Imamate The Vicegerency of the Prophet (s) [Electronic resources] نسخه متنی

Part II - The Shi'ite Point of View

5. THE NECESSITY OF IMAMATE AND THE QUALIFICATIONS OF AN IMAM

A. Necessity of Imamate:

FROM THE Shi'ite point of view, the institution of Imamate is necessary,
according to reason. It is lutf (grace) of Allah which brings the creature towards
obedience and keeps him away from disobedience, without compelling the creature in any
way. It has been proved in the Shi'ite theology that lutf is incumbent on Allah.
When Allah orders that man to do something yet is aware that man cannot do it or that it
is very difficult without His assistance, then if Allah does not provide this assistance,
He would be contradicting His own aim. Obviously, such negligence is evil according to
reason. Therefore lutf is incumbent on Allah.

Imamate is a lutf, because as we know when men have a chief (ra'is)
and guide (murshid) whom they obey, who avenges the oppressed of their oppressor
and restrains the oppressor, then they draw nearer to righteousness and depart from
corruption.

And because it is a lutf, it is incumbent on Allah to appoint an Imam to guide
and lead the ummah after the Prophet. [1]

B. Superiority (afdaliyyah):

The Shi'ahs believe that, like the Prophet, an Imam should excel the ummah in
all virtues, such as knowledge, bravery, piety and charity, and should possess complete
knowledge of the Divine Law. If he does not, and this high post is entrusted to a less
perfect person when a more perfect one is available, the inferior will have been given
preference over the superior, which is wrong in reason and against Divine Justice.
Therefore, no inferior person may receive Imamate from Allah when there exists a person
superior to him. [2]

C. Infallibility:

The second qualification is 'ismah (infallibility). If the Imam is not
infallible (ma'sum) he would be liable to err and also deceive others. [3]

Firstly, in such a case, no implicit confidence may be placed in what he says and
dictates to us.

Secondly, an Imam is the ruler and head of the ummah and the ummah should
follow him unreservedly in every matter. Now, if he commits a sin the people would be
bound to follow him in that sin as well. The untenability of such a position is
self-evident; for obedience in sin is evil, unlawful and forbidden. Moreover, it would
mean that he should be obeyed and disobeyed at one and the same time; that is, obedience
to him would be obligatory yet forbidden, which is manifestly absurd.

Thirdly, if it would be possible for an Imam to commit sin it would be the duty of
other people to prevent him from doing so (because it is obligatory on every Muslim to
forbid other people from unlawful acts). In such a case, the Imam will be held in
contempt; his prestige will come to-an end and instead of being the leader of the ummah
he will become their follower, and his Imamate will be of no use.

Fourthly, the Imam is the defender of the Divine Law and this work cannot be entrusted
to fallible hands nor can any such person maintain it properly. For this very reason,
infallibility has been admitted to be an indispensable condition to prophethood; and the
considerations which make it essential in the case of a prophet make it so in the case of
an Imam and caliph as well.

More will be said on this subject in Chapter 13 (Ulu '1Amr Must Be Ma'sum)
.

D. Appointment by Allah:

But, as in the case of the prophets, the above-mentioned qualifications alone are not
enough to automatically make one an Imam. Imamate is not an acquired job; it is a
'designation' bestowed by Allah. [4]

It is for this reason that the Shi'ah Ithna 'Asharis (The Twelvers) believe that only
Allah can appoint a successor to the Prophet; that the ummah has no choice in this
matter-its only duty is to follow such a divinely-appointed Imam or caliph.

The Sunnis, on the other hand, believe that it is the duty of the ummah to
appoint a caliph.

I. Verses of the Qur'an:

The following verses of the Qur'an confirm the views held by the Shi'ahs:

And thy Lord creates what He wills and chooses; they have no right to choose; glory
be to Allah, and exalted be He above what they associate! (28:68).

This clearly shows that man has no right to make any selection; it lies entirely in the
hands of Allah.

Before creating Adam (as), Allah informed the angels:

... "Verily I am going to make a caliph in the earth ". . . ( 2: 30).

And when the angels demurred politely at the scheme, their protest was brushed aside by
a curt reply: "Surely I know what you know not" (ibid.). If the ma'sum
(infallible) angels were given no say in the appointment of a caliph, how can fallible
humans expect to take the whole authority of such an appointment in their own hands?

Allah Himself appointed Prophet Dawud (as) as caliph on the earth-

"O Dawud ! Verily; We have made thee (Our) caliph on the earth ..."
(38:26)

In every case Allah attributes the appointment of the caliph or the Imam exclusively to
Himself.

