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Imamate is the leadership of the Islamic society in all religious and worldly affairs. It is among the principles of | {{under construction}} | ||
'''Imamate''' is the leadership of the Islamic society 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 [[Sunni]]s. The importance of this principle among shi'a led them to be titled as [[Imamiyya]] due to their belief in Imamate. According to shi'a teachings, [[the Prophet (s)|the noble Prophet (s)]] made a lot of efforts to introduce his [[caliphate|Caliph]] and the leader of Muslims after himself since the beginning of his mission. His efforts towards this aim began since his first public invitation by introducing [[Imam 'Ali (a)]] as his c'Aliph and successor and continued until the last days of his life on the way back from [[Hajjat al-wida’]] on 18 of [[Dhu al-Hijja]] in [[Ghadir Khumm]]. | |||
During history, | During history, shi'a have found different opinions about the number of [[Imams (a)]]; thus, some became [[Zaydi]], some [[Isma’ili]] and some [[Waqifi]] who stopped after [[Imam al-Kazim (a)]] [and did not follow [[Imam al-Rida (a)]]]. | ||
According to Islamic references, the number of | According to Islamic references, the number of shi'a Imams (a) is twelve; the first of whom was Imam 'Ali (a) and the last one of them will be [[Imam al-Mahdi (a)]]. After Imam 'Ali (a), [[Imam al-Hasan (a)]] and then his brother [[Imam al-Husayn (a)]] became Imam and after these three, nine sons among every generation of the children of Imam al-Huasyn (a) became Imam. | ||
The existence of Imam is for preserving and religion and correctly explaining religious teachings; therefore, to do his duties better, it is necessary for Imam to have the power to abandon sins, God-given knowledge and | The existence of Imam is for preserving and religion and correctly explaining religious teachings; therefore, to do his duties better, it is necessary for Imam to have the power to abandon sins, God-given knowledge and [[Wilaya]] from [[God]]. | ||
== Meaning of Imam == | == Meaning of Imam == | ||
=== Literal Meaning === | === Literal Meaning === | ||
Literally, imamate means leadership and the word imam refers to one or thing followed by people. Accordingly, different examples for this meaning have been given in Arabic dictionaries such as the glorious Qur’an, the Prophet’s (s) successor, imam in congregational prayer, commander of an army, guide of passengers, caravan leader and a scholar who is followed. | Literally, imamate means leadership and the word imam refers to one or thing followed by people. Accordingly, different examples for this meaning have been given in Arabic dictionaries such as the glorious [[Qur’an]], the Prophet’s (s) successor, imam in [[congregational prayer]], commander of an army, guide of passengers, caravan leader and a scholar who is followed.<ref>Ibn Faris, ''Mu'jam al-Maqayis'', p.48; Fayyumi, ''al-Misbah al-munir'', vol.1 p.31-32; Ibn Manzur, ''Lisan al-'Arab'', vol.1 p.157; Raghib Isfahani, ''al-Mufradat'', p.24; Shartuni, ''Aqrab al-mawarid'', vol.1 p.19</ref> | ||
=== Imam in the Qur’an === | === Imam in the Qur’an === | ||
In the glorious Qur’an, the word | In the glorious 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: Lawh mahfuz,<ref>Qur'an, 36:12</ref> an open highway<ref>Qur'an, 15:79</ref> and the Book of [[Moses (a)]].<ref>Qur'an, 11:17</ref> 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 (s),<ref>Qur'an, 2:124, 21:73, 32:24</ref> righteous servants of [[God]]<ref>Qur'an, 25:74</ref> and the oppressed.<ref>Qur'an, 28:5</ref> | ||
Leaders of disbelief such as Pharaoh and his agents are imams of the falsehood in the glorious Qur’an. | Leaders of disbelief such as Pharaoh and his agents are imams of the falsehood in the glorious Qur’an.<ref>Qur'an, 9:12, 28:41</ref> | ||
Also in some cases, the word | 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" (17:71) | ||
=== Applied Meaning === | === Applied Meaning === | ||
[[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 | 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>Mir Sayyid Sharif, ''al-Ta'rifat'', p.28; Bahrani, ''Qawa'id al-maram'', p.174; Fadil Miqdad, ''Irshad al-talibiyyin'', p.325; Taftazani, ''Sharh al-maqasid'', vol.5 p.234; Mir Sayyid Sharif, ''Sharh al-mawaqif'', vol.8 p.345</ref> | ||
The second definitions are those which regard imamate as the succession of the Prophet (s) in religious affairs and consider following imam obligatory. | The second definitions are 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; Fadil Miqdad, ''Irshad al-talibiyyin'', p.325-326; Fadil Miqdad, ''al-Lawami' al-ilahiyya'', p.319-320; Mir Sayyid Sharif, ''Sharh al-mawaqif'', vol.8 p.345; Amudi, ''Abkar al-afkar'', vol.3 p.416; Taftazani, ''Sharh al-maqasid'', vol.5 p.234</ref> | ||
