A Victim Lost in Saqifah 1-4

Second Alteration Removing Imamate From Principles of Faith and Making It a Fundamental of School

Introduction

Pay attention to this objection:

“…Difference in Imamate is not a difference in principle of faith. Since our childhood, we are taught that principles of faith are three and fundamentals of school are two. Principles of faith are separate from fundamentals of school.”![1]

One of the mode of dividing which has no root in Islamic teachings but today it is commonly used – separation of arguments of belief in principles of faith and fundamentals of school or in terms of unity-seekers – separation in real issues (common ones) and the side ones (i.e. those of Ijtihaad).

It so seems that this way of dividing might have originated in thought of Islamic unity. Or it should have much utility and usefulness in this path. Depending on this order discussion of Imamate has been discarded from comprising main and basic issues of Islam while, on the other hand the subject of Imamate constitutes the ground for difference between two schools – that of the Prophet’s House and that of Caliphs. It is brought down to a side matter. Therefore the different views in this regard become Ijtihaads, i.e. personal opinions based on personal conclusions. As such, it is by itself in the margin – not in the contents, beyond frontiers of principle which are common among Islamic sects.

So it is said:

“Islamic Caliphate comes among common principles because it carries rulership. Therefore politics is among pillars of Islam. As a result there needs to be an executive or administrator. But the discussion takes a detailed length to the effect to make it a branch subject not to be treated as incoherent with the principle…

For instance, Shia and Sunni differ from each other on application of the term. They had disputes on this issue as to whom should be applied the  

[1] Muhammad Waizzaada Khorasani: Payaam-e-Wahdat (Message of Unity), Pg. 258

term of Caliph. This shows real Caliphate and politics as an entity that stands by itself. It is an outstanding issue; an element of its own independent base. Strange it is that who should take charge of Caliphate must be a side discussion, a branch argument!”[1]

“Some narrations about Guardianship are in the same trend and sense which are particular to Shia. Yet, Guardianship in that sense becomes a side matter pertaining to belief.”![2]

“In my view those who today say that there is no politics or rulership are more astrayed than those who deny immediate succession of Ali to Caliphate.”![3]

Unity-seekers by posing such divisions can very easily set aside a far margin to this discussion of Imamate, which is the main and most important difference of belief among sects of Islam. Their pretext is – a principle of faith, of Ijtihaad or a branch issue and so forth.

So it is said:

“The other issues wherein runs difference among religions are among principles. Every school has a fundamental for itself.”[4]

However in each sect such side belief, not the basic ones, that have no relation with fundamental issues of Islam, can be found.

Thus it is said:

“The subject of supreme leadership of Muslims was the element that gave blow in the beginning to body of Islam. It hurt the united rows of Islam. Since this was among the second grade of issues, it did not create controversy with unity of principle and purpose. The difference exited therein was hurtful to unity of Muslims.”[5]

[1] Muhammad Waizzaada Khorasani: Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9-10, Spring & Summer 80, Pgs. 12, 13, 18
[2] Ibid. Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9-10, Spring & Summer 80, Pg. 18
[3] Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9-10, Spring & Summer 80, Pg. 15
[4] Ibid. Nida-e-Wahdat (Call for Unity), Pg. 27
[5] Muhammad Moheet Tabatabai: Sayyid Jamaluddin Asadabadi wa Beedaari-e-Mashriq-e-Zameen (Awakening of Eastern land), Pg. 169

In other words, Imamate against the principle of faith is only a branch of belief. Therefore it is on this ground that Islam does not acknowledge it as a valid principle!

On the other side, this type of division (or dividing) displays all Islamic sects in basic issues and joint principles of faith of Islam; and makes all to benefit by the link with the root of Islam![1]

In this way another step is taken towards unity.

So it is said:

“What Islam regards valid among principle and branches**[2]** one should believe therein. He is a Muslim. Those principles are three: Monotheism, Prophethood and Day of Resurrection…

So Imamate is not from principles of Islam. It is from principles of Shia faith, He who denies this, if he believes in three said principles, (Monotheism, Prophethood and Resurrection) is a Muslim but not Shia.[3]”![4]

“Imamate is from fundamentals of school, not from principles of faith. Denial of this principle does not become a reason for the denier to be treated out of Islam…”![5]

[1] To get acquainted with other Islamic faiths refer to the book The lost Truth by Shaykh Mostasim Sayyid Ahmad. He has written this (above named) book after having been guided to the right faith of Shia 12 Imami.
[2] The essential branches of faith are – on which all Islamic faiths agree – obligation for performing prayers, fasting, Hajj and illegality of marriage with mother, sister and so on. (Muhammad Jawad Mughnia: Article: ‘Zaroorihai Deen-o-Mazhab’ quoted in the book Hambastigi-e-Mazaahib-e-Islami (Unity of Islamic Sects).)
[3] [With reference to discussion about principles of faith and Islam it cannot be used to justify marginalization of Imamate]
[4] Muhammad Jawad Mughnia: Article: ‘Zaroorihai Deen-o-Mazhab’ (Essentialities of faith and religion) quoted in the book Hambastigi-e-Mazaahib-e-Islami (Unity of Islamic Sects). This translation is quoted from the article: ‘Elements of Islamic Unity and its Obstacles’ quoted in Kitab-e-Wahdat (Pgs. 224-225)
[5] Dr. Ali Shariati: Tashayyo-e-Alawi o Tashayyo-e-Safavi [Alawite Shiaism and Safavid Shiaism] (Collected Writings 9) Pg. 75, quoted from statement about belief of Alawite Shias by Shaykh Muhammad Jawad Mughnia: Article: ‘Zaroorihai Deen-o-Mazhab’ (Essentialities of faith and religion) quoted in the book Hambastigi-e-Mazaahib-e-Islami (Unity of Islamic Sects).