Likewise, the call went to Prophet Ibrahim (as):

(Allah) said: "Surely I am going to make you an Imam for men." (Ibrahim)
said: "And of my offspring?" He said: "My covenant will not include the
unjust. " (2 : 124)

This verse leads us to the correct answers of many important questions concerning Imamate.

a. Allah said: "Surely I am going to make you an Imam for men. " This
shows that Imamate is a divinely-appointed status; it is beyond the jurisdiction of
the ummah.

b. "My covenant will not include the unjust." This clearly says that a
non-ma'sum cannot be an Imam. Logically, we may divide mankind into four groups:

1. Those who remain unjust throughout their lives;

2. those who are never unjust;

3. those who are unjust early in their lives but later become just; and

4. those who are just early in their lives but later become unjust.

Ibrahim (as) had too high a position to request Imamate for the first or the
fourth group. This leaves two groups (the second and the third) which could be included in
the prayer. However, Allah rejects one of them; i. e., those who are unjust early in their
lives but later become just. Now there remains only one group which can qualify for Imamate
-those who are never unjust throughout their lives, i.e., ma'sum.

c. The literal translation of the last sentence is as follows: My covenant will not
reach the unjust. Note that Allah did not say, the unjust will not reach My covenant,
because it would have implied that it was within the power of man-albeit a just one-to
attain the status of Imamate. The present sentence does not leave room for any such
misunderstanding; it cleary shows that receiving Imamate is not within human
jurisdiction; it is exclusively in the hands of Allah and He gives it to whom He pleases.

Then as a general rule, it is stated:

And We made them Imams who were to guide by Our command ... (21:73)

When Prophet Musa (as) wanted a vizier to help him with his responsibilities, he did
not appoint someone by his own authority. He prayed to Allah: "And make for me a
vizier from my family, Harun (Aaron) my brother" (20:29-30). And Allah said:

"You are indeed granted your petition, O Musa!" (ibid., 36).

That Divine selection is made known to the ummah through the prophet or the
preceding Imam. This declaration is called nass (specification; determination;
designation of the succeeding Imam by the prophet or preceding Imam). An Imam according to
Shi'ite belief, must be mansus min Allah, i.e., designated by Allah for that
status.

E. Miracles:

If one has not heard nass about a claimant of Imamate, then the only way
of ascertaining the truth is through a miracle (mu'jizah). [5]

Generally speaking any man may claim that he is an Imam or a prophet's caliph and
infallible, but a miracle is the only unfailing test of truth in such cases. If the
claimant proves a miracle also in support of his claim, it would be admissible without
hesitation. If he fails to do so, it is evident that he does not possess the
qualifications required for Imamate and caliphate, and his claim would therefore be
false.

II. Precedent:

The universal practice of prophets had been to nominate their successors (on the
command of Allah) without any interference from the ummah.

The history of these prophets does not offer a single instance of a prophet's successor
being elected by a voting of his followers. There is no reason why in the case of the
successor of the last Prophet this established Divine Law should be changed. Allah says: And
you shall never find a change in divine practice (33:62).

III. Logical Reasons:

1. The same reasons which prove that the appointment of a prophet is a divine
prerogative, prove with equal force that the successor of that prophet should also be
appointed by Allah. An Imam or Caliph, like the prophet, is appointed to carry on the work
of Allah; he must be responsible to Allah. If he is appointed by the people, his first
loyalty will be not for Allah, but for the people who would be 'the basis of his
authority'. He will always try to please people, because if they were to withdraw their
confidence in him he would lose his position. So he will not discharge the duties of
religion without fear or favour; his eyes will always be on political considerations. Thus
the work of Allah will suffer.

And the history of Islam provides ample evidence of glaring disregard for the tenets of
religion shown by man-appointed caliphs right from the beginning. So this argument is not
just academic; there is solid historical evidence behind it.

2. Also, only Allah knows the inner feelings and thoughts of man; no one else can ever
know the true nature of another person. Perhaps someone may pose as a pious and
god-fearing man merely to impress his Colleagues and gain some worldly benefit. Such
examples are not rare in history. Take, for example, the case of 'Abdu '1 Malik ibn Marwan
who used to spend all his time in the mosque in prayer and recitation of the Qur an. He
was reciting the Qur'an when news reached him of the death of his father and that people
were waiting to pledge their allegiance to him. He closed the Qur'an and said: "This
is the parting between me and thee". [6]

Therefore, as the existence of qualifications which are necessary for an Imam or Caliph
can only truly be known to Allah, it is only Allah Who can appoint an Imam or Caliph.

6. INFALLIBlLlTY OF THE IMAMS

Now, let us note what the Qur'an says about the Ahl u'l-bayt (family members) of
the Holy Prophet.

