Fifth Lecture
The Holy Qur’An and Imamate

The Holy Qur’¡n provides the best answers to the problems in our daily lives; it is the best guide for everything, especially on the issue of Imamate. It has dealt with this problem from different dimensions.

1. The Holy Qur’An considers Imamate as an Appointment by God

As we have already read about Abraham(s), the idol-breaker, the Holy Qur’¡n considers Abraham’s imamate as a significant advancement which he attained only after certain trials. We read in verse 124 of S£rah Baqara:

وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَاماً.

And when his Lord tried Abraham with certain words, he fulfilled them. He said: Surely, I will make you an Imam of men. [Qur’¡n 2:124]

Both the historical and Qur’¡nic accounts indicate the fact that only after Abraham had struggled after his emigration to Syria and after he had built the House of the Ka`bah, and after he had taken his son, Ishmael, to slaughter, did he receive such a divine position.

When the position of prophethood is appointed by God, the appointment of an Imam, who is to provide leadership for mankind and bring about their prosperity, should naturally be done by God as well for this task could never be accomplished by the people.

Besides, the Holy Qur’¡n explicitly confirms the issue:

إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَاماً.

Surely, I will make you an Imam of men.

In the same way, in verse 73 of S£rah Anbiy¡', referring to some of His great prophets, such as Abraham, L£§ [Lot], Is¦¡q [Isaac] and Ya`q£b [Jacob], God says:

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا.

And We made them Imams who guided people by Our command. [Qur’¡n 21:73]

Similar interpretations are offered in the Holy Qur’¡n which shows that such a divine position should be appointed by God.

Furthermore, in continuation of the above-mentioned verse, we read about Abraham’s imamate and his request for the position to be given to other members of his family in future generations. He was told by God:

لاَ يَنَالُ عَهْدِي الظَّالِمِينَ.

My covenant does not include the unjust. [Qur’¡n 2:124]

Since the word “unjust” has a wide meaning including all sins such as apparent and hidden, polytheism and any kind of injustice done to oneself and others, and considering the fact that knowing all these weak points in man is only possible by God, we come to the conclusion that the position of imamate could only be appointed by God.

2. The Verse on Delivery

We read in verse 67 of S£rah M¡'idah [Qur’¡n 5: 67]:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ.

O Apostle! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; Surely Allah will not guide the unbelieving people.

The tone of this verse shows the weight of the position of prophethood and the obstacles that accompanied it. The Holy Qur’¡n refers to the fact that his prophethood might be faced with certain hindrances. For this reason, the verse emphatically orders the Prophet to deliver the message of his lord and ensures him that God will protect him against probable hazards.

This important issue is not related to the issues of Monotheism, polytheism or struggle against the enemies of Islam, such as the Jews and other hypocrites because by the time of the revelation of S£rah M¡'idah these problems had been solved.

The simple delivery of Islamic rulings also, did not create any worries because this delivery was on the same level as prophethood itself, one could not exist without the other. Then could the command "Deliver what has been revealed to you" refer to anything else other than the appointment of a successor? This is especially true when we consider the fact that this verse was revealed to the Prophet(s) during the final days of his honorable life and is in harmony with the issue of caliphate, which is a continuation of prophethood (nubuwwah).

Furthermore, there are a great number of narrations by the close followers of the Prophet, such as Zayd Ibn Arqam, Ab£-Sa`¢d Khudr¢, Ibn `Abb¡s, J¡bir ibn `Abdull¡h An¥¡r¢, Ab£-Hurayrah, °udhayfah, and Ibn Mas`£d that have been handed down to us through a large group of Sunni researchers and historians. All of these narrations depict the fact that the verse above is related to Imam `Al¢(s) and what happened on the Day of Ghad¢r. [For further information, refer to I¦q¡q al-°aqq, al-Ghad¢r, al-Mur¡ja`¡t, and Dal¡'il al-¯idq].

The event of Al-Ghad¢r will be dealt with in the discussions on “Narrations and traditions.” But it is worth mentioning here that this verse is a clear sign for this fact that the Prophet(s) of Islam had the obligation of appointing a successor on his last Hajj pilgrimage during the last days of his life. For this reason, he appointed Imam `Al¢(s) as his official successor on that day and introduced him to all the Muslims.

3. The Verse on Obedience to Those in Authority

We read in verse 59 of S£rah al-Nis¡' [Qur’¡n 4:59]:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنْكُمْ.

O you who believe! Obey Allah; obey the Apostle and those in authority from among you.

Here obedience of “those in authority” is on par with the obedience of God and the Prophet(s).

Does the phrase “those in authority” mean the governors and statesmen in every place and time? For instance, do the Muslims of any country in our time have to obey their rulers unconditionally in the same way that a group of the Sunni interpreters tell us?

This is not in harmony with any logic whatsoever because the majority of rulers during the past centuries have been corrupt, filthy, tyrants or simply puppets in the hands of foreign powers.

