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Imamate: Difference between revisions
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== Necessity of the Existence of Imam (a) == | == Necessity of the Existence of Imam (a) == | ||
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 grace; because it draws people near to obedience and away from disobedience; and that grace is incumbent upon God."<ref>Tusi, ''Talkhis al-muhassal'', p.407</ref> | From the viewpoint of Twelver Shi'a [[theology|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 grace; because it draws people near to obedience and away from disobedience; and that grace is incumbent upon God."<ref>Tusi, ''Talkhis al-muhassal'', p.407</ref> | ||
=== Non-Shi'a Schools === | === Non-Shi'a Schools === | ||
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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> | 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> | ||
''' Hadith Man | ''' 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> | 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 | Some Muslim theologians 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 [[companions]] on necessity of imamate.<ref>Qadi 'Abd al-Jabbar, ''al-Mughni'', vol.1, p.47</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>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 | === Qa'idat al-Lutf (Principle of Grace) === | ||
{{main|Qa'idat al-Lutf}} | {{main|Qa'idat al-Lutf}} | ||
The most important rational reason theologians bring for necessity of Imamate is the principle of grace. Shi'a theologians consider Imamate a clear example of the principle of grace and have said that [[God]] should be kind to His servants and appointing and introducing Imam is an act of grace, thus imamate is incumbent upon God. | The most important rational reason theologians bring for necessity of Imamate is the principle of grace. Shi'a theologians consider Imamate a clear example of the principle of grace and have said that [[God]] should be kind to His servants and appointing and introducing Imam is an act of grace, thus imamate is incumbent upon God. | ||
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To explain that imamate is an act of grace, [[al-Sharif al-Murtada]] said, | To explain that imamate is an act of grace, [[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 grace is what causes the duty-bound turn to obedience and virtues and turn away from vices and evil. Therefore, imamate is an act of grace 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]] (Mukallaf) 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 grace is what causes the duty-bound turn to obedience and virtues and turn away from vices and evil. Therefore, imamate is an act of grace towards the duty-bound."<ref>Sharif al-Murtada, ''al-Dhakhira'', p.409-410</ref> | ||
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 principle [of grace].<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> | 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 principle [of grace].<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> | ||