The Continuation of Imamate and theNecessity of Recognition of Imam
The Continuation of Imamate and theNecessity of Recognition of Imam
Resurrection Day and never dependent upon the great
Prophet of Islam (a.s). The Holy Quran says:
وَمَا مُحَمَّد إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِيْن مَاتَ
أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ .
“And Muhammad is no more than a messenger;
the messengers have already passed away before
him; if then he dies or is killed will you turn
back upon your heels? 2:1441”
So the continuation of Islam, as a religion, over time is
an established principle.
Defending religion, execution of Shari’ah
commandments and protecting the glory of Muslims
and Islamic territory, on the other hand, requires
leadership and commandment or else it would not be
possible. The necessity of leadership is an issue agreed
upon by all Islamic sects and branches and except for
a small group, not worthy of attention, no one has
doubted it.
Adhud al-Din Iji, a Sunni judge and scholar, in
Mawaqif says: “Muslims in the early years after the
Prophet’s demise have successively reached consensus
that an age without Imam is impossible.1
But since the method of this book is based on
quotation, an attempt is made to follow the issues in
the light of traditions quoted from the great Prophet
(a.s) by the Sunni.
The traditions can be divided into two parts:
1. Many traditions in which the terms ‘Imam,’ ‘Caliph’
and the like (in various forms) have been mentioned.
These traditions briefly prove that there are Imamate
and Caliphate, after the honorable Messenger of Allah
(a.s); such as, “.رَشَع اثنا ُةّالأئم” (Imams are twelve in
number.) Because if there is no Imamate, it cannot be
said that Imams are twelve in number. Some traditions
of this sort will be stated.
2. Some traditions verify that an Imam exists in every
age, some of which state that one should know his
Imam and follow him and that if someone dies
without knowing and following the Imam of his age,
he dies as a pagan; i.e. he dies as apostate.
y Musnad Ahmad, Vol. 3, p. 446:
قال رسول االله صلّى االلهُ عليهِ وسلَّم : من مات وليست
عليه طاعه مات ميتة جاهلية.
The Holy Prophet (a.s) has said: One who dies
without obedience (to an Imam), dies as a pagan
and disbeliever.1
y Sahih Muslim, Vol. 12, p.240 (Nawawi’s
exposition):
سمعت رسول االله صلّى االلهُ عليهِ وسلَّم يقول: ومَن
ماتَ وَلَيسَ في عُنُقِه بَيعَةٌ ماتَ ميتة جاهلية.
The Holy Prophet (a.s) has said: One who dies
with no allegiance (to an Imam) has died as a
pagan.2
y Al-Mu’jam Al-Kabir, Vol. 10, p.289:
قال رسول االله صلّى االلهُ عليهِ وسلَّم : مَنْ ماتَ ولَيسَ
عليه إمامُ فَمِيتَتُهُ مِيتَةٌ جاهِلِيّة .
The Holy Prophet (a.s) has said: One who dies
and has no Imam has died as a pagan.3
y Sahih Muslim, Vol. 12, p. 201 (Nawawi’s
exposition):
قال رسول االله صلّى االلهُ عليهِ وسلَّم : لا يَزالُ هذا
الأمرُ في قُرَيشٍ ما بَقيَ في النّاسِ اثْنانِ
The Holy Prophet (a.s) has said: As long as there
are at least two people (in the world), this issue
(Caliphate) remains in Quraysh.1
As is evident, this requires the continuation of
Caliphate.
y Musnad Ahmad, Vol. 4, p.96:
قال رسول االله صلّى االلهُ عليهِ وسلَّم : مَنْ ماتَ بِغَيرِ
إمامٍ ماتَ مِيتةً جاهِلِيّة .
The Holy Prophet (a.s) has said: One who dies
with no Imam dies as a pagan2.
Al-Hafiz Abu Bakr Umar Ibn Abi ‘Asim Al-Sheybani,
died in 287 AH, quotes the same tradition with slight
differences not changing the meaning in ‘Kitab Al-
Sunnah’.
