Imamate: Difference between revisions

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-shi'a Schools ===

* Asharites: They regard it obligatory but because they do not believe in rational goodness and evil [Husn and Qubh ‘Aqli] and any obligation for God, they regard imamate obligatory for people due to hadiths, not rationally obligatory. ‘Adad al-Din Eyji believes that Asharites consider appointment of Imam obligatory according to hadiths meaning that existence and appointment of Imam is necessary because God has said so, not because our intellect has concluded it.

* Mu’tazilites: Mu’tazilites, Maturidites, Abadiyyas and a group of Zaydis regarded imamate incumbent upon people. Some Mu’tazilites regarded the necessity of imam rational and some others considered it necessary due to hadiths.