IMAMAT - DIVINE LEADERSHIP
In order to appreciate the concept of lmamat in Islam, it is essential that one not only understand what leadership is in general, but also accept its necessity.
Islamic Leadership
The concept of leadership in Islam is unique. A leader, as defined by the Webster's Encyclopaedia Dictionary, is "someone who acts as a guide," while leadership itself is "the act of leading."
Let us first consider the necessity of a leader in general. Some of the frequently given reasons for the need of a leader are: so that he may act as a guide, a role model, a unifying force, and/ or a decision maker. The next logical question would be, 'On what basis would a leader be selected?' Some may say age, others wealth, power, knowledge, number of followers, and so on. The Qur'an discusses this very issue. To understand it, however, it is essential to understand the context in which the verse was revealed.
After the death of Moses (PBUH), several Prophets were sent to maintain the laws of the Tawrat (Torah), but as time passed, people started neglecting the laws and began worshipping idols. There came a time when the Jews had no Prophet to guide them and their enemies were killing their men and capturing their land. The children of Israel (Isra'il, another name of Jacob) prayed to Allah for a Prophet. Allah appointed Prophet ShamuyiI (Samuel) as their Prophet.
They asked Samuel to choose a King for them, a King who would be their political leader. This is also quoted in the Bible (1 Samuel 8:19-20): "The people paid no attention to Samuel, but said 'No! We want a king so that we will be like other nations, with our own king to rule us and to lead us out to war and to fight our battles'.
The Qur'an talks about this appointment, "And their Prophet aid to them: 'Verily, Allah has raised Talut (Saul) for you (to be) a king (over
you).' They said: 'How can he hold kingship over us when we have a greater right to kingship than he does, and he has not been granted an abundance of wealth?' He said: 'Verily, Allah has chosen him over you, and has increased him abundantly in knowledge and physique. And Allah grants His kingdom to whomever He pleases; and Allah is Omniscient, All-Knowing'." (2:247)
Although the people did not at first accept Prophet Shamuyil's (PBUH) decision,
this verse clearly states the essential qualities of a leader, namely:
a) Regardless of whether the leadership is spiritual or not, the leader is chosen by Allah;
b) The qualities on the basis of which Allah chose Talut included knowledge and physical strength.
Having discussed leadership in general, we can now turn to the institution of Imamat. An Imam is a man who, after the last Prophet (PBUH), has universal authority in all religious and secular affairs. lmamat is a concept about which Muslims have differed over the centuries. Of the two major schools of thought in Islam, the Sunnis do not accept this concept while the Shi’ahs do.
Necessity of Imamat
The Shi’ahs view this institution as absolutely essential, and provide several rational arguments for this:
a) Firstly, just as it is necessary for Prophets to serve as guides for humanity, it
is essential that there be individuals who will carry on this responsibility after
the last Prophet has departed from this earth. The Shi’ahs believe that God,
in His Justice, has ensured that there is a person who will see that His
instructions are carried out. This person is the Imam.
b) Knowledge of Islamic laws cannot be derived merely from the literal text of
the Qur'an. There are verses that need interpretation and clarification.
Once again, God cannot leave humans who vary in their levels of understanding
to interpret the Qur'an in any way they deem appropriate. This will result in as many interpretations as there are people, and will lead to chaos and disarray. The Irnam fulfils the role of an interpreter. This argument is based on several verses of the Qur'an. One of these verses is:
"Verily you are a warner and to every people there is a guide." 13:7). When examined in its context, this verse is referring to the Holy Prophet (PBUH) as a warner. It also confirms that there must be a guide in every generation. This guide, the Shi’ahs believe, is the Imam.
Qualities of an Imam
a) The Imam, like the Prophet, must excel over people in all virtues such as knowledge, bravery, piety, charity and so on. This is a logical requirement.
An inferior person cannot be given authority over one who is superior to him.
b) The Imam must be sinless. This, too, is a necessary quality since, without it, the Imam's followers cannot rely on his words or actions. The same applies to the Prophets.
c) The Imam must be divinely appointed. If he is infallible, then it is impossible for him to be selected, elected or nominated by the public; God, and God alone, chooses. This is confirmed by the Qur'an; "Your Lord creates whatever He wills and chooses. They do not have the choice to choose ..." (28:68).
Succession to the Holy Prophet (PBUH)
The differences between the various sects in Islam, lies in the disagreement on the issue of whether the last Prophet, in his lifetime, appointed his successor.
Muslims are in agreement that the Holy Prophet (PBUH) never said anything of his own volition. He only spoke as he was commanded to by Allah. The Qur'an attests to this fact, as stated earlier, where it describes the Holy Prophet (PBUH) in the following words, "Nor does he speak out of (his own) desire." (53:3).