3 The researcher of the book says about the
tradition, “It is well-documented,” as is included in
other Musnads and collections of traditions.
y Mustadrak Hakim, Vol. 1,p.77:
قال رسول االله صلّى االلهُ عليهِ وسلَّم : مَن ماتَ ولَيسَ
عَلَيه إمامُ جَماعَةٍ فإنّ مِيتَتَهُ مِيتَةٌ جَاهِلِيةٌ
The Messenger of Allah said: One who dies and
has no Imam of the public dies as a pagan.
Hakim considers this tradition as valid.
y Al-Mu’jam Al-Kabir, Vol. 12, p.336:
وَمَنْ ماتَ مِن غَيرِ إمامِ جَماعَةٍ ماتَ مِيتَةً جَاهِلِيَّةً .
One who dies without an Imam of the public
dies a pagan death.
In the last two traditions,"جماعة إمام" means Imam of
the Muslim community and it is obvious that the
Prophet (a.s) means true Imam; since he certainly does
not intend an Imam who has gained his position
unlawfully. Shahab Al-Din Al-Turbashti Hanafi1 has
been quoted as saying: “The true meaning of this and
other similar traditions is to be applied to Imams who
are just, since they are the only ones who deserve to be
named Caliph.”2
As some of the following traditions state, “There is no
refuge from a government,” they do not intend to
legalize the government of oppressors and
transgressors. They do not want to say that God and
His Messenger are content with the ruling of such
people, but that human beings cannot continue to live The Messenger of Allah said: One who dies and
has no Imam of the public dies as a pagan.
Hakim considers this tradition as valid.
y Al-Mu’jam Al-Kabir, Vol. 12, p.336:
وَمَنْ ماتَ مِن غَيرِ إمامِ جَماعَةٍ ماتَ مِيتَةً جَاهِلِيَّةً .
One who dies without an Imam of the public
dies a pagan death.
In the last two traditions,"جماعة إمام" means Imam of
the Muslim community and it is obvious that the
Prophet (a.s) means true Imam; since he certainly does
not intend an Imam who has gained his position
unlawfully. Shahab Al-Din Al-Turbashti Hanafi1 has
been quoted as saying: “The true meaning of this and
other similar traditions is to be applied to Imams who
are just, since they are the only ones who deserve to be
named Caliph.”2
As some of the following traditions state, “There is no
refuge from a government,” they do not intend to
legalize the government of oppressors and
transgressors. They do not want to say that God and
His Messenger are content with the ruling of such
people, but that human beings cannot continue to live without leadership. Hence, even difficult social
circumstances, caused by the ruling of an oppressor
government, are much better than the unbearable
consequences of confusion and anarchy. So traditions
do not prescribe oppressor and corrupt governments
at all. Accordingly, as emphasized by great Sunni
scholars too, Imam and Caliph should be just.
y Al-Mu’jam Al-Kabir, Vol. 10, p.132, No. 10210:
قال رسول االله صلّى االلهُ عليهِ وسلَّم : لا بُدَّ للنّاسِ مِن
إمارَةٍ بَرَّةٍ أو فَاجِرَةٍ .
The Holy Prophet (a.s) has said: People have no
refuge from the government; either a good or a
bad one.
y Al-Sunan Al-Kubra, Vol. 8, P. 184:
سَمِعَ عَليّاً رَضيَ االلهُ عَنهُ قوماً يَقولونَ: لا حُكْمَ إلاّ اللهِ!
قال: نَعَمْ! لا حُكْمَ إلاّ الله. وَلكِنْ لا بُدَّ لِلنّاسِ مِنْ أمِيرٍ بَرٍّ
أوْ فاجِرٍ يَعْمَلُ فِيهِ المُؤْمِنِ وَيَسْتَمتِعُ فِيهِ الكَافِرُ وَيُبلِّغُ االلهُ
فيهِ الأَجَلَ.
