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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> | 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> | The second definition is those which regard imamate as the succession of the [[Prophet (s)]] in religious affairs and consider following imam obligatory.<ref>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.</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> | 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> | ||
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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 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 | 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 Khaldūn, ''Muqaddima Ibn Khaldūn'', 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>Kulaynī, ''al-Kāfī'', vol. 1, p. 133-134, 149-151, 154; Baḥrānī, ''Ghāyat al-marām'', vol. 3, p. 127-129; ''al- | 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; Baḥrānī, ''al-Burhān fī tafsīr al-Qurʾān'', 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> | 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>Amīnī, ''al-Ghadīr'', 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> | 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>Amīnī, ''al-Ghadīr'', 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 === | ||
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). | 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.<ref> | 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.<ref>Ṭabrisī, ''Majmaʿ al-bayān fī tafsīr al-Qurʾān'', vol. 3, p. 430.</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> | [[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> | ||
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* [['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> | * [['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>Naṣīr al-Dīn Ṭūsī, ''Qawāʿid al-ʿqāid'', p. 110; | * [[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; 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.</ref> | ||
=== Reasons of Necessity === | === Reasons of Necessity === | ||
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''' Hadith Man Mat ''' | ''' Hadith Man Mat ''' | ||
{{main|Hadith Man mat}} | {{main|Hadith Man mat}} | ||
The [[Prophet (s)]] said, "One who dies not knowing Imam of his time dies the death of ignorance."<ref> | The [[Prophet (s)]] said, "One who dies not knowing Imam of his time dies the death of ignorance."<ref>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.</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; | 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; Abī Ḥanīfa, ''Sharh al-fiqh al-akbar'', p. 179; Naṣīr al-Dīn Ṭūsī, ''Talkhīṣ al-Muḥaṣṣal'', p. 407.</ref> | ||
''' Tradition of Muslims ''' | ''' Tradition of Muslims ''' | ||
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To explain that imamate is an act of grace, [[al-Sharif al-Murtada]] said, | 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."<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>Sayyid Murtaḍā, ''al-Dhakhīra'', 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>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; | 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; Ḥillī, ''Kashf al-murād'', 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>Qāḍī ʿAbd al-Jabbār, ''al-Mughnī fī abwāb tawḥīd wa al-ʿadl'', vol. 1, p. 39-41; '' | 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; Qāḍī ʿAbd al-Jabbār, ''Sharḥ al-uṣūl 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. | ||
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=== God-given Knowledge === | === God-given Knowledge === | ||
{{main|God-given Knowledge}} | {{main|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.<ref> | 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.<ref>Misbāḥ Yazdī, ''Āmuzish-i ʿaqāʾid'', p. 321-322.</ref> | ||
=== Wilaya === | === Wilaya === | ||
{{main|Wilaya}} | {{main|Wilaya}} | ||
Wilaya is a closeness to God, which brings about a certain power of influence for the closed one.<ref> | Wilaya is a closeness to God, which brings about a certain power of influence for the closed one.<ref>Ṭabāṭabāʾī, ''al-Mizān'', vol. 6, p. 12.</ref> 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.<ref>Jawādī Āmulī, ''Wilāyat-i faqīh wilāyat-i fiqāhat wa ʿidālat'', p. 124-125.</ref> | ||
=== Authority and Necessity of Obedience === | === 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.<ref> | 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.<ref>Ṭabāṭabāʾī, ''Shīʿa dar Islām'', p. 31-32.</ref> | ||
== Imams (a) of Shi'a == | == Imams (a) of Shi'a == | ||
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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 (a)|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 [[Imam al-Mahdi (a)|Promised Mahdi (a)]] is the last one of them. | 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 (a)|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 [[Imam al-Mahdi (a)|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 [[hadith]]s 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.<ref> | There are clear hadiths from the Prophet (s) about the imamate of Imam 'Ali (a), the first Imam. Also, there are definite [[hadith]]s 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.<ref>Ṭabāṭabāʾī, ''Shīʿa dar Islām'', p. 197-199.</ref> According to these hadiths, | ||
Imams (a) are 12, and their names are: | Imams (a) are 12, and their names are: | ||
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== Incompatibility with Khatamiyya == | == 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).<ref> | 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).<ref>Qifārī, ''Uṣūl madhhab al-Shīʿa'', vol. 2, p. 655.</ref> | ||
[[Ayatollah Ja'far Subhani]] answered this question as below: | [[Ayatollah Ja'far Subhani]] answered this question as below: | ||
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"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. | "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."<ref> | 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."<ref>Subḥānī, ''al-Ilāhīyāt'', vol. 4, p. 39.</ref> | ||
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. | 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. | ||
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{{references}} | {{references}} | ||
* Abī Ḥanīfa. ''Sharh al-fiqh al-akbar''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1428 AH. | * 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. | * 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. ''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. | * Āmadī, Sayf al-Dīn. ''Ghāyat al-marām fī ʿilm al-kalām''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1413 AH. | ||
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* Fāḍil Miqdād, Miqdād b. ʿAbd Allāh al-. ''Irshād al-ṭālibīn ilā nahj al-mustarshidīn''. Qom: Kitābkhāna-yi Āyatullāh Marʿashī Najafī, 1405 AH. | * 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. | ||
* 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 | * 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. | * Fayyūmī, Muḥammad b. Aḥmad. ''Miṣbāḥ al-munīr fī gharīb al-sharḥ al-kabīr li-rāfiʿī''. Qom: Dār al-Hijra, 1414 AH. | ||