Imamate: Difference between revisions

::{{about|'''Imamate''' as the principle of Shi'a school|explanation about '''Imams of Shi'a'''|Imams of Shi'a}}

'''Imamate''' (Arabic:{{ia| إمامة }}/Persian: {{ia|امامت}}), from a Shi'a point of view, is the leadership of the Islamic society, designated by God to succeed the Holy Prophet (s) 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]].  

According to shi'a teachings, [[the Prophet (s)|the Holy 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 caliph and successor and continued until the last days of his life on the way back from [[Hajjat al-wida']] on [[Dhu l-Hijja 18]] 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)]]].

 

According to [[Imami]] Shi'a resources, the number of Imams (a) is twelve; the first of whom was Imam 'Ali (a) and the last one of whom is [[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 descendants of Imam al-Huasyn (a) became Imam one after another.

== Meaning of Imam ==

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>

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)

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-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>

Given the above mentioned points, 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, ''Gowhar-i murad'', p.461-462; ''Sarmayiyi iman'', p.107</ref>

== 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' al-din|Furu']] [secondary beliefs]. Accordingly, shi'a have a more prominent position for imamate compared with [[sunni]]s. In shi'a culture, imamate includes more duties and responsibilities, in addition to those of a caliph. Its importance can be clearly understood from verses of the [[Qur'an]] and [[hadith]]s about imamate because according to shi'a, imamate is in fact a matter similar to prophethood.

=== Imamate and Caliphate ===

The special position of imamate among Muslims also becomes obvious when the matter is historically studied. After [[the Prophet (s)]] passed away, the most important and critical issue debated and discussed among Muslims was imamate. No other religious teaching has ever been argued over like imamate has.<ref>Subhani, ''al-Milal wa l-nihal'', vol.1 p.22</ref>

Leadership of the Islamic society after the Prophet (s) is called both caliphate and imamate and the one who take over this position is called both 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]], Imam is the caliph and successor of the Prophet (s). However, about the question whether he can be called as Khalifatallah [vicegerent of Allah], there are two opinions among Sunni scholars; some regarded it permissible and some others considered it impermissible.<ref>Ibn Khaldun, ''Muqaddama'', p.191</ref> [[Ahl al-Bayt (a)]] have also regarded imamate as vicegerency of [[God]] and His Prophet (s).<ref>Kulayni, ''al-Kafi'', vol.1 p.155</ref>

=== Imamate as the Divine Promise ===

The glorious [[Qur'an]] has regarded Imamate higher than prophethood, because about [[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 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.'" (2:124)

Moreover, in this verse, [[God]] refers to Imamate as His promise. Therefore, this position is not subject to election by people. This has also been mentioned in [[hadith]]s.<ref>Kulayni, ''al-Kafi'', vol.1 p.133-134,149-151,154; Bahrani, ''Ghaya al-maram'', vol.3 p.127-129; ''al-Burhan'', vol.1 p.149-151</ref>

[[File:آیه اکمال از آیات غدیر.png|thumbnail|Ikmal verse]]

{{main|Al-Ikmal Verse}}

One of the hadiths which have been mentioned as the cause of revelation from the [[verse Ikmal al-din]]<ref>Qur'an, 5:3</ref> [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 [[Imam 'Ali (a)|'Ali (a)]] as the leader of Islamic society after himself.<ref>Amini, ''al-Ghadir'', vol.1 p.230-236; Bahrani, ''Ghaya al-maram'', vol.3 p.328-340</ref> Accordingly, [[Islam]] reached its desired perfection through Imamate.

The [[verse of Tabligh]]<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>Amini, ''al-Ghadir'', vol.1 p.214-223; Bahrani, ''Ghaya al-maram'', vol.3 p.320-327</ref>

According to the glorious [[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" (17:71)

 

 

In many hadiths narrated from Imams (a), it is mentioned that [[prayer]], [[zakat]], [[fasting]], [[hajj]] and [[wilaya]] are the [[pillars of Islam]], among which wilaya has a better position because it is the key and guide to the rest.<ref>Kulayni, ''al-Kafi'', vol.2 p.16</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>

* [['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 [[hadith]]s, not rationally obligatory. [['Adud al-Din al-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.<ref>Mir Sayyid Sharif, ''Sharh al-mawaqif'', vol.8 p.345</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>

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.<ref>Tusi, ''Talkhis al-muhassal'', p.407</ref>

