The Role of Holy Imams in Revival of Religion

The Basis For the Two Schools' Ways of Thinking

From the time of the Prophets' (s.a.w) death until the present day, two schools have existed in the Islamic world. The Imamate school and the Caliphate School. What do these two schools say with regard to the matter of the governor and leader after the Prophet?

The Caliphate school say: The Leader and governor is elective.

The Imamate school says: The leader and governor is appointed (selective).

The group which says that the appointment of the leader is based on election also believe that the electing is done by the people, and after the Prophet it is they who pick the governor.

On the other hand, the Imamate school says that the designation of the leader is by appointment, this appointment being made by God and not the Prophet (s.a.w). God the highest appoints, and the Prophet (s.a.w) informs the people of this divine appointment and selection.

This was a summary of the belief of the two schools. Now we must go into a more detailed study of these two schools principals. First of all we will evaluate the Caliphate schools opinions.

The scholars of the Caliphate school possess books in which they have described such things as law and the says and means for forming a government and also the necessities for this, the governors duties, the rights of the Islamic government with regard to the people and the peoples rights with regard to the government, how ministers should be chosen, how the Friday Imam and the judges are appointed, how taxes should be collected, the amounts of "Zakat", "Kharaj" and "Jezieh" 103 who should receive it and how, and so on. These books are the official writings of the Caliphate schools famous, authoritative and trustworthy scholars.

We have taken our information on this schools beliefs with regard to the appointment of the Muslims leader from these books and thus proceed to evaluate them. We saw previously that in the Caliphate school they named the leader "Caliph". The person who was elected by the people was called (Khalifato Rosool) or "Caliph of the Prophet" which for brevity was later changed to "Caliph". We also learned that in Islam there are some terms which occured during the Prophets' lifetime, either these terms or names being chosen by the Prophet himself, or chosen by God and narrated by the Prophet. This type of terming or naming being called "Islamic terms" and "Shar'i terms" meaning terms or names that were chosen legally or by the legislator. There is also another group of words called "Motashareh terms" which were chosen by the Muslims themselves or by Islamic scholars. We said that the word Caliph with its present meaning (religious leader and leader of the Muslim world) is not a Shar'i or canonical term. This means that during the Prophets' lifetime this word did not possess this meaning, the Muslims themselves or the followers of the Caliphate school have given it this meaning.

According to this, whenever we see the word caliph in the Quran or Tradition it has its literal meaning, the very meaning the Arabs understood it to have, its completely literal meaning. If a scholar were to appoint someone to take his place, and leave all of his duties for him to perform, such a person would become "Khalifatul'alim" or "Caliph of the scholar". Or if a merchant were to appoint someone to take his place in his business making him his successor, he thus becomes "Khalifato-at-tajir" or "Caliph of the Merchant".

Because it is used in conjunction with God in the Quran it means "Khalifaullah" or "Caliph of Allah". He is the man who has obtained the power of authority to do Gods work in the world. In the Prophets tradition, caliph means that person who performs the special duty of the Prophet, or first hand propagation, and who in reality was charged with the continuation of the Prophet's work. Since the never ending duty of the Prophet is the propagation of Islamic religious law, his caliph is also the propagator of religious law. As such, neither in the Quran, nor in Tradition does the word Caliph carry the meaning of Islamic leader or governor. On the contrary, in the tradition of the Prophet, whenever we see this word, for example where it is said "Khalifati feekom" with regard to Ali (a.s), it does not mean governor or leader but means that; after me the propagation of Islam is his responsibility. The explanation and interpretation of the Quran is his responsibility. 104 After clarifying this matter we will begin a study of the reasoning of these two schools. The description and reason behind the Caliphate schools opinions will be extracted from the books we mentioned earlier, named "Al-Ahkamu's-sultaniyyah" by Qazi Mawardi (born in the year 450 A.H.) and Qazi Abu Ya'la (born in the year 458 A.H) both high ranking judges during their time. They describe this matter in the following manner in their books which both have the same name. In The Caliphat School The Imamate, which is the Caliphate after the Apostle may come to be held in three ways:

1) A Caliph appoints his successor, or the next Caliph.

