Imamah (Shia doctrine)

Imāmah (Arabic: إمامة‎) is the Shia Islam doctrine of religious, spiritual and political leadership of the Ummah. The Shīa believe that the A'immah ("Imāms") are the true Caliphs or rightful successors of Muhammad, and further that Imāms are possessed of divine knowledge and authority (‘Iṣmah) as well as being part of the Ahl al-Bayt, the family of Muhammad. These Imams have the role of providing commentary and interpretation of the Quran as well as guidance to their tariqa followers as is the case of the living Imams of the Nizari Ismaili tariqah.

Tusi notifies that Imam is the means of the grace of Allah, because "He brings men closer to obedience (of Allah) and keeps them away from disobedience." As fulfilling the human being is His wish, it is logical that Allah appoint Imam to subject man to His wishes. So his existence and his deeds display two forms of grace of Allah toward man.

an id="Etymology">Etymology

The word "Imām" denotes a person who stands or walks "in front". For Sunni Islam, the word is commonly used to mean a person who leads the course of prayer in the mosque. It also means the head of a madhhab ("school of thought"). However, from the Shi'i point of view this is merely the basic understanding of the word in the Arabic language and, for its proper religious usage, the word "Imam" is applicable only to those members of the House of the Prophet designated as infallible by the preceding Imam.

Introduction

The Shia further believe only these A'immah have the right to be Caliphs, meaning that all other caliphs, whether elected by consensus Ijma or not, are usurpers of the Caliphate.

All Muslims believe that Prophet Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713; as well as Ibn Maajah, 121; etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address the Prophet himself during his lifetime. Thus, when the Prophet actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Prophet Muhammad's immediate successor even before the Prophet's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.

Sects

Within Shia Islam (Shiism), the various sects came into being because they differed over their Imams' successions, just as the Shia - Sunni separation within Islam itself had come into being from the dispute that had arisen over the succession to Prophet Mohammad. Each succession dispute brought forth a different tariqah (literal meaning 'path'; extended meaning 'sect') within Shia Islam. Each Shia tariqah followed its own particular Imam's dynasty, thus resulting in different numbers of Imams for each particular Shia tariqah. When the dynastic line of the separating successor Imam ended with no heir to succeed him, then either he (the last Imam) or his unborn successor was believed to have gone into concealment, that is, The Occultation.

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.

Although all these different Shia tariqahs belong to the Shia group (as opposed to the Sunni group) in Islam, there are major doctrinal differences between the main Shia tariqahs. After that there is the complete doctrinal break between all the different Shia tariqahs whose last Imams have gone into Occultation and the Shia Nizari Ismailis who deny the very concept of Occultation. The Shia Nizari Ismailis by definition have to have a present and living Imam until the end of time. Thus if any living Nizari Ismaili Imam fails to leave behind a successor after him then the Nizari Ismailism’s cardinal principle would be broken and it’s very raison d'être would come to an end.

Twelver View

Shias believe that Imamah is of the Principles of Faith (Usul al-Din).As the verse 4:165 of quran expresses the necessity to the appointment of the prophets; so after the demise of the prophet who will play the role of the prophet; till the people have not any plea against Allah.So the same logic that necessitated the assignment of prophets also is applied for Imamah.That is Allah Must assign someone similar to prophet in his attributes and Ismah as his successor to guide the people without any deviation in religion. They refer to the verse (...This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion...) 5:3 of Quran which was revealed to the prophet when he appointed Ali as his successor at the day of Ghadir Khumm.

By the verse Quran, 2:124, Shias believe that Imamah is a divine position that is just appointed by Allah to whomever he chooses. In Quran, 21:73,32:24, always Imamah is accompanied by the word guidance, of course a guidance by God's Command.A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

Why Only (specific) Members of the Prophet's Family

It is forbidden for the Divine Leader not to be from the family of the Messenger of Allah. According to Ali al-Ridha, since it is obligatory to obey him, there should be a sign to clearly indicate the Divine Leader. That sign is his well-known ties of kinship (with the Prophet Muhammad) and his clear appointment so that the people could distinguish him from others, and be clearly guided toward him. Otherwise others are nobler than the Prophet's offspring and they are to be followed and obeyed; and the offspring of the Prophet are obedient and subject to the offspring of the Prophet’s enemies such as Abi Jahl or Ibn Abi Ma’eet. However, the Messenger is much nobler than others to be in charge and to be obeyed. Moreover once the prophethood of His Messenger is testified they would obey him, no one would hesitate to follow his offspring and this would not be hard for anyone. While to follow the offspring of the corrupted families is difficult. And that is maybe why the basic characteristic of the Prophet Muhammad and other prophets was their nobility. For none of them, it is said, were originated from a disgraced family. It is believed that all Mohammad's ancestors up to Adam were true Muslims. Jesus was also from a pious family, as it is mentioned in Quran that after his birth, people said to Mary: O sister of Aaron, your father was not a man of evil, nor was your mother unchaste."

The period of occultation

The period of occultation (ghaybat) is divided into two parts:

• Ghaybat al-Sughra or Minor Occultation (874â€"941), consists of the first few decades after the Imam's disappearance when communication with him was maintained through deputies of the Imam.
• Ghaybat al-Kubra or Major Occultation began 941 and is believed to continue until a time decided by God, when the Mahdi will reappear to bring absolute justice to the world.

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.