This way, it can be said that the definition of imamate as the | This way, 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>Fayyad Lahiji, ''Guhar murad'', p.461-462; ''Sarmayiyi iman'', p.107</ref> | ||
== Imamate in the View of | == Imamate in the View of shi'a == | ||
shi'a regards imamate one of the Islamic doctrines of faith, but Mu’tazilites, Asharites and other Islamic schools consider it among Furu’ [secondary beliefs]. Accordingly, shi'a have a more prominent position for imamate comparing with Sunnis. In shi'a culture, imamate includes more affairs than c'Aliphate alone. Its importance can be clearly understood from verses of the Qur’an and hadiths about imamate because according to shi'a, imamate is in fact a matter similar to prophethood. | |||
=== Imamate and | === Imamate and C'Aliphate === | ||
The special position of imamate is obvious among Muslims also when historically studied. After the Prophet (s) passed away, the most important and critical issue among Muslims was imamate. No other religious teaching has ever been argued over like imamate has. | The special position of imamate is obvious among Muslims also when historically studied. After the Prophet (s) passed away, the most important and critical issue among Muslims was imamate. No other religious teaching has ever been argued over like imamate has. | ||
Leadership of Islamic society after the Prophet (s) is also called both | Leadership of Islamic society after the Prophet (s) is also called both c'Aliphate and imamate and the one who take over this position is called both c'Aliph 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 c'Aliph. Therefore in Islam, Imam is the c'Aliph and successor of the Prophet (s). However, about the question whether he can be called as Kh'Alifatallah [vicegerent of Allah], there are two opinions among Sunni scholars; some regarded it permissible and some others considered it impermissible. Ahl al-Bayt (a) have also regarded imamate as vicegerency of God and His Prophet (s). | ||
=== Imamate as the Divine Promise === | === Imamate as the Divine Promise === | ||
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=== Imamate as the Cause of Religion’s Perfection === | === Imamate as the Cause of Religion’s Perfection === | ||
One of the hadiths which have been mentioned as the cause of revelation from the verse Ikmal al-din [perfection of religion] is the great position of imamate. According to these hadiths, the mentioned verse has been revealed about the event of Ghadir Khumm when by the order of God, the Prophet (s) introduced Ali (a) as the leader of Islamic society after himself. Accordingly, Islam reached its desired perfection through Imamate. | One of the hadiths which have been mentioned as the cause of revelation from the verse Ikmal al-din [perfection of religion] is the great position of imamate. According to these hadiths, the mentioned verse has been revealed about the event of Ghadir Khumm when by the order of God, the Prophet (s) introduced 'Ali (a) as the leader of Islamic society after himself. Accordingly, Islam reached its desired perfection through Imamate. | ||
The verse of Tabligh 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. | The verse of Tabligh 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. | ||
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“The day We shall summon every group of people with their imam” (17:71) | “The day We shall summon every group of people with their imam” (17:71) | ||
This is also mentioned in a hadith both | This is also mentioned in a hadith both shi'a and Sunnis 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. | ||
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.” | 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.” | ||
In many hadiths narrated from Imams (a), it is mentioned that prayer, Zakat, fasting, hajj and Wilayah are the pillars of Islam, among which Wilayah has a better position because it is the key and guide to the rest. | In many hadiths narrated from Imams (a), it is mentioned that prayer, Zakat, fasting, hajj and Wilayah are the pillars of Islam, among which Wilayah has a better position because it is the key and guide to the rest. | ||
== Necessity of the Existence of Imam (a) == | == Necessity of the Existence of Imam (a) == | ||
From the viewpoint of Twelver | 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 thus impossible, thus doing it is necessary and incumbent upon God. However, this obligation roots in God’s attributes of perfection, not an outside obligation. As God has made mercy and guidance obligatory upon Himself, Khwajih Nasir al-Din Tusi says, “Twelver shi'a believe that appointment of Imam is an act of kindness; because it draws people near to obedience and away from disobedience; and that kindness is incumbent upon God.” | ||
=== Non- | === 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. | ||
