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Imamate in Twelver doctrine

January 15, 2023

This is a sub-article to Imamah (Shia doctrine) and is specifically about the Twelver Shia concept of the term.
For other uses, see Theology of Twelvers.

Imāmah (Arabic: إِمَامَة) means "leadership" and is a concept in Twelver theology. The Twelve Imams are the spiritual and political successors to Muhammad, the Prophet of Islam, in the Twelver branch of Shia Islam.[1] According to Twelver theology, the successors to Muhammad are infallible human beings, who rule justly over the community and maintain and interpret sharia and undertake the esoteric interpretation of the Quran. The words and deeds of Muhammad and the Imams guide the community. For this, the Imams must be free from error and sin and chosen by divine decree—nass—through the Prophet.[2][3]

Shi'a believe that divine wisdom—'Aql—is the source of the souls of the Prophets and Imams and gives them esoteric knowledge—hikmah—and that their suffering is a means by which their devotees may acquire divine grace.[1][4][5] The Imam is not the recipient of divine revelation, but has a close relationship with God, who guides him, allowing the Imam in turn to guide others. The Imamat, or belief in the divine guide, is a fundamental belief in Shia Islam and is based on the concept that God would not leave humanity without access to divine guidance.[6]

According to the Twelvers, an Imam of the Age is always the divinely appointed authority on all matters of faith and law. Ali was the first Imam in this line and in the view of Twelvers the rightful successor to Muhammad, followed by the male descendants of Muhammad through his daughter Fatimah. Each Imam was the son of the previous Imam, with the exception of Husayn ibn Ali, who was the brother of Hasan ibn Ali.[1] The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be alive and in hiding.[6]

Imamah

According to al-Mofid and Allamah Hilli, Imamate is a universal authority over the religious and secular matters of the community as the successor of the prophet[7][8] and in Shia theology it means the legitimate successor to the Islamic community who are just the family of the prophet (ahl al-Bayt).[9] not because they are the prophet's family, but because they have the prerequisites of religious and political leadership.[10] Allamah Tabatabaei states that Imamate is under investigation from three perspectives: Islamic government, Islamic sciences and spiritual guidance.The Motahhari states that the term Imamate reflects spiritual and sociopolitical leadership.[7] Shia theology, philosophy and mysticism, politics as well as historical progression derives from the doctrine of Imamah.[11]

Necessity

Two important functions of Muhammad were to reveal the divine law to humans and to guide them towards God. Twelver Shia believe that with the death of Muhammad, the first function, divine legislation, is completed, but that the second, guiding people and preserving and explaining the divine law, is continued through the Imams.[12] Muhammad al-Baqir, the fifth Imam, explaining why the Imams are needed, states: "So that the world may remain in righteousness, thus Allah withholds chastisement from the world while a Prophet or Imam is upon it, for Allah has said 'Allah will not chastise them while you are among them' 8:33 and the Prophet had said ' the stars are safety for the people of the heaven and the members of my family are safety for the people of the earth. By members of my family is meant the Imams....Through them Allah gives sustenance (Rizq) to His servants and through them His lands prosper and the rain falls from the heaven and the earth gives out its blessings".[13] The prophetic mission must be followed by a keeper of the Quran because it contains esoteric depth, superficial contradictions and hidden meaning. The meaning can be manifested not by ordinary knowledge, but by an inspired heir who is the Hujjah of Allah. Divine knowledge is attainable only through divine revelation or inspiration.[14] While the prophet was a "legislative prophet" (nabi al-tashri), the continuation of the "esoteric prophecy" (nubuwah al-batiniyah) is through walayah. The role of the Imam in society is equivalent to the role of the mind in the body.[15]

Theological aspect

The station of Imams

Before the creation of the world, from His own light, Allah derived a light called light of Nubuwwa (prophethood) or exoteric and from that derived another light called Walaya (Imamah) or esoteric. Allah said "Here is a Light from my Light, its trunk is the prophecy and its branch is the Imamate; prophecy belongs to Muhammad, my servant and messenger and Imamate belongs to Ali, my proof and my friend. Without them, I would have created none of my creation..." The very names of prophecy and Imamate are derived from the names of Allah.[16] Allah has two kinds of attributes: Essence (Dhat) and Act (Fi'l); attributes of Essence exist in Allah Himself, not having its opposites, but attributes of the act, the Most Beautiful Names of Allah, are those which are manifested in His creatures, these creatures of manifestation of these attributes are Imams.Through these creatures, men could know His attributes.This is His plan to make Himself known.[17] By verse 2:124, Shia believe that the position of Imamate is not higher than prophethood.[18][19] Shia believe that Imam is God's Witness for the people, the Gate to God (bāb Allāh) and the Road (sabīl) and the Pillar of His Unity[20] so he should be infallible and chosen by God.[20] Allamah al-Majlisi, a Shia scholar of the Safawid era, states: "The Imams are superior to the prophets (except Muhammad) and the entire creation. The Covenant of the Imams was taken from the prophets, the angels and the entire creation. The major prophets called ulul-‘Azm (Nuh, Ibrahim, Musa and ‘Isa ) attained the status of ulul-‘Azm on account of loving the Imams."[21] Muḥammad al-Bāqir narrates that God chose Ibraham first as a worshipper (ʿabd), then a prophet (nabī), then a messenger (rasūl), then a friend (khalīl) and finally as an Imam over the people.[22] The Imams in many passages of Quran are referred as the Light of God (Nur), His Witnesses among mankind (Shuhada), His Signs (Ayat), those firm in the knowledge (Rasikhun), the vicegerents of God on earth (Khulafa), the gates through which he is approached (Abwab), the heirs of the knowledge of the prophet.The Imam is endowed with the holy spirit (Ruh al-Kuds).[23] Shi'a Twelver believes that five Messengers achieved the rank of Leadership:Nuah, Ibrahim, Musa, Isa, Muhammad

Vicegerent (Khalifat Allah)

The Imam as vicegerent is the representative of all of God's attributes, whom he manifests. The Imam is God's image and face.[24] It is the highest position for man that is mentioned, (2:30) which causes the angels to prostrate themselves before him (15:30).[25] Khalifah is God's appointee (38:26).[26] As God's best representative and sign, the vicegerent in the best way can contribute to God's goals. So every attribute which God owns by His Essence, the vicegerent also owns by accident. The vicegerent is the epiphany (mazhar)[a] of God's divine names. In fact he is the soul of the universe which can cause ontological changes in it.[27]

Mediator

Allamah al-Majlisi states that the Imams are mediators between God and humankind and that through their intercession, man can escape the punishment of the last day. In addition to Muhammad's role as intermediate between God and man, he is also a mediator before God on behalf of his followers. According to Shia belief, this idea of a religious mediator includes the Imams.[28] Al-Shaykh al-Saduq has recorded a tradition that the prophet told Ali: "There are three things that I swear to be true. The first is that you and your descendants are mediators for mankind, as they will not be able to know Allah except through your introduction. The second is that you are to present to Allah those who may enter Paradise, i.e. those who recognize you and those whom you recognize. The third is that you are the absolute mediators, for those who will go to Hell will only be those who do not recognize you and whom you do not recognize." Al-Baqir said, "through us God is known and is worshiped by human kind...whoever calls Allah through our mediation is blessed".[29] Without Imam, theophanic form (mazhar) and Face of Allah, no one can know Allah because through him, Allah manifests himself.[30] Mulla Sadra explains that as the Imam is the perfect man—insan al-Kamel—is a higher-degree creature and the existence of the lower depends upon the higher degree, so the existence of the Imam is necessary.[31]

Wali

Main article: Walayah (Twelver doctrine)

Shia believe that the Divine Truth or the True Religion has two aspects: exoteric (zahir) and esoteric (batin). The exoteric side is revealed by the prophet and his Holy Book to the general people but the esoteric side is the mission of Imams and for the believers by the Esoteric interpretation of the Quran(Ta'wil).[32] As the exoteric speaks of Shariah and esoteric speaks of Haqiqah, it is not a matter of succession but a matter of simultaneity.[33] Haqiqah is based on the spiritual meaning of Quran.[34] The kinship between the prophet and Imams is the sign of their walayah, not the basis for their walayah.[35] According to Shia just those are the real faithful that "Allah has written faith upon their hearts" (58:22): only if Walayah is obtained the faith is perfect.[36] Shia theologians refer to the verse 5:55 as a proof for the Walayah of Imams.[37] According to Motahhari, Walayah has four dimensions: the right of love, loving the Ahl al-Bayt is obligatory for all Muslims, the authority of Alh al-Bayt in spiritual guidance, the authority of Ahl al-Bayt in socio-political guidance and the authority of the universal nature by the grace of Allah.[7] By Shia, in fact, a guardian must protect the religion against any additions or subtractions after the prophet. According to al-Baqir, the prophet has revealed the religion but in every age there must be an Imam who leads to the religion and verse 13:7 refers to Imam.[38] A hadith narrates that "He who knows himself knows his Lord.",[39] but knowing Allah without His theophanic form (Mazhar), the Face of Allah, is impossible. Imam is the one who carries the human knowledge of Allah, without him we will be trapped in ta'til or metaphysical idolatry (tashbih)."[40] Numerous Shia hadith narrate: The Quran is the silent Imam, the Imam is the speaking Quran; Imam is the Guide by whom Quran remains alive. Regarding this matter, Mulla Sadra believes that the earth can not be without an Imam otherwise, the Quran will die.[41] By Shia, Wali is the one who has the most love and devotion to God, so God has bestowed His knowledge upon him.[42]

Hujjah

See also: Hujja

The Hujja means the proof or God's guarantee to men; as the presence of the Hujja, whether hidden or apparent, is necessary for all times, this presence expresses the metaphysical reality of the Hujja and the inseparability of the prophetology from Imamology.[43] Al-Baqir stated, "...Imam is the Proof of Allah to His servants and the earth will not remain without the Proof of Allah to His servants".[13] From the Time of Adam, Allah has sent Imams to guide the people towards Him who are His Hujjah upon His worshippers.[44] Khomeni described "Proof of Allah" as follows: "A ‘Proof of Allah’ is one whom Allah has designated to conduct affairs, all his deeds, actions and sayings constitute a proof for the Muslims. If someone commits an offense, will be made to the ‘proof’ for adducing evidence and formulating the charge. If the ‘proof’ commands you to perform a certain act, to implement the penal provisions of the law in a certain way, or to spend the income derived from booty, zakat and sadaqa in a certain manner and if you fail to obey him in any of these respects, then God Almighty will advance a ‘proof’ against you on the day of Judgment".[45]

Political aspect

The Shia believe that only the divinely chosen one is the legitimate leader of the community who owns some spiritual gifts. The first of these leaders was Ali ibn Abi Talib and his successors were the descendants of the prophet and the heirs of the charisma of Ali.[46] Imams possess all the attributes, duties, authorities of the prophet except receiving revelation. They are the political and religious guardians over the community.[47] Although Imam has a political role, his Imamah does not depend on this role.[23] According to verse 5:55, because absolute authority belongs to Allah, He can grant this authority to whomever He wishes as Guardians.[48] Muhammad Baqir al-Sadr stated that the political and spiritual dimensions are inseparable.[49]

Necessary attributes of Imams

According to Shia theology, Imam must display three attributes: divine appointment (nass), wisdom (hikmah), superiority (afdaliyyah). This right to authority is derived from the prophet and Quran and thereby Allah.[50]

Nass (divine designation)

One of the fundamental principles of Shia is that Imam is designated by the prophet and every Imam nominates his successor by divine designation (nass).[51][12][52] The divine designation is a logical necessity because Imam must be infallible and as this is a hidden virtue, known only to Allah. Thus this designation is expressed to the people only by an infallible: the previous Prophet or Imam.[51][53] Al-Baqir stated that the prophet was commanded by Allah, before his death, to grant to Ali his knowledge, his faith and the Great Name (al-Ism al-A'zam), as well as the legacy of knowledge and prophethood so that the Divine Heritage would be continued through the prophet's progeny. So one of the fundamentals in the principle of Imamate was nass al-Jali (explicit designation) which was hereditary.[54] Shia Muslims believe that Allah appointed leaders for those who practice the religion of Allah. When the prophet had taught the people the religion, he would then appoint a leader, in accordance with the orders of Allah, to guide believers towards perfection. Imamate is a universal authority and this right is derived from (niyabah) the prophet.[55] Allamah Majlesi stated that from the time of Adam, every prophet had a successor.[56] Imam like the prophet had a perfect authority over the Muslim community including matters of religion and government.[57][58] As the prophet is the representative of Allah, his successor is also a representative of Allah. If he is to represent Allah, he must be appointed by Allah.[59] Imam can not be distinguished except by designation.[60] Following verse 2:124 of Quran, Shia believe that Imamah is something that is given by Allah and must be appointed by Him. The earth never can be without a true Imam.[61][62] The relation between Imams is spiritual, carrying the Muhammadan Light from one Imam to the other.[63] The Shia idea that the succession should continue in the descendants of the prophet originates from the Quran as verse 4:54.[64]

Ismah

Main article: Ismah

Shia believe that Ismah is a logical prerequisite of Imamah as Allah has made their obedience necessary and the verse 33:33 proves Ismah of the fourteen infallible. Ismah in addition to sinlessness means infallibility, without error.[65] Imam by virtue of Nass based on Hikmah (wisdom) and Nur (light) becomes Ma'sum (Infallible).[66]

Hikmah (wisdom)

The Imam has a perfect knowledge about religion and mankind.[67] The Imams are the most knowledgeable in religious law and the rewards and punishments of the next world. They understand the literal meaning and the internal meaning (Ta'wil) of the Quran.[68] Some Hadiths state the link between Allah and the Imams is a pillar descending from the heaven.[69] The sources of the knowledge of Imam are the transmission from the previous Imam, inherited knowledge, acquired through angels and acquired from books whose contents are known only to the Imams.[70] According to some Hadiths, Imams possess several special books including Al-Jafr (The Divination), Al-Sahifa (The Book), Al-Jamia (The Compilation), Book of Fatimah and a codex of Quran and its commentary (Mus'haf of Ali) written by Ali.[71] He has the knowledge of the Greatest Name of Allah.[72] As Imams are the manifestation of the attributes of act (fi'l) of Allah, their Knowledge is equivalent to the Knowledge of Allah.[17] Imams have all the revealed books of the prophets.[73] As Sayyid Haydar Amuli states: "All the Imams are one and the same Light (nur), one and the same Essence (haqiqah), exemplified in twelve persons."[74] The hereditary character of nass embodied in itself a kind of exclusive Hikmah for its recipient which was traced back to Ali of whom the prophet told "I am the city of knowledge and Ali is its gate".[75] Ibn Babaway states that "the title Amir al-Momenin reserved for Imam indicates that he is the storehouse (mirror) of knowledge (mira't al-ilm) from whom people derived knowledge but he did not derive knowledge from anyone else."[76] Only Imam has knowledge of Unseen (Ilm al-Qayb) and fully understands Quran and worldly matters, a knowledge that he received from Allah through Muhammad. Only Quran and Imam can truly manifest the Divine Truth.[77]