This means that if Haroun al-Rashid said: Amin and Mamoun are the next caliphs after me, the Muslims are obliged to accept, this caliph being the legal Islamic one and according to the religion acceptance of him being required. These two scholars say: There is no room for dispute in this matter and the acceptance of the Caliph in this manner was by a concensus of opinions. Their reasoning with regard to this kind of appointment, and its genuiness and correctness is because when Abu Bakr appointed Umar as his successor the people did not oppose his choice; the acceptance of the entire Muslim community showed that they saw this method as being correct. As such, because of Abu Bakr's action and the peoples lack of protest, this method of appointment of one Caliph with regard to the next was deemed correct. In the Caliphate school the authenticity and accuracy of this method has no room for dispute. 105

2. The Caliph is appointed by the people: In this manner of the Caliphs appointment the experts in the Caliphate school differ in opinion. Mowardi says: The majority of scholars believe that the Caliph is chosen by five of the wise men or elders of the nations, or one of them chooses and the other four agree. 106 The reason he gives for this opinion is that with regard to Abu Bakrs caliphate five persons swore an oath of allegiance to him and this oath gained recognition and was accepted. The five persons mentioned above were Umar Ibn Khattab, Abu Ubaidah-e-Jarrah, Salem (Abu Hudhaifas' freed slave), No'man ibn Bashir, and Aseed ibn Hadir. This was how the oath was given at Saghifeh and Abu Bakr achieved the post of Caliph. When the Caliph, chosen at Saghifeh was proposed to the people, they also willy-nilly accepted him. 107 So for this reason - the deed of these five persons - the appointment of the Caliph is made by the oath and consent of five of the elders and is thus carried out. Another reason for this way of thought is the statement of Umar ibn Khattab in the commission for the appointment of his successor. He stated at that time, that if five of the six members agreed on one person, that person will become caliph. Most of the Caliphate schools scholars agree on this idea.

Another group of caliphate scholars say that the Caliphate resembles a marriage contract. Just as a marriage requires a notary and two witnesses, the appointment of a Caliph requires one person to swear the oath of allegiance and two persons to express their agreement. Accordingly, three elders are sufficient for the appointment of a caliph and governor.

A third group believes that it is sufficient for only one person to swear allegiance to a Caliph. The appointment by one person and oath by the same elects the Caliph of the great Islamic nation. Their reason for this belief is that Abbas Ibn Abdul Mutalib told Ali:

"Give me your hand so that I may swear my allegiance to you. The people will say that the Prophets uncle gave his allegiance to his paternal cousin, and therefore no one will disagree on this matter". 108

Their second reason for this belief is because the oath of allegiance is like the ruling or directive of a judge since both are valid and binding and opposition to it is not permissible. According to the two reasons, even if only one person swears allegiance to someone with regard to the Caliphate, his Caliphate is thus established becoming legal and official. 109

3. A Caliph obtains the caliphate by military victory and force. According to this opinion if the leadership of the Muslims comes to be as a result of military strength and superiority, that victor is the rightful caliph and his Caliphate is official in Islamic law; and according to Judge Ya'las' words:

"With regard to the person who gains rule over the Islamic nation by sword and force, thus being called Amir al-Mu'meneen (Commander of the faithful) and Caliph; it becomes unlawful and prohibited for those who believe in God and resurrection day to spend even one night not accepting him as Imam, regardless of whether this person (Caliph) is an infallible person or whether is fallible". 110

Fazlollah Ibn Ruzbahaan the authoritative scholar of the Caliphate school in the book of Suluk al-Molk, writes with regard to this manner of establishing the Caliphate:

The fourth means for obtaining the sultanate or Imamate is ascendancy or power; scholars have said that if an Imam dies and afterwards someone takes charge of the Imamate without receiving the allegiance oath, and without being appointed Caliph by someone, forcing the people to accept him with force and military division, his Imamate is lawful without allegiance whether he be of Quraish or not, Arab or other than Arab, whether he possesses the pre-requisits or whether he is ignorant and lewd ......... He may be known as Imam and Caliph". 111

The Caliph and The Muslims

If someone attains the caliphate by one of the previous means; force, the allegiance of one person, or three or five persons, or by the appointment of the previous Caliph, it becomes obligatory for the Muslims to recognize him in this name and position just as it is for them to recognize God and His Prophet. This is but one opinion. The majority believe that if the people know only who is Caliph, that is sufficient, a detailed recognition of him being unnecessary and a general recognition sufficing. 112 They upon narrating a series of narrations found in their most creditable books written by their most famous narrators, say that according to them it doesn't matter what the Caliph does; whatever oppression and tyranny, extortion and debauchery, its not lawful to draw swords upon him and or oppose him or leave him.