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In this verse, God orders people to obey Uli al-Amr, thus, they need to exist in the first place so that people obey them. | In this verse, God orders people to obey Uli al-Amr, thus, they need to exist in the first place so that people obey them. | ||
Taftazani refers to this reason and says. “the necessity of obedience from Uli al-Amr requires its | Taftazani refers to this reason and says. “the necessity of obedience from Uli al-Amr requires its actu'Alization.” | ||
=== Hadith “Man mata…” === | === Hadith “Man mata…” === | ||
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=== Tradition of Muslims === | === Tradition of Muslims === | ||
Some theologians have regarded the tradition of Muslims as the reason for 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 | Some theologians have regarded the tradition of Muslims as the reason for 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. Abu 'Ali and Abu Hashim Jubba’i and some others have referred to the consensus of Companions on necessity of imamate. | ||
=== Qa’idih Lutf [Rule of Kindness] === | === Qa’idih Lutf [Rule of Kindness] === | ||
The most important rational reason theologians bring for necessity of Imamate is the Rule of Kindness. | The most important rational reason theologians bring for necessity of Imamate is the Rule of Kindness. shi'a theologians consider Imamate a clear example of the Rule of Kindness and have said that God should be kind to His servants and appointing and introducing Imam is an act of kindness, thus imamate is incumbent upon God. | ||
To explain that imamate is an act of kindness, Sayyid Murtada said, | To explain that imamate is an act of kindness, Sayyid Murtada said, | ||
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For example, from Mu’tazilite viewpoint, performing religious rulings, guarding the existence of the Islamic society, preparing and mobilizing soldiers to fight with the enemy and such affairs are included in responsibilities of the Imam. | For example, from Mu’tazilite viewpoint, performing religious rulings, guarding the existence of the Islamic society, preparing and mobilizing soldiers to fight with the enemy and such affairs are included in responsibilities of the Imam. | ||
However, Twelver | However, Twelver shi'a have stated two kind of goals for the existence of Imam: | ||
The first kind are the same practical goals and benefits Sunnites have mentioned. 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 which covers the most important goals of imamate include: delivering, preserving and explaining religion. | The first kind are the same practical goals and benefits Sunnites have mentioned. 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 which covers the most important goals of imamate include: delivering, preserving and explaining religion. | ||
=== Delivering Religion === | === Delivering Religion === | ||
From the Twelver | 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, blood-money are not mentioned in the glorious Qur’an and the conduct of the Prophet (s). What is mentioned is the general aspects of these rulings. The rulings we have received through hadiths of the Prophet (s) are limited and not all of them are authentic regarding their references. | Accordingly, details of the rulings related to worship, contracts, unilateral deals, heritage, punishments, blood-money are not mentioned in the glorious Qur’an and the conduct of the Prophet (s). What is mentioned is the general aspects of these rulings. The rulings we have received through hadiths of the Prophet (s) are limited and not all of them are authentic regarding their references. | ||
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Therefore, to compensate for this deficiency, Sunnites have had to use means such as Qiyas [deduction by analogy], Istihsan [judicial preference] and other sources which do not bring about certitude. | Therefore, to compensate for this deficiency, Sunnites have had to use means such as Qiyas [deduction by analogy], Istihsan [judicial preference] and other sources which do not bring about certitude. | ||
Qiyas, Istihsan and other non-certain methods are regarded | Qiyas, Istihsan and other non-certain methods are regarded inv'Alid 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 Ramadan is obligatory, the first day of Shawwal forbidden and the second day of Shawwal is recommended while these days are the same apparently. Therefore, just based on their similarity, one cannot extend the ruling for one to another. | ||
From | From shi'a viewpoint, the Prophet (s) has delivered Islam fully and there has not been any deficiency in it 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 explain them to people. | ||
=== Guarding Religion === | === Guarding Religion === | ||