According to the Qur'an, the following persons were sinless and infallible at the time
of the death of the Holy Prophet 'Ali, Fatimah, Hasan and Husayn. The verse of purity (tathir)
reads as follows:

... Allah only desires to keep away abomination from you, O People of the House! and
to purify you a (thorough) purifying. (33 :33)

It is universally agreed that the above-named four persons are 'People of the House'
and are sinless and free from all kinds of abomination.

The sentences before and after this verse are addressed to the wives the Holy Prophet
and the pronouns therein are of feminine gender; but the pronouns in this verse are of
masculine gender. The reason why this verse has been placed in its present position is not
difficult to guess. The late renowned scholar 'Allamah Puya writes in footnote no. 1857 of
the translation of the Holy Qur'an by S. V. Mir Ahmed Ali:

"The portion of this verse relating to the divinely effected purity of the Holy Ahl
u'l bayt-needs a proper explanation commenting with reference to its correct context.
This portion of this verse is a separate ayah or verse by itself revealed separately on
particular occasions but placed here as it deals with the wives of the Holy Prophet. The
location of this verse here if studied properly makes it obvious that it has its own
significant and important purpose behind it. While the address in the beginning of the
verse is in the feminine gender-there is the transition here in the address from the
feminine to the masculine gender. While referring to the consorts of the Holy Prophet, the
pronouns also are consistently feminine. For a mixed assembly of men and women, generally
the masculine gender is used. This transition in the grammatical use of the language,
makes it quite obvious that this clause is quite a different matter used for a different
group other than the previous one, and has been suitably placed here to show a comparative
position of the Ahlu 'l-bayt in contrast to the wives of the Holy Prophet. 'Amr ibn
Abi Salamah who was brought up by the Holy Prophet relates:

"'When this verse was revealed the Holy Prophet was in the house of Umm Salamah.
At the revelation of (the verse): Verily willeth God to keep away impurity from you O
People of the House! and He purifieth you with the perfect purification, the Holy
Prophet assembled his daughter Fatimah, her sons Hasan and Husayn and her husband, his
cousin, 'A1i, and covered the group, including himself, with his own mantle and addressing
God said: "O God! These constitute my progeny ! Keep them away from every kind of
impurity, purified with perfect purification''. Umm Salamah, the righteous wife of the
Holy Prophet, witnessing this marvellous occasion, humbly submitted to the Holy Prophet,
"0 Apostle of God! May I also join the group? " to which the Holy Prophet
replied, "No, remain thou in thine own place, thou art in
goodness"'". [7]

This is not the place to name the countless references concerning this verse; still, I
would like to quote Mawlana Wahidu'z-Zaman, the famous Sunni scholar, whose translation
and commentary of the Qur'an as well as his book Anwaru'l-lughah (a dictionary of
the Qur'an and ahadith) are among the recognized references. He writes in his
commentary of the Qur'an about this verse: "Some people think that it is especially
for those family members who had b1ood relation with the Prophet, i.e., 'Ali, Fatimah,
Hasan and Husayn. The present translator says that the traditions which are correct (sahih)
and well-connected up to the Prophet, support the same view, because when the Prophet
himself has declared that his family members are only these, then to accept it and believe
in it becomes obligatory. And one more sign of correctness of this view is that the
pronouns used before and after this verse are those for females, while in this verse are
those for males . . . " [8]

Again he says in his Anwaru 'l-lughah: "The correct view is that in this
verse of purity only these five persons are included (i.e., the Prophet, 'Ali, Fatimah,
Hasan and Husayn), although in Arabic usage, the word ahlu 'l-bayt is used for
wives also. Some people prove by this verse that these five persons were sinless and ma'sum
(infallible). But if not ma'sum, then of course they were surely mahfuz
(protected from committing any sin or error)." [9]

I have quoted these two references to show that not only the Ithna'Asharis but the
learned Sunni scholars also confirm that, according to the rules of Arabic grammer and
according to the correct unbroken traditions of the Prophet, only 'A1i, Fatimah, Hasan and
Husayn are induded in this verse, besides the Prophet himself. Also, it is clear that the
view that these persons were sinless is shared by Sunni scholars too. It is apparent that
in the least they say that if they were not infallible (theoretically) they were surely
protected from sin and error (practically) .

There are many other verses and traditions testifying to the purity ('ismah) of
the Ahlu '1bayt, but the limitation of space does not allow me to enumerate them
even briefly.

7. SUPERIORITY OF 'ALI (as)

Afdaliyyah (superiority) in Islam means "to deserve more reward (thawab)
before Allah because of good deeds".

All Muslims agree that this ' superiority ' cannot be decided by our own views or
outlook and that there is no way to know it except through the Qur'an or hadith.
al-Ghazzali, the famous Sunni scholar, has written: "The reality of superiority is
what is before Allah; and that is something which cannot be known except to the Holy
Prophet." [10]

Most of our Sunni brethren believe that superiority was according to the sequence of
the caliphate; i.e., Abu Bakr was more superior, then 'Umar, then 'Uthman, then 'A1i.

