The literal meaning of "allegiance": “bay’ah” (allegiance) and “bay’” (sale) are two infinitives of the verb “ba’a”. Therefore, the meaning of "Allegiance" is very compatible with "Beyah". As a result, a kind of exchange takes place in the pledge of allegiance. In historical Arab practice, people would clasp each other’s right hands during buying and selling transactions, known as “safqah” or “bay’ah.”

Some linguists have considered the “bay’ah” as a contract between the parties, and just as in the sale, goods are placed against goods or money, in the pledge of allegiance, the pledger commits to obey the ruler in return the ruler's commitment to implement the laws and provide benefits.

In Lisan al-Arab, it is stated that “bay’ah” means making a contract and a treaty. It is as if each of them sells what he has to his friend and leaves his life, obedience, and the right to interfere in his work to another. This is the way that each of them buys what is with the other and leaves all his existence and obedience to him and interference in his work to him. [1] Ibn Athir also believes: “bay’ah” in Islam means a treaty and agreement on Islam, in such a way that each of them buys what is with the other and obeys him with all his being and interferes in his work. leaves it to him. [2]

In the terminological meaning, “bay’ah” reflects the literal meaning of the word, indicating a declaration of readiness to obey the ruler and accept the responsibility of governing society. Through “bay’ah,” people express willingness to obey the ruler so that he can manage their affairs and address social reforms. By submitting to “bay’ah,” individuals hand over their governmental affairs to the ruler to work for the welfare of the citizens. [3]

The allegiance ceremonies of the era of the caliphs were apparently for the position of Imamat and Caliphate because each caliph, through the allegiance received from the people, claimed to have legitimized their rule. However, the truth is that allegiance cannot be a legitimate justification for governance because it is seen in the documents of history that the caliphs took allegiance from the people by force, and it cannot be claimed that loyalty in an agreement can be forced.

In the case of whether Imam Ali pledged allegiance to the caliphs or not, two opinions exist. Some believe that Imam Ali never pledged allegiance in any way, [4] while others argue that he did by force and under compulsion. [5] Therefore, such coerced allegiances cannot be acceptable for legitimizing governance.

Optional and free allegiance is one of the general conditions of allegiance and can be used through the biography of the Holy Prophet and other Imams (according to historical reports). For example, Imam Ali says: "The founders of Jamal called all those who had surrendered to me and pledged allegiance to me without reluctance and with full satisfaction." [6] Or the Imam, in response to Ammar's suggestion that now that the people have pledged allegiance to you voluntarily and without reluctance, it is good to invite Osama bin Zayd, Abdullah bin Umar, and others to act like other people, he said: "We do not need to pledge allegiance anyone who doesn't like us." [7] It is also mentioned in a quote from Muhammad Hanafia: After the killing of Uthman, when my father accepted the pledge of allegiance following the great insistence of the people, he said: "Pledge of allegiance to me must be openly and only with the desire and consent of the people." [8] There are many such narrations that show that allegiance is optional in the political system of Islam, as well as in jurisprudence, no “bay’” (sale) is fulfilled by force. [9]

A pledge of allegiance is valid only if given willingly and without coercion. Therefore, even if the infallible imam takes a pledge of allegiance if it is done under duress, it holds no validity. It must be free from reluctance and coercion. [10]

Alternatively, if circumstances left no option but to pledge allegiance to the ruler, then in the case of an infallible Imam, such allegiance would not pose a problem. For example, Imam Hassan was also forced to sign a peace treaty with Muawiyah, and the Imam in his sermon in Kufa in the presence of Muawiya, states if I had people to help me, I would never pledge allegiance to you, and in that sermon, he calls Muawiya a liar and states that our Imamate is proven by the Quran and the words of the Prophet. [11] Thus, such agreements do not hold credibility for governance legitimacy.

 In a narration, it is stated: 'There is no religion for someone who does not practice taqiyya'. [12] Therefore, the Ahl al-Bayt had no choice but to accept pledging allegiance (bay’ah) in order to safeguard the true light of God. In this situation, if any allegiance was given, it did not imply any defect and deficiency in the infallible Imam, nor did it legitimize the oppressive rulers.

Consequently, the Imams, until the point where they were not compelled to pledge allegiance, abstained from doing so. Even if they were forced to pledge allegiance, their acceptance of allegiance means the absence of an armed uprising against the rulers, not an endorsement of their legitimacy.

