<\/p>\n
Ayatull\u0101h Ja\u02bffar Sub\u1e25\u0101n\u012b<\/strong><\/p>\n With the exclusion of the\u00a0\u02bfAj\u0101rida<\/em>\u00a0sect of the\u00a0Khaw\u0101rij<\/em>\u00a0and \u1e24atim al-\u02bf\u0100samm of the\u00a0Mu\u02bftazila<\/em>, all Muslims agree that after the Prophet there must be a leader manage the affairs of the\u00a0Umma<\/em>. They call this process \u2018appointing a leader\u2019 (na\u1e63b al-Imam<\/em>). The\u00a0Im\u0101miyya<\/em>\u00a0hold that this must be done by God and His Messenger, while those who disagree with the\u00a0Im\u0101miyya<\/em> believe that the leader must be appointed by the selection of the Helpers and Emigrants.<\/p>\n The common doctrine expressed by Sh\u012b\u02bfa theologians that \u2018God must choose a leader after the Prophet\u2019s death\u2019 has caused consternation among scholars of other schools, who consider this idea audacious as it appears to them as though these theologians are imposing their dictates upon God. However, the opponents understanding of this doctrine is far from what Sh\u012b\u02bfa theologians actually mean, which is that, based on God\u2019s positive attributes, namely that He is the All-Wise, Who does nothing in vain, and the All-Just, who to no one does wrong, it can be rationally concluded that God would appoint a leader for the Muslims. The ultimate goal of man\u2019s creation is his moving toward perfection; this goal is only attainable through the divine-appointment of a qualified and worthy person who, similar to the Prophet, is endowed with divine knowledge.<\/p>\n We can illustrate this point through an example. Everyone knows the sum of the degree of all angles of a triangle must be equal to 180 degrees; the word \u2018must\u2019 does not connote any obligation upon the external world because the external world is not under the control of the human being such that it must act and operate according to his will. Therefore, this statement merely represents the discovery of mathematical law. By the same token, whenever the Im\u0101miyya<\/em> says: \u2018God must\u2026\u2019 they mean that based on God\u2019s attributes of perfection \u2013 His Wisdom and Justice \u2013 the appointment of a leader by God is a necessary truth.<\/p>\n In accordance with what has been discussed, we consider the opinions of both schools:<\/p>\n The position of an\u00a0Imam<\/em> in the eyes of Sunn\u012b Muslims is roughly equivalent to that of a prime minister or president in modern governments; he has a number of duties including providing security, fulfilling the fundamental needs of his people, waging war, etc. Therefore, the election of such a person, since the leader is not supposed to be appointed by God, is not a problem. Today in Islamic nations leaders are appointed in this way.<\/p>\n In this way, Sunnism reduces the position of the Imam to a secular post. As a result, what matters most is efficiency, power, and courage, while ignorance about Islamic laws and principles, and even at times disobeying them, is not considered a determining factor.<\/p>\n On the other hand, according to the\u00a0Im\u0101miyya<\/em>, the institution of the Imamate is a continuation of the functions of the Prophet, although the age of prophecy and the Prophetic mission have come to an end. So the Imam should fill any vacuum left by the Prophet and also should fulfill both the material and spiritual needs of the nation. He must interpret the Qur\u2019an, provide answers and explanations for new issues, and illustrate the primary and secondary principles of religion; his conduct and speech must be the yardstick of truth and the destroyer of falsehood, just as the Prophet\u2019s own conduct and speech once were.<\/p>\n Yet this question arises: Is mankind capable of knowing and identifying such a person to elect him as the Imam independently of God? Certainly, the answer is no. The identification of such a person is only possible through Divine help and inspiration.<\/p>\n The Qur\u2019an speaks of an exalted person who became Moses\u2019 teacher. He, who has received Divine education, is described by God: \u2018they found one of Our servants whom We had granted a mercy from Ourselves, and taught him a knowledge from Our own.\u2019 (Q18:65)<\/p>\n This person was not a prophet but he was nevertheless exalted and elevated. The Imams, who are twelve individuals, without being God\u2019s messengers and the receivers of revelation are all exalted and Divinely-educated individuals who, after the death of the Prophet, are able to continue fulfilling his functions and filling any vacuum left by the Prophet\u2019s absence.