IS THE EXISTENCE OF AN IMAM NECESSARY?

[Taqavi]

Is the existence of an imam necessary?

 

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.

 

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^[1] . Al-Isra: 71, " "يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ

^[2] . Al-Nisa: 59, " "يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

^[3] . Usul Kafi/Kulaini/vol. 1/p. 276

[4] . Tusi, Talkhis al-muhassal, p.407

[5] . Taftazani, Sharh al-maqasid, vol.5, p.239

[6] . Sheikh Saduq, Muhammad bin Ali, Kamal al-Din wa Tamam al-Nimah, vol. 1, p. 279

^[7] . Usul Kafi/Kulaini/vol. 1/p. 179

[8] . Majlisi, Bihar al-anwar, vol.23, p.76-95; Mas'udi, Ithbat al-wasiyya, vol.1, p.112-115; Hakim al-Nishaburi, al-Mustadrak, vol.1, p.150,204; Ibn Hanbal, Musnad, vol.12, p.277, vol.13, p.188; Ibn Abi l-Hadid, Sharh nahj al-balagha, vol.9, p.125

[9] . Taftazani, Sharh al-maqasid, vol.5, p.239; Abu Hanifa, Sharh al-fiqh al-akbar, p.179; Tusi, Talkhis al-muhassal, p.407

[10] . Sayyid al-Sharif, Sharh al-mawaqif, vol.8, p.346; Taftazani, Sharh al-'aqa'id al-nasafiyya, p.110; Amidi, Ghayat al-maram, p.364; Shahristani, Nihaya al-aqdam, p.479

[11] . Qadi 'Abd al-Jabbar, al-Mughni, vol.1, p.47

[12] . Albab Alhadiy Eashr, p. 10; Al-Shafi fi Al-Imamate, vol. 1, p. 47; Al-Aietimad fi Sharh Wajib Al-Aietiqad, p. 8; Al-Badayt Al-Maearif Al-Iilahiyt fi Sharh Eaqayid Al-Iimamiyt, vol. 2, p. 22; Dalai al-Saddeq, vol. 4, p. 253; Al-Maram rules in the science of al-kalam, p. 175; Kashf al-Murad in the description of abstraction of belief, p. 362. Lectures on theology, p. 346: Al-Naqt al-Itqadiyyah, p. 45; Al-Wa'am Al-Ilahiyya, p. 326; Al-Munqidh Man al-Taqlid, p. 297; Kashf al-Morad, Ayatollah Sobhani's commentary, p. 106; Kefayat al-Mohadin, vol. 1, p. 505.

[13] . Bahrani, Qawa'id al-maram, p.175; Halabi, Taqrib al-ma'arif, p.95; Humsi, al-Munqidh, vol.2, p.240; Hilli, Kashf al-murad, p.490; Fadil al-Miqdad, Irshad al-talibin, p.328