Afdaliyyah (superiority)

As the Imam is infallible (masum), he is the best of his age, otherwise, Allah would choose another.[65] Ontologically the fourteen infallibles are superior to prophets, since they are created from a nobler matter.[78] In Quran, with respect to kingship (Imamate) and wisdom (hikmah, book), the heirs of the prophets are their descendants and kin.[9] Al-Baqir states that Imamate is among the progeny of Imams as indicated in verse 33:6 which its interpretation refers to the descendants of Husayn ibn Ali.[79] He added that the light that is mentioned in verse 64:8 refers to Imams who are the light of Allah, this spiritual light which passes from the prophet to Imams is the symbol of eternal knowledge (hikmah). Referring to the light, he stated," the first beings that Allah created were Mohammad and his family, the rightly guided ones and the guides, they were the phantoms of light before Allah".[80] Personal qualities are known only through Quran or hadith.[81] Although Imamate is not hereditary, Shia believe that Imamate are among the progeny of Muhammad.[82]

The necessity of recognizing Imams

According to Ja'far al-Sadiq: " We are the ones to whom Allah has made obedience obligatory. The people will not prosper unless they recognize us and the people will not be excused if they are ignorant of us. He who has recognised us is a believer (Momin) and he who has denied us is an unbeliever (Kafir)"...[72] Al-Riza remarks that "....whoever tends not to be separated from Allah, he love the household of Mohammad ...and follow his Imam, whoever does this is under the mercy of Allah..."[83] Kulaini, Na'mani attributed a tradition to al-Baqir that those who worship Allah without recognizing his righteous Imam are not accepted.[83]

The necessity of obeying Imams

If the Imamate of Imams is not affirmed, one can not enter into heaven.[15] Al-Baqir states that according to verse 42:23, the believers must both obey and love the Imams.[84] Shia believe that Imamah is inseparable from Wilayah,[b] which involves loving ahl al-Bayt (Imams), obeying them in their commands and prohibitions, recognising their rights and believing in their Imamat and that this is one of the five principles (usul) of Shia.[85] According to al-Khu'i: "the wilayat and imamate in the meaning of succession (khilafat) is an essential part (dharuriy) of Shi'ism; anyone who rejects this dimension of the wilayat would not be considered as a Shia".[7] Muhammad Baqir Majlisi states: "All the Imamis agree that the spiritual validity of deeds and Allah's approval of them are conditioned by faith (Imam); this point is as integral a part of faith as is love for the Twelve Imams and their imamate."[86] Sajjad, the fourth Imam, states that the religion is attained only through submission and whoever submits to the Imams is guided and blissful. Obeying the Imams is obligatory because Allah has thus commanded.[87]

Guidance is only through Imams

According to Tabatabaei (21:73, 32:24) the word guidance is used side by side by the word Imamah and is followed by "our command", a kind of guidance with a divine command that conveys humankind to the final truth, not just showing the way.[88] According to Mesbahyazdi, while Allah is the Creator, all praise is due to Him and He is the only ontological (takwini) and legislative (tashri'e) Lord. So everyone who wishes to be a servant and a monotheist should accept His legislative laws and accept the executer of His laws, because this is His Will (Iradah).[89] A mutawatir hadith narrates that loving the prophet's family (Ahl al-Bayt) is the sign of faith and enmity towards them is the sign of hypocrisy.[90] According to Mottahari, everyone who does not accept walayah, he is in enmity with walayah which causes his deeds to be worthless (6:88, 18:105, 14:18,3:117, 25:23), because he is not humble before the Truth which is the basis of a pure deed.[91] Many hadith introduce Imam as the Guide because there is no knowledge of Allah accessible to man without the knowledge of Imam.[92] Through hadiths, in order to reach to Allah, man must pass the Path (Sirat) who are the Imams.[93]

Imamate and revelation (Wahy)

As Muhammad was the last person to receive revelation, the Imams receive divine inspiration (elham) and, as such, are in contact with the holy source of knowledge.[94] A hadith narrates that "Imam hears the voice of the Angel, but does not have his vision, either in sleep or in waking".[95][19] Imams get Revelation but not like the prophets. They are called Muhaddatht and are spoken to by angels via sounds through their ears and are supported by the Holy Spirit. They receive additional information on the Night of Power Laylat al-Qadr. They make Spiritual Ascension to the Divine Throne on Friday to add their knowledge.[96] Regarding this matter, Shaykh al-Muzaffar explains: "We maintain that the powers of the Imams to receive inspiration have reached the highest degree of excellence and we say that it is a Divinely given power. By this means the Imam is able to understand information about anything, anywhere and at any time and he understands by means of this Divinely-given power at once, without recourse to methodological reasoning or guidance from a teacher. When he desires to know about some matter, it is reflected in his pure mind as if in a polished mirror. It is clear from the histories of their lives that like the Prophet, the Imams were not trained or taught by anyone at all, not even in reading and writing, from their childhoods to the maturing of their minds. No author or teacher was seen to instruct one of them, but they were incomparable masters of knowledge so that they never asked about any problem without being able to answer it immediately and they never said that they did not know. They never required time to consider a question before replying."[7]

Arguments

Shia view of Quran

Shias claim the verse of Light (24:35) is attributed to The Fourteen Infallible.[74] According to Shia sources on the nature and basis of Imamate, H al-Baqir emphasizes that verse 5:55 refers to Ali.[97] According to al-Baqir's interpretation of verse 35:32, Imams are "Then we caused to inherit the Book those We have chosen of Our servants".[98] Shias mind verse 4:59, which signifies a perfect love and obedience to divine guides.[99]

Other Shia sources claim that Imams are expressed in Quran as: "the Supreme Sign" (al-Ayat al-Kobra) (79:20), "the August Symbol" (al-Mathal al-a'la) (16:60), "the Most Solid Handle" (al-Urwat al-Wuthqa) (2:256), (31:22).[17] According to al-Baqir Imams are the Light of Allah (64:8, 57:28).[100] These verses (28:68, 2:30, 38:26, 2:124, 21:73) state that Imamate is a divine appointment and a fallible person can not be an Imam.[101] Madelung, regarding the blood ties which is found in Quran, states the superiority of Ali for his succession.[102] Regarding verse 2:124, Tabatabaei states that Imamah is a divine status, Imam must be Ma'sum (infallible), the earth can not be without an Imam, Imam have the complete knowledge which is related to this world and the next of the people, Imam excels all people in all virtues.[103] However it is argued by many scholars that the 12 Shia Imams have not been mentioned in the Quran and the Shia doctrine of Imamah is based heavily on interpretation based on weak hadiths.

By Hadith

A hadith attributed to Ali al-Ridha reports:[citation needed]

" ...Allah did not cause His Prophet to leave this world before completing for him the religion...The issue of Imamat (leadership) is part of the completion of the religion..."Do they realize the value and the status of the Imamat (leadership) of the ’Umma (the nation) to justify their selection? Imamat (leadership) in fact, is far sublime in values, greatest in position, highest in status, the most exclusive issue in all aspects, the most profound and deep for the intellect of the people to reach and grasp it in their opinions, or to appoint an Imam through their selection. Imamat (leadership) is that particular distinction which Allah, has distinguished Ibrahim, the very close friend (al-Khalil), after Prophethood(2;124). This close friendship is the third stage (in the progression of spiritual degrees)... Allah bestowed him more honors in establishing Imamat (leadership) in purified and clean persons of his offspring. "We granted him Isaac and Jacob as a gift and helped both of them to become righteous people (21:72)..."So the Imamat (leadership) remained in his offspring inheriting it from each other, generation after generation until Allah made Prophet Muhammad to inherit...So the Imamat belonged to him particularly, and he then, entrusted Imam Ali, with it by the command of Allah, as He had made it obligatory. It then came to be in his (Ali's) purified and clean of sins offspring, to whom Allah has given knowledge and faith...Imamat (leadership) will remain in the sons of Imam Ali exclusively, till the Day of Judgment and there will no prophet after Muhammad. Wherefrom then have these ignorant people received the right to select Imams?

" Imamat (leadership) is, certainly, the position of the prophets, and the inheritance of the successors. Imamat (leadership) indeed, is the representation (khilafa) of Allah and the deputy of the Messenger, and the office of Amir al-mu'minin and the inheritance of Imam al-Hasan and al-Husayn. "Imamat (leadership) is, in fact, the reins of the religion, the social system of the Muslims. It is best for the world, and honor for the believers. Imamat (Islamic leadership) is Islam's maturing root, and its towering branch. Through the Imam prayers are complete, Zakat, (charity) is paid, fasting, is maintained, Hajj is performed and Jihad, proper defense is exercised, the wealth of the nation (fay') and charity (sadaqat) are increased, the laws are enforced and the frontiers are protected and defended. "The Imam declares as lawful what Allah has done so and prohibits what Allah has prohibited...The Imam is as crystal-clear water to thirst, an indicator of true guidance and the protector against destruction. The Imam is as fire of a lighthouse that provides warmth and guidance for those who seek heat protection against fatalities. Whoever would depart him would perish...The Imam is as a comforting friend, a very kind father, a real brother, a tender-hearted mother of a small child, a refuge for people in disastrous conditions. The Imam is Allah's trustee over His creatures, His authority over His servants, His representative in His lands, the preacher of His cause and the defender of His sanctuary."The Imam is clean of sins, free of faults, possesses special knowledge and is distinguished in forbearance. The Imam maintains law and order in religion... The Imam is the peerless person of his time, no-one can reach even near his rank in virtue and no scholar is comparable to him... in fact, his virtues are all from bestowed up on him by the source of all virtue, the Generous One. Who is he that can know all about the Imam, or can select him?... The Imam is a scholar that is not ignorant of any thing... the mine of holiness purity, of worship and restraint from sins and Knowledge and worship. He (enjoys) the blessings of the exclusive prayers of the Messenger of Allah and of being of the progeny of the Holy Lady, al-Batul. There is no doubt about their genealogical purity...Allah grants success and support to the prophets and the Imams through His treasured knowledge and command in a way that is granted to no one else...When Allah chooses a person for the affairs of His servants, He opens his heart for the task, places in it the fountains of wisdom and inspires him with knowledge... He is infallible, Divinely supported, successful and guarded... Allah has granted him this exclusively so that he would serve as the Divine authority over His servant, as a witness over them and this is the grace of Allah that He grant to whoever He wills and Allah’s grace is the greatest. Can one among the people have such things so they would choose him as the Imam or can their selected person have such distinctions to be preferred over the others?

...May Allah grant blessings up on Prophet Muhammad and his family and may He grant them peace, a great deal of peace."[c][104] Imamology


In Ghadir Khum, when Ali was appointed Imamate, verse 5:3 was revealed, which expresses that the religion had become perfect because of the appointment of Ali to Imamate.[105] and obedience to him had become obligatory upon Muslims.[106] Hadith of Two Weighty Things reflects the proximity of the Imams to the Quran.[107] Addressing Hussain, the prophet said:" you are Imam, the son of the Imam, the brother of the Imam, nine of your lineal descendants will be pious Imams, the ninth of them being their Qa'im.[108] The Shia scholar 'Allamah Kashif al-Ghita said about the Imamah: "Imamah is a divine station, just like Nubuwwah. Just as Allah chooses whomsoever He wants to for Nubuwwah and Risalah … similarly, for Imamah, too, He selects whomsoever He wishes."[109]

By reason

Al-Baqir states that while people need a guide for their journey to a strange place, their journey to heaven is stranger and more in need of a guide.[110] Al-Mufid states that an Imam is necessary for defining the exact laws that are obligatory upon the Muslims.[111] Many verses in Quran are ambiguous, revelation of Quran without further explanation is unlikely from Allah.[15] While Imamate brings the people nearer to obedience and away from disobedience, it is Grace (Lutf) that is incumbent of Allah.[112] Regarding rejecting the Imamah-doctrine, Allamah Al-Hilli, a 14th century Shi'a Twelver Islamic scholar, writes: "Imamah is a universal grace (lutf ‘amm) while Nubuwwah (prophethood) is a special grace (lutf khass), it is possible that a specific period in time can be void of a living Nabi while the same is not true for the Imam. To reject universal grace is worse than to reject any special grace.[113] The prophet founded an eternal Shari'ah for all the times and this eternal religion could not continue without a leader.[114]

History

Main article: The Twelve Imams

In the period of Minor Occultation, theologians like Ibn Qube Razi, Newbakhtis, al-Shaykh al-Mufid, Seyyed Morteza and al-Shaykh al-Tusi rebuild the theological school of Imamiyah.[115] In the second and third century of Hijra, a Ma'sum (infallible) and divinely chosen leader of the religion was more focused than the political role of the Imams by the theologians.[116] Although Imamiyah believed that most of the works on the early Islamic centuries argue that Shi'ism began as a political movement rather than a religious group.[46] However this does not mean that religious sentiments were absent in the first century.[117]

Dakake believes that the doctrine of Imamate was established in the time of Ja'far al-Sadiq, while Kohlberg states that the Twelver Shi'ism dates back not much before the beginning of the "Major_Occultation".[118]

Muhammad is reported to have said that the Islamic leadership is in Koreish (i.e., his tribe) and that 12 “Imams” shall succeed him. Sunni and Shiite sects differ as to whom Muhammad was referring. Muhammad stated (authenticated by Sunnis and Shiites), that “Whoever does not know the Imam of his Lifetime (Hadith of the Current Imam: i.e., recognizes same) has died the death of Ignorance”.[85][119] The idea of a prophet appointing a successor is found in the Old Testament where Joshua son of Nun is declared Moses’ successor or manager of his affairs after his death.

  • Before conception, the preceding the Imam is sent through a heavenly syrup which he drinks.
  • The Imam is born pure and circumcised. (93:5)
  • The Imam's mother experiences light and noises before the birth of the Imam.

Shias believe that just as Moses appointed Aaron as his successor on Bani-Israel, (Hadith of position), in accordance with God's order, Muhammad, the final prophet, appointed Ali ibn Abi Talib to be the leader of the believers.

The Shi'a Twelver denomination of Islam consider it to be the highest level of responsibility given by God to a human.

