Designation of the Imamate, Imamat or Khilafat
Designation of the Imamate
Musa al-Kazim became the seventh Shi’ah Imam after his father was assassinated by the Abbasids, Musa al-Kazim was 21 years old.
According to "Ketab Al Irshad" of Sheikh al-Mufid:
"Among the shaykhs of the followers of Abu Abd Allah Ja'far al-Sadiq, peace be on him, his special group (khassa), his inner circle and the trustworthy righteous legal scholars, may God have mercy on them, who report the clear designation of the Imamate by Abu Abd Allah Jafars peace be on him, for his son, Abu al-Hasan Musa, peace be on him, are: al-Mufaddal b. Umar al-Jufi, Mu'adh b. Kathir, Abd al-Rahman b. al-Hajjaj, al-Fayd b. al-Mukhtar, Yaqub al-Sarraj, Sulayman b. Khalid, Safwan al-Jammal...[That designation] is also reported by his two brothers, Ishaq and Ali, sons of Jafar, peace be on him[1]."
Musa al-Kazim was not the eldest son Ja'far al-Sadiq, Ismail bin Jafar was, whose supporters split from mainstream Shi'ah on that grounds, forming the Ismaili branch of Shi'ah Islam. There are two narrations about Ismail. One said he died before his father, Ja'far al-Sadiq, another said to protect him from persecution, his father sent him into hiding and publicly declared him deceased. Twelver Shi’ahs believe that Ismailis are on a mistake because Imams are selected by Allah, and therefore there shouldn’t be any elections for the position of an Imam nor the age of the Imam matters.
Imamat or Khilafat
Sulaiman: The Sunnis believe in Caliphate whereas the Shias believe in Imamate. However the period of Muslim rule is over and the past situation no longer exists. Then why do the Shias insist upon their belief in Imamate?
Ja'far: Imam does not necessarily have to be a ruler of Muslims. But it is necessary that he should lead the people according to Quran and hadith. He should guide the people in correct belief and towards Allah and fulfill the aim of the creation of man.
It is necessary to obey the commands of the Imams (a.s.). They are the vicegerants of the Holy Prophet (s.a.w.s.) like Haroon (a.s.) was the vicegerant of his brother, Prophet Musa (a.s.). Similarly Prophet Isa (a.s.) had twelve disciples and Prophet Musa (a.s.) had twelve Naqeebs (Chiefs) and lastly Prophet Muhammad (s.a.w.s.) had twelve successors who are all from his holy Household (Ahle Bayt) (a.s.).
Sulaiman: The Messenger of Allah (s.a.w.s.) must have informed the people clearly about his successors. Can you give me a few examples from the Holy Quran and traditions?
Ja'far: Sure, I'll be glad to. First I will quote the Book of Allah (Quran):
First Proof:
Whatever has been mentioned under the explanation of the verse of 'Warning'.
And warn you nearest relatives. (Surah Shoara 26:214).
According to traditions when the above verse was revealed the Messenger of Allah (s.a.w.s.) was ordered by the Almighty to invite his relatives towards Islam. He summoned his relations and said,
"Whoever among you agrees to cooperate with me in this matter will be my brother, my successor and my vicegerant."
Everyone remained silent but Ali (a.s.) stood up and said,
"I will help you O Messenger of Allah."
The Messenger of Allah (s.a.w.s.) said pointing towards Ali (a.s.),
"This is my brother, and my Successor and my Caliph among you. So listen to him and obey him."
The people stood up and in jest said to Abu Talib, "You have been ordered to listen to and obey your son." (Tarikh Tabari)
Second proof: The verse of Wilayat
"Only Allah is your Vali and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow." (Surah Maidah 5:55)
All the Muslims agree that this ayat was revealed for Imam Ali Ibne Abi Talib (a.s.) when in the state of Ruku he gave his ring in charity to a beggar. Quranic commentaries mention that the word 'innama' used in the above ayat indicates that wilayat is confined first to Allah the Almighty, secondly to the Holy Prophet (s.a.w.s.) and thirdly to Imam Ali ibne Abi Talib (a.s.). It cannot be generalised to include all those who give charity in the state of Ruku.
Third proof: The verse of Purification
"Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying." (Surah Ahzab 33:33)
All the Shia Tafsirs and the majority of the Sunni commentaries agree that this holy verse was revealed for the Messenger of Allah (s.a.w.s.), Ali Ibne Abi Talib (a.s.), Fatimah Zahra (s.a.), Hasan (a.s.) and Husain (a.s.) when the Messenger of Allah (s.a.w.s.) had called them and covered them with a blanket. Then he (s.a.w.s.) had raised up his hands in prayers and invocated the Almighty,
"O Allah, these are my Ahle Bayt, take away impurities from them and purify them a thorough purification."