Taftazani refers to this reason and says. "the necessity of obedience from Uli al-Amr requires its actualization."<ref>Taftazani, ''Sharh al-maqasid'', vol.5 p.239; </ref>

[[The Prophet (s)]] said, "One who dies not knowing Imam of his time, dies the death of ignorance."<ref>Majlisi, ''Bihar al-anwar'', vol.23 p.76-95; Mas'udi, ''Ithbat al-wasiyya'', vol.1 p.112-115; Hakim Niyshaburi, ''al-Mustadrak'', vol.1 p.150,204; Ibn Hanbal, ''Musnad'', vol.12 p.277, vol.13 p.188; Ibn Abi l-Hadid, ''Sharh nahj al-balagha'', vol.9 p.125</ref>

Some Islamic [[theologian]]s has interpreted this [[hadith]] as the reason for the necessity of imamate, since according to this hadith, knowing Imam at any time is a religious duty and requires constant existence of Imam.<ref>Taftazani, ''Sharh al-maqasid'', vol.5 p.239; Abu Hanifa, ''Sharh al-fiqh al-akbar'', p.179; Tusi, ''Talkhis al-muhassal'', p.407</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>

"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-Munqidh'', vol.2 p.240; Hilli, ''Kashf al-murad'', p.490; Fadil Miqdad, ''Irshad al-talibin'', p.328</ref>

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.<ref>Qadi 'Abd al-Jabbar, ''al-Mughni'', vol.1 p.39-41; ''Sharh al-usul al-khamsa'', p.509</ref>

However, [[Twelver shi'a]] have stated two kind of goals for the existence of Imam:

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.

Qiyas, Istihsan and other non-certain methods are regarded invalid 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 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.

Infallible imams (s) had some other knowledge beside 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]], [[Dhu l-Qarnayn]], [[Virgin Mary (a)]] and mother of [[Moses (a)]]. It was having such a knowledge that made some Imams (a) reach imamate in young ages. Thanks to this knowledge, they were aware about anything they needed for the guidance of people and carrying out their duties and did not need to learn them from others.<ref>Misbah Yazdi, ''Amuzish-i 'aqa'id'', p.321-322</ref>

Wilaya is a closeness to God which brings about a certain power of influence for the closed one.<ref>Tabataba'i, ''al-Mizan'', vol.6 p.12</ref> 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.<ref>Jawadi Amuli, ''Wilayat-i faqih'', p.124-125</ref>

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 benefiting from God-given knowledge and knowing God's intention in verses of Divine Books.<ref>Tabataba'i, ''Shi'a dar Islam'', p.31-32</ref>

== Imams (a) of shi'a ==

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. 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 [[Imam al-Mahdi (a)|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 [[hadith]]s 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.<ref>Tabataba'i, ''Shi'a dar Islam'', p.197-199</ref> According to these hadiths,

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 qualified for imamate as shi'a believe in has no difference with [[the Prophet (s)]].<ref>Qifari, ''Usul madhhab al-shi'a'', vol.2 p.655</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>Subhani, ''al-Ilahiyyat'', vol.4 p.39</ref>

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.

* Amudi, Sayf al-Din al-. ''Abkar al-afkar''. Cairo: Dar al-Kutub, 1423

* Amudi, Sayf al-Din al-. ''Ghaya al-maram fi 'ilm al-kalam''. Bierut: Dar al-Kutub al-'Ilmiyya, 1413

* Fadil Miqdad. ''Al-Lawami' al-ilahiyya''. Qom: Daftar Tablighat Islami

* Fadil Miqdad. ''Irshad al-talibiyyin''. Qom: Maktab Ayatullah Mar'ashi Najafi, 1405

* Fayyad Lahiji, 'Abd al-Razzaq. ''Gowhar-i murad''. Tehran: Sayi, 1383

* Ibn Faris, Ahmad. ''Mu'jam al-Maqayis fi l-lugha''. Qom:1404

* Mir Sayyid Sharif. ''Al-Ta'rifat''. Tehran: Nasir Khusru, 1412

* Mir Sayyid Sharif. ''Sharh al-mawaqif''. Qom: Sharif Radi, 1325

* Qifari, Nasir b. 'Abd Allah. ''Usul madhhab al-shi'a''.

* Raghib Isfahani, Husayn b. Muhammad. ''Al-Mufradat fi gharib al-Qur'an''. Beirut: Dar al-Qalam, 1412