Ali (a.s)—May God be content with him—heard
a group saying: “The ruling is only Allah’s.”1 He said: “This is true! Ruling is only Allah’s, but
there is no refuge from rulers, good or bad, so
that under their rule, the believer does his deeds
and the corrupt gets benefit, and Allah will
expire the appointed time.” 1
y Al-Durr Al-Manthur, Vol. 4, p. 194 :
قال رسول االله صلّى االلهُ عليهِ وسلَّم : ﴿يَوْمَ نَدْعُو آُلَّ
أُنَاسٍ بِإِمَامِهِمْ﴾ قال: يُدعَى آُلُّ قَومٍ بِإمامِ زَمانِهِمْ وَآِتابِ
رَبِّهِمْ وَسُنّةِ نَبِيِّهِمْ.
Ibn Mardwiah has quoted Ali—May his God be
content with him—as saying that the Prophet
(a.s), when interpreting the honorable Quranic
verse: “(Remember) the day when We will call
every people with their Imam, 18:71” said: “Each
group is called with the Imam of its age, its
God’s Divine Book and its Prophet’s Sunnah
(tradition).”
Qurtubi too has quoted it from the Holy Prophet (a.s)
in his exegesis (of the Holy Quran)—Tafsir.
2 He has
quoted another tradition from Ali (a.s) under this
verse: “Their Imam” in the honorable verse means the
Imam of their age.1
y Al-Musannaf, Vol. 8, p.614, No. 146:
عَنْ عَلِيٍّ: وإنَّ النّاسَ لا يُصْلِحُهُم إلاّ إمامٌ بَرٌّ أو فاجِرٌ.
Ali (a.s) is quoted as saying: People are indeed
not guided, except by Imam and leader, either
good or bad.2
y Kanz Al-Ummal, Vol. 5, p.779, No. 14366:
عَنْ عَليٍّ قالَ: إنَّ مُعاوِيَةَ سَيَظْهَرُ عَلَيكُم. قالوا: فَلِمَ
نقاتل إذاً؟ قال: لا بُدَّ لِلنّاسِ مِن أميرٍ بَرٍّ أوْ فاجِرٍ.
Ali (a.s) is quoted as saying: “Mu’awiyah will
certainly dominate you.” “Why do we fight
then?” he was asked. “People have no refuge
from having a ruler, either a good or a bad one,”
he replied.
y Al-Musannaf, Vol. 8, p. 741, No. 51:
دَخَلَ رَجُلٌ المَسْجِدَ فَقَالَ: لا حُكْمَ إلاّ اللهِ. ثُمَّ قالَ آخَرُ: لا
حُكْمَ، فَقالَ عَليٌّ: ﴿لا حُكْمَ إلاّ اللهِ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا
يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ .﴾ فَما تَدْرونَ ما يَقولُ هَؤلاء؟
يَقولون لا إمارَةَ! أيُّها النّاسُ! لا يُصْلِحُكُمْ إلاّ أميرٌ بَرٌّ
أوْ فاجِرٌ. قالوا: هَذا البَرُّ فَقَد عَرفْناهُ، فَما بَالُ الفاجِرِ؟
فَقالَ: يُملى لِلفاجِرِ وَيُبَلِّغُ االلهُ الأجَلَ وتَأمَنُ سُبُلُكُم وَتَقومُ أسْواقُكُم وَيُجْبى فَيئُكُم وَيُجاهِدُ عَدُوَّآُم وَيُؤخَذُ لِلضَّعِيفِ
مِنَ الشَّدِيدِ مِنْكُمْ .
A man entered the mosque and said: “Ruling is
only Allah’s.” Another one came and repeated
the same thing. Ali (a.s) said: “Ruling is only
Allah’s.” Then he recited the Quranic verse:
“Surely the promise of Allah is true, and let not
those who have no certainty hold you in light
estimation. 30:60” He then added: “You do not
know what they are saying. They say there is no
ruling and government. O People! You are not
guided except by a ruler, either good or bad.”
His companions said: “We have thus realized
the merits of a good ruler! Now, tell us about a
bad one’s.” Ali (a.s) said: “The corrupt are given
respite and God will expire the appointed time.
Your roads become safe and your markets
loaded. The fees are collected and the foes
fought. The rights of the oppressed are obtained
from the oppressor.”
To bee
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