb "obey" shows that, like the obedience to the Apostle, the obedience to Ulu l-Amr is unconditionally obligatory.[7] Based on exegetical Hadiths, Shi'a scholars take Ulu l-Amr as a reference to Twelve Imams (a).[8]

Implicit mention of Muftarad al-Ta'a in Hadiths

In Hadith al-Thaqalayn, Ahl al-Bayt (a) have been conjoined together. As following the holey Qur'an is obligatory upon Muslims, obedience to Ahl al-Bayt (a) is likewise obligatory. According to Abu al-Salah al-Halabi, Shi'a jurist and theologian in the fourth/fifth or tenth/eleventh century, the unrestricted verbal expression in the prophetic Hadith of al-Thaqalayn, proves the unrestricted and unconditional obligation in following the Ahl al-Bayt (a). Therefore, Muslims should follow the Ahl al-Bayt (a) in their verbal and practical teachings.[9]

Also, Hadith al-Safina proves the obligation of obedience and following the Ahl al-Bayt (a) because, based on the content of this Hadith, salvation is achieved by following them, and perdition and misguidance are the results of disobeying them.[10]As Mir Hamid Husayn states, based on this Hadith, obedience to Ahl al-Bayt (a) is absolutely and unconditionally compulsory.[11]

Some of the scholars, like al-Shaykh al-Tusi and Abu al-Salah al-Halabi argue for the state of being Muftarad al-Ta'a for Imam Ali (a) through the Hadith al-Manzila and from there, demonstrates his Imamate.[12] Al-Shaykh al-Tusi writes: in Hadith al-Manzila, the Prophet (s) introduces the relation of Imam Ali (a) to himself like that of Harun (a) to Moses (a). Since Harun was Muftarad al-Ta'a because of his vicegerency from Moses (a), Imam 'Ali (a) too is Muftarad al-Ta'a, and this very status proves his Imamate as well.[13]

Explicit mention of Muftarad al-Ta'a in Hadiths

There are accounts in Hadith sources that explicitly state that the Imams (a) are Muftarad al-Ta'a. In al-Kafi and under the chapter entitled "The Chapter on the Obligation of Obedience to the Imams" al-Kulayni has documented seventeen Hadith in this regard.[14] In one of these Hadiths, Imam al-Sadiq (a) testifies to the status of Muftarad al-Ta'a for his previous Imams (a) and introduces them as Imams (a), whose obedience Allah has made compulsory.[15] In another Hadith, Imam al-Sadiq (a) swears that there is no status on earth higher than being Muftarad al-Ta'a, and even though Prophet Ibrahim (a) had been receiving divine revelation for a long time, he had not been Muftarad al-Ta'a until Allah appointed him as an Imam.[16] Al-'Allama al-Majlisi in Bihar al-Anwar has narrated from Imam al-Rida (a) that this status (for Imams) had been announced to Muslims during the lifetime of the Prophet (s) and the covenant was confirmed on the day of Ghadir.[17] Additionally, there are accounts in Hadith sources that different individuals, on different occasions, testify to the Imams’ state of being Muftarad al-Ta'a in their presence, and the Imams (a) receive their testimony.[18]

Apposite Hadiths

In Shi'a Hadith sources, accounts can be found where Imams (a) of the Shi'a have denied their being Muftarad al-Ta'a. One such Hadith has been narrated by al-Shaykh al-Tusi. In this Hadith, two individuals come to Imam al-Sadiq (a), and one of them asks him: "Is the Muftarad al-Ta'a leader from among you?" Imam (a) replies: "I don't know such a person among us." Then that individual continues: "Some people in Kufa believe that the Muftarad al-Ta'a leader is from among you." Imam (a) says: "we have not ordered them to do this."[19] Also, in his book al-Ikhtisas, al-Shaykh al-Mufid has narrated a Hadith in which Imam al-Kazim (a) regards the belief in the status of Muftarad al-Ta'a for Imams (a) as one of the Ghali (exaggerators') beliefs and rejects it.[20]