List of the Twelve Imams

  1. Ali ibn Abi Talib
  2. Hasan ibn Ali
  3. Husayn ibn Ali
  4. Ali ibn Husayn
  5. Muhammad al-Baqir
  6. Jafar al-Sadiq
  7. Musa al-Kadhim
  8. Ali al-Rida
  9. Muhammad al-Taqi
  10. Ali al-Hadi
  11. Hasan al-Askari
  12. Muhammad al-Mahdi

See also

Notes

  1. ^ like a mirror in which the image appears without being incarnate in it
  2. ^ wilayan with kasr of waw means authority but with fatha means love, devotion
  3. ^ 1ـ أَبُو مُحَمَّدٍ الْقَاسِمُ بْنُ الْعَلاءِ رَحِمَهُ الله رَفَعَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ قَالَ كُنَّا مَعَ الرِّضَا (عَلَيْهِ السَّلام) بِمَرْوَ فَاجْتَمَعْنَا فِي الْجَامِعِ يَوْمَ الْجُمُعَةِ فِي بَدْءِ مَقْدَمِنَا فَأَدَارُوا أَمْرَ الامَامَةِ وَذَكَرُوا كَثْرَةَ اخْتِلافِ النَّاسِ فِيهَا فَدَخَلْتُ عَلَى سَيِّدِي (عَلَيْهِ السَّلام) فَأَعْلَمْتُهُ خَوْضَ النَّاسِ فِيهِ فَتَبَسَّمَ (عَلَيْهِ السَّلام) ثُمَّ قَالَ يَا عَبْدَ الْعَزِيزِ جَهِلَ الْقَوْمُ وَخُدِعُوا عَنْ آرَائِهِمْ إِنَّ الله عَزَّ وَجَلَّ لَمْ يَقْبِضْ نَبِيَّهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى أَكْمَلَ لَهُ الدِّينَ وَأَنْزَلَ عَلَيْهِ الْقُرْآنَ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ بَيَّنَ فِيهِ الْحَلالَ وَالْحَرَامَ وَالْحُدُودَ وَالاحْكَامَ وَجَمِيعَ مَا يَحْتَاجُ إِلَيْهِ النَّاسُ كَمَلاً فَقَالَ عَزَّ وَجَلَّ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ وَأَنْزَلَ فِي حَجَّةِ الْوَدَاعِ وَهِيَ آخِرُ عُمُرِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الاسْلامَ دِيناً وَأَمْرُ الامَامَةِ مِنْ تَمَامِ الدِّينِ وَلَمْ يَمْضِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى بَيَّنَ لامَّتِهِ مَعَالِمَ دِينِهِمْ وَأَوْضَحَ لَهُمْ سَبِيلَهُمْ وَتَرَكَهُمْ عَلَى قَصْدِ سَبِيلِ الْحَقِّ وَأَقَامَ لَهُمْ عَلِيّاً (عَلَيْهِ السَّلام) عَلَماً وَإِمَاماً وَمَا تَرَكَ لَهُمْ شَيْئاً يَحْتَاجُ إِلَيْهِ الامَّةُ إِلا بَيَّنَهُ فَمَنْ زَعَمَ أَنَّ الله عَزَّ وَجَلَّ لَمْ يُكْمِلْ دِينَهُ فَقَدْ رَدَّ كِتَابَ الله وَمَنْ رَدَّ كِتَابَ الله فَهُوَ كَافِرٌ بِهِ هَلْ يَعْرِفُونَ قَدْرَ الامَامَةِ وَمَحَلَّهَا مِنَ الامَّةِ فَيَجُوزَ فِيهَا اخْتِيَارُهُمْ إِنَّ الامَامَةَ أَجَلُّ قَدْراً وَأَعْظَمُ شَأْناً وَأَعْلَى مَكَاناً وَأَمْنَعُ جَانِباً وَأَبْعَدُ غَوْراً مِنْ أَنْ يَبْلُغَهَا النَّاسُ بِعُقُولِهِمْ أَوْ يَنَالُوهَا بِآرَائِهِمْ أَوْ يُقِيمُوا إِمَاماً بِاخْتِيَارِهِمْ إِنَّ الامَامَةَ خَصَّ الله عَزَّ وَجَلَّ بِهَا إِبْرَاهِيمَ الْخَلِيلَ (عَلَيْهِ السَّلام) بَعْدَ النُّبُوَّةِ وَالْخُلَّةِ مَرْتَبَةً ثَالِثَةً وَفَضِيلَةً شَرَّفَهُ بِهَا وَأَشَادَ بِهَا ذِكْرَهُ فَقَالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً فَقَالَ الْخَلِيلُ (عَلَيْهِ السَّلام) سُرُوراً بِهَا وَمِنْ ذُرِّيَّتِي قَالَ الله تَبَارَكَ وَتَعَالَى لا يَنالُ عَهْدِي الظَّالِمِينَ فَأَبْطَلَتْ هَذِهِ الايَةُ إِمَامَةَ كُلِّ ظَالِمٍ إِلَى يَوْمِ الْقِيَامَةِ وَصَارَتْ فِي الصَّفْوَةِ ثُمَّ أَكْرَمَهُ الله تَعَالَى بِأَنْ جَعَلَهَا فِي ذُرِّيَّتِهِ أَهْلِ الصَّفْوَةِ وَالطَّهَارَةِ فَقَالَ وَوَهَبْنا لَهُ إِسْحاقَ وَيَعْقُوبَ نافِلَةً وَكُلاً جَعَلْنا صالِحِينَ. وَجَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَأَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَإِقامَ الصَّلاةِ وَإِيتاءَ الزَّكاةِ وَكانُوا لَنا عابِدِينَ فَلَمْ تَزَلْ فِي ذُرِّيَّتِهِ يَرِثُهَا بَعْضٌ عَنْ بَعْضٍ قَرْناً فَقَرْناً حَتَّى وَرَّثَهَا الله تَعَالَى النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ جَلَّ وَتَعَالَى إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَالله وَلِيُّ الْمُؤْمِنِينَ فَكَانَتْ لَهُ خَاصَّةً فَقَلَّدَهَا (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلِيّاً (عَلَيْهِ السَّلام) بِأَمْرِ الله تَعَالَى عَلَى رَسْمِ مَا فَرَضَ الله فَصَارَتْ فِي ذُرِّيَّتِهِ الاصْفِيَاءِ الَّذِينَ آتَاهُمُ الله الْعِلْمَ وَالايمَانَ بِقَوْلِهِ تَعَالَى وَقالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالايمانَ لَقَدْ لَبِثْتُمْ فِي كِتابِ الله إِلى يَوْمِ الْبَعْثِ فَهِيَ فِي وُلْدِ علي (عَلَيْهِ السَّلام) خَاصَّةً إِلَى يَوْمِ الْقِيَامَةِ إِذْ لا نَبِيَّ بَعْدَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَمِنْ أَيْنَ يَخْتَارُ هَؤُلاءِ الْجُهَّالُ إِنَّ الامَامَةَ هِيَ مَنْزِلَةُ الانْبِيَاءِ وَإِرْثُ الاوْصِيَاءِ إِنَّ الامَامَةَ خِلافَةُ الله وَخِلافَةُ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَقَامُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَمِيرَاثُ الْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِ السَّلام) إِنَّ الامَامَةَ زِمَامُ الدِّينِ وَنِظَامُ الْمُسْلِمِينَ وَصَلاحُ الدُّنْيَا وَعِزُّ الْمُؤْمِنِينَ إِنَّ الامَامَةَ أُسُّ الاسْلامِ النَّامِي وَفَرْعُهُ السَّامِي بِالامَامِ تَمَامُ الصَّلاةِ وَالزَّكَاةِ وَالصِّيَامِ وَالْحَجِّ وَالْجِهَادِ وَتَوْفِيرُ الْفَيْءِ وَالصَّدَقَاتِ وَإِمْضَاءُ الْحُدُودِ وَالاحْكَامِ وَمَنْعُ الثُّغُورِ وَالاطْرَافِ الامَامُ يُحِلُّ حَلالَ الله وَيُحَرِّمُ حَرَامَ الله وَيُقِيمُ حُدُودَ الله وَيَذُبُّ عَنْ دِينِ الله وَيَدْعُو إِلَى سَبِيلِ رَبِّهِ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَالْحُجَّةِ الْبَالِغَةِ الامَامُ كَالشَّمْسِ الطَّالِعَةِ الْمُجَلِّلَةِ بِنُورِهَا لِلْعَالَمِ وَهِيَ فِي الافُقِ بِحَيْثُ لا تَنَالُهَا الايْدِي وَالابْصَارُ الامَامُ الْبَدْرُ الْمُنِيرُ وَالسِّرَاجُ الزَّاهِرُ وَالنُّورُ السَّاطِعُ وَالنَّجْمُ الْهَادِي فِي غَيَاهِبِ الدُّجَى وَأَجْوَازِ الْبُلْدَانِ وَالْقِفَارِ وَلُجَجِ الْبِحَارِ الامَامُ الْمَاءُ الْعَذْبُ عَلَى الظَّمَإِ وَالدَّالُّ عَلَى الْهُدَى وَالْمُنْجِي مِنَ الرَّدَى الامَامُ النَّارُ عَلَى الْيَفَاعِ الْحَارُّ لِمَنِ اصْطَلَى بِهِ وَالدَّلِيلُ فِي الْمَهَالِكِ مَنْ فَارَقَهُ فَهَالِكٌ الامَامُ السَّحَابُ الْمَاطِرُ وَالْغَيْثُ الْهَاطِلُ وَالشَّمْسُ الْمُضِيئَةُ وَالسَّمَاءُ الظَّلِيلَةُ وَالارْضُ الْبَسِيطَةُ وَالْعَيْنُ الْغَزِيرَةُ وَالْغَدِيرُ وَالرَّوْضَةُ الامَامُ الانِيسُ الرَّفِيقُ وَالْوَالِدُ الشَّفِيقُ وَالاخُ الشَّقِيقُ وَالامُّ الْبَرَّةُ بِالْوَلَدِ الصَّغِيرِ وَمَفْزَعُ الْعِبَادِ فِي الدَّاهِيَةِ النَآدِ الامَامُ أَمِينُ الله فِي خَلْقِهِ وَحُجَّتُهُ عَلَى عِبَادِهِ وَخَلِيفَتُهُ فِي بِلادِهِ وَالدَّاعِي إِلَى الله وَالذَّابُّ عَنْ حُرَمِ الله الامَامُ الْمُطَهَّرُ مِنَ الذُّنُوبِ وَالْمُبَرَّأُ عَنِ الْعُيُوبِ الْمَخْصُوصُ بِالْعِلْمِ الْمَوْسُومُ بِالْحِلْمِ نِظَامُ الدِّينِ وَعِزُّ الْمُسْلِمِينَ وَغَيْظُ الْمُنَافِقِينَ وَبَوَارُ الْكَافِرِينَ. الامَامُ وَاحِدُ دَهْرِهِ لا يُدَانِيهِ أَحَدٌ وَلا يُعَادِلُهُ عَالِمٌ وَلا يُوجَدُ مِنْهُ بَدَلٌ وَلا لَهُ مِثْلٌ وَلا نَظِيرٌ مَخْصُوصٌ بِالْفَضْلِ كُلِّهِ مِنْ غَيْرِ طَلَبٍ مِنْهُ لَهُ وَلا اكْتِسَابٍ بَلِ اخْتِصَاصٌ مِنَ الْمُفْضِلِ الْوَهَّابِ فَمَنْ ذَا الَّذِي يَبْلُغُ مَعْرِفَةَ الامَامِ أَوْ يُمْكِنُهُ اخْتِيَارُهُ هَيْهَاتَ هَيْهَاتَ ضَلَّتِ الْعُقُولُ وَتَاهَتِ الْحُلُومُ وَحَارَتِ الالْبَابُ وَخَسَأَتِ الْعُيُونُ وَتَصَاغَرَتِ الْعُظَمَاءُ وَتَحَيَّرَتِ الْحُكَمَاءُ وَتَقَاصَرَتِ الْحُلَمَاءُ وَحَصِرَتِ الْخُطَبَاءُ وَجَهِلَتِ الالِبَّاءُ وَكَلَّتِ الشُّعَرَاءُ وَعَجَزَتِ الادَبَاءُ وَعَيِيَتِ الْبُلَغَاءُ عَنْ وَصْفِ شَأْنٍ مِنْ شَأْنِهِ أَوْ فَضِيلَةٍ مِنْ فَضَائِلِهِ وَأَقَرَّتْ بِالْعَجْزِ وَالتَّقْصِيرِ وَكَيْفَ يُوصَفُ بِكُلِّهِ أَوْ يُنْعَتُ بِكُنْهِهِ أَوْ يُفْهَمُ شَيْءٌ مِنْ أَمْرِهِ أَوْ يُوجَدُ مَنْ يَقُومُ مَقَامَهُ وَيُغْنِي غِنَاهُ لا كَيْفَ وَأَنَّى وَهُوَ بِحَيْثُ النَّجْمِ مِنْ يَدِ الْمُتَنَاوِلِينَ وَوَصْفِ الْوَاصِفِينَ فَأَيْنَ الاخْتِيَارُ مِنْ هَذَا وَأَيْنَ الْعُقُولُ عَنْ هَذَا وَأَيْنَ يُوجَدُ مِثْلُ هَذَا أَ تَظُنُّونَ أَنَّ ذَلِكَ يُوجَدُ فِي غَيْرِ آلِ الرَّسُولِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَذَبَتْهُمْ وَالله أَنْفُسُهُمْ وَمَنَّتْهُمُ الابَاطِيلَ فَارْتَقَوْا مُرْتَقاً صَعْباً دَحْضاً تَزِلُّ عَنْهُ إِلَى الْحَضِيضِ أَقْدَامُهُمْ رَامُوا إِقَامَةَ الامَامِ بِعُقُولٍ حَائِرَةٍ بَائِرَةٍ نَاقِصَةٍ وَآرَاءٍ مُضِلَّةٍ فَلَمْ يَزْدَادُوا مِنْهُ إِلا بُعْداً قَاتَلَهُمُ الله أَنَّى يُؤْفَكُونَ وَلَقَدْ رَامُوا صَعْباً وَقَالُوا إِفْكاً وَضَلُّوا ضَلالاً بَعِيداً وَوَقَعُوا فِي الْحَيْرَةِ إِذْ تَرَكُوا الامَامَ عَنْ بَصِيرَةٍ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ رَغِبُوا عَنِ اخْتِيَارِ الله وَاخْتِيَارِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَهْلِ بَيْتِهِ إِلَى اخْتِيَارِهِمْ وَالْقُرْآنُ يُنَادِيهِمْ وَرَبُّكَ يَخْلُقُ ما يَشاءُ وَيَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ سُبْحانَ الله وَتَعالى عَمَّا يُشْرِكُونَ وَقَالَ عَزَّ وَجَلَّ وَما كانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذا قَضَى الله وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ الايَةَ وَقَالَ ما لَكُمْ كَيْفَ تَحْكُمُونَ أَمْ لَكُمْ كِتابٌ فِيهِ تَدْرُسُونَ إِنَّ لَكُمْ فِيهِ لَما تَخَيَّرُونَ أَمْ لَكُمْ أَيْمانٌ عَلَيْنا بالِغَةٌ إِلى يَوْمِ الْقِيامَةِ إِنَّ لَكُمْ لَما تَحْكُمُونَ سَلْهُمْ أَيُّهُمْ بِذلِكَ زَعِيمٌ أَمْ لَهُمْ شُرَكاءُ فَلْيَأْتُوا بِشُرَكائِهِمْ إِنْ كانُوا صادِقِينَ وَقَالَ عَزَّ وَجَلَّ أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى قُلُوبٍ أَقْفالُها أَمْ طُبِعَ الله عَلى قُلُوبِهِمْ فَهُمْ لا يَفْقَهُونَ أَمْ قالُوا سَمِعْنا وَهُمْ لا يَسْمَعُونَ إِنَّ شَرَّ الدَّوَابِّ عِنْدَ الله الصُّمُّ الْبُكْمُ الَّذِينَ لا يَعْقِلُونَ وَلَوْ عَلِمَ الله فِيهِمْ خَيْراً لاسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُعْرِضُونَ أَمْ قالُوا سَمِعْنا وَعَصَيْنا بَلْ هُوَ فَضْلُ الله يُؤْتِيهِ مَنْ يَشاءُ وَالله ذُو الْفَضْلِ الْعَظِيمِ فَكَيْفَ لَهُمْ بِاخْتِيَارِ الامَامِ وَالامَامُ عَالِمٌ لا يَجْهَلُ وَرَاعٍ لا يَنْكُلُ مَعْدِنُ الْقُدْسِ وَالطَّهَارَةِ وَالنُّسُكِ وَالزَّهَادَةِ وَالْعِلْمِ وَالْعِبَادَةِ مَخْصُوصٌ بِدَعْوَةِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَسْلِ الْمُطَهَّرَةِ الْبَتُولِ لا مَغْمَزَ فِيهِ فِي نَسَبٍ وَلا يُدَانِيهِ ذُو حَسَبٍ فِي الْبَيْتِ مِنْ قُرَيْشٍ وَالذِّرْوَةِ مِنْ هَاشِمٍ وَالْعِتْرَةِ مِنَ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالرِّضَا مِنَ الله عَزَّ وَجَلَّ شَرَفُ الاشْرَافِ وَالْفَرْعُ مِنْ عَبْدِ مَنَافٍ نَامِي الْعِلْمِ كَامِلُ الْحِلْمِ مُضْطَلِعٌ بِالامَامَةِ عَالِمٌ بِالسِّيَاسَةِ مَفْرُوضُ الطَّاعَةِ قَائِمٌ بِأَمْرِ الله عَزَّ وَجَلَّ نَاصِحٌ لِعِبَادِ الله حَافِظٌ لِدِينِ الله إِنَّ الانْبِيَاءَ وَالائِمَّةَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُوَفِّقُهُمُ الله وَيُؤْتِيهِمْ مِنْ مَخْزُونِ عِلْمِهِ وَحِكَمِهِ مَا لا يُؤْتِيهِ غَيْرَهُمْ فَيَكُونُ عِلْمُهُمْ فَوْقَ عِلْمِ أَهْلِ الزَّمَانِ فِي قَوْلِهِ تَعَالَى أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ وَقَوْلِهِ تَبَارَكَ وَتَعَالَى وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً وَقَوْلِهِ فِي طَالُوتَ إِنَّ الله اصْطَفاهُ عَلَيْكُمْ وَزادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَالله يُؤْتِي مُلْكَهُ مَنْ يَشاءُ وَالله واسِعٌ عَلِيمٌ وَقَالَ لِنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْزَلَ عَلَيْكَ الْكِتابَ وَالْحِكْمَةَ وَعَلَّمَكَ ما لَمْ تَكُنْ تَعْلَمُ وَكانَ فَضْلُ الله عَلَيْكَ عَظِيماً وَقَالَ فِي الائِمَّةِ مِنْ أَهْلِ بَيْتِ نَبِيِّهِ وَعِتْرَتِهِ وَذُرِّيَّتِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْ يَحْسُدُونَ النَّاسَ عَلى ما آتاهُمُ الله مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ وَكَفى بِجَهَنَّمَ سَعِيراً وَإِنَّ الْعَبْدَ إِذَا اخْتَارَهُ الله عَزَّ وَجَلَّ لامُورِ عِبَادِهِ شَرَحَ صَدْرَهُ لِذَلِكَ وَأَوْدَعَ قَلْبَهُ يَنَابِيعَ الْحِكْمَةِ وَأَلْهَمَهُ الْعِلْمَ إِلْهَاماً فَلَمْ يَعْيَ بَعْدَهُ بِجَوَابٍ وَلا يُحَيَّرُ فِيهِ عَنِ الصَّوَابِ. فَهُوَ مَعْصُومٌ مُؤَيَّدٌ مُوَفَّقٌ مُسَدَّدٌ قَدْ أَمِنَ مِنَ الْخَطَايَا وَالزَّلَلِ وَالْعِثَارِ يَخُصُّهُ الله بِذَلِكَ لِيَكُونَ حُجَّتَهُ عَلَى عِبَادِهِ وَشَاهِدَهُ عَلَى خَلْقِهِ وَذلِكَ فَضْلُ الله يُؤْتِيهِ مَنْ يَشاءُ وَالله ذُو الْفَضْلِ الْعَظِيمِ فَهَلْ يَقْدِرُونَ عَلَى مِثْلِ هَذَا فَيَخْتَارُونَهُ أَوْ يَكُونُ مُخْتَارُهُمْ بِهَذِهِ الصِّفَةِ فَيُقَدِّمُونَهُ تَعَدَّوْا وَبَيْتِ الله الْحَقَّ وَنَبَذُوا كِتَابَ الله وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لا يَعْلَمُونَ وَفِي كِتَابِ الله الْهُدَى وَالشِّفَاءُ فَنَبَذُوهُ وَاتَّبَعُوا أَهْوَاءَهُمْ فَذَمَّهُمُ الله وَمَقَّتَهُمْ وَأَتْعَسَهُمْ فَقَالَ جَلَّ وَتَعَالَى وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ الله إِنَّ الله لا يَهْدِي الْقَوْمَ الظَّالِمِينَ وَقَالَ فَتَعْساً لَهُمْ وَأَضَلَّ أَعْمالَهُمْ وَقَالَ كَبُرَ مَقْتاً عِنْدَ الله وَعِنْدَ الَّذِينَ آمَنُوا كَذلِكَ يَطْبَعُ الله عَلى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ وَصَلَّى الله عَلَى النَّبِيِّ مُحَمَّدٍ وَآلِهِ وَسَلَّمَ تَسْلِيماً كَثِيراً.