Could this expression mean, “Obeying rulers on condition that their verdicts and commands are not against Islamic commands”? This, too, is in conflict with the absolute nature of this verse.

Therefore, we can clearly observe that this verse means the obedience towards a sinless Islamic leader in any period or age. This obedience should be unconditional and obligatory and his commands are to be taken as similar to those of God and the Prophet(s).

The numerous narrations in the Islamic sources concerning this issue have interpreted the expression “those in authority” to mean Imam `Al¢(s) and the other Infallibles and are another proof of this claim.⁽[1]⁾

4. The verse on Wilªyah:

In verse 55 of S£rah M¡'idah [Qur’¡n 5: 55], we read:

إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ.

Only Allah is your Wal¢ and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.

The Holy Qur’¡n employs the word ‘innam¡’ at the beginning of this sentence to emphasize the fact that only three persons could be the wal¢ of Muslims: God, the Prophet and those who believe and pay the poor-rate while they bow.

No doubt, “wil¡yah” does not mean friendship because friendship in general does not carry any pre-conditions: All Muslims are friends and brethren even if they do not pay the poor-rate while they are bowing. Rather, “Wil¡yah” means leadership, both material and spiritual. This interpretation is correct when we realize that the words God, the Prophet and Wil¡yah are used in a row.

It is also clear that this verse with the description that it contains, refers to a special person who paid the poor-rate while bowing, for, it is not compulsory for a person to pay the poor-rate while he is bowing in prayer. The use of this expression is only a sign, not a description.

All these documents and signs refer to the fact that this verse refers to an incident in the life of Imam `Al¢. He was once bowing in the Mosque of the Prophet when a poor man entered and asked for help. Nobody paid any attention to him. At that moment `Al¢(s) signaled to the poor man to come to him and he removed a precious ring that he(s) was wearing and gave it to him. The Prophet(s) noticed the event and after his prayer, he raised his hands toward heaven saying, “O God! My brother Moses begged you to expand his soul and make his affairs easy for him and make his speech fluent and make Aaron, his brother, as his helper. O God: I am Mu¦ammad, Your Apostle, expand my breast, and make my affairs easy. Make `Al¢, a member of my Household, my helper so that my back could become strengthened by him….”

No sooner had the Prophet ended his prayer when Gabriel descended and brought the above verse with him.

It is worth mentioning that most Sunni interpreters and historians have stated that the revelation of this verse is related to Imam `Al¢(s) and more than ten of the close followers of the Prophet(s) have relayed this narration to us.⁽[2]⁾

Concerning Wil¡yah there are many verses, four of which we have already discussed.

THINK AND ANSWER

Sixth Lecture
Imamate in the Prophet’s Tradition

When we read books on Islamic narrations, especially those written by our Sunni brethren, we find many narrations that verify the imamate of Imam `Al¢(s).

One wonders why there should be any doubt concerning `Al¢'s a successor ship despite the presence of so many documents and why should groups of believers follow paths different from that of the Infallible Ones(s).

These narrations, some of which are based on hundreds of documentation, and others, that rely on baseless documents, are all narrated in several famous Islamic books; they are so conclusive that we need no further documents to prove our point.

We will present you here with only a handful of these narrations. Those interested in further studies should examine the relevant sources.⁽[3]⁾

The Narration of Ghad¢r

According to most Islamic historians, the Honorable Prophet of Islam performed the Hajj ceremony in the last year of his life. Then, together with a large crowd of his new and old companions and those enthusiastic Muslims who had come to the °ij¡z to take part in the ceremony, they reached a place, called Ju¦fah, between Mecca and Medina, and later arrived at a place called Ghad¢r Khumm, which was, in fact, a cross-roads where the pilgrims went their separate ways.

Before the pilgrims could separate and set off on their private destinations, the Prophet(s) ordered them not to separate but gather there. It was terribly hot, and there was no shelter in sight. The Muslims performed the mid-day prayer with the Prophet(s) who asked them to stay for an important message.

A pulpit was made out of camel saddles and the Prophet climbed up on it. After thanking God for His blessings, he addressed the people, saying: “In the near future I will go away from you to join Allah. I have a responsibility and so do you; how would you bear witness about me?”

The people raised their voice, saying:

نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَنَصَحْتَ وَجَاهَدْتَ فَجَزَاكَ اللهُ خَيْراً.

“We shall witness to the fact that you delivered your message and did good and did your best to guide us. May God give you your reward.”

Then the Prophet(s) asked them: Would you bear witness to God’s uniqueness, to my prophethood, to the authenticity of the Day of Judgment and to the Resurrection on that day?

Everybody answered: “Yes, we will bear witness that it is so.” Then the Prophet(s) added: “O God bear witness to this.”

Once again, he asked people: “O people, can you hear me?”

They answered: “Yes, we can.”