Another criterion which necessitates the existence of imam and is mentioned among philosophies of the existence of imam is guarding religion. Accordingly, existence of imam helps religion to be saved from alterations, because the Qur’an has neither explained the details of rulings, nor does it speak by itself and needs interpretation. However since people’s understanding of the Qur’an would be wrong, there is a need for those whose understanding of the Qur’an would be free from error or alteration. Their existence is a standard for recognizing others’ misunderstandings and it would be what guards religion. | Another criterion which necessitates the existence of imam and is mentioned among philosophies of the existence of imam is guarding religion. Accordingly, existence of imam helps religion to be saved from alterations, because the Qur’an has neither explained the details of rulings, nor does it speak by itself and needs interpretation. However since people’s understanding of the Qur’an would be wrong, there is a need for those whose understanding of the Qur’an would be free from error or alteration. Their existence is a standard for recognizing others’ misunderstandings and it would be what guards religion. | ||
Moreover, rulings and teachings which 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 | Moreover, rulings and teachings which 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 inv'Alid. Therefore, the only way left is that religion would be guarded by an infallible imam (a), 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 === | === Explaining Religious Teachings === | ||
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It means that Imam’s words and his interpretation of God’s word is authoritative and necessary to be obeyed. This attribute is the result of benefitting from God-given knowledge and knowing God’s intention in verses of Divine Books. | It means that Imam’s words and his interpretation of God’s word is authoritative and necessary to be obeyed. This attribute is the result of benefitting from God-given knowledge and knowing God’s intention in verses of Divine Books. | ||
== Imams (a) of | == Imams (a) of shi'a == | ||
Imams of | Imams of shi'a re 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 (s) 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. There are many hadiths from the Prophet (s) which 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 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 clearly mentioned the Imams after them. According to these hadiths, | There are clear hadiths from the Prophet (s) about 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 clearly mentioned the Imams after them. According to these hadiths, | ||
Imams (a) are 12 and their names are: | Imams (a) are 12 and their names are: | ||
# Ali b. Abi | # 'Ali b. Abi T'Alib (a) | ||
# Hasan b. Ali (a) | # Hasan b. 'Ali (a) | ||
# Husayn b. Ali (a) | # Husayn b. 'Ali (a) | ||
# Ali b. Husayn (a) | # 'Ali b. Husayn (a) | ||
# Muhammad b. Ali (a) | # Muhammad b. 'Ali (a) | ||
# Ja’far b. Muhammad (a) | # Ja’far b. Muhammad (a) | ||
# Musa b. Ja’far (a) | # Musa b. Ja’far (a) | ||
# Ali b. Musa (a) | # 'Ali b. Musa (a) | ||
# Muhammad b. Ali (a) | # Muhammad b. 'Ali (a) | ||
# Ali b. Muhammad (a) | # 'Ali b. Muhammad (a) | ||
# Hasan b. Ali (a) | # Hasan b. 'Ali (a) | ||
# Mahdi (aj) | # Mahdi (aj) | ||
== Question about Incompatibility of Imamate with Khatamiyyat [the End of Prophethood] == | == Question about Incompatibility of Imamate with Khatamiyyat [the End of Prophethood] == | ||
As it was mentioned, imamate is among challenging doctrines which has been the center for many arguments since early Islam. One of the questions mentioned about it is that imamate as explained above and | As it was mentioned, imamate is among challenging doctrines which has been the center for 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 qu'Alified for imamate as shi'a believe in has no difference with the Prophet (s). | ||
Ja’far Subhani answered this question as below: | Ja’far Subhani answered this question as below: | ||
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But Imam is the keeper of the knowledge of the Prophet (s) in whatever people need without being addressed for receiving revelation, hears God’s word or sees the angel carrying the message.” | But Imam is the keeper of the knowledge of the Prophet (s) in whatever people need without being addressed for receiving revelation, hears God’s word or sees the angel carrying the message.” | ||
Moreover, some others believe that imamate as defined above is only a result of | Moreover, some others believe that imamate as defined above is only a result of shi'a’s exaggeration and has not been existed in early authentic Islamic texts and beliefs of the shi'a in the first centuries. | ||
[[fa:امامت]] | [[fa:امامت]] | ||