Footnotes

  1. ^ a b c Britannica 2007.
  2. ^ Nasr 1979, p. 10.
  3. ^ Momen 1985, p. 173.
  4. ^ Nasr 1979, p. 15.
  5. ^ Corbin 1993, pp. 45–51.
  6. ^ a b Martin 2004.
  7. ^ a b c d e Rizvi 2000.
  8. ^ Akhtar Rizvi 1985, p. 21.
  9. ^ a b Lalani 2000, p. 20.
  10. ^ Vaezi 2004, p. 56.
  11. ^ Nasr, Dabashi & Nasr 1989, p. 2.
  12. ^ a b Momen 1985, p. 147.
  13. ^ a b Momen 1985, p. 148.
  14. ^ Corbin 1993, p. 46.
  15. ^ a b c Momen 1985, p. 159.
  16. ^ Amir Moezzi 1994, p. 30.
  17. ^ a b c Amir Moezzi 1994, p. 45.
  18. ^ Donaldso 1984, p. 306.
  19. ^ a b Kardan 2014.
  20. ^ a b Nasr 2008, p. 318.
  21. ^ Majlisi, pp. 267–318–88.
  22. ^ Lalani 2010, p. 33.
  23. ^ a b Madelung 2015.
  24. ^ Nasr 2008, p. 424,425.
  25. ^ Javadi Amoli 2008, p. 92.
  26. ^ Askari 1998, p. 71.
  27. ^ Javadi Amoli 2008, p. 93.
  28. ^ Nasr, Dabashi & Nasr 1989, p. 103.
  29. ^ Donaldson 1984, p. 344,345.
  30. ^ Nasr, Dabashi & Nasr 1989, p. 170.
  31. ^ Nasr, Dabashi & Nasr 1989, p. 179.
  32. ^ Amir Moezzi 1994, p. 29.
  33. ^ Corbin 1993, p. 27.
  34. ^ Corbin 1993, p. 38.
  35. ^ Corbin 1993, p. 61.
  36. ^ Corbin 1993, p. 63.
  37. ^ Vaezi 2004, p. 58.
  38. ^ Donaldson 1984, p. 308,309.
  39. ^ Nasr, Dabashi & Nasr 1989, p. 168.
  40. ^ Nasr, Dabashi & Nasr 1989, p. 170,171.
  41. ^ Nasr, Dabashi & Nasr 1989, p. 177,178.
  42. ^ Nasr 2008, p. 316.
  43. ^ Corbin 1993, p. 40.
  44. ^ Lalani 2000, p. 83.
  45. ^ Akhtar Rizvi 1985, pp. 55.
  46. ^ a b Dakake 2007, p. 3.
  47. ^ Akhtar Rizvi 1985, pp. 56.
  48. ^ Vaezi 2004, pp. 58, 59.
  49. ^ Mavani 2013, p. 11.
  50. ^ Nasr, Dabashi & Nasr 1989, p. 4.
  51. ^ a b Donaldson 1984, p. 314.
  52. ^ Momen 1985, p. 153.
  53. ^ Momen 1985, pp. 154, 155.
  54. ^ Lalani 2000, p. 77.
  55. ^ Mashita 2013.
  56. ^ Donaldson 1984, p. 316.
  57. ^ Nasr, Dabashi & Nasr 1989, pp. 105, 106.
  58. ^ Donaldson 1984, p. 317.
  59. ^ Akhtar Rizvi 1988, p. 7.
  60. ^ Nasr, Dabashi & Nasr 1989, p. 101.
  61. ^ Ayoub 1984, p. 156,157.
  62. ^ Nasr, Dabashi & Nasr 1989, p. 98.
  63. ^ Nasr 1994, p. 159.
  64. ^ Nasr 2008, p. 312.
  65. ^ a b Momen 1985, p. 155.
  66. ^ Lalani 2000, p. 82.
  67. ^ Momen 1985, p. 156.
  68. ^ Martin 2004, p. 625.
  69. ^ Momen 1985, p. 149.
  70. ^ Arjomand 1988, p. 26.
  71. ^ Amir Moezzi 1994, p. 73,74.
  72. ^ a b Momen 1985, p. 150.
  73. ^ Amir Moezzi 1994, p. 73.
  74. ^ a b Corbin 1993, p. 48.
  75. ^ Lalani 2000, p. 78.
  76. ^ Afsaruddin 2015.
  77. ^ Nasr, Dabashi & Nasr 1989, p. 5.
  78. ^ Amir Moezzi 1994, p. 71.
  79. ^ Lalani 2000, p. 68.
  80. ^ Lalani 2000, p. 80.
  81. ^ Akhtar Rizvi 1988, p. 21.
  82. ^ Pakatchi, Ansari & Naji 1988, p. 140.
  83. ^ a b Donaldson 1984, p. 353.
  84. ^ Lalani 2000, p. 66.
  85. ^ a b Nasr, Dabashi & Nasr 1989, p. 96.
  86. ^ Nasr, Dabashi & Nasr 1989, p. 169.
  87. ^ al-Qarashi 2014, p. 86,87.
  88. ^ Tabatabaei 2008, p. 78,79.
  89. ^ Mesbahyazdi 2014.
  90. ^ Sobhani 2001, p. 114.
  91. ^ Motahhari 2003, p. 43.
  92. ^ Nasr, Dabashi & Nasr 1989, p. 177.
  93. ^ Nasr, Dabashi & Nasr 1989, p. 184.
  94. ^ Dabashi 1989, p. 116.
  95. ^ Donaldson 1984, p. 306.
  96. ^ Mavani 2013, p. 52,53.
  97. ^ Lalani 2000, p. 58.
  98. ^ Lalani 2000, p. 65.
  99. ^ Manavi 2013, p. 11.
  100. ^ Lalani 2000, p. 67,68.
  101. ^ Akhtar Rizvi 1985, pp. 43–46.
  102. ^ Mavani 2013, p. 33.
  103. ^ Tabatabaei 1973, p. 83.
  104. ^ Rafia'a & Derayati 2003, pp. 590–599.
  105. ^ Akhtar Rizvi 1988, p. 27.
  106. ^ Akhtar Rizvi 1988, p. 38.
  107. ^ Rizvi 2014.
  108. ^ Akhtar Rizvi 1988, p. 26,27.
  109. ^ Asl ash-Shi'a wa Usuluha p.58 by Allamah Muhammad Hussayn Kashif al-Ghita (Mu'ssasat al-A'lami, Beirut)
  110. ^ Lalani 2000, p. 75.
  111. ^ McDermott 1978, p. 385.
  112. ^ Akhtar Rizvi 1988, p. 12.
  113. ^ al-Alfayn pp.3 by Ibn Mutahhar al-Hilli (al-Maktabah al-Haydariyyah, Najaf, 3rd ed. 1388)
  114. ^ Sobhani 2015.
  115. ^ Pakatchi, Ansari & Naji 1988, p. 137.
  116. ^ Pakatchi, Ansari & Naji 1988, p. 138.
  117. ^ Dakake 2007, p. 4.
  118. ^ Dakake 2007, p. 2.
  119. ^ Corbin 1993, p. 49.

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  • Arjomand, Said Amir (1988). Authority and political culture in Shi'ism. State University of New York Press. ISBN 9780585086989.
  • Askari, Sayed Murtaza (1998). Infallibility of the Prophets & Messengers. World Islamic Network (WIN).
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  • Corbin, Henry (1993). History of Islamic Philosophy, Translated by Liadain Sherrard, Philip Sherrard. London; Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 0-7103-0416-1.
  • Dabashi, Hamid (1989). Authority in Islam : from the rise of Muhammad to the establishment of the Umayyads. New Brunswick, U.S.A.: Transaction Publishers. ISBN 978-0-88738-288-8.
  • Dakake, Maria Massi (2007). The charismatic community : shi'ite identity in early islam. Albany (N. Y.): SUNY Press. ISBN 978-0-7914-7033-6.
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  • Javadi Amoli, abd Allah (2008). Adabe Fanaye Moqaraban. Qom: Isra. ISBN 978-964-5984-58-6.
  • Kardan, Ridha (30 September 2014). Imamate and Infallibility of Imams In the Qur'an. Createspace Independent Pub. ISBN 978-1-5025-3430-9.
  • Lalani, Arzina R. (2010). Degrees of Excellence. London [u.a.]: Tauris. ISBN 978-1-84511-145-8.
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  • Nasr; Dabashi; Nasr (1989). Expectation of the millennium Shiʻism in history. Albany: State University of New York Press. ISBN 9780585078496.
  • Pakatchi; Ansari; Naji (1988). "Imamate". Encyclopedia of Islam. Vol. 10. Center of Encyclopedia of Islam.
  • Rafia'a, Muhammad b Heydar; Derayati (2003). Al-Hashiyah ala al-Usul al-Kafi (in Arabic). Qom: Dar al-Hadith.
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  • Rizvi, Sayyid Muhammad (2000). Shīʻism : imāmate & wilāyat. Richmond Hill, ON: Al-Ma'arif Books. ISBN 9780920675113.
  • Sachedina, Abdulaziz Abdulhussein (1988). The Just Ruler (al-sultān Al-ʻādil) in Shīʻite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Oxford University Press US. ISBN 0-19-511915-0.
  • Britannica (2007). "Shi'ite". Encyclopædia Britannica Online. Retrieved 2007-11-06.
  • Sobhani, Ja'far (2015). "Imamate and succession". imamsadeq.com.
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  • Tabatabaei, Sayyid Mohammad Hosayn (1979). Shi'ite Islam. translated by Seyyed Hossein Nasr. SUNY press. ISBN 0-87395-272-3.
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  • Vaezi, Ahmad (2004). Shia Political Thought. London: Islamic Centre of England. ISBN 978-1-904934-01-1.