Keeping the above fact in mind, the Shi’ahs believe that the Holy Prophet (PBUH) informed his companions, on several occasions, about the appointment of "Ali ibn Abi Talib (PBUH) as his successor.
a) During the initial stages of the Holy Prophet's (PBUH) propagation, he organized a feast in which he invited his close relatives, and conveyed to them the message of Islam. Having delivered the message, after the feast he asked; "Who amongst you will administer this cause for me and be my brother, my successor and my caliph?" Only "AIi (PBUH) responded to the Prophet's call. The Prophet then said, "0 my people! This "Ali is my brother, my successor and my caliph amongst you. Listen to him and obey him."
Thus, the appointment of succession was made. This event is called Da’wat-i-Dhul 'Ashirah.
b) The formal declaration of "AIi's appointment as successor was made at a place called Ghadir Khum. The Holy Prophet (PBUH) was returning from what was to be his last pilgrimage when the Archangel Gabriel descended with Verse 67 of Chapter 5. In this verse, the Holy Prophet (PBUH) was commanded to:
"Deliver what has been sent down to you from your Lord; and if you do not do it, then, (it will be as if) you have not delivered His message (at all); and surely Allah will protect you from (the mischief) of men; verily, Allah does not guide a disbelieving people."
The Holy Prophet (PBUH) gathered all the people and delivered a sermon. He clearly stated in the sermon that "All was his successor just as Aaron (PBUH) had succeeded Moses (PBUH), except that there would be no Prophet after him.
The descendants of the Holy Prophet (PBUH) through "Ali would continue the Imamat.
Toward the end of the sermon, the Holy Prophet (PBUH) said the famous words, "For whomsoever I am the mawli of, "All is his mawla." The word mawla has several meanings and it is the interpretation of this word that is the most consequential point of difference among Muslims. The Shi’ahs believe that the context in which the sermon was delivered, and especially in which the phrase was uttered, clearly shows that the word was used to mean 'a person having authority.'
In light of the above, therefore, the Shi’ahs believe that the Holy Prophet
(PBUH) through a direct commandment from God, appointed a line of twelve
successors after him. History records that the Holy Prophet (PBUH), in his lifetime, had stated the names of these successors as follows:
1) "Ali ibn Abi Talib al-Murtada (PBUH) b. 22 B.H. d.40 A.H.
2) Hasan ibn ‘AIi al-Mujtaba (PBUH) b. 3A.H. d. 50A.H.
3) Husayn ibn 'AIi al-Shahid (PBUH) b. 4A.H. d. 61 A.H.
4) "Ali ibn Husayn Zayn al-‘Abidin (PBUH) b. 37 A.H. d. 95 A.H.
5) Muhammad ibn ‘Ali al-Baqir (PBUH) b. 57 A.H. d. 116 A.H.
6) Jacfar ibn Muhammad al-Sadiq (PBUH) b. 83 A.H. d. 148 A.H.
7) Musa ibn Ja’far al-K&im (PBUH) b. 128 A.H. d. 183 A.H.
8) "Ali ibn Musa al-Ridha (PBUH) b. 148 A.H. d. 203 A.H.
9) Muhammad ibn ‘Ali al-Taqi (PBUH) b. 195A.H. d.220 A.H.
10) "AIi ibn Muhammad al-Naqi (PBUH) b. 212 A.H. d. 254 A.H.
11) Hasan ibn 'Ali al-‘Askari (PBUH) b. 232 A.H. d. 260 A.H.
12) Muhammad ibn Hasan al-Mahdi (PBUH) b. 255 A.H.
The last of these successors, Muhammad al-Mahdi (PBUH), is alive and in occultation, awaiting the command from God to reappear.
The Holy Prophet (PBUH) has stated that there will come a time in the history of this world when it will be filled with injustices and instability, evil and oppression, and war and violence. Rulers will be tyrannical, the wealthy will be miserly, beggars will be impostors, love for worldly possessions will increase, lying will be customary, and backbiting a source of pleasure. It will be a time with frequent earthquakes and landslides, and countries will seek to conquer one another. These are only some examples of the socio-political turmoil and environment that will exist in the world at that time. Some of the more specific signs of the coming of the Messiah require detailed discussions and are beyond the scope of this work.
Imam Muhammad al-Mahdi (PBUH), the "Awaited One", will be the Saviour of this world. He is the same Saviour and Messiah whose appearance has been foretold in all the revealed books, and who is eagerly awaited for by Jews, Christians, and Muslims alike. He will fill this earth with equity and justice, just as it has been filled with tyranny and oppression. May God hasten his reappearance.
|
|