In order to understand the answer to the question, one must first comprehend the meaning of Ahlulbayt in the word. Ahlulbayt is composed of two words. The first word "Ahl" means gathering and uniting. This uniting can be linked to lineage, religion, or occupation. The second word "Bayt" means home. Therefore, if a man lives in the same home with other people, those people are considered his family.[1] Some have taken Ahlulbayt to mean kinship.[2]

Based on the evidence that will be presented, it can be concluded that the term "Ahlulbayt" used in this verse does not have a literal meaning. Instead, it refers to certain individuals from the Prophet's family as designated by God.

According to Umm Salama's narration, the Messenger of God once gathered Fatimah, Hasan, Hussain, and Ali under his cloak and declared, "These are my Ahlulbayt." Umm Salama says, "I also wanted to join them, but the Messenger of God stopped me and said, 'You are a virtuous woman, but this verse is about me, my brother, Ali, his two sons and nine descendants of Hussain, not including anyone else".[3] This narration clearly specifies that only these individuals are the Ahlulbayt of the Prophet mentioned in the verse. In another narration, the same answer was given to Umm Salma.[4]

Abi Saeed Khodri says the Messenger of God stated, that this verse was revealed to five individuals.[5] Another account from Anas states that for six months, during prayer time, the Messenger of God would visit Fatimah's house and recite this verse while reminding them that it was time for prayer.[6]

Abu al-Hamra also testified as a servant of the Messenger of God in this matter.[7] It has been narrated that Imam Ali himself referred to the verse of purification (Ayah Tathir) in the event of “Fadak” in opposition to Abu Bakr, and said, “Do you seek a witness who God has testified to her purity, and yet you accept that this verse pertains to us.”[8]

Based on what has been said, it is proved that the Ahlulbayt in this verse means five people: the Messenger of God, Commander of the Faithful, Lady Fatimah, Imam Hasan, and Imam Hussain (a.s.), Other traditions also suggest that the Imams who came after Imam Hussain (a.s.) should also be considered as part of the Ahlulbayt.

In a narration, Imam Sadiq (a.s.) first identifies the Ahlulbayt in the verse of purification as five individuals, but then in the interpretation of this verse, with reference to the verse of Ulu al-Arham ‘kinship’, he includes all the Imams of the Shia and considers obedience to them as obedience to God and disobedience to them as disobedience to God.”[9]

In another narration, Imam Sajjad (a.s.) also considered himself part of the Ahlulbayt, using the same verse as evidence.[10] Therefore, all twelve Imams are included in this verse.  According to what has been said, the verse of purification specifically refers to the five members of the household of the Prophet and then extends to include the twelve infallible Imams, but not the rest of the relatives and kin of the Messenger of God (SW).

How can it be acceptable for a child to become an imam?

In Shia Islam, Imamate is considered a divine position and responsibility that is assigned by God to specific individuals based on their merit and divine wisdom. Some Shiite Imams, such as Imam Jawad (AS) at the age of 8[1], Imam Hadi (AS) at the age of 9[2], and Imam Mahdi (AS) at the age of 5[3], have reached the status of Imamate. To address the question of whether a child can attain the rank of Imamate, it is important to consider several key points:

Looking at the Quranic evidence

The Quran mentions that the Almighty granted authority to John the Baptist (Yahya) saying, "O Yahya! Take hold of the Book with strength, and We granted him wisdom while yet a child,"[4] and also granted prophecy to Jesus. When asked, "How can We speak with a baby in the cradle?" Jesus replied, "Verily, I am a servant of Allah. He has given me the Scripture and made me a Prophet."[5]

This verse explicitly confirms the prophecy for Jesus, and most Shiite scholars and some Sunni commentators have interpreted the verse to mean prophecy during childhood.[6]

But is the divine ruling given to John the Baptist prophethood or not? There is a difference of opinion among commentators, both Shiite and Sunni.[7] The renowned Sunni commentator and theologian, Fakhr Razi writes:

"The ruling is prophethood; for God gave him wisdom in his childhood and revealed to him, and that is because God has sent Yahya and Jesus while they were children."[8]

It is possible for some people to possess the ability of prophecy, reasoning, special knowledge of religious commandments, and a mystical connection with the sacred at a young age. Examples of individuals who have had these abilities include John the Baptist and Jesus. In the narratives of the infallible Imams, there is an emphasis on the comparison between Imam Jawad (AS) and Jesus.[9]

Looking at the narratives

1. Imam Jawad (AS) was once asked about people who denied his Imamate due to his young age. In response, he said, "Why do they deny it? God Almighty told His Prophet to invite people to God with vision and insight. At that time, no one followed the Prophet except for Ali (AS), who was only nine years old, and I am also nine. So why should my young age be a reason to deny my Imamate?"[10]