But this belief is not based on any proof, nor was it the belief of all the Sunnis of
early days. During the time of the Holy Prophet, we find that such respected Companions as
Salman al-Farisi, Abu Dharr al-Ghifari, Miqdad al-Kindi, 'Ammar ibn Yasir, Khabbab ibn
al-Aratt, Jabir ibn 'Abdillah al-Ansari, Hudhayfah ibn al-Yaman, Abu Sa'id al-Khudri, Zayd
ibn Arqam and many others believed that 'Ali (as) was the most superior amongst all the Ahlu
'l-bayt and the Companions. [11]

Ahmad ibn Hanbal was once asked by his son about his views on the subject of
superiority. He said: "Abu Bakr and 'Umar and 'Uthman." His son asked: "And
what about 'Ali ibn Abi Talib? " He replied: "He is from the Ahlu '1bayt. Others
cannot be compared with him." [12]

'Ubaydullah Amritsari writes in his famous book Arjahu 'l-matalib: "As
superiority means 'having more thawab', its proof can only be known from the ahadith
(traditions) of the Holy Prophet. .. and if there are conflicting traditions, then the
authentic traditions should be accepted and strong traditions should be differentiated
from the weak ones.

"al-'Allamah Ibn 'Abdi 'l-Barr writes in his book al-Isti'ab [13]
concerning the ahadith which have been narrated about the superiority of Amiru
'l-mu'minin, 'A1i that: 'Imam Ahmad ibn Hanbal, al-Qadi Isma'il ibn Ishaq, Imam Ahmad ibn
'Ali ibn Shu'ayb an-Nasa'i and al-Hafiz Abu 'Ali an-Naysaburi [l4] have said: "There
have not come as many ahadith with good chains of narrators (asnad) about
virtues of any of the Companions as have been narrated on the virtues of 'Ali ibn Abi
Talib (as) ."

"Furthermore, if we look at the exclusive virtues of Amir u'l-mu'minin, 'Ali (as)
and think about those things which caused him to reap great rewards before Allah, we will
have to admit that only he was the most superior after the Holy Prophet.'' [15]

The author himself was a Sunni, and he has discussed this matter in detail in Chapter
3, pages 103-516, of the above-mentioned book.

Obviously, I cannot provide here even a short list of the verses and traditions
concerning the afdaliyyah of 'A1i (as). It will suffice to say that there are at
least 86 verses in the Qur'an extolling the virtues of 'Ali ibn Abi Talib (as) and the
traditions on this subject cannot be counted.

Thus, it should be obvious even to the casual observer that 'Ali (as) was the most
superior of the Muslims after the Holy Prophet.

8. APPOINTMENT OF 'ALI (as)

After giving a short account of 'ismah and afdaliyyah of 'Ali ibn Abi
Talib (as), now comes the most important question of his appointment by Allah.

On several occasions the Holy Prophet had declared that 'Ali (as) was to be his
successor and caliph.

It is a fact that the first open declaration of the prophethood was the very occasion
when the first open declaration of 'Ali's caliphate was made. It was at the time of the
"Feast of the Clan."

When the verse: "And warn thy nearest relations (26:214), was revealed, the
Prophet ordered 'Ali to prepare food and invite the sons of 'Abdu'l-Muttalib so that he
could convey to them the words of Allah. After the feast, the Prophet intended to talk to
them, but Abu Lahab interfered by saying:"Verily, your comrade has entranced
you". Upon hearing this statement all of them dispersed.

The day, the Messenger of Allah again called them for a feast. After they had
finished with their food, the Prophet addressed them: "O sons of 'Abdul'l-Muttalib, I
have brought for you the good of this world and the , and I have been appointed by the
Lord to call you unto Him. Therefore, who amongst you will administer this cause for me
and be my brother, my successor and my caliph?" No one responded to the Prophet' s
call except 'Ali who was the youngest of the congregation. The Prophet then patted 'Ali's
neck and said: "O my people! This 'A1i is my brother, my successor and my caliph
amongst you. Listen to him and obey him.'' [16]

It is interesting to note here that the Leiden edition ( 1879 A.D., p. 1173) of at-Tarikh
of at Tabari records the words of the Holy Prophet as "wasiyyi wa khalifati"
(my successor and my caliph); but in the Cairo edition of 1963 A.D., (which claims to be
checked with the Leiden edition) these important words have been changed to "kadha
wa kadha" (so-and-so) ! How sad it is to see the academic world sacrificing its
honesty and integrity on the altar of political expediency !