<\/p>\n Occasionally, in Sunn\u012b\u2019s theological books we read: \u2018the\u00a0Imam<\/em>\u00a0who is appointed by the selection of the people cannot be removed for being corrupt or a wrongdoer, for financial corruption, torturing and killing the innocents, abolishing people\u2019s rights, or violating the Divine Laws. No one is allowed to revolt against him; he is only to be advised and admonished. Moreover, people can only disobey him when he commands to sin.\u2019<\/p>\n Sunn\u012b scholars took this view of the Imam as a rule. A rule which emphasizes that, since the Imam is nothing more than a secular president or prime minister, he must always be obeyed and followed \u2013 he is not to be removed.<\/p>\n It should not be deemed that such view on the status and nature of the Imam only belongs to Ab\u016b Bakr B\u0101qill\u0101n\u012b, who discussed it in his\u00a0Tamh\u012bd<\/em>, but that the majority of the books written by Sunn\u012b scholars hold the same view. Some of these books are listed below:<\/p>\n In all of the above books, the Imam\u2019s indifference towards Islamic laws and principles is not considered a valid reason for his removal. Again, this is because the Sunn\u012b concept of the Imam only treats him responsible for the material welfare of his subjects. Meanwhile, the\u00a0Im\u0101miyya<\/em> define the role and the reality of the Imamate in a very different way. They regard the Imam as the one who is able to fulfill the roles of the Prophet (s.a.w.a) in his absence, except for those of receiving prophetic revelation. According to the Im\u0101miyya<\/em>, the Imam is supposed to continue fulfilling all the duties and functions of the Prophet. Moreover, they stress that the Imam must be infallible in order to protect the religion of Islam from distortions. Therefore the Imam, as described by the Im\u0101miyya<\/em>, would never violate the laws or act against justice.<\/p>\n Among all Islamic schools of thought, the only school which believes in the infallibility of the Imam is the Im\u0101miyya<\/em>. Shaykh al-Muf\u012bd remarks: \u2018Our Imams, like the Prophets, are infallible (ma\u02bf\u1e63\u016bm<\/em>) and are protected from sin and error. Neither lapses nor negligence can affect them. In spite of this, they are still free to choose between good and evil and are not compelled to good.\u2019 (Ta\u1e63\u1e25\u012b\u1e25 al-I\u02bftiq\u0101d<\/em>, 61 ).<\/p>\n The clearest proof for the infallibility of the Imams lies in the concept of the Imamate itself. The successorship of the Imams to the Prophet is not limited to secular responsibilities regarding the material world; they are the Prophet\u2019s successors in\u00a0all<\/em> of his duties and obligations, such as explaining the Divine Law, interpreting the Qur\u2019an, addressing new issues, responding to the intellectual challenges of opponents, etc. The fulfillment of all these duties is possible only if the Imam is divinely guided.<\/p>\n The reality of the Imam\u2019s infallibility is that he is endowed with qualities that enable him to commit forbidden acts, slipping into error, and totally comply with his obligations. At the same time, he retains the freedom to sin should he choose to do so<\/em>. In other words, the Imam reaches such a high level of virtue and wisdom that not only does he not commit any sins, he no longer desires to sin.<\/p>\n Infallibility (\u02bfi\u1e63ma<\/em>) is not something invented by the\u00a0Im\u0101miyya<\/em>\u00a0but is clearly illustrated by numerous verses of the Qur\u2019an and traditions from the Prophet. We will discuss some of these now:<\/p>\n The Qur\u2019an describes the Prophet\u2019s Household (Ahl al-Bayt<\/em>) as free from all kinds of impurity, including polytheism (shirk<\/em>), hypocrisy (nif\u0101q<\/em>), and sinfulness (fisq<\/em>). It says: Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.\u2019 (Q33:33)<\/p>\n In reported in numerous traditions that what it is meant by \u2018People of the Household\u2019 (Ahl al-Bayt<\/em>) has been clearly defined. On one occasion the Prophet drew his cloak over \u02bfAl\u012b, F\u0101\u1e6dima and their two sons, al-\u1e24asan and al-\u1e24usayn, and said: \u2018O God! These are the People of my Household.