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Imamate: Difference between revisions
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Literally, imamate means leadership and the word imam refers to one or thing followed by people. Accordingly, different examples for this meaning have been provided in Arabic dictionaries such as the glorious [[Qur'an]], the Prophet's (s) successor, [[imam of congregational prayer]], a commander of an army, a guide of passengers, a caravan leader, a camel herder, and a scholar who is followed.<ref>Ibn Faris, ''Mu'jam maqayis'' | Literally, imamate means leadership and the word imam refers to one or thing followed by people. Accordingly, different examples for this meaning have been provided in Arabic dictionaries such as the glorious [[Qur'an]], the Prophet's (s) successor, [[imam of congregational prayer]], a commander of an army, a guide of passengers, a caravan leader, a camel herder, and a scholar who is followed.<ref>Ibn Faris, ''Mu'jam maqayis'', p.48; Fayyumi, ''al-Misbah al-munir'', vol.1, p.31-32; Ibn Manzur, ''Lisan al-'Arab'', vol.1, p.157; Raghib al-Isfahani, ''al-Mufradat'', p.24; Shartuni, ''Aqrab al-mawarid'', vol.1, p.19</ref> | ||
=== In the Qur'an === | === In the Qur'an === | ||
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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>Sayyid al-Sharif, ''al-Ta'rifat'' | 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>Sayyid al-Sharif, ''al-Ta'rifat'', p.28; Bahrani, ''Qawa'id al-maram'', p.174; Fadil al-Miqdad, ''Irshad al-talibin'', p.325; Taftazani, ''Sharh al-maqasid'', vol.5, p.234; Sayyid al-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'' | 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 al-Miqdad, ''Irshad al-talibin'', p.325-326; Fadil al-Miqdad, ''al-Lawami' al-ilahiyya'', p.319-320; Sayyid al-Sharif, ''Sharh al-mawaqif'', vol.8, p.345; Amidi, ''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, ''Guwhar-i murad'' | 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, ''Guwhar-i murad'', p.461-462; ''Sarmaya-yi iman'', p.107</ref> | ||
== In the View of Shi'a == | == In the View of Shi'a == | ||
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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> | 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 Khalifat Allah [vicegerent of Allah], there are two opinions among Sunni scholars; some regarded it permissible and some others considered it impermissible.<ref>Ibn Khaldun, ''Muqaddama'' | 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 Khalifat Allah [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> | ||
=== As a Divine Pledge === | === As a Divine Pledge === | ||
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=== On the Day of Judgment === | === On the Day of Judgment === | ||
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). | 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" (Quran 17:71). | ||
This is also mentioned in a [[hadith]] both [[Shi'a]] and [[Sunni]]s 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.<ref>Tabrisi, ''Majma' al-bayan'', vol.3, p.430</ref> | This is also mentioned in a [[hadith]] both [[Shi'a]] and [[Sunni]]s 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.<ref>Tabrisi, ''Majma' al-bayan'', vol.3, p.430</ref> | ||
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== Necessity of the Existence of Imam (a) == | == Necessity of the Existence of Imam (a) == | ||
From the viewpoint of | 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> | ||
=== Non-Shi'a Schools === | === 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. | ||
* [['Asharites]] | * [['Asharites]] regard it obligatory but because they do not believe in rational goodness and evil [al-husn wa l-qubh al-'Aqliyyayn] and any obligation for God, they regard imamate obligatory for people due to [[hadith]]s, not rationally obligatory. [['Adud al-Din al-Iji]] 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>Sayyid al-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; Sayyid al-Sharif, ''Sharh al-mawaqif'', vol.8, p.345</ref> | ||
== Reasons | === Reasons of Necessity === | ||
''' Uli l-Amr Verse ''' | |||
{{main|Uli l-Amr Verse}} | |||
{{main|Uli | {{pull quote | ||
|O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. | |||
|source=Quran 4:59}} | |||
In this verse, [[God]] orders people to obey [[Uli | In this verse, [[God]] orders people to obey [[Uli l-Amr]], thus, they need to exist in the first place so that people obey them.<ref>Tusi, ''Talkhis al-muhassal'', p.407</ref> Al-Taftazani refers to this reason and says. "the necessity of obedience from Uli l-Amr requires its actualization."<ref>Taftazani, ''Sharh al-maqasid'', vol.5, p.239; </ref> | ||
Taftazani refers to this reason and says. "the necessity of obedience from Uli | |||
''' Hadith Man mat ''' | |||
{{main|Hadith Man mat}} | {{main|Hadith Man mat}} | ||
[[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 | [[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 al-Nishaburi, ''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'' | 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> | ||
''' 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 Shi'a and Sunnis has been actually over the case of imamate, not its principle.<ref>Sayyid al-Sharif, ''Sharh al-mawaqif'', vol.8, p.346; Taftazani, ''Sharh al-'aqa'id al-nasafiyya'' | 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>Sayyid al-Sharif, ''Sharh al-mawaqif'', vol.8, p.346; Taftazani, ''Sharh al-'aqa'id al-nasafiyya'', p.110; Amidi, ''Ghayat al-maram'', p.364; Shahristani, ''Nihaya al-aqdam'', p.479</ref> Abu 'Ali and Abu Hashim al-Jubba'i and some others have referred to the [[consensus]] of the [[Companions]] on necessity of imamate.<ref>Qadi 'Abd al-Jabbar, ''al-Mughni'', vol.1, p.47</ref> | ||