External links

  • Shi'ite Doctorine by MOHAMMAD ALI AMIR-MOEZZI an article in Encyclopædia Iranica
  • Imamah in the Qur'an
  • Hujjat by Maria Dakake an article in Encyclopædia Iranica
  • A brief introduction of Twelve Imams
  • a chapter of Shi'a Islam (book) by Allameh Tabatabaei
  • Taken From "A Shi'ite Anthology" By Allameh Tabatabaei
  • Imamat vs. Prophethood (Part II)

January 15, 2023
imamate, twelver, doctrine, this, article, imamah, shia, doctrine, specifically, about, twelver, shia, concept, term, other, uses, theology, twelvers, imāmah, arabic, ام, means, leadership, concept, twelver, theology, twelve, imams, spiritual, political, succe. This is a sub article to Imamah Shia doctrine and is specifically about the Twelver Shia concept of the term For other uses see Theology of Twelvers Imamah Arabic إ م ام ة means leadership and is a concept in Twelver theology The Twelve Imams are the spiritual and political successors to Muhammad the Prophet of Islam in the Twelver branch of Shia Islam 1 According to Twelver theology the successors to Muhammad are infallible human beings who rule justly over the community and maintain and interpret sharia and undertake the esoteric interpretation of the Quran The words and deeds of Muhammad and the Imams guide the community For this the Imams must be free from error and sin and chosen by divine decree nass through the Prophet 2 3 Imam Husayn Shrine in Karbala Iraq where the Battle of Karbala took place Shi a believe that divine wisdom Aql is the source of the souls of the Prophets and Imams and gives them esoteric knowledge hikmah and that their suffering is a means by which their devotees may acquire divine grace 1 4 5 The Imam is not the recipient of divine revelation but has a close relationship with God who guides him allowing the Imam in turn to guide others The Imamat or belief in the divine guide is a fundamental belief in Shia Islam and is based on the concept that God would not leave humanity without access to divine guidance 6 According to the Twelvers an Imam of the Age is always the divinely appointed authority on all matters of faith and law Ali was the first Imam in this line and in the view of Twelvers the rightful successor to Muhammad followed by the male descendants of Muhammad through his daughter Fatimah Each Imam was the son of the previous Imam with the exception of Husayn ibn Ali who was the brother of Hasan ibn Ali 1 The twelfth and final Imam is Muhammad al Mahdi who is believed by the Twelvers to be alive and in hiding 6 Contents 1 Imamah 2 Necessity 2 1 Theological aspect 2 1 1 The station of Imams 2 1 2 Vicegerent Khalifat Allah 2 1 3 Mediator 2 1 4 Wali 2 1 5 Hujjah 2 2 Political aspect 3 Necessary attributes of Imams 3 1 Nass divine designation 3 2 Ismah 3 3 Hikmah wisdom 3 4 Afdaliyyah superiority 4 The necessity of recognizing Imams 5 The necessity of obeying Imams 5 1 Guidance is only through Imams 6 Imamate and revelation Wahy 7 Arguments 7 1 Shia view of Quran 7 2 By Hadith 7 3 By reason 8 History 9 List of the Twelve Imams 10 See also 11 Notes 12 Footnotes 13 References 14 External linksImamah EditAccording to al Mofid and Allamah Hilli Imamate is a universal authority over the religious and secular matters of the community as the successor of the prophet 7 8 and in Shia theology it means the legitimate successor to the Islamic community who are just the family of the prophet ahl al Bayt 9 not because they are the prophet s family but because they have the prerequisites of religious and political leadership 10 Allamah Tabatabaei states that Imamate is under investigation from three perspectives Islamic government Islamic sciences and spiritual guidance The Motahhari states that the term Imamate reflects spiritual and sociopolitical leadership 7 Shia theology philosophy and mysticism politics as well as historical progression derives from the doctrine of Imamah 11 Necessity EditTwo important functions of Muhammad were to reveal the divine law to humans and to guide them towards God Twelver Shia believe that with the death of Muhammad the first function divine legislation is completed but that the second guiding people and preserving and explaining the divine law is continued through the Imams 12 Muhammad al Baqir the fifth Imam explaining why the Imams are needed states So that the world may remain in righteousness thus Allah withholds chastisement from the world while a Prophet or Imam is upon it for Allah has said Allah will not chastise them while you are among them 8 33 and the Prophet had said the stars are safety for the people of the heaven and the members of my family are safety for the people of the earth By members of my family is meant the Imams Through them Allah gives sustenance Rizq to His servants and through them His lands prosper and the rain falls from the heaven and the earth gives out its blessings 13 The prophetic mission must be followed by a keeper of the Quran because it contains esoteric depth superficial contradictions and hidden meaning The meaning can be manifested not by ordinary knowledge but by an inspired heir who is the Hujjah of Allah Divine knowledge is attainable only through divine revelation or inspiration 14 While the prophet was a legislative prophet nabi al tashri the continuation of the esoteric prophecy nubuwah al batiniyah is through walayah The role of the Imam in society is equivalent to the role of the mind in the body 15 Theological aspect Edit The station of Imams Edit Before the creation of the world from His own light Allah derived a light called light of Nubuwwa prophethood or exoteric and from that derived another light called Walaya Imamah or esoteric Allah said Here is a Light from my Light its trunk is the prophecy and its branch is the Imamate prophecy belongs to Muhammad my servant and messenger and Imamate belongs to Ali my proof and my friend Without them I would have created none of my creation The very names of prophecy and Imamate are derived from the names of Allah 16 Allah has two kinds of attributes Essence Dhat and Act Fi l attributes of Essence exist in Allah Himself not having its opposites but attributes of the act the Most Beautiful Names of Allah are those which are manifested in His creatures these creatures of manifestation of these attributes are Imams Through these creatures men could know His attributes This is His plan to make Himself known 17 By verse 2 124 Shia believe that the position of Imamate is not higher than prophethood 18 19 Shia believe that Imam is God s Witness for the people the Gate to God bab Allah and the Road sabil and the Pillar of His Unity 20 so he should be infallible and chosen by God 20 Allamah al Majlisi a Shia scholar of the Safawid era states The Imams are superior to the prophets except Muhammad and the entire creation The Covenant of the Imams was taken from the prophets the angels and the entire creation The major prophets called ulul Azm Nuh Ibrahim Musa and Isa attained the status of ulul Azm on account of loving the Imams 21 Muḥammad al Baqir narrates that God chose Ibraham first as a worshipper ʿabd then a prophet nabi then a messenger rasul then a friend khalil and finally as an Imam over the people 22 The Imams in many passages of Quran are referred as the Light of God Nur His Witnesses among mankind Shuhada His Signs Ayat those firm in the knowledge Rasikhun the vicegerents of God on earth Khulafa the gates through which he is approached Abwab the heirs of the knowledge of the prophet The Imam is endowed with the holy spirit Ruh al Kuds 23 Shi a Twelver believes that five Messengers achieved the rank of Leadership Nuah Ibrahim Musa Isa Muhammad Vicegerent Khalifat Allah Edit The Imam as vicegerent is the representative of all of God s attributes whom he manifests The Imam is God s image and face 24 It is the highest position for man that is mentioned 2 30 which causes the angels to prostrate themselves before him 15 30 25 Khalifah is God s appointee 38 26 26 As God s best representative and sign the vicegerent in the best way can contribute to God s goals So every attribute which God owns by His Essence the vicegerent also owns by accident The vicegerent is the epiphany mazhar a of God s divine names In fact he is the soul of the universe which can cause ontological changes in it 27 Mediator Edit Allamah al Majlisi states that the Imams are mediators between God and humankind and that through their intercession man can escape the punishment of the last day In addition to Muhammad s role as intermediate between God and man he is also a mediator before God on behalf of his followers According to Shia belief this idea of a religious mediator includes the Imams 28 Al Shaykh al Saduq has recorded a tradition that the prophet told Ali There are three things that I swear to be true The first is that you and your descendants are mediators for mankind as they will not be able to know Allah except through your introduction The second is that you are to present to Allah those who may enter Paradise i e those who recognize you and those whom you recognize The third is that you are the absolute mediators for those who will go to Hell will only be those who do not recognize you and whom you do not recognize Al Baqir said through us God is known and is worshiped by human kind whoever calls Allah through our mediation is blessed 29 Without Imam theophanic form mazhar and Face of Allah no one can know Allah because through him Allah manifests himself 30 Mulla Sadra explains that as the Imam is the perfect man insan al Kamel is a higher degree creature and the existence of the lower depends upon the higher degree so the existence of the Imam is necessary 31 Wali Edit Main article Walayah Twelver doctrine Shia believe that the Divine Truth or the True Religion has two aspects exoteric zahir and esoteric batin The exoteric side is revealed by the prophet and his Holy Book to the general people but the esoteric side is the mission of Imams and for the believers by the Esoteric interpretation of the Quran Ta wil 32 As the exoteric speaks of Shariah and esoteric speaks of Haqiqah it is not a matter of succession but a matter of simultaneity 33 Haqiqah is based on the spiritual meaning of Quran 34 The kinship between the prophet and Imams is the sign of their walayah not the basis for their walayah 35 According to Shia just those are the real faithful that Allah has written faith upon their hearts 58 22 only if Walayah is obtained the faith is perfect 36 Shia theologians refer to the verse 5 55 as a proof for the Walayah of Imams 37 According to Motahhari Walayah has four dimensions the right of love loving the Ahl al Bayt is obligatory for all Muslims the authority of Alh al Bayt in spiritual guidance the authority of Ahl al Bayt in socio political guidance and the authority of the universal nature by the grace of Allah 7 By Shia in fact a guardian must protect the religion against any additions or subtractions after the prophet According to al Baqir the prophet has revealed the religion but in every age there must be an Imam who leads to the religion and verse 13 7 refers to Imam 38 A hadith narrates that He who knows himself knows his Lord 39 but knowing Allah without His theophanic form Mazhar the Face of Allah is impossible Imam is the one who carries the human knowledge of Allah without him we will be trapped in ta til or metaphysical idolatry tashbih 40 Numerous Shia hadith narrate The Quran is the silent Imam the Imam is the speaking Quran Imam is the Guide by whom Quran remains alive Regarding this matter Mulla Sadra believes that the earth can not be without an Imam otherwise the Quran will die 41 By Shia Wali is the one who has the most love and devotion to God so God has bestowed His knowledge upon him 42 Hujjah Edit See also Hujja The Hujja means the proof or God s guarantee to men as the presence of the Hujja whether hidden or apparent is necessary for all times this presence expresses the metaphysical reality of the Hujja and the inseparability of the prophetology from Imamology 43 Al Baqir stated Imam is the Proof of Allah to His servants and the earth will not remain without the Proof of Allah to His servants 13 From the Time of Adam Allah has sent Imams to guide the people towards Him who are His Hujjah upon His worshippers 44 Khomeni described Proof of Allah as follows A Proof of Allah is one whom Allah has designated to conduct affairs all his deeds actions and sayings constitute a proof for the Muslims If someone commits an offense will be made to the proof for adducing evidence and formulating the charge If the proof commands you to perform a certain act to implement the penal provisions of the law in a certain way or to spend the income derived from booty zakat and sadaqa in a certain manner and if you fail to obey him in any of these respects then God Almighty will advance a proof against you on the day of Judgment 45 Political aspect Edit The Shia believe that only the divinely chosen one is the legitimate leader of the community who owns some spiritual gifts The first of these leaders was Ali ibn Abi Talib and his