Hudhaifeh narrates from the Holy Prophet (s.a.w)

"After me there will be leaders who will not follow in my footsteps, and won't act according to my method. Some of them will possess hearts like those of devils while appearing to be human beings! 112

Hudhaifeh said:

I said: O' Apostle of God, if I should become a witness of such a time what must I do in response?" He said: "You must listen to him thoroughly and obey him absolutely. Even if he strikes you on the back and seizes your property, you must obey him and listen to his commands!"

Ibn Abbas relates from the Holy Prophet (s.a.w)

"If someone should witness in his leader or governor some unpleasantness, he must be forbearing; because if someone strays so much as an inch from the Caliphates rule and those Muslims who support it, when he dies he will be as those who died in the age of ignorance". 113

In another of Ibn Abbas's narratives the Prophet is quoted as saying:

"No one must choose to stray from a government, even so much as an inch; because if he dies in this condition he will have left the world as those who died in the age of ignorance idolatry". 114

As a footnote to these traditions, one of the renowned scholars of the Caliphate school says in a section called "Lozoom-e-Ta'atul Amr" or "The neccessity of obeying the rulers".

"The majority in the Sunnite sect, in other words the scholars, relators of Tradition and narrators say that a Hakem who is debaucherous and oppressive and who tramples the people's rights may not be deposed or removed from his position. According to law it is also prohibited and unlawful to revolt against him, but it is obligatory to council and advice him, making him fear God and the resurrection day; This is because we have Tradition from the Prophet which prevent us from rebelling against the Caliph. The word in short is that revolt against the leaders and governors of the Muslim majority is unlawful, even if he is a tyrant or a debaucherous person".

According to this belief, insurrection with regard to Yazid ibn Muavieh, the drunken, dog-loving murderer, and with regard to Abdul Malik whose soldiers destroyed the Ka'ba with Catapults, and war against Valid who made the Quran the target of arrows, is not permitted and is unlawful.

'Nouve' the scholar and commentator on Muslims "Sahih" says in addition to the above:

"Many consecutive Hadiths were given and they prove the above statement and in addition the Sunnite sect has by consensus agreed that the leader may not be deposed from the Imamate because of debauchery". 115 This scholar then claims proof with this Quranic verse:

"Obey Allah and obey the apostle and those in authority from among you". 116

Then he added that since the ruler were the authorities in all matters they must be obeyed. This was a summary of the remarks found .in the authoritative books on religious science, Hadith, and their commentaries in the Caliphate school.

In The Imamate School

On the other hand this matter has another form, in the Imamate school, just as we have seen, the Imamate is established by Divine appointment. The leaders and scholars of this support their belief with this Quranic verse:

"And when his Lord tried Abraham with certain words, he fulfilled them. He said: Surely I will make you an Imam of men". 117

What background did the words that God used to test Abraham (a.s) have? Did they contain orders for the sacrifice of his son Ismael? Was it a command to battle with the great evil man of that time Namrood, or was it an order to enter the fire and willingly burn? Could this verse mean all of these things together? It's really unclear. 118 Whatever it is, it must have been tremendous to contend as a test for Abraham. As such, when this great Prophet passed all of the sensitive points successfully, and as always proved his life to be of pure service and devotion to his lord, he attained the exalted rank of Imamate. What can the rank of Imamate be when is attained after prophethood and God's friendship and it brings Abraham the great such joy that he requests it for his son? Apart from all this we have seen that the Imamate is based on Divine division and covenant, and that alone.

Upon hearing this Divine message and attaining exalted position, because of the circumstances of his human nature; Abraham requests of his God that this rank be retained for his sons as well. Because of his human nature he loves his children and wishes them to obtain this heart-felt honour as well:

He asked God:

"And of my offspring?