\u2019 (al-Durr al-Manth\u016br<\/em>, 5\/198\u2013199; Ibn Ath\u012br,\u00a0J\u0101mi\u02bf al-U\u1e63\u016bl<\/em>, 10\/103 )<\/p>\n The Prophet said: \u2018\u02bfAl\u012b is with the truth and the truth is with \u02bfAl\u012b.\u2019 (T\u0101r\u012bkh al-Baghd\u0101d<\/em>, 14\/321; Majma\u02bf al-Zaw\u0101\u02beid, 7\/236) and anyone who is described in such a way must certainly be infallible (ma\u2018sum<\/em>).<\/p>\n In a widely-reported tradition, the Prophet\u2019s Household has been equated with the Qur\u2019an. This means that just as the Qur\u2019an is infallible, so too are they. The tradition reads: \u2018I am leaving two weighty things (thaqalayn<\/em>) amongst you: the Book of God and my Household, which, if you hold on to, you will never go astray\u2019 (A\u1e25mad,\u00a0Musnad<\/em>, 2\/114).<\/p>\n The Qur\u2019an bids people to obey God, His Prophet, and \u2018those vested with authority among you. Therefore, if unconditional obedience is due to “those vested with authority” in the same manner as God and His Prophet, they must also have been presumed to be infallible. If this were not the case, the Qur\u2019an would have mentioned the proper conditions of such obedience: \u2018O you who have faith! Obey Allah and obey the Messenger and those vested with authority among you.\u2019 (Q4:59)<\/p>\n In other words, the Islamic nation must obey God, the Prophet, and those vested with authority. The infallibility of the first two is beyond question. As regards the third, however, God also orders us to obey them unquestioningly and does not make any stipulations, for instance, to obey them as long as they do not command you to commit sins. Consequently, upon God\u2019s clear command to obey those vested with authority (\u016bl\u016b al-amr<\/em>), we understand that they are all infallible and protected from sinning or erring.<\/p>\n Fakhr al-D\u012bn al-R\u0101z\u012b was aware of this fact. He remarked: \u2018Due to the fact that we are ordered to obey those vested with authority, they must be infallible and free from any wrongdoing and sins.\u2019 But then, he adds: \u2018However, since we do not find such persons in society, the right person can be designated through the consensus of Muslims in each society.\u2019<\/p>\n However, al-Fakhr al-R\u0101z\u012b would have never interpreted the “those vested with authority” as being invested with it by the general consensus of the Muslims had he paid attention to the Qur\u2019an and the Prophet\u2019s tradition more closely. Since \u02bfAl\u012b and the Prophet\u2019s Household are as infallible as to the text of the Qur\u2019an, they are granted divine authority. It would be very strange to deem “those vested with authority” as those chosen by the general consensus of the Muslim nation. Had that been the case, the ruler and the ruled would be the same: the ummah,<\/em>\u00a0on the one hand, becomes the ruler, and the ruled, on the other.<\/p>\n In Q2:124, God says: \u2018And when his Lord tested Abraham with certain words, and he fulfilled them, He said, \u201cI am making you the Imam of mankind.\u201d Said he, \u201cAnd from among my descendants?\u201d He said, \u201cMy pledge does not extend to the unjust.\u201d\u2019<\/p>\n This verse raises two issues worthy of discussion: First, the distinction between Imamate and prophethood; and second, the fact that this Imamate does not extend to the unjust.<\/p>\n Regarding the first point: A careful analysis of the Qur\u2019an reveals that God chose Abraham as a prophet, during which time he faced numerous trials and ordeals \u2013 for example, he was thrown headlong into a bonfire as a punishment for breaking the idols of his home city, he left his wife and child in the barren desert of Mecca and he obeyed God\u2019s command to sacrifice his son. After all of this, God tells him: \u2018I am making you the Imam of mankind.\u2019<\/p>\n We know that these were the tests Abraham faced because elsewhere in the Qur\u2019an, God says: \u2018This was indeed a manifest test\u2019 (Q37:106). This verse was revealed when Abraham had been ordered to sacrifice his son for God. Consequently, in the above-mentioned verse, the word \u2018Imam\u2019 cannot be taken as connoting prophethood, since at that time Abraham was already a prophet when he was ordered to sacrifice his son, and before being a prophet, he did not have any children. It was when Ishmael grew to maturity that Abraham\u2019s test came. He passed this test and God then told him: \u2018I am making you the Imam of mankind.