Then silence prevailed upon the desert. Nothing could be heard except for the sound of the wind. The Prophet(s) continued:

“Now, tell me what you will do with the two weighty things I will leave behind?”

A person shouted from among the crowd: “Which two weighty things, O Messenger of Allah?”

The Prophet replied: Firstly, the Greater Weight, namely the Holy Qur’¡n, which you should not abandon so that you might not go astray; secondly the Lesser Weight, that is, the People of the House of the Prophet. God has ordered me that you should not leave these two until they join me in Paradise. Do not leave these two, or else, you will be destroyed.”

Then he looked around, as if searching for someone and saw `Al¢. He reached over and took `Al¢’s hand in his own and raised it high, so high that both their armpits could be seen.

Now, the Prophet’s voice became more strident, and he said:

“Who is the most deserving among the Muslims?”

The people replied: “God and the Prophet know better.”

The Prophet(s) then said:

“God is my leader and I am the leader for the believers.” Then, he added:

فَمَنْ كُنْتُ مَوْلاَهُ فَعَلِيٌّ مَوْلاَهُ.

“Anyone for whom I am his leader (Mawl¡), `Al¢ is his leader as well.”

The Prophet repeated this sentence three times, some say four times. Then, raising his head toward the sky, he said:

اَللَّهُمَ وَالِ مَنْ وَالاَهُ وَعَادِ مَنْ عَادَاهُ وَأَحِبَّ مَنْ أَحَبَّهُ وَأَبْغِضْ مَنْ أَبْغَضَهُ وَانْصُرْ مَنْ نَصَرَهُ وَاخْذُلْ مَنْ خَذَلَهُ وَأَدِرِ الْحَقَّ مَعَهُ حَيْثُ دَارَ.

“O God, love `Al¢’s friends; be an enemy to his enemies; show affection towards those who love him; hate those who show hatred towards him; help his followers; stop helping those who abandon him and let righteousness be with him for ever.”

Then he emphasized: “Those who are present should impart this news to those who are absent”

No sooner had the crowd dispersed when Gabriel revealed this verse to the Prophet(s):

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي...

“Today, I made your religion complete and completed my blessings upon you.”

At this moment, the Prophet(s) said:

اَللهُ أَكْبَرُ اَللهُ أَكْبَرُ عَلَى إكْمَالِ الدِّينِ وَإتْمَامِ النِّعْمَةِ وَرِضَا الرَّبِّ بِرِسَالَتِي وَالوِلاَيَةِ لِعَلِيٍّ مِنْ بَعْدِي.

“I glorify God because He perfected His religion and completed His blessings and declared His satisfaction regarding my prophethood; I thank Him since He has appointed my successor.”

At this there was a strange commotion among the people and everybody congratulated `Al¢(s) for this achievement. Among the crowd, both Ab£-Bakr and Umar congratulated `Al¢ (s) by saying:

بَخٍ بَخٍ لَكَ يا بْنَ أَبِي طَالِبٍ! أَصْبَحْتَ وَأَمْسَيْتَ مَوْلاَيَ وَمَوْلَى كُلِّ مُؤْمِنٍ وَمُؤْمِنَةٍ.

“Praise be upon you, praise be upon you, O son of Ab£-±¡lib; you have become my leader and the leader of all the believers.”

A large number of Islamic scholars have recorded the above narration in their books in different ways, some in detail and some in a concise manner. Nobody can doubt the validity of this narration. The great writer, `All¡mah Am¢n¢, in his famous book, called Al-Ghad¢r, reports this narration from one hundred and ten of the Prophet’s close followers and from three hundred and sixty famous Islamic books and writers. Among these scholars, there are some Sunni writers, as well.

A large group of Islamic writers have written books specifically on this issue. Among these writers is `All¡mah Am¢n¢. In his reference, this writer mentions the names of twenty-six other Islamic authors who have written separate books on the event of Ghad¢r.

Those who have not found any fault with the authenticity of this narration have expressed their doubts about the issue of imamate and have interpreted the word “Mawl¡” in the Prophet’s message as “friend” and not as “leader.” However, the circumstances show that the issue was related to the issue of the appointment of a successor:

a) The verse on delivery, which was discussed earlier in this section, and which was revealed to the Prophet prior to this event, and which was expressed with emphasis and urgency, explicitly reveals the fact that it did not speak of mere friendship which is not a cause for concern. Furthermore, the verse of “perfecting the religion” which was revealed to the Prophet(s) later than the verse above, shows that the issue had been one of leadership and successorship.

b) The way the event took place in a hot, scorching desert, with such a detailed speech and requiring the presence of the people all lead to the correctness of our claim.

c) The congratulations which `Al¢(s) received from the members of numerous groups and from people from different classes of society and the poems which were written on that day and afterwards, all refer to the fact that what the Prophet had declared was related to Imamate and Wil¡yah and nothing else.