In one comprehensive glance it can be said:

After the last commentary on separation of Imamate and Caliphate:

“Commentary of second kind towards co-ordination and nearness in the most important matter of difference Imamate; Muhammad Jawad Mughnia has written an essay on it. He says Imamate is not from principles of Islam. It is the base of Shia faith and its essentiality, which returns to principles.”![1]

Criticism and Analysis

The body and structure of Islam is in discussion. Its teachings can be divided into two entities – the lower structure and the above structure. In this division, some teachings of faith including obligations or duties and those of beliefs in relation to all teachings of conduct or of belief housed in the lower structure. These are called basics of Islam or basis of faith in narrations of infallible Ahle Bayt. The sense of this is totally other than the common description as principles of faith.

On this basis, that batch of teachings of faith is called base or principle of faith. The root or construction of Islam rests on that. Not because outer belief – even its contents – is common with Islamic sects, are called principles of faith.

On the basis of what we said, Shia believes that Imamate is part of principles and pillars of faith. In faith of Islam the element of Imamate is the fundamental of the foundation.

Here we quote some writings of Shia scholars:

“The reality of a thing is its own base and root. Its structure is built on it – i.e. on its base and on its own root. Therefore principle of faith is that on which faith is built or stands thereon. Such it is to believe in Imamate; Quran and traditions support this.”[2]

“Imamate and leadership of religion in Shia school is a part of principle from view of essentiality of belief. It stands in the row of Monotheism, Prophethood and Day of Judgment.”[3]

[1] Sayyid Ahmad Mawassaqi: Istiratazi-e-Wahdat (Strategy of Unity), Vol. 2, Pg. 204
[2] Allamah Shaykh Muhammad Hasan Muzaffar: Dalailus Sidq (Proofs of Truth), Vol. 2, Pg. 29
[3] Ustad Ja’far Subhani: Peshwayi az Nazar-e-Islam (Leadership in the view of Islam), Pg. 3

“When we Shias want to describe principles of faith on the basis of religion we count it as a part of principle.”[1]

“We believe that Imamate is one of the principles. Faith without belief in it is incomplete.”[2]

“No doubt that the only way to reach true elements of knowledge (science of knowledge) is to dive into contents of religion to obtain pearls of knowledge the Prophet has pointed to us.

It is only when we understand the directions of the Prophet regarding adherence to Imamate, which is viewed by the Prophet as an important pillar of the very structure itself. The Prophet goes even further. He says one must know his Imam in his lifetime. If one died without recognizing the Imam during his lifetime, it is as if he died in ignorance (pagan’s death).

That is, such a person has not understood the reality of monotheism, revelation and prophethood of the prophets and is not blessed by heavenly guidance of Quran and his life had not been Islamic and Quranic even though he might have believed in all true beliefs and had been imbued with all distinctive qualities and no matter how punctual he might have been in his life in discharging religious obligations such as prayers, fasting, Hajj, Zakat, fighting Jihad, has always attended mosque etc.”[3]

“The outcome is that: Belief in Guardianship and Imamate of Ali and other infallible Imams (his sons) is a backbone and worth bestowing element to all other principles of faith as well as character, conduct and deeds. Without that, faith with all its heads and titles has no divine validity nor is it of any value before God. It is like a zero which gets no value although several thousands zeros might stand in a row. A number must accompany a zero to get the value. Else, nobody will count zeros. Unless belief and deeds follow the fundamental of Imamate in the track of the Guardianship of Infallible Ahle Bayt, God does not pay any heed nor do they get a place with him. Everything is gone without any return.”[4]

[1] Ustad Murtuza Mutahhari: Imamat-o-Rahbari (Imamate and Leadership), Pg. 45
[2] Allamah Shaykh Muhammad Reza Muzaffar: Aqaid al-Imamiyah (Faith of Shia Islam), Pg. 93
[3] Ustad Sayyid Muhammad Dhiyabaadi: Dar Justujoo-e-Ilm-e-Deen (In search of religious knowledge), Pgs. 131-132
[4] Ibid. Pgs. 146-147

“This dividing line, which is a standard one, keeps belief in Guardianship and Imamate in a row with principles of faith. Some have erroneously concluded that: Belief in Imamate and Wilayat of Ahle Bayt (a.s.) is not among necessities of Islam. The belief in Islam is possible without that. On the other hand the holy verses prove other than this.

Therefore the subject of Guardianship is more obligatory and necessary than other obligations. It is more important before God than all duties. There is a point worth considering here. Among the five pillars: prayers, fasting, Zakat, Hajj and Guardianship only in four, excuse is justifiable. In four pillars excuse is accepted by God. The Prophet (the lawmaker) has given margin. For instance, in journeys prayers become short; likewise, fasting is avoided in sickness too. Zakat is not obligatory if one is financially not well off. Hajj is not binding if one is financially unable to do. But Guardianship of infallible Ahle Bayt (a.s.) is in no way exempted. It is a duty whatever conditions or circumstances be there one is bound to obey Imam and recognize him and be in his service. In their times, we shall be resurrected.”[1]

[1] Dr. Hadi Ghandhari: Aathaar-e-Itiqaad Ba Imam-e-Zamaan (Signs of Belief in the present Imam) Pgs. 11-13