2. One of the Shia followers asked Imam Reza (AS), "Who will be the Imam of the people after you if something happens to you?" To which Imam Reza (AS) replied, "My son Abu Ja'far (Imam Jawad)." The questioner expressed doubt as Imam Jawad (AS) was only around seven years old at that time. In response, Imam Reza (AS) said, "God chose Jesus as a prophet with a new scripture when he was even younger than Abu Ja'far (Imam Jawad). Therefore, there is no reason why God cannot grant Imamate to Abu Ja'far during his childhood." [11]

3. Safwan bin Yahya reported that when Imam Reza (AS) appointed Imam Jawad (AS) as the next Imam, despite being only three years old at that time, Safwan exclaimed to the Imam: 'Your son is just three years old.' The Imam responded by saying there was no issue with Imam Jawad's young age, as even Prophet Jesus had become the proof of God at the age of three.[12]

It should be noted that the Imamate of all the Imams (AS) has been reported through the narratives of previous Imams and even the Prophet (S) himself.[13]

Looking at the practice of the Imams

Sheikh Mufid (RH) writes: "The majority of the Shiites and their opponents agree that the Messenger of God (S) invited Ali (AS) to ministry, caliphate, and succession when he was young, but he did not invite other children.[14]

The lives of Imam Jawad and Imam Hadi are worth paying attention to, as they both became Imams in their childhood. Their remarkable scientific debates with eminent scholars and their answers to the most difficult questions are the best proof of their Imamate status. Imam Jawad's (AS) imamate in childhood initially caused doubt for some Shiites, leading them to send 80 jurisprudents to investigate the matter after the demise of Imam Reza (AS). However, they became convinced of his Imamate (while Imam Jawad was 8 years old) after receiving accurate scientific answers to their questions. [15]

Sheikh Kulayni records that Imam Jawad (AS) answered thirty thousand questions in one session.[16] Finally, the confession of Mamun Abbasid[17] and other opponents of the properness of Imam Jawad for the Imamate is the best evidence.

Therefore, it is not impossible for a child to speak or to attain wisdom and Imamate, rather, through the Quran and narratives, we understand that it has also occurred miraculously. We must not forget that God is infinitely powerful and capable of all things.

The belief in the imamate of the Twelve Imams is supported by various proofs mentioned in Shia teachings. These proofs can be categorized into different groups:

1. Hadiths of the Twelve Caliphs

One of the main proofs for the imamate of the Twelve Imams is the presence of hadiths in which the number of the Prophet's caliphs is restricted to twelve individuals from the Quraysh tribe[1]. These hadiths are not only mentioned in Shia references but also found in Sunni references such as Sahih Muslim[2], Musnad Ibn Ḥanbal[3], Saḥīḥ al-Bukhārī,[4] Sahih Ibn Hibban,[5] and Yanābīʿ al-mawadda[6]. For instance, the Prophet (s) stated, "After me, there will be twelve caliphs who are from Quraysh."[7] These hadiths establish the connection between the Twelve Imams and their role as successors to the Prophet.

2. Hadiths Containing the Names of Imams

Another group of hadiths includes those in which the Prophet Muhammad explicitly mentions the names of the Twelve Imams and introduces them as his successors from the Ahl al-Bayt. These hadiths range from mentioning Imam Ali as the first Imam to Imam al-Mahdi as the last Imam, such as in, "The Imams after me are twelve; first one of whom is 'Ali b. Abi Talib (a) and the last one is the Upriser (al-Qa'im).[8] Obeying them is obeying me and disobeying them is disobeying me. Anyone who denies them has denied me."[9]

even in some group of hadiths, the Prophet (s) introduced the Twelve Imams (a) with their names and titles in full.[10] In a hadith known as the hadith al-Lawh, the names of the Twelve Imams (a) are mentioned with their special descriptions.[11]

These hadiths highlight the importance of the Twelve Imams in leading the Muslim community.

3. Infallibility

The infallibility of the Imams is considered another proof of their imamate. Various hadiths mention the infallibility of the Imams[12], emphasizing their unique position among the people. From a rational perspective, an Imam is required to be infallible, and since no one except the Imams has possessed infallibility among the people, their imamate is considered valid.[13] The infallibility of the Imams further strengthens their role as divine guides for the Muslim community.