Opinion of Shi'a Scholars about opposite Hadiths

Shia scholars do not accept the Hadiths against the status of Muftarad al-Ta'a for Imams (a) and believe that Imams (a) of the Shi'a are Muftarad al-Ta'a.[21] Al-Shaykh al-Saduq, al-Shaykh al-Mufid and al-Shaykh al-Tusi believe that as per the content of Hadith al-Manzila, Imams (a) are Muftarad al-Ta'a.[22]

Some researchers state that the Hadiths in which the Imams (a) have negated the state of being Muftarad al-Ta'a form themselves have been issued in the context of Taqiyya (precautionary dissimulation). According to this viewpoint, during the time of Imam al-Sadiq (a) and Imam al-Kazim (a) the belief in the state of Muftarad al-Ta'a for Imams (a) had gained prevalence which, subsequently, raised the sensitivity of Abbasid caliphs, for they would clearly see this belief as a threat to their totalitarian political authority.[23]

Notes

  1. ↑ Dizfūlī, Barrasī-yi shawāhid-i tārīkhī-yi bāwarmandī-yi Shiʿa bi maqām-i muftariḍ al-ṭāʿa būdan-i Imām, p. 32.
  2. ↑ Ghulāmī, Dilālat-i ḥadīth-i manzilat bar maqām-i farḍ al-ṭāʿa, p. 81; Dizfūlī, Barrasī-yi shawāhid-i tārīkhī-yi bāwarmandī-yi Shiʿa bi maqām-i muftariḍ al-ṭāʿa būdan-i Imām, p. 37; Ṣadūq, Maʿānī al-akhbār, p. 78; Mufīd, al-Irshād, 156- 157; Ṭūsī, al-Iqtiṣād, p. 352.
  3. ↑ Majlisī, Biḥār al-anwār, vol 37, p. 282.
  4. ↑ Mūsawī Shaftī, al-Imāma, vol. 3, p. 22.
  5. ↑ Qur'an 4:59.
  6. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 391; Ṭabrisī, Majmaʿ al-bayān, vol. 3, p. 100.
  7. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 391.
  8. ↑ Ṭūsī, al-Tibyān, vol. 3, p. 236; Ṭabrisī, Majmaʿ al-bayān, vol. 3, p. 100.
  9. ↑ Ḥalabī, Taqrīb al-maʿārif, p. 97.
  10. ↑ Muẓaffar, Dalāʾil al-ṣidq, vol. 6, p. 262, 263.
  11. ↑ Mīr Ḥāmid Ḥusayn, ʿAbaqāt al-anwār, vol. p. 975.
  12. ↑ Ṭūsī, al-Iqtiṣād, p. 352; Ḥalabī, Taqrīb al-maʿārif, p. 210.
  13. ↑ Ṭūsī, al-Iqtiṣād, p. 352.
  14. ↑ Kulaynī, al-Kāfī, vol. 1, p. 185- 190.
  15. ↑ Kulaynī, al-Kāfī, vol. 1, p. 186.
  16. ↑ Ṣaffār, Baṣāʾir al-darajāt, vol. 1, p. 509; Majlisī, Biḥār al-anwār, vol. 25, p. 141.
  17. ↑ Majlisī, Biḥār al-anwār, vol. 37, p. 325.
  18. ↑ Ṭūsī, Ikhtiyār maʿrifat al-rijāl, vol. 2, p. 719; Kulaynī, al-Kāfī, vol. 1, p. 188.
  19. ↑ Ṭūsī, Ikhtiyār maʿrifat al-rijāl, vol. 2, p. 427.
  20. ↑ Mufīd, al-Ikhtiṣāṣ, p. 55.
  21. ↑ Ṣadūq, Maʿānī al-akhbār, p. 78; Mufīd, al-Irshād, 156- 157; Ṭūsī, al-Iqtiṣād, p. 352; Majlisī, Biḥār al-anwār, vol 37, p. 282; Mūsawī Shaftī, al-Imāma, vol. 3, p. 22.
  22. ↑ Ṣadūq, Maʿānī al-akhbār, p. 78; Mufīd, al-Irshād, 156- 157; Ṭūsī, al-Iqtiṣād, p. 352.
  23. ↑ Dizfūlī, Barrasī-yi shawāhid-i tārīkhī-yi bāwarmandī-yi Shiʿa bi maqām-i muftariḍ al-ṭāʿa būdan-i Imām, p. 47- 49.

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