A Victim Lost in Saqifah 1-4

Section Twoinfluence of Deviation On Shia Belief of Imamate

Discourse One
Imamate and Caliphate from Sunni Viewpoint

Ahle Sunnat believe that:

Imamate and Caliphate means rulership.

Ibne Khaldun writes about the Sunni view of Imamate and Caliphate:

First Description

“Imamate concerns common and general interests, which in their true sense relate to Ummah. And the Ummah can choose or appoint any person as Imam. And that person becomes responsible to administer the general affairs and common interests of the Ummah concerned.”![1]

Second Description

“Caliphate is seating a person in place of the Prophet to protect religion and worldly affairs.”![2]

According to the first description, general and common interests of Ummah constitute the real meaning of Imamate and Caliphate. The second description embraces these two elements by way of meaning:

A) Administration of religious affairs (guarding faith)

B) Administration of worldly affairs (policies of world)

On the basis of descriptions that Sunni sect presents, it emerges to be administration of apparent rules of Islam in a society. Isfahani Ashari in his Sharh Tajreed describes Imamate as follows:

“Succession of the Prophet by a person from the Ummah to establish the rules of religion.”!

As a result: The meaning of Imamate and Caliphate among Sunni sect is only supervising the political and social affairs of Ummah.

[1] Ibne Khaldun: Muqaddimah, Pg. 196
[2] Ibid. Muqaddimah, Pg. 191

Other testimonies that testify the above are:

Evidence 1) The Sunni sect argues the need of Ummah to have a Caliph and Imam**[1]** as says Taftazani:

“Ummah must have an Imam to keep faith alive and to keep the tradition (of the Prophet) in practice. An Imam must attend to the oppressed and restore the rights of people.”![2]

“The Prophet has commanded to carry out the decrees of God, to protect the frontiers, prepare the armies for holy war and several other things for guarding the system and supporting Islam (particularly the essence). All this cannot be achieved except by an Imam.”![3]

Evidence 2) The Sunni sect has a list of duties and responsibilities incumbent on Imam and Caliph alike. They are as follows according to Baqilani:

“He (an Imam) must be in knowledge so as to qualify him to be a judge of Muslims. He must be with a sight that could enable him to see into affairs of war and manage armies and concomitant things and could be able to protect frontiers and save Islam; save the Ummah. He must be daring enough to take revenge from tyrants and preserve the rights of oppressed.”![4]

According to this description Imamate and Caliphate in Sunni concept tantamount to rulership. Ibne Taimmiyah comments:

“Imamate and Caliphate is same as rulership or sultanate.”[5][6]

Sunnis believe that:

Imamate and Caliphate is through selection!

The Prophet has not appointed anyone as a Caliph or Imam, but left it to the choice of people. Therefore anyone can be Imam or Caliph of Islam if he is chosen by people.[7]

[1] According to Sunnis the need of Imam is due to the need of having a government in order to remove chaos from the society.
[2] Taftazani: Sharh Maqasid, Part 5, Pg. 233
[3] Ibid. Sharh Maqasid, Part 5, Pg. 236
[4] Baqilani: At-Tamheed, Pg. 181
[5] Ibne Taimmiyah: Minhaj as-Sunnah, Vol. 1, Pg. 141
[6] Thus in the view of Sunnis Imam and Caliph means a ruler.
[7] From this aspect in the system of thoughts of Ahle Sunnat the legitimacy of Caliphate is based on selection of the Ummah and the one who is selected by the Ummah also becomes the divinely selected one.

It shows that in Sunni thought Imamate and Caliphate depends on choice of people and not divine appointment.

So Ibne Khaldun in his description of Imamate and Caliphate says:

“Imamate (= rulership) is among the general and common matters that is delegated to the Ummah, so anyone that the Ummah chooses will be Caliph and Imam.”[1]

In the same way Shahristani mentions the outlook of Abul Hasan Ashari about this Sunni belief:

“It is permissible that there should be Nass (Ayat or hadith) for a person that he is Imam, but if there is no Nass about that person**[2]** the Ummah is free to have its own choice.”[3]

Therefore the office of Imamate and Caliphate is a matter of choice not to be appointed by God. It is left to the Ummah.