=== Qa' | === Qa'idat al-Lutf [Rule of Kindness] === | ||
{{main|Qa' | {{main|Qa'idat al-Lutf}} | ||
The most important rational reason theologians bring for necessity of Imamate is the | 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, [[al-Sharif al-Murtada]] said, | To explain that imamate is an act of kindness, [[al-Sharif al-Murtada]] said, | ||
"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'' | "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 | Theologians such as [[Ibn Maytham al-Bahrani]], [[Sadid al-Din al-Himsi]], [[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 al-Miqdad, ''Irshad al-talibin'', p.328</ref> | ||
Even though Mu'tazilite theologians have accepted the | 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 l-imama]]''. | ||
== Philosophy | == Philosophy == | ||
Since Sunnis consider imam only a political leader of the society, they mention establishment of a government, performance of ordinary responsibilities of the government and management of the society as the philosophy for the existence of imam. | Since Sunnis consider imam only a political leader of the society, they mention establishment of a government, performance of ordinary responsibilities of the government and management of the society as the philosophy for the existence of 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.<ref>Qadi 'Abd al-Jabbar, ''al-Mughni'', vol.1, p.39-41; ''Sharh al-usul al-khamsa'' | 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 | 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 Sunnis 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 Sunnis 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 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. | 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 [[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 [[hadith]]s 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 [[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 [[hadith]]s of the Prophet (s) are limited and not all of them are authentic regarding their references. | ||
Therefore, to compensate for this deficiency, Sunnis have had to use means such as [[ | Therefore, to compensate for this deficiency, Sunnis have had to use means such as [[qiyas]] [deduction by analogy], [[istihsan]] [judicial preference] and other sources which do not bring about certitude. | ||
Qiyas, | 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 | 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 === | ||
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Among other factors which necessitate the existence of Imam is explanation of those religious rulings and teachings which have not been explained by [[the Prophet (s)]] due to lack of time and appropriate situation and they have been left to imam for explanation. | Among other factors which necessitate the existence of Imam is explanation of those religious rulings and teachings which have not been explained by [[the Prophet (s)]] due to lack of time and appropriate situation and they have been left to imam for explanation. | ||
== Attributes and Requirements | == Attributes and Requirements == | ||
=== Infallibility === | === Infallibility === | ||
{{main|Infallibility}} | {{main|Infallibility}} | ||
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=== God-given Knowledge === | === God-given Knowledge === | ||
{{main|God-given Knowledge}} | {{main|God-given Knowledge}} | ||
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'' | 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 === | === Wilaya === | ||
{{main|Wilaya}} | {{main|Wilaya}} | ||
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'' | 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> | ||
=== Authoritativeness | === Authoritativeness and Necessity of Obedience === | ||
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'' | 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 (a) of Shi'a == | ||
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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. | 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'' | 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, | ||
Imams (a) are 12 and their names are: | Imams (a) are 12 and their names are: | ||
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{{end}} | {{end}} | ||
== | == Incompatibility with Khatamiyya == | ||
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> | 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> | ||
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* [[Ghadir Sermon]] | * [[Ghadir Sermon]] | ||
* [[Imams of Shi'a]] | * [[Imams of Shi'a]] | ||
* [[Verse | * [[Al-Tabligh Verse]] | ||
* [[Verse | * [[Al-Ikmal Verse]] | ||
* [[Trial of Ibrahim (a) Verse]] | * [[Trial of Ibrahim (a) Verse]] | ||
* [[Ahl al-Dhikr | * [[Ahl al-Dhikr Verse]] | ||
* [[Uli | * [[Uli l-Amr Verse]] | ||
* [[Caliphate]] | * [[Caliphate]] | ||
* [[Wilaya]] | * [[Wilaya]] | ||
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== Further Reading == | == Further Reading == | ||
<div style="{{column-count|2}}"> | <div style="{{column-count|2}}"> | ||
* Amini, Ibrahim, [http://www.al-islam.org/imamate-and-imams-ayatullah-ibrahim-amini | * Amini, Ibrahim, [http://www.al-islam.org/imamate-and-imams-ayatullah-ibrahim-amini [Imamate and The Imams''], translated by: Hamida Ilahi Nia, Qom, Ansariyan Publications. | ||
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