successors were the descendants of the prophet and the heirs of the charisma of Ali 46 Imams possess all the attributes duties authorities of the prophet except receiving revelation They are the political and religious guardians over the community 47 Although Imam has a political role his Imamah does not depend on this role 23 According to verse 5 55 because absolute authority belongs to Allah He can grant this authority to whomever He wishes as Guardians 48 Muhammad Baqir al Sadr stated that the political and spiritual dimensions are inseparable 49 Necessary attributes of Imams EditAccording to Shia theology Imam must display three attributes divine appointment nass wisdom hikmah superiority afdaliyyah This right to authority is derived from the prophet and Quran and thereby Allah 50 Nass divine designation Edit One of the fundamental principles of Shia is that Imam is designated by the prophet and every Imam nominates his successor by divine designation nass 51 12 52 The divine designation is a logical necessity because Imam must be infallible and as this is a hidden virtue known only to Allah Thus this designation is expressed to the people only by an infallible the previous Prophet or Imam 51 53 Al Baqir stated that the prophet was commanded by Allah before his death to grant to Ali his knowledge his faith and the Great Name al Ism al A zam as well as the legacy of knowledge and prophethood so that the Divine Heritage would be continued through the prophet s progeny So one of the fundamentals in the principle of Imamate was nass al Jali explicit designation which was hereditary 54 Shia Muslims believe that Allah appointed leaders for those who practice the religion of Allah When the prophet had taught the people the religion he would then appoint a leader in accordance with the orders of Allah to guide believers towards perfection Imamate is a universal authority and this right is derived from niyabah the prophet 55 Allamah Majlesi stated that from the time of Adam every prophet had a successor 56 Imam like the prophet had a perfect authority over the Muslim community including matters of religion and government 57 58 As the prophet is the representative of Allah his successor is also a representative of Allah If he is to represent Allah he must be appointed by Allah 59 Imam can not be distinguished except by designation 60 Following verse 2 124 of Quran Shia believe that Imamah is something that is given by Allah and must be appointed by Him The earth never can be without a true Imam 61 62 The relation between Imams is spiritual carrying the Muhammadan Light from one Imam to the other 63 The Shia idea that the succession should continue in the descendants of the prophet originates from the Quran as verse 4 54 64 Ismah Edit Main article Ismah Shia believe that Ismah is a logical prerequisite of Imamah as Allah has made their obedience necessary and the verse 33 33 proves Ismah of the fourteen infallible Ismah in addition to sinlessness means infallibility without error 65 Imam by virtue of Nass based on Hikmah wisdom and Nur light becomes Ma sum Infallible 66 Hikmah wisdom Edit The Imam has a perfect knowledge about religion and mankind 67 The Imams are the most knowledgeable in religious law and the rewards and punishments of the next world They understand the literal meaning and the internal meaning Ta wil of the Quran 68 Some Hadiths state the link between Allah and the Imams is a pillar descending from the heaven 69 The sources of the knowledge of Imam are the transmission from the previous Imam inherited knowledge acquired through angels and acquired from books whose contents are known only to the Imams 70 According to some Hadiths Imams possess several special books including Al Jafr The Divination Al Sahifa The Book Al Jamia The Compilation Book of Fatimah and a codex of Quran and its commentary Mus haf of Ali written by Ali 71 He has the knowledge of the Greatest Name of Allah 72 As Imams are the manifestation of the attributes of act fi l of Allah their Knowledge is equivalent to the Knowledge of Allah 17 Imams have all the revealed books of the prophets 73 As Sayyid Haydar Amuli states All the Imams are one and the same Light nur one and the same Essence haqiqah exemplified in twelve persons 74 The hereditary character of nass embodied in itself a kind of exclusive Hikmah for its recipient which was traced back to Ali of whom the prophet told I am the city of knowledge and Ali is its gate 75 Ibn Babaway states that the title Amir al Momenin reserved for Imam indicates that he is the storehouse mirror of knowledge mira t al ilm from whom people derived knowledge but he did not derive knowledge from anyone else 76 Only Imam has knowledge of Unseen Ilm al Qayb and fully understands Quran and worldly matters a knowledge that he received from Allah through Muhammad Only Quran and Imam can truly manifest the Divine Truth 77 Afdaliyyah superiority Edit As the Imam is infallible masum he is the best of his age otherwise Allah would choose another 65 Ontologically the fourteen infallibles are superior to prophets since they are created from a nobler matter 78 In Quran with respect to kingship Imamate and wisdom hikmah book the heirs of the prophets are their descendants and kin 9 Al Baqir states that Imamate is among the progeny of Imams as indicated in verse 33 6 which its interpretation refers to the descendants of Husayn ibn Ali 79 He added that the light that is mentioned in verse 64 8 refers to Imams who are the light of Allah this spiritual light which passes from the prophet to Imams is the symbol of eternal knowledge hikmah Referring to the light he stated the first beings that Allah created were Mohammad and his family the rightly guided ones and the guides they were the phantoms of light before Allah 80 Personal qualities are known only through Quran or hadith 81 Although Imamate is not hereditary Shia believe that Imamate are among the progeny of Muhammad 82 The necessity of recognizing Imams EditAccording to Ja far al Sadiq We are the ones to whom Allah has made obedience obligatory The people will not prosper unless they recognize us and the people will not be excused if they are ignorant of us He who has recognised us is a believer Momin and he who has denied us is an unbeliever Kafir 72 Al Riza remarks that whoever tends not to be separated from Allah he love the household of Mohammad and follow his Imam whoever does this is under the mercy of Allah 83 Kulaini Na mani attributed a tradition to al Baqir that those who worship Allah without recognizing his righteous Imam are not accepted 83 The necessity of obeying Imams EditIf the Imamate of Imams is not affirmed one can not enter into heaven 15 Al Baqir states that according to verse 42 23 the believers must both obey and love the Imams 84 Shia believe that Imamah is inseparable from Wilayah b which involves loving ahl al Bayt Imams obeying them in their commands and prohibitions recognising their rights and believing in their Imamat and that this is one of the five principles usul of Shia 85 According to al Khu i the wilayat and imamate in the meaning of succession khilafat is an essential part dharuriy of Shi ism anyone who rejects this dimension of the wilayat would not be considered as a Shia 7 Muhammad Baqir Majlisi states All the Imamis agree that the spiritual validity of deeds and Allah s approval of them are conditioned by faith Imam this point is as integral a part of faith as is love for the Twelve Imams and their imamate 86 Sajjad the fourth Imam states that the religion is attained only through submission and whoever submits to the Imams is guided and blissful Obeying the Imams is obligatory because Allah has thus commanded 87 Guidance is only through Imams Edit According to Tabatabaei 21 73 32 24 the word guidance is used side by side by the word Imamah and is followed by our command a kind of guidance with a divine command that conveys humankind to the final truth not just showing the way 88 According to Mesbahyazdi while Allah is the Creator all praise is due to Him and He is the only ontological takwini and legislative tashri e Lord So everyone who wishes to be a servant and a monotheist should accept His legislative laws and accept the executer of His laws because this is His Will Iradah 89 A mutawatir hadith narrates that loving the prophet s family Ahl al Bayt is the sign of faith and enmity towards them is the sign of hypocrisy 90 According to Mottahari everyone who does not accept walayah he is in enmity with walayah which causes his deeds to be worthless 6 88 18 105 14 18 3 117 25 23 because he is not humble before the Truth which is the basis of a pure deed 91 Many hadith introduce Imam as the Guide because there is no knowledge of Allah accessible to man without the knowledge of Imam 92 Through hadiths in order to reach to Allah man must pass the Path Sirat who are the Imams 93 Imamate and revelation Wahy EditAs Muhammad was the last person to receive revelation the Imams receive divine inspiration elham and as such are in contact with the holy source of knowledge 94 A hadith narrates that Imam hears the voice of the Angel but does not have his vision either in sleep or in waking 95 19 Imams get Revelation but not like the prophets They are called Muhaddatht and are spoken to by angels via sounds through their ears and are supported by the Holy Spirit They receive additional information on the Night of Power Laylat al Qadr They make Spiritual Ascension to the Divine Throne on Friday to add their knowledge 96 Regarding this matter Shaykh al Muzaffar explains We maintain that the powers of the Imams to receive inspiration have reached the highest degree of excellence and we say that it is a Divinely given power By this means the Imam is able to understand information about anything anywhere and at any time and he understands by means of this Divinely given power at once without recourse to methodological reasoning or guidance from a teacher When he desires to know about some matter it is reflected in his pure mind as if in a polished mirror It is clear from the histories of their lives that like the Prophet the Imams were not trained or taught by anyone at all not even in reading and writing from their childhoods to the maturing of their minds No author or teacher was seen to instruct one of them but they were incomparable masters of knowledge so that they never asked about any problem without being able to answer it immediately and they never said that they did not know They never required time to consider a question before replying 7 Arguments EditShia view of Quran Edit Shias claim the verse of Light 24 35 is attributed to The Fourteen Infallible 74 According to Shia sources on the nature and basis of Imamate H al Baqir emphasizes that verse 5 55 refers to Ali 97 According to al Baqir s interpretation of verse 35 32 Imams are Then we caused to inherit the Book those We have chosen of Our servants 98 Shias mind verse 4 59 which signifies a perfect love and obedience to divine guides 99 Other Shia sources claim that Imams are expressed in Quran as the Supreme Sign al Ayat al Kobra 79 20 the August Symbol al Mathal al a la 16 60 the Most Solid Handle al Urwat al Wuthqa 2 256 31 22 17 According to al Baqir Imams are the Light of Allah 64 8 57 28 100 These verses 28 68 2 30 38 26 2 124 21 73 state that Imamate is a divine appointment and a fallible person can not be an Imam 101 Madelung regarding the blood ties which is found in Quran states the superiority of Ali for his succession 102 Regarding verse 2 124 Tabatabaei states that Imamah is a divine status Imam must be Ma sum infallible the earth can not be without an Imam Imam have the complete knowledge which is related to this world and the next of the people Imam excels all people in all virtues 103 However it is argued by many scholars that the 12 Shia Imams have not been mentioned in the Quran and the Shia doctrine of Imamah is based heavily on interpretation based on weak hadiths By Hadith Edit A hadith attributed to Ali al Ridha reports citation needed Allah did not cause His Prophet to leave this world before completing for him the religion The issue of Imamat leadership is part of the completion of the religion Do they realize the value and the status of the Imamat leadership of the Umma the nation to justify their selection Imamat leadership in fact is far sublime in values greatest in position highest in status the most exclusive issue in all aspects the most profound and deep for the intellect of the people to reach and grasp it in their opinions or to appoint an Imam through their selection Imamat leadership is that particular distinction which Allah has distinguished Ibrahim the very close friend al Khalil after Prophethood 2 124 This close friendship is the third stage in the progression of spiritual degrees Allah bestowed him more honors in establishing Imamat leadership in purified and clean persons of his offspring We granted him Isaac and Jacob as a gift and helped both of them to become righteous people 21 72 So the Imamat leadership remained in his offspring