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Imamate: Difference between revisions
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[[Sunni]] Muslims also emphasize on the necessity of an Imam and to obey him, however, they believe that it is upon the Muslim umma to elect an Imam and that the Prophet (s) has not appointed any person as his successor. | [[Sunni]] Muslims also emphasize on the necessity of an Imam and to obey him, however, they believe that it is upon the Muslim umma to elect an Imam and that the Prophet (s) has not appointed any person as his successor. | ||
During history, Shi'a have found different opinions about the number and instances of Imams. According to [[ | During history, Shi'a have found different opinions about the number and instances of Imams. According to [[Imamiyya]] Shi'a, the number of Imams (a) is twelve; the first of whom was Imam 'Ali (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 and the last Imam is [[Imam al-Mahdi (a)]].. | ||
The reason behind Imam's existence is to safeguard and transfer religion and correctly explain religious teachings; therefore, to perform his duties properly, it is necessary for an Imam to have [[Infallibility|the power to abandon sins]], [['Ilm al-ghayb|God-given knowledge]] and [[Wilaya]] (guardianship) from [[God]]. | The reason behind Imam's existence is to safeguard and transfer religion and correctly explain religious teachings; therefore, to perform his duties properly, it is necessary for an Imam to have [[Infallibility|the power to abandon sins]], [['Ilm al-ghayb|God-given knowledge]] and [[Wilaya]] (guardianship) from [[God]]. | ||
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=== In the Qur'an === | === 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: [[al-Lawh al-mahfuz | 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: [[preserved tablet]] (al-Lawh al-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 (a),<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" ([[Quran 17]]:71). | 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" ([[Quran 17]]:71). | ||
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== In the View of Shi'a == | == 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 [[ | Shi'a regards imamate one of the Islamic doctrines of faith, but [[Mu'tazilites]], [['Asharites]], and other Islamic schools consider it among [[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. | ||
=== Relation with Caliphate === | === Relation with 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> | 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" | 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 succession 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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=== As the Cause of Religion's Perfection === | === As the Cause of Religion's Perfection === | ||
The importance of imamate is evident in hadiths mentioned about the [[al-Ikmal Verse]]<ref>Qur'an 5:3</ref> | The importance of imamate is evident in hadiths mentioned about the [[al-Ikmal Verse]]<ref>Qur'an 5:3</ref> (perfection of religion). 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, ''Ghayat al-maram'', vol.3, p.328-340</ref> Accordingly, [[Islam]] reached its desired perfection through imamate. | ||
The [[al-Tabligh Verse]]<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, ''Ghayat al-maram'', vol.3, p.320-327</ref> | The [[al-Tabligh Verse]]<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, ''Ghayat al-maram'', vol.3, p.320-327</ref> | ||
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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]] regard it obligatory but because they do not believe in rational goodness and evil | * [['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]], [[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> | * [[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> | ||
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''' Hadith Man mat ''' | ''' 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 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'', p.179; Tusi, ''Talkhis al-muhassal'', p.407</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> | ||
''' Tradition of Muslims ''' | ''' 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'', 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 [[ | 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'idat al-Lutf [Principle of Grace] === | === Qa'idat al-Lutf [Principle of Grace] === | ||
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=== Delivering Religion === | === Delivering Religion === | ||
From the [[Twelver Shi'a]] viewpoint, God has revealed religion to [[ | 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 [[qiyas]] | 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, 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. | 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 the month of [[Ramadan]] is [[obligatory]], the first day of [[Shawwal]] [[Haram (fiqh)|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. | 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. | ||
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=== Explaining Religious Teachings === | === Explaining Religious Teachings === | ||
Among other factors which necessitate the existence of Imam is explanation of those religious rulings and teachings which have not been explained by [[ | 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}} | ||
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 | 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. | ||
=== 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]], [[ | 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 (a)]], [[Dhu l-Qarnayn]], lady [[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 === | ||
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== Imams (a) of Shi'a == | == Imams (a) of Shi'a == | ||
{{main|Imams of Shi'a}} | {{main|Imams of Shi'a}} | ||
Imams of Shi'a are twelve people from the progeny of [[ | 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, | 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, | ||
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== Incompatibility with Khatamiyya == | == 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]] | 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> | ||
[[Ja'far Subhani]] answered this question as below: | [[Ayatollah Ja'far Subhani]] answered this question as below: | ||
"The difference between prophethood and explanation of the knowledge of the Holy 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. | "The difference between prophethood and explanation of the knowledge of the Holy 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. | ||