Theological Instructions

LESSON THIRTY-EIGHT: THE APPOINTMENT OF AN IMAM

The appointment of an Imam

In the previous lesson we have explained that the termination of the chain of prophecy without the nomination of an Imam is against Divine wisdom. In order for the religion of Islam to be perfect, universal and eternal it requires a successor - who possesses all the qualities and realities of the Prophet, (except the station of prophethood and messengership) - after his demise (the Prophet).

This can be extracted from the noble verses of the Qur’an and from the many traditions, which are applied and utilised by both Sunnites and Shi’ites:

“Today I have perfected your religion for you, and I have completed My blessings upon you, and I have approved Islam as your religion”. (al-Māi’dah:

  1. The understanding with regards to the above verse is common between the Sunnites and Shi’ites. This verse was revealed at the period when the Prophet was returning from his last pilgrimage (hajj - known as hajj al-wadā’). This happened to be just a few months before the demise of the Prophet. After indicating the hopelessness of the infidels (kuffār) in damaging Islam, it emphasizes on the fact that ‘today your religion has been perfected and all the bounties upon you have been completed’. In addition, by focusing upon many traditions with regards to the reason of this verse, it becomes very clear that the perfection and completion of bounties together with the hopelessness of the infidels in hurting Islam is due to the very nomination of the successor of the Prophet through God the Supreme and the Prophet. The infidels were waiting for the death of the Prophet, with the understanding that he was not leaving behind any son and thus assuming that Islam would be left without a custodian, causing it to weaken and deteriorate. However through the appointment of the successor the religion became perfect and God completed His favour upon the Muslims and hence, the assumption of the infidels was shattered.

When the Prophet of Islam returned from the last pilgrimage, he assembled all of the pilgrims at a place called Ghadīr Khumm, where he proceeded to deliver a detailed sermon. In his sermon he asks the people:

“Do I have an authority (wilāyah) over you from God?” The response from the people was positive, he raised the hand of Ali (a) and said:

“Whosoever I am the master of, then Ali is his master.” In this fashion the Prophet declared that the Divine authority belonged to Ali (a). Consequently each and every individual paid their allegiance to Imam Ali and the second caliph ‘Umar paid allegiance in a congratulating manner:

“Congratulations, congratulations oh Ali you are the master of mine and of all the believers.” It was on this very day, that this noble verse, “This day I have perfected for you your religion and completed my Favour upon you”, was revealed. Then the people present at Ghadīr shouted, ‘God is great’ (Allahu Akhbar) and said:

“The prophethood has been completed and the religion of Allah is perfected and Ali is the authority after you.” In some traditions of the famous Sunnite authorities - such as Humweyni - it has been mentioned that Abu Bakr and ‘Umar told Jaber to ask the Prophet (s) as to whether this authority applied only to Ali (a). The Prophet (s) replied that the authority was indeed only for Ali (a) and his successors until the Day of Judgement. When questioned as to whom the successors of the Prophet were, he (the Prophet) answered:

“Ali is my brother, minister, inheritor, successor, and the caliph of this nation and he is the master for all the believers after me, and then al Hassan and my son al Husayn, and then nine from the descendents of my son al Husayn, one after the other. The Qur’an is with them and they are with the Qur’an, there is no separation between them and they will be no separation till they meet me at the Pond.” On the bases of the traditions relating to this issue of nomination, we understand that the Prophet had been ordered to announce the Imāmah of Ali. However, the Prophet feared that the people might suspect that such a nomination was made on a personal whim, and that it would not be accepted. On the other hand he was waiting for an opportunity to present this idea, until the verse it-self arrived:

“O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people.” (al-Māi’dah:67) This revelation, which seems to be the most important of all and its concealment would nullify the entire message, revealed that the Prophet would be protected after its deliverance. After the arrival of this verse the Noble Prophet understood that he should hasten with this responsibility and deliver this message as soon as the opportunity arose, and hence the afore mentioned event took place at Ghadīr Khum.

The aim of this event was to officially announce the successor of the Prophet and gain public allegiance. However through the course of time the succession of Ali had been mentioned on various occasions:

At the beginning of the advent of Islam, when the Prophet was ordered to proclaim his message publicly, he was first told to warn those nearest to him. He invited his family members to a meeting and said that the first to accept his message would be his successor. All Muslims agree that Ali was the first to accept Islam.

Likewise, when the following verse was revealed, the obedience to those with authority (ūlī-l-amr) had been made absolutely obligatory and the obedience of those with the authority is regarded to be at the same level as obedience to the Prophet (s):

“O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you.” (al-Nisā’:59) Jaber ibn Abdullah al-Ansari asked the Prophet about those with authority, who replied:

“The First of them is Ali ibn Abi Talib, then al Hssan, then al Husayn ibn Ali, then Ali ibn al Husayn, then Mohammed ibn Ali, known as Baqir in the Torah -You will see him O Jaber, so give my Salams to him - then Jafer al Sadiq ibn Mohammed, then Musa ibn Jafer, then Ali ibn Musa, then Mohammed ibn Ali, then Ali ibn Mohammed, then Hassan ibn Ali, and then

the one whose title is Hujjat Allah (Evidence of God) upon this earth….” The prophesy of the Prophet came true, Jaber was alive till the period of Imam al Baqir (a) and he delivered the Prophet’s salutations to the fifth successor.

In another tradition Abu Basir narrates with reference to the verse of authority, from Imam al Sadiq (a), that this verse was revealed in the honour of Ali ibn Abi Talib, Hasan and Husayn (a). Abu Basir asked the Imam how to answer people who argued as to why Ali (a) and the Prophet’s household were not mentioned in the Qur’an by name. Imam Sadiq (a) told him to:

“Tell them that, the verses revealed with reference to the prayers, did not mention any names for the three and four rak’ah prayers, this was indeed relayed to the people by the Prophet”. Likewise the Prophet explained the verses of alms (zakāh) and pilgrimage (hajj), and therefore he must also interpret the verse of authority. The Prophet declared, “Of whomever I am the master, Ali is his master after me”. He also advised the people to follow the Book of God and his Household and asked God not to separate them until they meet at the Pond. This is again mentioned in the famous Hadith Al-Thaqalayn, where the Prophet told the Muslims how he was leaving behind him two weighty things; the Book and his Household, who would never separate until they met him at the Pond. He is also reported to have said:

“Do not teach them as they are wiser than you all and they will never lead you astray”. In another famous tradition he mentioned that:

My Household is like Noah’s ark, whoever boards it has saved themselves, and whoever does not has gone astray.” There are numerous traditions, which support the aforementioned claims, but we do not have the space to mention them here.

Questions

  1. Which verse refers to the appointment of Imāmah?

  2. Explain the event, which took place for the nomination of Ali (a).

  3. Why did the Prophet delay in announcing the appointment of Ali (a) and how did he finally deliver the message?

  4. Which traditions provide proof for Imāmah?

  5. Provide some traditions that prove the Imāmah of the Prophet’s Household.