Conclusion

As you must have noted the meaning of Sunni concept of Imamate and Caliphate stands at the level of administration of social justice by means of judiciary and general security by means of executing Islamic punishment and guarding the country by means of providing an army. Furthermore, it is also expected to give expansion to Islam by means of conquering (foreign) territories or countries. All the above items are more or less of common interests of a Ummah in its worldly and religious affairs. In one word – all this is called a government.

On the other hand this government is a chosen one not an appointed body or institution. In Sunni belief,[4] God has not fixed a particular person to head this institution.[5]

Therefore according to Sunni outlook Imamate and Caliphate is a social position**[6]** and a popular rank.[7] Under the shadow of this selected or chosen  

[1] Ibne Khaldun: Muqaddimah, Pg. 196
[2] [This claim of Sunnis is opposed to the Shia belief in divine Imamate.]
[3] Shahristani: Al-Milal wan Nihal, Vol. 1, Pg. 144
[4] The real founders of the view of ‘Elected Caliphate’ are Ahle Sunnat.
[5] The meaning of selection of Ummah is insistence on this claim only.
[6] That is the post of Imamate is limited to rulership and administration of society.
[7] That is the Almighty Allah does not specify the holders of these posts.

government, the common interests of Ummah are looked after and provided. The needs of people are attended to. To gain power and authority is enough to form Caliphate.[1]

Sunni Believe:

Obtaining Power and Dominance is Sufficient for Formation of Caliphate!

In the trend of Sunni thought, the prime aim by framing Imamate and Caliphate is to lay hand upon common and general interests of the Ummah.

In between this the choice of Ummah is a necessity to achieve the aim referred above. When Caliphate is the choice of people, it rescinds the necessity for a Quranic text.[2]

The contagion of this thought has stricken even some among Shia youths. Well, if it is the choice of people**[3]** why the Ummah by all its individuals did not participate in selecting a Caliph?

If Caliphate comes into being by means of choice why the choice of each individual was not sought. In fact, committee of consultation and Bay’at is a means to give shape to Caliphate.

Their stressing on choice of people is only to form a government to serve popular needs. It is only to reach power and gain rule over society. It is the only ground for Sunni Sect by chosen Caliphate to achieve the aim, which is control over society and domination over it. And to give it legitimacy**[4]** they consider it sufficient**[5]** as Ibne Taimmiyah has explained:

“The purpose from Imamate is to obtain power and authority.”! [6][7]

[1] According to Ahle Sunnat during the period of the Caliphs the explanation of Islamic law was on the Caliphs to some extent but it was not restricted to them only.
[2] It can be said that Sunni sect insists upon Ummah’s choice even to the extent of denying existence of Divine text (Nass) in this respect. Since Divine verse exists in case of Ali and which was read by the Prophet on the occasion of Ghadeer they are obliged to deny it or to take refuge in a misrepresentation of it.
[3] Selected Caliphate means that which the Ummah is obliged to establish.
[4] From the point of view of Ahle Sunnat the right of rulership is for one who is capable of domination.
[5] According to Ahle Sunnat the pivot of Imamate is power.
[6] Ibne Taimmiyah: Minhaj as-Sunnah, Vol. 1, Pg. 141
[7] Ahle Sunnat believe that the legitimacy of occurrence of Caliphate is obtained by

By Imamate and Caliphate, it is not necessary to go beyond the conditions of gaining control of society. The nature of Caliphate is included in a government.

Ibne Taimmiyah further comments:

“Leaders of Sunni Sect have said:

Whoever gains power and control**[1]** can gain the Guardianship to which obedience becomes compulsory according to God’s command.”!^([2])([3])

From Sunni outlook one who possesses power and authority has a right to rule and run a government. Power is the base in Sunni thought for ground of Imamate and Caliphate. The belief of Sunni Sect is to attain power first to establish Caliphate. A Caliph must be obeyed from a Sunni view because he holds a government. In Sunni thought the whole process is made simple and easy. If one attains power and control over society by any means or method, the aim of Caliphate is achieved, which is security of popular interests.

Then at this stage responsibility of choosing a Caliphate is relieved from individuals of society. Once a Caliph is made known, others have no responsibility in this regard.

