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Imamate: Difference between revisions
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{{Shi'a}} | {{Shi'a}} | ||
{{Shi'a Beliefs-Vertical}} | {{Shi'a Beliefs-Vertical}} | ||
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.<ref>Ibn | 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.<ref>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.</ref> | ||
=== In the Qur'an === | === In the Qur'an === | ||
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[[Theology|Theologian]]s have defined imamate in two ways; | [[Theology|Theologian]]s 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".<ref>Sayyid al- | Some definitions are general and include prophethood as well; for example, it has been defined as the "general leadership in religious and worldly issues".<ref>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.</ref> | ||
The second definition is those which regard imamate as the succession of the [[Prophet (s)]] in religious affairs and consider following imam obligatory.<ref>Hilli, ''al-Bab al-hadi 'ashar'', p. 66; | The second definition is those which regard imamate as the succession of the [[Prophet (s)]] in religious affairs and consider following imam obligatory.<ref>Hilli, ''al-Bab al-hadi 'ashar'', 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.</ref> | ||
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.<ref> | 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.<ref>Lāhījī, ''Guhar-i murād'', p. 461-462; Fayyāz Lāhījī, ''Sarmāya-yi imān'', p. 107.</ref> | ||
== In the View of Shi'a == | == In the View of Shi'a == | ||
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=== Relation with Caliphate === | === 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.<ref> | 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.<ref>Subḥānī, ''al-Milal wa l-niḥal'', vol. 1, p. 22.</ref> | ||
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.<ref>Ibn Khaldun, ''Muqaddama'', p. 191.</ref> [[Ahl al-Bayt (a)]] have also regarded imamate as succession of [[God]] and His Prophet (s).<ref> | 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.<ref>Ibn Khaldun, ''Muqaddama'', p. 191.</ref> [[Ahl al-Bayt (a)]] have also regarded imamate as succession of [[God]] and His Prophet (s).<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 155.</ref> | ||
=== As a Divine Pledge === | === As a Divine Pledge === | ||
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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) | 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 [[hadith]]s.<ref> | 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 [[hadith]]s.<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 133-134, 149-151, 154; Baḥrānī, ''Ghāyat al-marām'', vol. 3, p. 127-129; ''al-Burhan'', vol. 1, p. 149-151.</ref> | ||
=== As the Cause of Religion's Perfection === | === As the Cause of Religion's Perfection === | ||
The importance of imamate is evident in hadiths mentioned about the [[al-Ikmal Verse]]<ref>Qur'an 5:3.</ref> (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 [[Imam 'Ali (a)|'Ali (a)]] as the leader of Islamic society after himself.<ref>Amini, ''al-Ghadir'', vol. 1, p. 230-236; | The importance of imamate is evident in hadiths mentioned about the [[al-Ikmal Verse]]<ref>Qur'an 5:3.</ref> (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 [[Imam 'Ali (a)|'Ali (a)]] as the leader of Islamic society after himself.<ref>Amini, ''al-Ghadir'', vol. 1, p. 230-236; Baḥrānī, ''Ghāyat al-marām'', vol. 3, p. 328-340.</ref> Accordingly, [[Islam]] reached its desired perfection through imamate. | ||
The [[al-Tabligh Verse]]<ref>Qur'an 5:67.</ref> 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.<ref>Amini, ''al-Ghadir'', vol. 1, p. 214-223; | The [[al-Tabligh Verse]]<ref>Qur'an 5:67.</ref> 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.<ref>Amini, ''al-Ghadir'', vol. 1, p. 214-223; Baḥrānī, ''Ghāyat al-marām'', vol. 3, p. 320-327.</ref> | ||
=== On the Day of Judgment === | === On the Day of Judgment === | ||
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[[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."<ref>''Nahj al-balagha'', sermon 252.</ref> | [[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."<ref>''Nahj al-balagha'', sermon 252.</ref> | ||
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.<ref> | 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.<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 16.</ref> | ||