And God replied:

"My Covenant does not include the unjust". 119

Who is the unjust? In Quranic use, sometimes a person who does injustice to himself. For example someone who worships idols, drinks liquor or commits suicide has done himself Injustice. Unjust is also used with regard to those who do injustice to others and infringe upon their rights. For example, someone who seizes the peoples property, gains unlawful profit from them, or violates their chastity, and also anyone who in anyway opposes Gods command will be known as unjust according to Islamic insight. 120 A person who for even just a moment existed in self injustice or injustice to other is called unjust; and according to the precise equilibrium of God's order is unfit to obtain His covenant meaning the Imamate. Just as we have seen and according to clear Quranic reasoning, the Imam must be "Masum" or infallible.

Other then this noble verse, in other Quranic verse the Imamate has been mentioned and has presented it as being based on Divine division covenant:

"And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of alms, and Us (alone) did they serve". 121

"And We made them Imams to guide by Our command when they were patient, and they were certain of Our communications". 122

According to the school of Ahlu'l bait and based on the Holy Quran the Imamate is established solely by divine appointment, fabrication and covenant, with no exceptions.

The second matter with regard to the Imamate is that of the Imams infallibility (Ismah) which was stipulated in verse 124 of the Surah Baqarah previously mentioned with regard to Abrahams Imamate. Now, if we refer once again to the Quran we will see in this noble verse:

"Allah only desires to keep away the uncleanness from you, O' people of the house! and to purify you a (thorough) purifying". 123

The term "Ahlul bait" 124 used in this verse is a Shar'i or legal term coined by the Quran. With absolute resolution the Holy Prophet (s.a.w) revealed the group as being those who were present during his lifetime. He gathered Ali, Fatemah, Hassan Hussain under his cloak 125 announcing this verse which had then been revealed to him when been revealed him; and in this way explicitly specified that his wives were not members of this group. In this way "Ahlul-bait" became the name of this group and whenever we hear it spoken of in Islam it means them, and they are "Masum" or infallible (pure).

Further Investigation Into The First Condition

Such as we have seen, in the school of Ahlu'l bait the Imamate is established by appointment and this appointment must be by God. The Prophet is only responsible for relaying this message. He himself did not appoint Ali or recommend his governorship. The Holy Prophet, just as he propagated the command for prayer thus only acting as God's Messenger, and relayed the command for Haj which was also a command from God as thus only relating His message......... it is same with regard to the Imamate. He propagandizes the Imamate from God, the appointment an installation being from God. According to this, what the Prophet (s.a.w) says in reference to the Imamate, is the same as that which he relates and explain in relating to prayer, Hajj, zakat, and Jehad. Regarding prayer he says pray this way; first of all perform Ablutions like this, recite the Surah Hamd in the first and second Rakat, do such and such in the Rukoo and in Sajdeh such. It is he who says how many Rakat each prayer should contain or what its preliminaries and requirements are.........of course the Prophet does not say these things on his own, he relates from God, he propagates God's words. In this way it has been completely clarified that the Prophets words on the matter of the Imamate are from God:

Now, in the limits of this brief discussion we will study the Hadiths and statements made by the Holy Prophet on the matter of Imamate. We may divide this type of texts into two varieties:

1. Traditions regarding all of the Imams of Ahlu'l bait (a.s)
2. Traditions in which the name of a specific Imam of Ahlu'l bait is mentioned.

In the first group of Hadiths none of the proper names of the Imams (a.s) are mentioned, but the Imamate of Ahlu'l bait in general is propounded in them. First of all we will evaluate this group of Hadiths:

A: Hadithu'thaqalayn (Hadith of Two Precious Things)

Our first Hadith is narrated from the book "Sahih" by Muslim, 126 but it may also be found in most other reputable books; for example Ahmad's "Musnad", "Sunan" by Darmy and "Sunan" by Bayhaqi and "Mustadrak al-Sahihain" by Al-Hakim. 127 Zaid ibn Arqam says:

On the way from Mecca to Medina (on the return trip of "the farewell pilgrimage"), next to a pool called "Khumm" the Prophet delivered this sermon to the people:

"O people, know that I am only a human being. The time draws near when I will be called (to the next world), and for me to accept God's invitation. I am leaving behind among you, two most precious thing: God's scripture which contains guidance and light, don't let it go and hold it tight, and my descendants who are my family members".