Qadi Abdul Jabbar says:

“When those who tie and untie**[4]** appoint one as Imam, the incumbency of choosing an Imam gets relieved from the people. The sufficiency**[5]** is achieved.”![6]

having power and domination.**
[1]** [From the point of view of Ahle Sunnat the basic condition of Caliphate is that a person should obtain domination over the people so that there is no chaos and general benefits of the Ummah are secured.]
[2] Ibne Taimmiyah: Minhaj as-Sunnah, Vol. 1, Pg. 141
[3] [From the point of view of Ahle Sunnat obeying the Caliph only becomes incumbent when he has established his domination.]
[4] Regarding ‘Those who tie and untie’ we should explain that there is no specific or precise description about this term. To explain this we can say it pertains to persons who are brokers of power. They perform the task of creating caliphs, (king-makers). They have influence in society and steer the course of thought in it. They have agents and sub-agents. They know how to elevate the desired one into public opinion and how to bring down one in public estimation. So they are called ‘who tie and untie’ which means they tie one from that job.
[5] [According to Qadi Abdul Jabbar if a Caliph is chosen others are absolved from the responsibility of society.]
[6] Qadi Abdul Jabbar: Al-Mughni fil Abwaab at-Tauheed wal-Adl, Pg. 303

Sunnis believe that:

Caliphate is achieved through whatever means[1] and methods it might have been

Installment of Imamate and Caliphate and achievement of its aim is based on principle of obtaining power and control over affairs of society. The means and methods here do not matter. That which matters is that one individual in the Ummah must attain power over society. If it is attained, it means a Caliphate is established; and through Caliphate a government is established.[2] Such is in line with the Caliphs that existed in Sunni school.

It does not mean that all people must participate in choosing a Caliph.

If one person or few persons performed the appointment of Caliph it is enough. It relieves responsibility from others. To establish a chosen government does not call for whole population to participate. As goes Caliphate so goes the government.

Juwaini has this to comment:

“Do know that consensus is not a condition in establishing Imamate and Caliphate. Imamate will be established if there had not had been any consensus at all. So it became clear that consensus is not a condition to bring Caliphate into existence. Consensus has no bearing on Caliphate. Consensus has nothing to do with Caliphate. There is neither limit nor specified number.[3] Imamate comes into being only by those who tie and untie.”![4]

Qadi Abdul Jabbar comments:

“If some among those who tie and untie choose one to be Imam, he becomes Imam. If no one among Muslims does Bay’at with him, it does not affect him. He is the acknowledged Imam because the people who tie and untie have chosen him to be Imam.”![5]

[1] In Sunni Sect Caliphate has no fixed ground, a standard, or a principle. The Caliphate and Imamate is based on verbal terms only.
[2] That is a government that the Ummah is obliged to form.
[3] [There is no fixed standard for appointing a person as Imam.]
[4] Juwaini: Al-Irshad Ila Qawaata al-Adalla fee Usool al-Itiqaad, Pg. 424
[5] Qadi Abdul Jabbar: Al-Mughni fil Abwaab at-Tauheed wal-Adl, Pg. 303

So this shows that in Sunni Sect even force and tyranny can be used as means to obtain Caliphate.

Taftazani has this to say:

“Imamate can be achieved by several means. The third way is force and domination. So when an Imam dies, another man having conditions of Imamate can become Imam without people doing Bay’at with him nor it is necessary that he should have been nominated by his predecessor. He can become Imam by means of force or taking the initiative to occupy the seat. by this way he can even become a successor to Prophet.”![1]

Abu Yali comments:

“One who gains upper hand over people by means of sword becomes a Caliph and is called Ameer al-Momineen. Then it is not allowed to anyone who believes in God and Day of Judgment to pass the night without acknowledging him as an Imam.”![2]

Sunnis believe that:

Imam and Caliph can be a Tyrant, a Sinner or Profligate!

The preceding pages clearly show that the only condition required in a person to qualify him as a caliph is competency to administer affairs of the country. Competency is not a thing that could not be applied on several persons at a time.

Therefore according to above it does not become necessary that a Caliph must excel others in all qualities such as religious knowledge, common information, moral, conduct, human virtues and superiority of behavior.

It is not demanded for him to be the Caliph that he must be superior to all. He is an administrator, a manager or a director and that’s all.

Without superiority in him, he can secure the common interests, which are required of him.