The Almighty Allah purified them from all impurities of sin. This announcement could not have come if there had not been complete purity in the Ahle Bayt (a.s.). The Holy Prophet (s.a.w.s.) was also completely safe from error or sin, hence he attainted the lofty position of prophethood. Similarly his Ahle Bayt who were to succeed him as Imams (a.s.) were also immune from sin.
(Sunan Tirmidhi Vol. 2, Pg. 308)
There are many other ayats that convey this concept.
Sulaiman: Is it possible for you to mention some traditions in support of Imamate?
Ja'far: Sure, I'll be glad to. First I will quote the Book of Allah (Quran):
First Proof:
Whatever has been mentioned under the explanation of the verse of 'Warning'.
And warn you nearest relatives. (Surah Shoara 26:214).
According to traditions when the above verse was revealed the Messenger of Allah (s.a.w.s.) was ordered by the Almighty to invite his relatives towards Islam. He summoned his relations and said,
"Whoever among you agrees to cooperate with me in this matter will be my brother, my successor and my vicegerant."
Everyone remained silent but Ali (a.s.) stood up and said,
"I will help you O Messenger of Allah."
The Messenger of Allah (s.a.w.s.) said pointing towards Ali (a.s.),
"This is my brother, and my Successor and my Caliph among you. So listen to him and obey him."
The people stood up and in jest said to Abu Talib, "You have been ordered to listen to and obey your son." (Tarikh Tabari)
Second proof: The verse of Wilayat
"Only Allah is your Vali and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow." (Surah Maidah 5:55)
All the Muslims agree that this ayat was revealed for Imam Ali Ibne Abi Talib (a.s.) when in the state of Ruku he gave his ring in charity to a beggar. Quranic commentaries mention that the word 'innama' used in the above ayat indicates that wilayat is confined first to Allah the Almighty, secondly to the Holy Prophet (s.a.w.s.) and thirdly to Imam Ali ibne Abi Talib (a.s.). It cannot be generalised to include all those who give charity in the state of Ruku.
Third proof: The verse of Purification
"Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying." (Surah Ahzab 33:33)
All the Shia Tafsirs and the majority of the Sunni commentaries agree that this holy verse was revealed for the Messenger of Allah (s.a.w.s.), Ali Ibne Abi Talib (a.s.), Fatimah Zahra (s.a.), Hasan (a.s.) and Husain (a.s.) when the Messenger of Allah (s.a.w.s.) had called them and covered them with a blanket. Then he (s.a.w.s.) had raised up his hands in prayers and invocated the Almighty,
"O Allah, these are my Ahle Bayt, take away impurities from them and purify them a thorough purification."
The Almighty Allah purified them from all impurities of sin. This announcement could not have come if there had not been complete purity in the Ahle Bayt (a.s.). The Holy Prophet (s.a.w.s.) was also completely safe from error or sin, hence he attainted the lofty position of prophethood. Similarly his Ahle Bayt who were to succeed him as Imams (a.s.) were also immune from sin.
(Sunan Tirmidhi Vol. 2, Pg. 308)
There are many other ayats that convey this concept.
Sulaiman: Is it possible for you to mention some traditions in support of Imamate?
Ja'far: Yes.
Hadith al-Manzilah and vicegerancy:
The Messenger of Allah (s.a.w.s) told Ali (a.s.),
"Are you not satisfied that you are having the same position to me as Haroon (a.s.) was having with Musa (a.s.) except that there is no prophet after me. It is not possible that I go away without leaving you as my successor." (Seerah Ibne Hisham, Vol III, Pg. 520)
Hadith al-Manzilah and vicegerancy:
The Messenger of Allah (s.a.w.s) told Ali (a.s.),
"Are you not satisfied that you are having the same position to me as Haroon (a.s.) was having with Musa (a.s.) except that there is no prophet after me. It is not possible that I go away without leaving you as my successor." (Seerah Ibne Hisham, Vol III, Pg. 520)
The Messenger of Allah (s.a.w.s.) said to Ali (a.s.) at the time he was proceeding for the Tabuk expedition,
"You are the guardian of all the believers after me."
(Ibid.)
When the Messenger of Allah (s.a.w.s.) was conducting the oath of brotherhood among the believers he said,
"This Ali (a.s.) is my brother in this world as well as the Hereafter, and my vicegerent for my people and my legatee for my ummat. He is the inheritor of my knowledge and the jurisprudent of my religion'" (Seerah Ibne Hisham, Vol I, Pg. 123-126)
Hadith of Ghadeer:
On the eight of Zilhajj when the Messenger of Allah (s.a.w.s.) declared among the multitude of Haajis at Ghadeer near the miqaat of Johfa,
"Am I not having more authority on the believers than they have over themselves?