\u2019 This shows that Imamate in the Qur\u2019an cannot be identical with prophethood.<\/p>\n Moreover, the concept of the Imamate has been explained in the following verses; it is the leadership of the society for the sake of implementing the Divine Law:<\/p>\n \u2018Or do they envy the people for what Allah has given them out of His grace? We have certainly given the progeny of Abraham the Book and wisdom, and We have given them great sovereignty.\u2019 (Q4:54)<\/p>\n Accordingly, God has given two things to Abraham\u2019s progeny: First, \u2018the Book\u2019 (kit\u0101b<\/em>) and \u2018Wisdom\u2019 (\u1e25ikma<\/em>), which are signs of prophethood (nubuwaa<\/em>), and its heart is the locus of the divine revelation and heavenly wisdom. Second, \u2018great sovereignty\u2019 (mulk \u02bfa\u1e93\u012bm<\/em>) connotes political power and the management of the society in order to make the implementation of the Divine Laws possible. We can see examples of Abraham\u2019s progeny being granted this sovereignty in the Qur\u2019an:<\/p>\n Joseph became the ruler of Egypt: \u2018My Lord! You have granted me a share in the kingdom, and taught me the interpretation of dreams\u2026\u2019 (Q12:101)<\/p>\n About David, God says: \u2018\u2026and Allah gave him the kingdom and wisdom, and taught him whatever He liked.\u2019 (Q2:251) And: \u2018We made his kingdom firm and gave him wisdom and conclusive speech.\u2019 (Q38:20)<\/p>\n Solomon asked God for a kingdom such as none after him would have: \u2018\u2026and grant me a kingdom that does not befit anyone except me. Indeed You are the All-munificent.\u2019 (Q38:35)<\/p>\n These verses show that in Q2:124 Abraham had asked God to give his progeny the same as He had granted him. God accepts this request for his descendants who are not unjust, granting Joseph, David, and Solomon amongst his descendants, sovereignty, and leadership of the people. All three were both prophets and leaders. God gave prophethood to the Prophets but political authority amongst the Israelites belonged to Saul, as the Qur\u2019an says:<\/p>\n \u2018Their prophet said to them, \u2018Allah has appointed Saul as king for you.\u2019 They said, \u2018How can he have kingship over us, when we have a greater right to kingship than him, as he has not been given ample wealth?\u2019 He said, \u2018Indeed Allah has chosen him over you and enhanced him vastly in knowledge and physique, and Allah gives His kingdom to whomever He wishes, and Allah is all-bounteous, all-knowing.\u2019\u2019 (Q2:247)<\/p>\n As for the second issue raised by Q2:124, who are the unjust (\u1e93\u0101lim\u012bn<\/em>) that God excludes from Imamate in this verse?<\/p>\n From the previous point, it became clear that when God granted Abraham the Imamate, Abraham asked Him to confer this upon his progeny (Abraham asks Him: \u2018And from among my descendants?\u2019), but God responds that this Imamate belongs only to those descendants who are not unjust (God replies: \u2018My pledge does not extend to the unjust\u2019).<\/p>\n The reason why God excludes wrongdoers is obvious when we consider the nature of an Imam; an Imam is someone to whom obedience is due, who is always upon the straight path, who never exceeds the bounds of moderation and protects people\u2019s lives and properties and looks after the needs of society. By definition, this excludes someone who breaks God\u2019s covenant and violates the Divine Law, who cannot be trusted to fulfill his moral duties and responsibilities as such a person is inclined towards betrayal and tyranny. Hence a person who oppresses and sins is not qualified for the position of Imamate, even if he later repents and gives up such behavior. Accordingly, the Imam must remain sinless and be free from error, injustice and wrongdoing throughout his life. Otherwise, he would fall within the category of the unjust and, accordingly, be excluded from God\u2019s pledge in Q2:124.