For the Shia, the idea of consulting a hidden Imam was not something new because the two prior Twelver Imams had, on occasion, met with their followers from behind a curtain. Also, during the oppressive rule of the later Abbasid caliphs, the Shia Imams were heavily persecuted and held prisoners, thus their followers were forced to consult their Imams via messengers or secretly.

Shia Tradition hold that four deputies acted in succession to one another:

1. Uthman ibn Sa’id al-Asadi
2. Abu Jafar Muhammad ibn Uthman
3. Abul Qasim Husayn ibn Ruh al-Nawbakhti
4. Abul Hasan Ali ibn Muhammad al-Samarri

In 941 (329 AH), the fourth deputy announced an order by al-Mahdi, that the deputy would soon die and that the deputyship would end and the period of the Major Occultation would begin.

The fourth deputy died six days later and the Shia Muslims continue to await the reappearance of the Mahdi. In the same year, many notable Shia scholars such as Ali ibn Babawayh Qummi and Muhammad ibn Ya'qub Kulayni, the learned compiler of Kitab al-Kafi, also died.

One view is that the Hidden Imam is on earth "among the body of the Shia" but "incognito." "Numerous stories" exist of the Hidden Imam "manifesting himself to prominent members of the ulama."

Ismaili view

The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):

The Ismā'īlī ʿAqīdah

According to Ismā‘īlÄ«sm, Allah has sent "seven" great prophets known as “Nātıq” (Spoken) in order to disseminate and improve his DÄ«n of Islam. All of these great prophets has also one assistant known as “Sāmad (Silent) Imām”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the DÄ«n of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) â€" “Sāmad” (Silent) silsila (Noahâ€"Shem), (Abrahamâ€"Ishmael), (Mosesâ€"Aaron), (Jesusâ€"Simeon), (Muhammad bin Ê¿Abd Allāhâ€"Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-á¹£aghÄ«r (Maymûn’ûl-Qaddāh)â€"Ê¿Abd Allāh Ibn-i Maymûn and his sons).

Zaidi view

Zaidiyyah or Zaidi is a Shia madhhab (sect, school) named after the imam Zayd ibn Ali. Followers of the Zaidi fiqh are called Zaidis (or are occasionally called Fivers in the West). However, there is also a group called the Zaidi Wasītīs who are Twelvers.

Imams

Twelver Imams

According to the majority of ShÄ«'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. Each Imam was the son of the previous Imam except for Hussayn ibn 'AlÄ«, who was the brother of Hassan ibn 'AlÄ«.The belief in this succession to Muḥammad stems from various Quranic ayaths which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23. They support their discussion by putting facts from Genesis 17:19â€"20 and sunni hadeeth:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.

List of The Twelve Imams

Ismaili Imams

The Ismaili line of imams for both sects (the Nizari and the Mustali) continues undivided until Mustansir Billah (d. 1094). After his death the line of the imamat separates into the Nizari and Mustali dynasties.

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

The line of imams of the Nizari Ismaili Shia Muslims (also known as the Agha-khani Ismailis in South and Central Asia) continues to their present living 49th hereditary imam, Aga Khan IV (son of Prince Aly Khan). They are the only Shia Muslim community today led by a present and living (Hazir wa Mawjud) imam.

Zaidi Imams

The Zaidi branch of Shi'ism established its own line of Imams starting in the year 897; the line continued without interruption until 1962 when the North Yemen Civil War brought the Imamate to an end and established a republic.

Sunni view on shia imāmate

The Twelver's imāmology is not shared by Sunnis. The Syrian mufti Taqi ad-Din Ahmad ibn Taymiyyah (d. 728/1328) composed a long refutation of it in his "Minhāj al-Sunnat al-Nabawiyya".

See also

• Succession to Muhammad
• Imamzadeh
• Ismah
• Imams of Yemen

Notes

footnotes

Bibliography

• Corbin, Henry (1993). History of Islamic Philosophy, translated by Liadain Sherrard and Philip Sherrard. Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 0-7103-0416-1. 
• Tabatabaei, Sayyid Mohammad Hosayn (1979). Shi'ite Islam. translated by Seyyed Hossein Nasr. SUNY Press. ISBN 0-87395-272-3. 
• Motahhari, Morteza (1980). Master and Mastership. Islamic Seminary Publications. ISBN B0006E4J0C. 

Further reading

• Rizvi, Sa'id Akhtar (1956). Imamate: The Vicegerency of the Prophet. 

References

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External links

• Al-imamah (emamah) page
• A brief introduction of Twelve Imams
• Al-Muraja'at
• A Brief History Of The Lives Of The Twelve Imams a chapter of Shi'ite Islam (book) by Allameh Tabatabaei
• The Twelve Imams Taken From "A Shi'ite Anthology" By Allameh Tabatabaei
• A Short History of the Lives of The Twelve Imams
• Imamah in the Qur'an
• Imam An article by Encyclopædia Britannica Online
• Hojjat by Maria Dakake, an article of Encyclopædia Iranica
• Shia Islam - Ask Imam
• Shia Network Ahlulbayt Discussion Forums
• Twelve Successors
• Bay Area Shiite-Muslims Association (basma.us)
• Imamia Mission Bury
• Graphical illustration of the Shia sects
• The Shia Islamic Guide (shiacode.com)
• Imamah in Sunni Islam
• Imamah according to Sunnis