Imamate: Difference between revisions

'''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, 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)]]].

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 ===

In the 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 Qur’an.<ref>Qur'an, 9:12, 28:41</ref>

From the viewpoint of [[Twelver shi'a]] [[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 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, [[Nasir al-Din al-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."<ref>Tusi, ''Talkhis al-muhassal'', p.407</ref>

* [[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.<ref>Tusi, ''Qawa'id al-'aqa'id'', p.110; Taftazani, ''Sharh al-maqasid'', vol.5 p.235; Tusi, ''Talkhis al-muhassal'', p.406; Hilli, ''Kashf al-murad'', p.290; Mir Sayyid Sharif, ''Sharh al-mawaqif'', vol.8 p.345</ref>

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.<ref>Mir Sayyid Sharif, ''Sharh al-mawaqif'', vol.8 p.346; Taftazani, ''Sharh al-'aqa'id al-nasafiyya'', p.110; Amudi, ''Ghaya al-maram'', p.364; Shahristani, ''Nihaya al-aqdam'', p.479</ref> Abu 'Ali and Abu Hashim Jubba’i and some others have referred to the consensus of companions on necessity of imamate.<ref>Qadi 'Abd al-Jabbar, ''al-Mughni'', vol.1 p.47</ref>

=== Qa’ida Lutf [Rule of Kindness] ===

{{main|Qa’ida Lutf}}

"We know that human beings have rational duties and we know that the duty-bound are not [[infallible]]. Therefore, the reason for necessity of imamate is that any intelligent person who is familiar with the common sense and the tradition of the wise would know that whenever there is a competent and wise leader in a society who stand against tyranny and evil and defends justice and human values, social situation will be readier for development of virtues and values and this nothing but God’s grace, since kindness is what causes the duty-bound turn to obedience and virtues and turn away from vices and evil. Therefore, imamate is an act of kindness towards the duty-bound."<ref>Sharif al-Murtada, ''al-Dhakhira'', p.409-410</ref>

Even though Mu’tazilite theologians have accepted the Rule of Kindness, they do not accept its effect on this issue and that imamate is an act of kindness and have mentioned some criticisms which al-Sharif al-Murtada have answered to in ''[[al-Shafi fi al-imama]]''.

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.

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.

Accordingly, details of the rulings related to worship, contracts, unilateral deals, heritage, punishments, blood-money are not mentioned in the 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.

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.

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 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.

One of the conditions and requirements of imamate is his immaculacy from sins and error in carrying out his duties and mission. The reason for it is that imam is the successor of the Prophet (s) and the reference in religious rulings and teachings, the Qur’an and the conduct of the Prophet (s). Therefore, he needs to be immaculate from sins and errors so that people can trust on him and his words. Otherwise, people’s trust would be lost and God’s goal from appointment of imams would be found meaningless.

Wilaya is a closeness to God which brings about a certain power of influence for the closed one. This Wilaya has two types: in creation and in religion. Wilaya in creation or Wilaya over creation is Imam’s guardianship over creatures of the world and influencing on them. The other type is Wilaya in religion which includes Imam’s guardianship in interpretation and explanation of the Qur’an, the conduct of the Prophet (s) and leadership of the society.

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 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.

# Ja’far b. Muhammad (a)

# Musa b. Ja’far (a)

Ja’far Subhani answered this question as below:

“The difference between prophethood and explanation of the knowledge of the noble Prophet (s) is obvious 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 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 shi'a’s exaggeration and has not been existed in early authentic Islamic texts and beliefs of the shi'a in the first centuries.