<\/p>\n Ab\u016b Bakr A\u1e25mad b. \u02bfAl\u012b al-R\u0101z\u012b, known as al-Ja\u1e63\u1e63\u0101\u1e63 (d. 370\/981), was a prominent \u1e24anaf\u012b theologian. In his\u00a0A\u1e25k\u0101m al-Qur\u02be\u0101n<\/em>, which is concerned with the Qur\u2019an\u2019s legal verses, interprets Q2:124 in the following manner:<\/p>\n \u2018\u201cThe unjust\u201d who are excluded from the Imamate are those who persist in wrongdoing, rather than those who were previously wrongdoers but who have repented for their past actions. The point is that whenever a predicate is applied to a subject, the proposition remains true so long as the subject\u2019s identity is unchanged, otherwise, the prediction is no longer valid. For instance, the proposition \u2018wine is forbidden\u2019 means that the intoxicant called wine is forbidden but when that wine turns into vinegar it is no longer forbidden. Consequently, the proposition \u2018My pledge does not extend to the unjust\u2019 (Q2:124) is similar to \u2018and do not incline toward the wrongdoers\u2019 (Q11:113). So as long as they wrong themselves or sin against God, you should not incline towards them. However, the moment they quit wrongdoing they are no longer wrongdoers and it is no longer forbidden to incline towards them. (Tafs\u012br Ay\u0101t al-A\u1e25k\u0101m<\/em>\u00a01\/72 )<\/p>\n Al-Ja\u1e63\u1e63\u0101\u1e63 makes some strong points, but he is not correct in all of his assertions here. There are two kinds of propositions; sometimes the proposition is valid so long as long as its subject exists in the external world. This means that when the subject transforms into something else, the proposition becomes invalid. So far, we agree. However, there are propositions which, if they can be applied to their subjects at any time, remain valid for the subject so long as it exists. Take, for example, the following verses:<\/p>\n \u2018As for the thief, man or woman, cut off their hands\u2026\u2019 (Q5:38)<\/p>\n \u2018As for the fornicatress and the fornicator, strike each of them a hundred lashes\u2026\u2019 (Q24:2)<\/p>\n Clearly, a man and woman are only momentarily in the act of theft or fornication, but they are a \u2018thief\u2019 or a \u2018fornicator\u2019 indefinitely. As a result, if the crime of theft or fornication is proven, they must be punished whether they repent or not. Moreover, if they escape justice for a time, whenever they are caught, they shall be prosecuted, even if by the time they are apprehended they have become the most righteous person on earth!<\/p>\n There are traditions indicating someone who has been punished for a crime, even once, is not qualified for the Imamate or leadership over people, even if he repents for what he did. Now we must determine whether the unjust person who is excluded from the Imamate falls into the first or second category of predication. Does the predication only apply so long as the person is \u2018unjust\u2019 right now, or does it continue to apply indefinitely on the basis of a single instance?<\/p>\n In this regard, we can posit four possible scenarios for \u2018the unjust\u2019 person amongst Abraham\u2019s descendants in Q2:124:<\/p>\n When we consider these possibilities, the question arises: Which of the aforementioned groups did Abraham have in mind when he asked God to grant his progeny the same thing He had granted him? Surely, the first and second groups cannot be what he had in mind, since Abraham would not ask God to bestow the rank of Imam on a person who is either a transgressor for his whole life or will become after attaining the Imamate! Therefore, he must have meant one of the last two groups. However, the Qur\u2019an emphasizes the last group and invalidates the third. Both the Imamate and prophethood in Prophet (s.a.w.a) are such high positions that there should be no fault in the Imam\u2019s life and personal conduct so that all people can freely turn towards him and follow his guidance.<\/p>\n The Imam after the Prophet is the perfect follower of his example and would fill any vacuum resulting from the Prophet\u2019s death. Certainly, such a person must be endowed with Divine knowledge and infallibility.<\/p>\n Sh\u012b\u02bfa Islam (11): The principal beliefs of Sh\u012b\u02bfa<\/a><\/p><\/blockquote>\nThe nature of the Imamate in Two Schools<\/h2>\n
Does the Imam need to be just?<\/h2>\n
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An Imam must be infallible<\/h2>\n
The Verse of Purification (Ayat al-Ta\u1e6dh\u012br)<\/h4>\n
Imam \u02bfAl\u012b is the touchstone of Truth<\/h4>\n
The Tradition of Two Weighty Things (\u1e24ad\u012bth al-Thaqalayn)<\/h4>\n
Obedience to \u2018those vested with authority (\u016bl\u016b al-amr)<\/h4>\n
Imamate does not belong to the unjust<\/h4>\n
Answering a question<\/h4>\n
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Conclusion<\/h4>\n