Qalqashandi says:

“Even if a man who gains power and domination on others is a sinner or ignorant; his Imamate is achieved and established.”!^([3])([4])

[1] Taftazani: Sharh Maqasid, Part 5, Pg. 233
[2] Abu Yaala: Al-Ahkaam as-Sultaaniyah, Pg. 23
[3] Qalaqshandi: Maatharul Anaaqa fee Maalimul Khilafah, Vol. 1, Pg. 58
[4] [From the point of view of Ahle Sunnat Imam is that who has obtained power and domination in the society even if that person be unjust and ignorant.]

Taftazani says:

“It is not necessary that an Imam must be a Hashimite or an infallible and superior to all. An Imam when installed or chosen cannot be dismissed or removed because of his sinfulness!”

Taftazani proceeds further and adds:

“Caliphate is vested and assigned to him although he be ignorant or sinner.”[1]

Nawawi says:

“The Sunni Sect has unanimously agreed that a Caliph cannot be deposed from office due to his sins and profligacy.”[2]

Baqilani says:

“An Imam cannot be dismissed because of his sins and oppression on people.[3] And uprising and rebellion against him is not allowed.[4]”[5]

Sunnis believe that:

Imamate and Caliphate is a branch of Religion!

In the system of Sunni thought the formation of government is the duty of Ummah. So all discussions concerning Imamate and Caliphate in a way relate to actions of adults and rules and regulations of their obligations.

In other words according to outlook of Sunni Sect the subject of Imamate is among branches of jurisprudence. It supervises the actions of adults on whom apply religious duties. Imamate and Caliphate has no bearing on belief of religion of Islam.

[1] Taftazani: Sharh Maqasid, Part 5, Pg. 233
[2] Nawawi: Sharh Sahih Muslim, Vol. 12, Pg. 229
[3] [Ahle Sunnat believe that for security of a Caliph’s regime any law can be cancelled.]
[4] [From the point of view of Ahle Sunnat the real pivot of Caliphate is power; that anyone who gets political power is the Caliph and his Caliphate must be justified and his power must be defended.]
[5] Baqilani: At-Tamheed, Pg. 181

Eji says:

“Imamate and Caliphate is not a pillar of faith as Shias believe.[1] It is not a principle of religion.[2]

This subject has nothing to do with religion. It is – in our view – a branch that concerns actions of adults. To install an Imam is incumbent on Ummah.”[3]

Taftazani says:

“The regulations of Imamate are in branches of religion. Imamate is not a principle. There is no dispute about the suitability of this subject to constitute the branch of religion.

On the whole this branch relates to the worldly interests and interests of religion. The society cannot be administered without this branch.

The aim of the Prophet was that these affairs be attained by general people and not by each individual.

It is obvious that Imamate is a practical side of commands. It is not matter of belief. It is in our books of jurisprudence.”[4]

Sunnis believe that:

Imamate and Caliphate are branches of no importance!

The Sunni Sect does not regard the subject of Imamate and Caliphate among basic pillars of faith nor among principles of belief. They even do not provide a room to this subject among issues of jurisprudence. In short, they regard this subject as superfluous or of no importance.

Abu Hamid Ghazzali says:

“Do know that it is not so important to research about Imamate or conduct a study into it. It is also not among intellectual sciences; it is among issues of jurisprudence.”[5]

[1] [Ahle Sunnat scholastic theologians have included this discussion in Ilme Kalaam only to refute the Shias.]
[2] Eji: Al-Mawaafiq, Part 8, Pg. 344
[3] Eji: Al-Mawaafiq, Part 8, Pg. 344
[4] Taftazani: Sharh Maqasid, Part 5, Pgs. 232-233
[5] Ghazzali: Al-Iqtisaad fil Itiqaad, Pg. 234

Saifuddin Amadi says:

“Know that it is not a religious principle to discuss about Imamate. It is excusable if there be no way to refrain from discussion or no way to get rid of ignorance about it.[1]”[2]

[1] [He on the basis of this view says:“There is more hope in salvation of one who ignores the discussion of Imamate than one who participates in it.”(Amidi: Ghayatul Maraam, Pg. 363)]
[2] In the environment of Sunni thought there is no sense to know the Imam. The tradition is distorted in Sunni books. “One who does not knows his Imam dies a pagan’s death. This tradition is distorted like this: one who does not do Bayyat… or/and one who does not obey…the inserted words change the sense quite differently. The aim of the tradition too gets changed.