They replied, "Yes, O, Messenger of Allah (s.a.w.s.)." The Holy Prophet (s.a.w.s.) raised the hands of Ali (a.s.) and said,
"Of whomsoever I am the maula, this Ali is his maula too. And of whomsoever I am the guardian, this Ali is his guardian too. O, Allah love those who love him and be inimical to one who is inimical to him." (Sahih Tirmidhi Vol. 2 Pg. 298)
Hadith of Thaqlayn:
The Messenger of Allah (s.a.w.s.) said,
"I leave among you those things that if you remain aligned to them you will never go astray. One of them is greater than the book of Allah and my progeny my Ahle Bayt. They will not separate till they arrive at the pool (Kauthar). So beware how you behave with them."
(Al Ittehaaf be Hubbil Ashraaf Pg. 22)
Hadith of Ghadeer:
On the eight of Zilhajj when the Messenger of Allah (s.a.w.s.) declared among the multitude of Haajis at Ghadeer near the miqaat of Johfa,
"Am I not having more authority on the believers than they have over themselves?
They replied, "Yes, O, Messenger of Allah (s.a.w.s.)." The Holy Prophet (s.a.w.s.) raised the hands of Ali (a.s.) and said,
"Of whomsoever I am the maula, this Ali is his maula too. And of whomsoever I am the guardian, this Ali is his guardian too. O, Allah love those who love him and be inimical to one who is inimical to him." (Sahih Tirmidhi Vol. 2 Pg. 298)
Hadith of Thaqlayn:
The Messenger of Allah (s.a.w.s.) said,
"I leave among you those things that if you remain aligned to them you will never go astray. One of them is greater than the book of Allah and my progeny my Ahle Bayt. They will not separate till they arrive at the pool (Kauthar). So beware how you behave with them."
(Al Ittehaaf be Hubbil Ashraaf Pg. 22)
Hadith Safina:
The Messenger of Allah (s.a.w.s.) said,"The similitude of my Ahle Bayt is like the ark of Nooh (a.s.). One who boards it will be saved and one who disregards it will be doomed."
(Kanzul Ummal, Vol. 6, Pg. 216)
(Kanzul Ummal, Vol. 6, Pg. 216)
Hadith stating the number of Imams (a.s.):
The Messenger of Allah (s.a.w.s.) says,"The upright religion will remain established till the hour is established or till twelve caliphs have passed over you, all from Quraysh."
In other traditions there is a slight difference, and the word 'caliph' is replaced by 'amir'. A different version of this tradition is as follows:
"This ummat will have twelve custodians from Quraish and those who intend to insult them will not cause them any harm. This upright faith will not decline till the twelve from Quraysh remain. When all of them pass away the earth will swallow its inhabitants."
(Kanzul Ummal 13:27)
The above traditions imply that the caliphs after the Holy Prophet (s.a.w.s.) will be twelve. Their number will be neither less nor more. If we take into consideration the number of historical Caliphs we find their number to be much more. Neither the Caliphs of Bani Umayya number twelve nor those of the Bani Abbas.
The description fits only the twelve Imams of Ahle Bayt (a.s.).
Moreover this tradition states that the number of caliphs or Imams will be twelve, neither more nor less. Their period will begin after the demise of the Holy Prophet (s.a.w.s.) and last upto the day of Qiyamat. They will act on truth. This implies that the sum total of the life spans of these twelve should not be fall short before the arrival of qiyamat. This was exactly that occurred. Though the life spans of the first eleven Imams (a.s.) was average, the twelfth Imam (a.t.f.s.) was bestowed with a long life until qiyamat.
As the Holy Prophet (s.a.w.s.) himself said,"I am the chief of Prophets and Ali Ibne Abi Talib is the chief of the successors. And surely after me my successors are twleve, first of them is Ali Ibne Abi Talib and the last is Mahdi." (Faraedus Simtain, Pg. 160)
The Messenger of Allah (s.a.w.s.) has also remarked,"I, and Ali, and Hasan, and Husain and nine descendants of Husain are the purified and the infallible ones." (Faraedus Simtain, Pg. 160)
There are innumerable traditions of this type. If you wish you may read them in books of hadith.
Sulaiman: But Ahle Sunnat do not consider all these traditions as authentic, and they also differ as to the interpretation of some narrations.
Ja'far: Yes, it is correct. But not all the traditions of these types are rejected by the Sunnis. Some of them are accepted by all the scholars. But they are not told freely to the people. Here I would like to present some arguments as requested by you, otherwise there are many meanings, and incidents that indicate this meaning. You can refer to the special books if you require more details.
Sulaiman: But everyone cannot refer to all these scholarly books!
Ja'far: It is not necessary to read all the books on this subject. Belief of the Shias regarding Imamate is not so complex that common people cannot understand. Some people have created a misunderstanding and labelled Shias as a new sect. This is not true. I only intend to tell the basic facts necessary for the purpose of our discussion.
Source : http://www.oneummah.net/understand/imamat_or_khilafat.htm
Source : http://www.oneummah.net/understand/imamat_or_khilafat.htm