4. Superiority

The Twelve Imams are believed to possess superiority in moral virtues and perfections over others. Their knowledge, infallibility, and noble lineage make them deserving of the position of imamate and leadership. The philosophy of imamate suggests that the Imam should be the most competent and superior individual among the people, serving as a role model in all aspects. The greatness of character and the scientific and spiritual grandeur of the Imams have been acknowledged by those who interacted with them, further reinforcing their position as leaders.[14]

5. Miracles

The Twelve Imams have performed miracles and wonders to demonstrate their divine authority. These miracles include foretelling the future, revealing knowledge from the unseen world, displaying extraordinary knowledge from a young age, and exhibiting spiritual power over creation. The issuance of these miracles by the infallible Imams (a), which is accompanied by the claim of Imamate, is evidence of their Imamate; just as the miracles of the prophets have been conclusive proof of the validity of their claim to prophethood. These acts of wonder have reported in authentic historical and hadith references. [15]

Conclusion

The belief in the imamate of the Twelve Imams is a central tenet of Shia Islam. The proofs for their imamate, including hadiths, infallibility, superiority, and miracles, establish their divine guardianship and special wilaya. The Twelve Imams, appointed by God, hold a significant role in guiding and leading the Muslim community. Their knowledge, virtues, and extraordinary qualities make them worthy successors to the Prophet Muhammad. By recognizing and following the guidance of the Twelve Imams, Shia Muslims aim to uphold the teachings of Islam and seek spiritual enlightenment.[16]

According to the narrations from the Prophet Muhammad (s), which are present in both the Sunni and the Shia sources, there are twelve Imams after the Prophet.

One narration states that "there will be twelve guardians for this nation, and whoever adheres to them will not suffer harm, all of whom are from the Quraysh tribe".[1]

Ibn Athir notes that even in the Torah that, there is a statement implying that God blessed Abraham with the existence of Ishmael, promising to make him grow, to multiply his progeny, and to place twelve magnificent individuals among his descendants. According to existing narrations, this Torah statement refers to the twelve Shia Imams.[2]

Juwayni has narrated that the Prophet (s) said his successors would be twelve in number, with the first being his brother and the last being his son. When asked who his brother was, he named Ali ibn Abi Talib (a), and when asked about his son, he referred to Mahdi (may God hasten his noble advent).[3]

Additionally, it is mentioned that the Prophet (s) proclaimed, “Myself and Ali, Hassan, Husayn, and nine of Husayn's sons are pure and infallible.”[4] In a narration from Shia sources, the Prophet (s) mentions that after him will come twelve Imams, starting with Ali, followed by Hassan, Husayn, Ali ibn Husayn, Muhammad ibn Ali, Jafar ibn Muhammad, Musa ibn Jafar, Ali ibn Musa, Muhammad ibn Ali, Ali ibn Muhammad, Hassan ibn Ali, and ending with Al-Hujjat ibn al-Hassan.[5]

Therefore, based on this, the twelve Imams following the Prophet Muhammad (s) are twelve individuals, starting with the commander of faithful, Ali ibn Abi Talib (a), followed by the two grandsons of the Prophet (s), and subsequently the nine descendants of Imam Husayn (a), whose names have been mentioned in these narrations.

God chose Islam as the complete religion and through it, finalized the argument for all until the Day of Judgment, setting the perfection and completion of this religion in the appointment of the succession of Imamate after the Messenger of God (s). When the Messenger of God (s) concluded this duty at Ghadir Khumm, God declared, "Today I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion".[1]

According to narrations found in Sunni books, from the very first day of his mission, the Prophet (s) introduced his successor. He addressed his relatives by asking, "Who will assist me and be my brother and successor?" The only person who responded positively to the Messenger of God (s) was Imam Ali (a), and the Prophet (s) stated, "Be informed that Ali is my brother and successor; obey him".[2] After this event, throughout his prophethood, the Messenger of God (s) introduced Ali (a) on various occasions as his successor, one of which is the Hadith of Position where he said, "O Ali, are you not content to be to me like Aaron was to Moses, except that there will be no prophet after me?".[3] When some malicious individuals wanted to speak ill of Imam Ali (a) in front of the Messenger of God (s), he replied, "Ali is from me and I am from Ali, and he is your Wali (guardian) after me".[4]

In another narration, it is stated that the Prophet (s) was commanded to designate Imam Ali (a) as his successor, but the Messenger of God (s) refrained from declaring it due to the people still being close to the ignorance of their past until God revealed on the day of Ghadir the verse "O Messenger, deliver what has been sent down to you from your Lord".[5] At that moment, the Prophet publicly proclaimed the Imamate of Ali (a).