And according to the version in "Mustadrak" he adds:

"Beware how you behave towards these two remaining things after I am gone. They will not separate from each other until they meet me at the pool of 'Kowsar"'. It is with reliance on the Prophets last sentence that we believe one of the Imams of Ahlu'l bait their number being ascertained in other creditable Hadiths - will have such a lengthy life that he will remain alive until the worlds end. So that, joined and allied with Gods scripture they will always be existent in the human world. Also, so that the Prophets statement regarding their lack of separation will come true.

Jabir relates something similar to this from the Prophets' sermon on "the ninth day of Zilhaj" (Arafah). He says: "O' People, I am leaving something behind among you, which so long as you keep hold of you will never go astray: God's Book and my Descendants: Who are my family members (Ahlu'l bait)." 128 After relating this narrative, Tirmidhi adds that the Hadith was also related by Abu Dharr, Abu Saeed al-Khudri, Zaid ibn Sabet and Hudhayfeh Ibn al-Aseed. This narration has been related by in so many ways by various persons that their repetition and study requires the proper opportunity for such. At this time we only wish to rely on this Hadith to the point where we may show that the Prophet made the Imamate exclusively in his Ahlu'l bait, and made them allied with and inseparable from the Quran. This is because the Prophet sees guidance as being in their hands and in the Quran. Holding onto and adhering to them results in inevitable deliverance from deviation and from being misled according to the Prophets insight. He warns that you should beware and be careful how you act towards them after me. He also says that these two will never separate and that they will meet him at the pool of 'Kowsar'; the entrance place for the saved on resurrection day.

The fact that the "Divine scriptures" are theoretically the peoples Imam, and their leader in thought, belief, character and action, is an indisputable Quranic matter. 129 It is also with regard to and reliance on this very principle that the Imamate of the Prophets Ahlu'l bait is proved because of their being placed along side the Quran. In other words, Islam is described and propounded in the Quran theoretically, and actively and in outer personification it appears in the Ahlu'l bait. Therefore, if we accept the Qurans Imamate in that form, then we have no choice but to accept the Imamate of Ahlu'l bait in this form. Another point made here in the Prophet's words is with regard to guidance being exclusive in his valuable legacy; (the Quran and his Ahlu'l bait). Since we know that Quranic guidance is confined to the generalities of Islamic matters of faith, morals knowledge; then it is inevitable that the explanation and clarification of these matters related in the Quran will become the duty and responsibility of Ahlu'l bait. In this way, guidance will be complete and consummate.

B: Narratives of The Number of Imams.

In another group of narratives the number of Imams, Caliphs, or leaders after the Prophet is ascertained and of course their names are not mentioned. Until now I have found these narratives related by four of the Prophets companions: Jaber Ibn Saorah is one of these persons and his narrative can be found in "Sahih" by Muslim and Bukhari, and the "Sunan" of Abu Davoud and Tirmidhi and also the "Musnad" of Ahmad and the "Musnad" of Teialsi and so on. 130

Jabirs narrative will be related from the book "Sahih" of Muslim. He says:

"I had gone with my father to see the Holy Prophet (s.a.w), (he) the great man said: (Religion «Islam» will always remain until the day of resurrection and until there has been twelve Caliphs, all from Quraish)"

In this narration nothing more is related, but in the "Nahjul Balaghe" Amir al-Mu'meneen adds the part which has been eliminated saying:

Surely Imams would be from Quraish. They have been planted in this life through Hashim. It would not suit other nor would other tie suitable as heads of affairs". 131

In another narration related in Ahmads "Musnad", and Hakems' "Mustadrak" and so on.........A man named Masrough who is the narrator of the Hadith said: "While in Kufeh we were sitting with Abdullah Ibn Massoud and he was teaching us the Quran. A man asked him: O' Abu Abdul Rahman didn't you ask the Prophet how many Caliphs this nation will have? Abdullah then said in reply. Since I have come to Iraq no-one has asked me that question. And He then added: Yes we asked the Prophet about that matter and he said:

"Twelve, the same number as the leaders of Israel". 132

This narrative was also related by Anas Ibn Malik, Abdullah ibn Amr ibn-e-Aas, each of these narratives having been reported by successive other witnesses which gives them concate notion and greater credibility and reliability.