== Necessity of the Existence of Imam (a) == | == Necessity of the Existence of Imam (a) == | ||
From the viewpoint of Twelver Shi'a [[theology|theologian]]s, 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."<ref> | From the viewpoint of Twelver Shi'a [[theology|theologian]]s, 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."<ref>Naṣīr al-Dīn Ṭūsī, ''Talkhīṣ al-Muḥaṣṣal'', p. 407.</ref> | ||
=== Non-Shi'a Schools === | === 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. | 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 [[hadith]]s, 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.<ref>Sayyid | * [['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 [[hadith]]s, 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.<ref>Mīr Sayyid Sharīf, ''Sharḥ al-mawāqif'', vol. 8, p. 345.</ref> | ||
* [[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.<ref> | * [[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.<ref>Naṣīr al-Dīn Ṭūsī, ''Qawāʿid al-ʿqāid'', p. 110; Taftazani, ''Sharh al-maqasid'', vol. 5, p. 235; Naṣīr al-Dīn Ṭūsī, ''Talkhīṣ al-Muḥaṣṣal'', p. 406; Hilli, ''Kashf al-murad'', p. 290; Mīr Sayyid Sharīf, ''Sharḥ al-mawāqif'', vol. 8, p. 345.</ref> | ||
=== Reasons of Necessity === | === Reasons of Necessity === | ||
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|source=Quran 4:59}} | |source=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.<ref> | 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.<ref>Naṣīr al-Dīn Ṭūsī, ''Talkhīṣ al-Muḥaṣṣal'', p. 407.</ref> Al-Taftazani refers to this reason: "The necessity of obedience from Uli l-Amr requires its actualization."<ref>Taftāzānī, ''Sharḥ al-maqāṣid'', vol. 5, p. 239.</ref> | ||
''' Hadith Man Mat ''' | ''' Hadith Man Mat ''' | ||
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The [[Prophet (s)]] said, "One who dies not knowing Imam of his time dies the death of ignorance."<ref>Majlisi, ''Bihar al-anwar'', vol. 23, p. 76-95; Mas'udi, ''Ithbat al-wasiyya'', vol. 1, p. 112-115; Hakim al-Nishaburi, ''al-Mustadrak'', vol. 1, p. 150,204; Ibn Hanbal, ''Musnad'', vol. 12, p. 277; vol. 13, p. 188; Ibn Abi l-Hadid, ''Sharh nahj al-balagha'', vol. 9, p. 125.</ref> | The [[Prophet (s)]] said, "One who dies not knowing Imam of his time dies the death of ignorance."<ref>Majlisi, ''Bihar al-anwar'', vol. 23, p. 76-95; Mas'udi, ''Ithbat al-wasiyya'', vol. 1, p. 112-115; Hakim al-Nishaburi, ''al-Mustadrak'', vol. 1, p. 150,204; Ibn Hanbal, ''Musnad'', vol. 12, p. 277; vol. 13, p. 188; Ibn Abi l-Hadid, ''Sharh nahj al-balagha'', vol. 9, p. 125.</ref> | ||
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.<ref> | 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.<ref>Taftāzānī, ''Sharḥ al-maqāṣid'', vol. 5, p. 239; Abu Hanifa, ''Sharh al-fiqh al-akbar'', p. 179; Naṣīr al-Dīn Ṭūsī, ''Talkhīṣ al-Muḥaṣṣal'', p. 407.</ref> | ||
''' Tradition of Muslims ''' | ''' 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.<ref>Sayyid | 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.<ref>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.</ref> Abu 'Ali and Abu Hashim al-Jubba'i and some others have referred to the [[consensus]] of the [[companions]] on necessity of imamate.<ref>Qāḍī ʿAbd al-Jabbār, ''al-Mughnī fī abwāb tawḥīd wa al-ʿadl'', vol. 1, p. 47.</ref> | ||
=== Qa'idat al-Lutf (Principle of Grace) === | === Qa'idat al-Lutf (Principle of Grace) === | ||
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"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."<ref>Sharif al-Murtada, ''al-Dhakhira'', p. 409-410.</ref> | "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."<ref>Sharif al-Murtada, ''al-Dhakhira'', p. 409-410.</ref> | ||
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].<ref> | 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].<ref>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; Hilli, ''Kashf al-murad'', p. 490; Fāḍil Miqdād, ''Irshād al-ṭālibīn'', p. 328.</ref> | ||
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]]''. | 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]]''. | ||
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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. | 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.<ref> | 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.<ref>Qāḍī ʿAbd al-Jabbār, ''al-Mughnī fī abwāb tawḥīd wa al-ʿadl'', vol. 1, p. 39-41; ''Sharh al-usul al-khamsa'', p. 509.</ref> | ||
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. | 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. | ||