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Imamate: Difference between revisions
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[[Theologian]]s have defined imamate in two ways; | [[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>Mir Sayyid Sharif, ''al-Ta'rifat'', p.28; Bahrani, ''Qawa'id al-maram'', p.174; Fadil Miqdad, ''Irshad 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>Mir Sayyid Sharif, ''al-Ta'rifat'', p.28; Bahrani, ''Qawa'id al-maram'', p.174; Fadil Miqdad, ''Irshad al-talibin'', 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.<ref>Hilli, ''al-Bab al-hadi 'ashar'', p.66; Fadil Miqdad, ''Irshad al- | 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-talibin'', 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 "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> | 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> | ||
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"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> | "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> | ||
Theologians such as [[Ibn Maytham al-Bahrani]], [[Sadid al-Din Humsi]], [[Nasir al-Din al-Tusi]] and others have had different explanations for imamate and its necessity with regards to the mentioned rule [of Kindness].<ref>Bahrani, ''Qawa'id al-maram'', p.175; Halabi, ''Taqrib al-ma'arif'', p.95; Humsi, ''al-Muqidh'', vol.2 p.240; Hilli, ''Kashf al-murad'', p.490; Fadil Miqdad, ''Irshad al- | Theologians such as [[Ibn Maytham al-Bahrani]], [[Sadid al-Din Humsi]], [[Nasir al-Din al-Tusi]] and others have had different explanations for imamate and its necessity with regards to the mentioned rule [of Kindness].<ref>Bahrani, ''Qawa'id al-maram'', p.175; Halabi, ''Taqrib al-ma'arif'', p.95; Humsi, ''al-Muqidh'', vol.2 p.240; Hilli, ''Kashf al-murad'', p.490; Fadil Miqdad, ''Irshad al-talibin'', p.328</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]]''. | 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]]''. | ||