Based on these facts, it should be said that the Messenger of God (s) introduced Ali (a) as his successor from the beginning of his mission and, at the end of his life, publicly announced the divine commandment of Imam Ali's succession at Ghadir Khumm.[6] Therefore, the initiator of Imamate after the Prophet was Imam Ali (a).

Before anything else, it is important to keep in mind that the necessity of the existence of an Imam means the necessity of the existence of an infallible person as a divine leader, which includes all the Prophets, their successors, and Ahl al-Bayt. Therefore, all the arguments that have been presented for the necessity of the existence of prophets and their successors are also valid in this discussion.

Imamate is the continuation of the path of prophecy, and just as God sends prophets who have the status of revelation and the status of infallibility to guide mankind, it is necessary to appoint infallible successors after the death of the prophets to guide the people. Certainly, without it, this goal will remain incomplete. Therefore, scholars have put forward some arguments to prove the necessity of the Imam's existence; some of them are mentioned:

1.   The Holy Qur'an has determined the alignment and specialization of each group on the Day of Judgment to their Imam: the day of calling all people to their Imam[1]. According to this verse, it is necessary for every person in this world to have an imam so that he will be called with him on the Day of Judgment. Or in the verse of "'uwli al'amr": “O believers! Obey Allah and obey the Messenger and those in authority among you.”[2] Imam Baqir (a) says in the interpretation of this verse: We are the only ones who are the »'uwli al'amr«, because all the believers have been ordered to obey us (Ahl al-Bayt) until the Day of Resurrection.[3] So in the beginning there is a need for the presence of Imams, after that people obey them.[4] Al-Taftazani refers to this reason and says that the obedience to 'uwli al'amr necessitates its realization.[5]

2.   Besides the Quranic evidence, the necessity of Imamate can also be derived from certain narrations:
A. One of the narrative proofs for the necessity of an Imam is the Hadith al-Thaqalayn. The Prophet Muhammad (s) said: “I am leaving behind, two precious things among you: The Book of Allah and my progeny - my Ahl al-Bayt - so hold fast to them so you will not be led astray”[6]. The Prophet (s) stated the condition of not going astray as adherence to the Quran and his progeny; thus, considering the generality of this statement, the necessity of an Imam at all times will be required; as the obligation of holding fast, without the presence of the progeny, would be void.

B. Another narrative reason for the necessity of an Imam is the famous hadith “If there were not the Hujjah, then the earth would swallow its inhabitants.” Imam Sadiq (a) said in a Hadith: “If the earth remains without an Imam for a day, it will sink.” [7] Based on these types of narrations, the Imam is the Hujjah of God on Earth and the safety of the people on Earth, and if he were absent for a moment, the Earth would destroy its inhabitants.
C. The Prophet (s) said: “He who dies without knowing the Imam of his time dies the death of ignorance.”[8] Some Muslim theologians have interpreted this Hadith as evidence of the necessity of Imamate because, according to this Hadith, knowing the Imam at all times is a legal obligation and necessitates the perpetual existence of an Imam.[9]

3.   The practicing community’s tradition: Some theologians have considered the tradition of Muslims as evidence of the necessity of the existence of an Imam because from the tradition of Muslims, it can be understood that the necessity of an Imam is considered an assured and indisputable matter. The difference between Shia and Sunni has actually been over the issue of Imamate, not its principle.[10] Abu Ali and Abu Hashim al-Jubba’i and others have referred to the consensus of companions on the necessity of Imamate.[11]

4.   The Rule of Grace (Lutf), one of the most important rational arguments for the necessity of an Imam, has been elaborately discussed by Shia scholars[12]; just as God’s grace and wisdom require providing means of growth and existential development of humans by sending prophets and means of attaining true happiness with a plan and law, the same grace and wisdom necessitate that, after the Prophet(s), leaders appointed by God through his Prophet be established for the correct interpretation and clarification of divine laws and guidance of humans, keeping them from misguidance and leading them to truth.

Theologians such as Ibn Maytham Bahrani, Sadid al-Din Himsi, Nasir al-Din al-Tusi, and others have given various explanations for the Imamate and its obligation, considering the aforementioned principle.[13]

Consequently, Twelver Shia has stated two types of objectives for the existence of an Imam. The first category includes the practical goals and benefits that Sunnis have also mentioned. Accordingly, the objectives of Imamate stated are the preservation of the social system of Muslims, establishing social justice, implementing Islamic rulings, especially collective laws, and executing religious penalties. However, another realm encompasses the most important goals of Imamate; they include fulfilling the religion, its preservation, and its explication.