inheriting it from each other generation after generation until Allah made Prophet Muhammad to inherit So the Imamat belonged to him particularly and he then entrusted Imam Ali with it by the command of Allah as He had made it obligatory It then came to be in his Ali s purified and clean of sins offspring to whom Allah has given knowledge and faith Imamat leadership will remain in the sons of Imam Ali exclusively till the Day of Judgment and there will no prophet after Muhammad Wherefrom then have these ignorant people received the right to select Imams Imamat leadership is certainly the position of the prophets and the inheritance of the successors Imamat leadership indeed is the representation khilafa of Allah and the deputy of the Messenger and the office of Amir al mu minin and the inheritance of Imam al Hasan and al Husayn Imamat leadership is in fact the reins of the religion the social system of the Muslims It is best for the world and honor for the believers Imamat Islamic leadership is Islam s maturing root and its towering branch Through the Imam prayers are complete Zakat charity is paid fasting is maintained Hajj is performed and Jihad proper defense is exercised the wealth of the nation fay and charity sadaqat are increased the laws are enforced and the frontiers are protected and defended The Imam declares as lawful what Allah has done so and prohibits what Allah has prohibited The Imam is as crystal clear water to thirst an indicator of true guidance and the protector against destruction The Imam is as fire of a lighthouse that provides warmth and guidance for those who seek heat protection against fatalities Whoever would depart him would perish The Imam is as a comforting friend a very kind father a real brother a tender hearted mother of a small child a refuge for people in disastrous conditions The Imam is Allah s trustee over His creatures His authority over His servants His representative in His lands the preacher of His cause and the defender of His sanctuary The Imam is clean of sins free of faults possesses special knowledge and is distinguished in forbearance The Imam maintains law and order in religion The Imam is the peerless person of his time no one can reach even near his rank in virtue and no scholar is comparable to him in fact his virtues are all from bestowed up on him by the source of all virtue the Generous One Who is he that can know all about the Imam or can select him The Imam is a scholar that is not ignorant of any thing the mine of holiness purity of worship and restraint from sins and Knowledge and worship He enjoys the blessings of the exclusive prayers of the Messenger of Allah and of being of the progeny of the Holy Lady al Batul There is no doubt about their genealogical purity Allah grants success and support to the prophets and the Imams through His treasured knowledge and command in a way that is granted to no one else When Allah chooses a person for the affairs of His servants He opens his heart for the task places in it the fountains of wisdom and inspires him with knowledge He is infallible Divinely supported successful and guarded Allah has granted him this exclusively so that he would serve as the Divine authority over His servant as a witness over them and this is the grace of Allah that He grant to whoever He wills and Allah s grace is the greatest Can one among the people have such things so they would choose him as the Imam or can their selected person have such distinctions to be preferred over the others May Allah grant blessings up on Prophet Muhammad and his family and may He grant them peace a great deal of peace c 104 Imamology In Ghadir Khum when Ali was appointed Imamate verse 5 3 was revealed which expresses that the religion had become perfect because of the appointment of Ali to Imamate 105 and obedience to him had become obligatory upon Muslims 106 Hadith of Two Weighty Things reflects the proximity of the Imams to the Quran 107 Addressing Hussain the prophet said you are Imam the son of the Imam the brother of the Imam nine of your lineal descendants will be pious Imams the ninth of them being their Qa im 108 The Shia scholar Allamah Kashif al Ghita said about the Imamah Imamah is a divine station just like Nubuwwah Just as Allah chooses whomsoever He wants to for Nubuwwah and Risalah similarly for Imamah too He selects whomsoever He wishes 109 By reason Edit Al Baqir states that while people need a guide for their journey to a strange place their journey to heaven is stranger and more in need of a guide 110 Al Mufid states that an Imam is necessary for defining the exact laws that are obligatory upon the Muslims 111 Many verses in Quran are ambiguous revelation of Quran without further explanation is unlikely from Allah 15 While Imamate brings the people nearer to obedience and away from disobedience it is Grace Lutf that is incumbent of Allah 112 Regarding rejecting the Imamah doctrine Allamah Al Hilli a 14th century Shi a Twelver Islamic scholar writes Imamah is a universal grace lutf amm while Nubuwwah prophethood is a special grace lutf khass it is possible that a specific period in time can be void of a living Nabi while the same is not true for the Imam To reject universal grace is worse than to reject any special grace 113 The prophet founded an eternal Shari ah for all the times and this eternal religion could not continue without a leader 114 History EditMain article The Twelve ImamsIn the period of Minor Occultation theologians like Ibn Qube Razi Newbakhtis al Shaykh al Mufid Seyyed Morteza and al Shaykh al Tusi rebuild the theological school of Imamiyah 115 In the second and third century of Hijra a Ma sum infallible and divinely chosen leader of the religion was more focused than the political role of the Imams by the theologians 116 Although Imamiyah believed that most of the works on the early Islamic centuries argue that Shi ism began as a political movement rather than a religious group 46 However this does not mean that religious sentiments were absent in the first century 117 Dakake believes that the doctrine of Imamate was established in the time of Ja far al Sadiq while Kohlberg states that the Twelver Shi ism dates back not much before the beginning of the Major Occultation 118 Muhammad is reported to have said that the Islamic leadership is in Koreish i e his tribe and that 12 Imams shall succeed him Sunni and Shiite sects differ as to whom Muhammad was referring Muhammad stated authenticated by Sunnis and Shiites that Whoever does not know the Imam of his Lifetime Hadith of the Current Imam i e recognizes same has died the death of Ignorance 85 119 The idea of a prophet appointing a successor is found in the Old Testament where Joshua son of Nun is declared Moses successor or manager of his affairs after his death Before conception the preceding the Imam is sent through a heavenly syrup which he drinks The Imam is born pure and circumcised 93 5 The Imam s mother experiences light and noises before the birth of the Imam Shias believe that just as Moses appointed Aaron as his successor on Bani Israel Hadith of position in accordance with God s order Muhammad the final prophet appointed Ali ibn Abi Talib to be the leader of the believers The Shi a Twelver denomination of Islam consider it to be the highest level of responsibility given by God to a human List of the Twelve Imams EditAli ibn Abi Talib Hasan ibn Ali Husayn ibn Ali Ali ibn Husayn Muhammad al Baqir Jafar al Sadiq Musa al Kadhim Ali al Rida Muhammad al Taqi Ali al Hadi Hasan al Askari Muhammad al MahdiSee also EditSayyid imam Muhammad al Askari al Baaj Saba al dujail Hadith of Mubahela Hadith of position Hadith of The Cloak Hadith Al Kisa Hadith of the pond of Khumm Hadith of the Twelve Successors Islamic leadership Theology of Twelvers Signs of the reappearance of Muhammad al Mahdi Reappearance of Muhammad al MahdiNotes Edit like a mirror in which the image appears without being incarnate in it wilayan with kasr of waw means authority but with fatha means love devotion 1ـ أ ب و م ح م د ال ق اس م ب ن ال ع لاء ر ح م ه الله ر ف ع ه ع ن ع ب د ال ع ز يز ب ن م س ل م ق ال ك ن ا م ع الر ض ا ع ل ي ه الس لام ب م ر و ف اج ت م ع ن ا ف ي ال ج ام ع ي و م ال ج م ع ة ف ي ب د ء م ق د م ن ا ف أ د ار وا أ م ر الام ام ة و ذ ك ر وا ك ث ر ة اخ ت لاف الن اس ف يه ا ف د خ ل ت ع ل ى س ي د ي ع ل ي ه الس لام ف أ ع ل م ت ه خ و ض الن اس ف يه ف ت ب س م ع ل ي ه الس لام ث م ق ال ي ا ع ب د ال ع ز يز ج ه ل ال ق و م و خ د ع وا ع ن آر ائ ه م إ ن الله ع ز و ج ل ل م ي ق ب ض ن ب ي ه ص ل ى الله ع ل ي ه و آل ه ح ت ى أ ك م ل ل ه الد ين و أ ن ز ل ع ل ي ه ال ق ر آن ف يه ت ب ي ان ك ل ش ي ء ب ي ن ف يه ال ح لال و ال ح ر ام و ال ح د ود و الاح ك ام و ج م يع م ا ي ح ت اج إ ل ي ه الن اس ك م لا ف ق ال ع ز و ج ل ما ف ر ط نا ف ي ال ك تاب م ن ش ي ء و أ ن ز ل ف ي ح ج ة ال و د اع و ه ي آخ ر ع م ر ه ص ل ى الله ع ل ي ه و آل ه ال ي و م أ ك م ل ت ل ك م د ين ك م و أ ت م م ت ع ل ي ك م ن ع م ت ي و ر ض يت ل ك م الاس لام د ينا و أ م ر الام ام ة م ن ت م ام الد ين و ل م ي م ض ص ل ى الله ع ل ي ه و آل ه ح ت ى ب ي ن لام ت ه م ع ال م د ين ه م و أ و ض ح ل ه م س ب يل ه م و ت ر ك ه م ع ل ى ق ص د س ب يل ال ح ق و أ ق ام ل ه م ع ل ي ا ع ل ي ه الس لام ع ل ما و إ م اما و م ا ت ر ك ل ه م ش ي ئا ي ح ت اج إ ل ي ه الام ة إ لا ب ي ن ه ف م ن ز ع م أ ن الله ع ز و ج ل ل م ي ك م ل د ين ه ف ق د ر د ك ت اب الله و م ن ر د ك ت اب الله ف ه و ك اف ر ب ه ه ل ي ع ر ف ون ق د ر الام ام ة و م ح ل ه ا م ن الام ة ف ي ج وز ف يه ا اخ ت ي ار ه م إ ن الام ام ة أ ج ل ق د را و أ ع ظ م ش أ نا و أ ع ل ى م ك انا و أ م ن ع ج ان با و أ ب ع د غ و را م ن أ ن ي ب ل غ ه ا الن اس ب ع ق ول ه م أ و ي ن ال وه ا ب آر ائ ه م أ و ي ق يم وا إ م اما ب اخ ت ي ار ه م إ ن الام ام ة خ ص الله ع ز و ج ل ب ه ا إ ب ر اه يم ال خ ل يل ع ل ي ه الس لام ب ع د الن ب و ة و ال خ ل ة م ر ت ب ة ث ال ث ة و ف ض يل ة ش ر ف ه ب ه ا و أ ش اد ب ه ا ذ ك ر ه ف ق ال إ ن ي جاع ل ك ل لن اس إ ماما ف ق ال ال خ ل يل ع ل ي ه الس لام س ر ورا ب ه ا و م ن ذ ر ي ت ي ق ال الله ت ب ار ك و ت ع ال ى لا ي نال ع ه د ي الظ ال م ين ف أ ب ط ل ت ه ذ ه الاي ة إ م ام ة ك ل ظ ال م إ ل ى ي و م ال ق ي ام ة و ص ار ت ف ي الص ف و ة ث م أ ك ر م ه الله ت ع ال ى ب أ ن ج ع ل ه ا ف ي ذ ر ي ت ه أ ه ل الص ف و ة و الط ه ار ة ف ق ال و و ه ب نا ل ه إ س حاق و ي ع ق وب ناف ل ة و ك لا ج ع ل نا صال ح ين و ج ع ل ناه م أ ئ م ة ي ه د ون ب أ م ر نا و أ و ح ي نا إ ل ي ه م ف ع ل ال خ ي رات و إ قام الص لاة و إ يتاء الز كاة و كان وا ل نا عاب د ين ف ل م ت ز ل ف ي ذ ر ي ت ه ي ر ث ه ا ب ع ض ع ن ب ع ض ق ر نا ف ق ر نا ح ت ى و ر ث ه ا الله ت ع ال ى الن ب ي ص ل ى الله ع ل ي ه و آل ه ف ق ال ج ل و ت ع ال ى إ ن أ و ل ى الن اس ب إ ب راه يم ل ل ذ ين ات ب ع وه و هذ ا الن ب ي و ال ذ ين آم ن وا و الله و ل ي ال م ؤ م ن ين ف ك ان ت ل ه خ اص ة ف ق ل د ه ا ص ل ى الله ع ل ي ه و آل ه ع ل ي ا ع ل ي ه الس لام ب أ م ر الله ت ع ال ى ع ل ى ر س م م ا ف ر ض الله ف ص ار ت ف ي ذ ر ي ت ه الاص ف ي اء ال ذ ين آت اه م الله ال ع ل م و الايم ان ب ق و ل ه ت ع ال ى و قال ال ذ ين أ وت وا ال ع ل م و الايمان ل ق د ل ب ث ت م ف ي ك تاب الله إ لى ي و م ال ب ع ث ف ه ي ف ي و ل د علي ع ل ي ه الس لام خ اص ة إ ل ى ي و م ال ق ي ام ة إ ذ لا ن ب ي ب ع د م ح م د ص ل ى الله ع ل ي ه و آل ه ف م ن أ ي ن ي خ ت ار ه ؤ لاء ال ج ه ال إ ن الام ام ة ه ي م ن ز ل ة الان ب ي اء و إ ر ث الاو ص ي اء إ ن الام ام ة خ لاف ة الله و خ لاف ة الر س ول ص ل ى الله ع ل ي ه و آل ه و م ق ام أ م ير ال م ؤ م ن ين ع ل ي ه الس لام و م ير اث ال ح س ن و ال ح س ي ن ع ل ي ه الس لام إ ن الام ام ة ز م ام الد ين و ن ظ ام ال م س ل م ين و ص لاح الد ن ي ا و ع ز ال م ؤ م ن ين إ ن الام ام ة أ س الاس لام الن ام ي و ف ر ع ه الس ام ي ب الام ام ت م ام الص لاة و الز ك اة و الص ي ام و ال ح ج و ال ج ه اد و ت و ف ير ال ف ي ء و الص د ق ات و إ م ض اء ال ح د ود و الاح ك ام و م ن ع الث غ ور و الاط ر اف الام ام ي ح ل ح لال الله و ي ح ر م ح ر ام الله و ي ق يم ح د ود الله و ي ذ ب ع ن د ين الله و ي د ع و إ ل ى س ب يل ر ب ه ب ال ح ك م ة و ال م و ع ظ ة ال ح س ن ة و ال ح ج ة ال ب ال غ ة الام ام ك الش م س الط ال ع ة ال م ج ل ل ة ب ن ور ه ا ل ل ع ال م و ه ي ف ي الاف ق ب ح ي ث لا ت ن ال ه ا الاي د ي و الاب ص ار الام ام ال ب د ر ال م ن ير و الس ر اج الز اه ر و الن ور الس اط ع و الن ج م ال ه اد ي ف ي غ ي اه ب الد ج ى و أ ج و از ال ب ل د ان و ال ق ف ار و ل ج ج ال ب ح ار الام ام ال م اء ال ع ذ ب ع ل ى الظ م إ و الد ال ع ل ى ال ه د ى و ال م ن ج ي م ن الر د ى الام ام الن ار ع ل ى ال ي ف اع ال ح ار ل م ن اص ط ل ى ب ه و الد ل يل ف ي ال م ه ال ك م ن ف ار ق ه ف ه ال ك الام ام الس ح اب ال م اط ر و ال غ ي ث ال ه اط ل و الش م س ال م ض يئ ة و الس م اء الظ ل يل ة و الار ض ال ب س يط ة و ال ع ي ن ال غ ز ير ة و ال غ د ير و الر و ض ة الام ام الان يس الر ف يق و ال و ال د الش ف يق و الاخ الش ق يق و الام ال ب ر ة ب ال و ل د الص غ ير و م ف ز ع ال ع ب اد ف ي الد اه ي ة الن آد الام ام أ م ين الله ف ي خ ل ق ه و ح ج ت ه ع ل ى ع ب اد ه و خ ل يف ت ه ف ي ب لاد ه و الد اع ي إ ل ى الله و الذ اب ع ن ح ر م الله الام ام ال م ط ه ر م ن الذ ن وب و ال م ب ر أ ع ن ال ع ي وب ال م خ ص وص ب ال ع ل م ال م و س وم ب ال ح ل م ن ظ ام الد ين و ع ز ال م س ل م ين و غ ي ظ ال م ن اف ق ين و ب و ار ال ك اف ر ين الام ام و اح د د ه ر ه لا ي د ان يه أ ح د و لا ي ع اد ل ه ع ال م و لا ي وج د م ن ه ب د ل و لا ل ه م ث ل و لا ن ظ ير م خ ص وص ب ال ف ض ل ك ل ه م ن غ ي ر ط ل ب م ن ه ل ه و لا اك ت س اب ب ل اخ ت ص اص م ن ال م ف ض ل ال و ه اب ف م ن ذ ا ال ذ ي ي ب ل غ م ع ر ف ة الام ام أ و ي م ك ن ه اخ ت ي ار ه ه ي ه ات ه ي ه ات ض ل ت ال ع ق ول و ت اه ت ال ح ل وم و ح ار ت الال ب اب و خ س أ ت ال ع ي ون و ت ص اغ ر ت ال ع ظ م اء و ت ح ي ر ت ال ح ك م اء و ت ق اص ر ت ال ح ل م اء و ح ص ر ت ال خ ط ب اء و ج ه ل ت الال ب اء و ك ل ت الش ع ر اء و ع ج ز ت الاد ب اء و ع ي ي ت ال ب ل غ اء ع ن و ص ف ش أ ن م ن ش أ ن ه أ و ف ض يل ة م ن ف ض ائ ل ه و أ ق ر ت ب ال ع ج ز و الت ق ص ير و ك ي ف ي وص ف ب ك ل ه أ و ي ن ع ت ب ك ن ه ه أ و ي ف ه م ش ي ء م ن أ م ر ه أ و ي وج د م ن ي ق وم م ق ام ه و ي غ ن ي غ ن اه لا ك ي ف و أ ن ى و ه و ب ح ي ث الن ج م م ن ي د ال م ت ن او ل ين و و ص ف ال و اص ف ين ف أ ي ن الاخ ت ي ار م ن ه ذ ا و أ ي ن ال ع ق ول ع ن ه ذ ا و أ ي ن ي وج د م ث ل ه ذ ا أ ت ظ ن ون أ ن ذ ل ك ي وج د ف ي غ ي ر آل الر س ول م ح م د ص ل ى الله ع ل ي ه و آل ه ك ذ ب ت ه م و الله أ ن ف س ه م و م ن ت ه م الاب اط يل ف ار ت ق و ا م ر ت قا ص ع با د ح ضا ت ز ل ع ن ه إ ل ى ال ح ض يض أ ق د ام ه م ر ام وا إ ق ام ة الام ام ب ع ق ول ح ائ ر ة ب ائ ر ة ن اق ص ة و آر اء م ض ل ة ف ل م ي ز د اد وا م ن ه إ لا ب ع دا ق ات ل ه م الله أ ن ى ي ؤ ف ك ون و ل ق د ر ام وا ص ع با و ق ال وا إ ف كا و ض ل وا ض لالا ب ع يدا و و ق ع وا ف ي ال ح ي ر ة إ ذ ت ر ك وا الام ام ع ن ب ص ير ة و ز ي ن ل ه م الش ي ط ان أ ع م ال ه م ف ص د ه م ع ن الس ب يل و ك ان وا م س ت ب ص ر ين ر غ ب وا ع ن اخ ت ي ار الله و اخ ت ي ار ر س ول الله ص ل ى الله ع ل ي ه و آل ه و أ ه ل ب ي ت ه إ ل ى اخ ت ي ار ه م و ال ق ر آن ي ن اد يه م و ر ب ك ي خ ل ق ما ي شاء و ي خ تار ما كان ل ه م ال خ ي ر ة س ب حان الله و ت عالى ع م ا ي ش ر ك ون و ق ال ع ز و ج ل و ما كان ل م ؤ م ن و لا م ؤ م ن ة إ ذا ق ض ى الله و ر س ول ه أ م را أ ن ي ك ون ل ه م ال خ ي ر ة م ن أ م ر ه م الاي ة و ق ال ما ل ك م ك ي ف ت ح ك م ون أ م ل ك م ك تاب ف يه ت د ر س ون إ ن ل ك م ف يه ل ما ت خ ي ر ون أ م ل ك م أ ي مان ع ل ي نا بال غ ة إ لى ي و م ال ق يام ة إ ن ل ك م ل ما ت ح ك م ون س ل ه م أ ي ه م ب ذل ك ز ع يم أ م ل ه م ش ر كاء ف ل ي أ ت وا ب ش ر كائ ه م إ ن كان وا صاد ق ين و ق ال ع ز و ج ل أ ف لا ي ت د ب ر ون ال ق ر آن أ م ع لى ق ل وب أ ق فال ها أ م ط ب ع الله ع لى ق ل وب ه م ف ه م لا ي ف ق ه ون أ م قال وا س م ع نا و ه م لا ي س م ع ون إ ن ش ر الد و اب ع ن د الله الص م ال ب ك م ال ذ ين لا ي ع ق ل ون و ل و ع ل م الله ف يه م خ ي را لاس م ع ه م و ل و أ س م ع ه م ل ت و ل و ا و ه م م ع ر ض ون أ م قال وا س م ع نا و ع ص ي نا ب ل ه و ف ض ل الله ي ؤ ت يه م ن ي شاء و الله ذ و ال ف ض ل ال ع ظ يم ف ك ي ف ل ه م ب اخ ت ي ار الام ام و الام ام ع ال م لا ي ج ه ل و ر اع لا ي ن ك ل م ع د ن ال ق د س و الط ه ار ة و الن س ك و الز ه اد ة و ال ع ل م و ال ع ب اد ة م خ ص وص ب د ع و ة الر س ول ص ل ى الله ع ل ي ه و آل ه و ن س ل ال م ط ه ر ة ال ب ت ول لا م غ م ز ف يه ف ي ن س ب و لا ي د ان يه ذ و ح س ب ف ي ال ب ي ت م ن ق ر ي ش و الذ ر و ة م ن ه اش م و ال ع ت ر ة م ن الر س ول ص ل ى الله ع ل ي ه و آل ه و الر ض ا م ن الله ع ز و ج ل ش ر ف الاش ر اف و ال ف ر ع م ن ع ب د م ن اف ن ام ي ال ع ل م ك ام ل ال ح ل م م ض ط ل ع ب الام ام ة ع ال م ب الس ي اس ة م ف ر وض الط اع ة ق ائ م ب أ م ر الله ع ز و ج ل ن اص ح ل ع ب اد الله ح اف ظ ل د ين الله إ ن الان ب ي اء و الائ م ة ص ل ى الله ع ل ي ه و آل ه ي و ف ق ه م الله و ي ؤ ت يه م م ن م خ ز ون ع ل م ه و ح ك م ه م ا لا ي ؤ ت يه غ ي ر ه م ف ي ك ون ع ل م ه م ف و ق ع ل م أ ه ل الز م ان ف ي ق و ل ه ت ع ال ى أ ف م ن ي ه د ي إ ل ى ال ح ق أ ح ق أ ن ي ت ب ع أ م ن لا ي ه د ي إ لا أ ن ي ه دى ف ما ل ك م ك ي ف ت ح ك م ون و ق و ل ه ت ب ار ك و ت ع ال ى و م ن ي ؤ ت ال ح ك م ة ف ق د أ وت ي خ ي را ك ث يرا و ق و ل ه ف ي ط ال وت إ ن الله اص ط فاه ع ل ي ك م و زاد ه ب س ط ة ف ي ال ع ل م و ال ج س م و الله ي ؤ ت ي م ل ك ه م ن ي شاء و الله واس ع ع ل يم و ق ال ل ن ب ي ه ص ل ى الله ع ل ي ه و آل ه أ ن ز ل ع ل ي ك ال ك تاب و ال ح ك م ة و ع ل م ك ما ل م ت ك ن ت ع ل م و كان ف ض ل الله ع ل ي ك ع ظ يما و ق ال ف ي الائ م ة م ن أ ه ل ب ي ت ن ب ي ه و ع ت ر ت ه و ذ ر ي ت ه ص ل ى الله ع ل ي ه و آل ه أ م ي ح س د ون الن اس ع لى ما آتاه م الله م ن ف ض ل ه ف ق د آت ي نا آل إ ب راه يم ال ك تاب و ال ح ك م ة و آت ي ناه م م ل كا ع ظ يما ف م ن ه م م ن آم ن ب ه و م ن ه م م ن ص د ع ن ه و ك فى ب ج ه ن م س ع يرا و إ ن ال ع ب د إ ذ ا اخ ت ار ه الله ع ز و ج ل لام ور ع ب اد ه ش ر ح ص د ر ه ل ذ ل ك و أ و د ع ق ل ب ه ي ن اب يع ال ح ك م ة و أ ل ه م ه ال ع ل م إ ل ه اما ف ل م ي ع ي ب ع د ه ب ج و اب و لا ي ح ي ر ف يه ع ن الص و اب ف ه و م ع ص وم م ؤ ي د م و ف ق م س د د ق د أ م ن م ن ال خ ط اي ا و الز ل ل و ال ع ث ار ي خ ص ه الله ب ذ ل ك ل ي ك ون ح ج ت ه ع ل ى ع ب اد ه و ش اه د ه ع ل ى خ ل ق ه و ذل ك ف ض ل الله ي ؤ ت يه م ن ي شاء و الله ذ و ال ف ض ل ال ع ظ يم ف ه ل ي ق د ر ون ع ل ى م ث ل ه ذ ا ف ي خ ت ار ون ه أ و ي ك ون م خ ت ار ه م ب ه ذ ه الص ف ة ف ي ق د م ون ه ت ع د و ا و ب ي ت الله ال ح ق و ن ب ذ وا ك ت اب الله و ر اء ظ ه ور ه م ك أ ن ه م لا ي ع ل م ون و ف ي ك ت اب الله ال ه د ى و الش ف اء ف ن ب ذ وه و ات ب ع وا أ ه و اء ه م ف ذ م ه م الله و م ق ت ه م و أ ت ع س ه م ف ق ال ج ل و ت ع ال ى و م ن أ ض ل م م ن ات ب ع ه واه ب غ ي ر ه دى م ن الله إ ن الله لا ي ه د ي ال ق و م الظ ال م ين و ق ال ف ت ع سا ل ه م و أ ض ل أ ع مال ه م و ق ال ك ب ر م ق تا ع ن د الله و ع ن د ال ذ ين آم ن وا ك ذل ك ي ط ب ع الله ع لى ك ل ق ل ب م ت ك ب ر ج ب ار و ص ل ى الله ع ل ى الن ب ي م ح م د و آل ه و س ل م ت س ل يما ك ث يرا Footnotes Edit a b c Britannica 2007 Nasr 1979 p 10 sfn error no target CITEREFNasr1979 help Momen 1985 p 173 Nasr 1979 p 15 sfn error no target CITEREFNasr1979 help Corbin 1993 pp 45 51 a b Martin 2004 a b c d e Rizvi 2000 Akhtar Rizvi 1985 p 21 a b Lalani 2000 p 20 Vaezi 2004 p 56 Nasr Dabashi amp Nasr 1989 p 2 a b Momen 1985 p 147 a b Momen 1985 p 148 Corbin 1993 p 46 a b c Momen 1985 p 159 Amir Moezzi 1994 p 30 a b c Amir Moezzi 1994 p 45 Donaldso 1984 p 306 sfn error no target CITEREFDonaldso1984 help a b Kardan 2014 a b Nasr 2008 p 318 Majlisi pp 267 318 88 Lalani 2010 p 33 a b Madelung 2015 Nasr 2008 p 424 425 Javadi Amoli 2008 p 92 Askari 1998 p 71 Javadi Amoli 2008 p 93 Nasr Dabashi amp Nasr 1989 p 103 Donaldson 1984 p 344 345 Nasr Dabashi amp Nasr 1989 p 170 Nasr Dabashi amp Nasr 1989 p 179 Amir Moezzi 1994 p 29 Corbin 1993 p 27 Corbin 1993 p 38 Corbin 1993 p 61 Corbin 1993 p 63 Vaezi 2004 p 58 Donaldson 1984 p 308 309 Nasr Dabashi amp Nasr 1989 p 168 Nasr Dabashi amp Nasr 1989 p 170 171 Nasr Dabashi amp Nasr 1989 p 177 178 Nasr 2008 p 316 Corbin 1993 p 40 Lalani 2000 p 83 Akhtar Rizvi 1985 pp 55 a b Dakake 2007 p 3 Akhtar Rizvi 1985 pp 56 Vaezi 2004 pp 58 59 Mavani 2013 p 11 Nasr Dabashi amp Nasr 1989 p 4 a b Donaldson 1984 p 314 Momen 1985 p 153 Momen 1985 pp 154 155 Lalani 2000 p 77 Mashita 2013 Donaldson 1984 p 316 Nasr Dabashi amp Nasr 1989 pp 105 106 Donaldson 1984 p 317 Akhtar Rizvi 1988 p 7 Nasr Dabashi amp Nasr 1989 p 101 Ayoub 1984 p 156 157 Nasr Dabashi amp Nasr 1989 p 98 Nasr 1994 p 159 Nasr 2008 p 312 a b Momen 1985 p 155 Lalani 2000 p 82 Momen 1985 p 156 Martin 2004 p 625 Momen 1985 p 149 Arjomand 1988 p 26 Amir Moezzi 1994 p 73 74 a b Momen 1985 p 150 Amir Moezzi 1994 p 73 a b Corbin 1993 p 48 Lalani 2000 p 78 Afsaruddin 2015 Nasr Dabashi amp Nasr 1989 p 5 Amir Moezzi 1994 p 71 Lalani 2000 p 68 Lalani 2000 p 80 Akhtar Rizvi 1988 p 21 Pakatchi Ansari amp Naji 1988 p 140 a b Donaldson 1984 p 353 Lalani 2000 p 66 a b Nasr Dabashi amp Nasr 1989 p 96 Nasr Dabashi amp Nasr 1989 p 169 al Qarashi 2014 p 86 87 Tabatabaei 2008 p 78 79 sfn error no target CITEREFTabatabaei2008 help Mesbahyazdi 2014 Sobhani 2001 p 114 Motahhari 2003 p 43 Nasr Dabashi amp Nasr 1989 p 177 Nasr Dabashi amp Nasr 1989 p 184 Dabashi 1989 p 116 Donaldson 1984 p 306 Mavani 2013 p 52 53 Lalani 2000 p 58 Lalani 2000 p 65 Manavi 2013 p 11 sfn error no target CITEREFManavi2013 help Lalani 2000 p 67 68 Akhtar Rizvi 1985 pp 43 46 Mavani 2013 p 33 Tabatabaei 1973 p 83 Rafia a amp Derayati 2003 pp 590 599 Akhtar Rizvi 1988 p 27 Akhtar Rizvi 1988 p 38 Rizvi 2014 Akhtar Rizvi 1988 p 26 27 Asl ash Shi a wa Usuluha p 58 by Allamah Muhammad Hussayn Kashif al Ghita Mu ssasat al A lami Beirut Lalani 2000 p 75 McDermott 1978 p 385 Akhtar Rizvi 1988 p 12 al Alfayn pp 3 by Ibn Mutahhar al Hilli al Maktabah al Haydariyyah Najaf 3rd ed 1388 Sobhani 2015 Pakatchi Ansari amp Naji 1988 p 137 Pakatchi Ansari amp Naji 1988 p 138 Dakake 2007 p 4 Dakake 2007 p 2 Corbin 1993 p 49 References 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the Prophets amp Messengers World Islamic Network WIN Ayoub Mahmoud 1984 The Qur an and Its Interpreters Volume 1 SUNY Press ISBN 978 0 87395 727 4 Corbin Henry 1993 History of Islamic Philosophy Translated by Liadain Sherrard Philip Sherrard London Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies ISBN 0 7103 0416 1 Dabashi Hamid 1989 Authority in Islam from the rise of Muhammad to the establishment of the Umayyads New Brunswick U S A Transaction Publishers ISBN 978 0 88738 288 8 Dakake Maria Massi 2007 The charismatic community shi ite identity in early islam Albany N Y SUNY Press ISBN 978 0 7914 7033 6 Donaldson Dwight M 1984 The Shi ite religion reprint ed New York AMS Press ISBN 9780404189594 Encyclopaedia Iranica Center for Iranian Studies Columbia University ISBN 1 56859 050 4 a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a Missing or empty title help Martin Richard C Encyclopaedia of Islam and the Muslim world vol 1 MacMillan ISBN 0 02 865604 0 a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a Missing or empty title help Encyclopaedia Britannica Online Encyclopaedia Britannica Inc a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a Missing or empty title help Encyclopedia of the Modern Middle East and North Africa Gale Group 2004 ISBN 978 0 02 865769 1 a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a Missing or empty title help Javadi Amoli abd Allah 2008 Adabe Fanaye Moqaraban Qom Isra ISBN 978 964 5984 58 6 Kardan Ridha 30 September 2014 Imamate and Infallibility of Imams In the Qur an Createspace Independent Pub ISBN 978 1 5025 3430 9 Lalani Arzina R 2010 Degrees of Excellence London u a Tauris ISBN 978 1 84511 145 8 Lalani Arzina R 2000 Early Shiʻi thought the teachings of Imam Moḥammad al Baqir London u a Tauris ISBN 978 1 86064 434 4 Madelung W 2015 Bearman P ed Encyclopedia of Islam Second Edition Brill Online ISBN 9789004161214 a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a Missing or empty title help Majlisi Allamah Mohammad Baqer Bihar al Anwar v 26 Martin Richard C 2004 Encyclopedia of Islam and the Muslim world New York u a Macmillan Reference USA Thomson Gale ISBN 978 0 02 865604 5 Mashita Hiroyuki 5 September 2013 Theology Ethics and Metaphysics Royal Asiatic Society Classics of Islam Routledge ISBN 978 1 136 87205 1 Mavani Hamid 26 June 2013 Religious Authority and Political Thought in Twelver Shi ism From Ali to Post Khomeini Routledge ISBN 978 1 135 04473 2 McDermott Martin J 1978 The Theology of Al Shaikh Al Mufid Dar el Machreq editeurs ISBN 978 2 7214 5601 4 Mesbahyazdi 2014 Walayah the base of monotheism mesbahyazdi ir Retrieved 2014 11 27 Momen Moojan 1985 An Introduction to Shiʻi Islam The History and Doctrines of Twelver Shiʻism Yale University Press ISBN 978 0 300 03531 5 Motahhari Morteza 1982 Wilayah the Station of the Master Tehran WOFIS Motahhari Morteza 2003 The Notes of Motahhari in Persian Vol 8 Musavi Isfahani Muhammad Taqi Haeri Qazvini 2006 Mekyal al Makarim Qom Intisharat Masjed Moqaddas Jamkaran Nasr Seyyed Hossein 2008 Islamic spirituality USA Routledge ISBN 978 0 415 44262 6 Nasr Seyyed Hossein 1994 Ideals and realities of Islam London Aquarian ISBN 9781855384095 Nasr Dabashi Nasr 1989 Expectation of the millennium Shiʻism in history Albany State University of New York Press ISBN 9780585078496 Pakatchi Ansari Naji 1988 Imamate Encyclopedia of Islam Vol 10 Center of Encyclopedia of Islam Rafia a Muhammad b Heydar Derayati 2003 Al Hashiyah ala al Usul al Kafi in Arabic Qom Dar al Hadith Rizvi Sayyid Muhammad 27 September 2014 Shi ism Imamate amp Wilayat Createspace Independent Pub ISBN 978 1 5025 1633 6 Rizvi Sayyid Muhammad 2000 Shiʻism imamate amp wilayat Richmond Hill ON Al Ma arif Books ISBN 9780920675113 Sachedina Abdulaziz Abdulhussein 1988 The Just Ruler al sultan Al ʻadil in Shiʻite Islam The Comprehensive Authority of the Jurist in Imamite Jurisprudence Oxford University Press US ISBN 0 19 511915 0 Britannica 2007 Shi ite Encyclopaedia Britannica Online Retrieved 2007 11 06 Sobhani Ja far 2015 Imamate and succession imamsadeq com Sobhani Ja far 2001 Doctrines of Shi i Islam London I B Tauris Publishers ISBN 186064 780 4 Tabatabaei Sayyid Mohammad Hosayn 1979 Shi ite Islam translated by Seyyed Hossein Nasr SUNY press ISBN 0 87395 272 3 Tabatabaei Sayyid Mohammad Hosayn 1973 Al Mizan Vol 2 WOFIS Vaezi Ahmad 2004 Shia Political Thought London Islamic Centre of England ISBN 978 1 904934 01 1 External links EditShi ite Doctorine by MOHAMMAD ALI AMIR MOEZZI an article in Encyclopaedia Iranica Imamah in the Qur an Hujjat by Maria Dakake an article in Encyclopaedia Iranica A brief introduction of Twelve Imams A Brief History Of The Lives Of The Twelve Imams a chapter of Shi a 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 The Shi a concept of Imamate Imamat vs Prophethood Part II Retrieved from https en wikipedia org w index php title Imamate in Twelver doctrine amp oldid 1092548094, wikipedia, wiki, book, books, library,

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