We believe that the Imamate is one of the fundamentals of Islam (Usul-ad-din), and that man’s faith can never be complete without belief in it. It is wrong to imitate our fathers, family or teachers in this matter, even if we respect them, for it is just as necessary rationally to consider the Imamte as it is consider Tawhid and Nubuwah. If a man does not believe in it, and supposes that it is not a fundamental of Islam, he should, nevertheless, examine the concept of the Imamte, if only to absolve himself of responsibility in this matter. The reason for this consideration is that, since we do not receive commands concerning our religious duties directly from Allah. We must refer in this matter to someone in whom we can trust, by following whom we may be sure that we will not be held responsible by Allah for having committed errors. According to our belief, the members of the Household of the Prophet fulfill such requirements.
We believe that, just as it is necessary for Allah to send someone as a prophet, so it is also necessary for Him to appoint an Imam. It is necessary that at all times there should be an Imam to represent the prophet, and that he should perform the duties of the Prophet, such as guiding the people, and showing them the way of goodness and prosperity in this world and the next. He ought also to hold the highest position as a public authority in all aspects of people’s lives, so that he may cause justice to increase among them and eliminate enmity and oppression from between them. The Imamate is therefor a continuation of the prophethood, and the reasoning which proves the formers necessity is the same as that which proves the latter’s.
It is for this reason that we may say that the appointment of someone as Imam can only be accomplished by the Will of Allah through the prophet or through the previous Imam. People cannot choose someone as an Imam because they have no authority to do so, and, should they seek to depose him: “He who dies without knowing the Imam of his time, it is as if he dies in Jahiliyyah (the time of ignorance)”. It will be seen from the above that it is impossible for there to be a time without an Imam appointed by Allah, and that it makes no difference if human beings deny him or not, help him or not, obey him or not, or if he is absent from people’s sight. Just as the Prophet was absent from people in the cave and in the mountains pass*, is it possible for the Imam to be absent. It also makes no difference, logically, if the absence is long or short.
Allah has said: And there is a guide for every people.
(Holy Qur’an 13: 7)
And
· When the Prophet migrated from Medina to Mecca, he spent three days in a cave (Thawr) with Abu Bakr. He was pursued form Mecca by the Quraysh, but they were unable to find him even though they approached the cave, for a spider had built its web across the month of the cave and they went away thinking it impossible for someone to have entered. A few years before Hijrah, the Quraysh decided to cut off all relations with Muhammad (s.a.) and his followers, and to have no exchange with them of nay kind. The Prophet moved with his follower to a mountain pass near Mecca where they stayed for nearly three years. They suffered many hardships, and the only time they could communicate with the outside world was during the months of truce. There is not a nation but a Warner has passed among them.
There is not a nation but a Warner has passed among them.
(Holy Qur’an 35:24)

Doctrine of the Infallibility of the Imam

We believe that, like the Prophet, an Imam must be infallible, that is to say incapable of making errors or doing wrong either inwardly or outwardly, from his birth to his death, either intentionally or unintentionally, because the Imams are the preservers of Islam and it is under their protection. Their position in regard to Islam is the same as the Prophet’s and the reasoning which necessitates their infallibility is the same as that which necessitates the Prophet’s infallibility, and there is no difference between them in these matters.

An Arabic verse says: “For Allah it is not impossible: to unite all the world in one person.”

Doctrine of the Attributes of the imam and knowledge of the Imam

We believe that the Imam, like the Prophet, must be the best among mankind, and that he must excel in all human qualities, such as bravery, generosity, chasteness, truthfulness, justice, prudence, reason, wisdom and morality. The reason for this is the same as that which we gave for the prophet’s superiority. He derives his education, the Divine commandments and all his knowledge from the Prophet or from the previous Imam. When a new question arises, he knows the answer form Divine Inspiration through the pure mind that Allah has given him. If he gives attention to some matter in order to know it, he will obtain a perfect understanding with no error, for the Imams do not derive their knowledge from methodological reasoning, or from the teachings of men of knowledge, although it is possible for their knowledge to be increased and strengthened. For the Prophet said:

O lord, increase my knowledge !

It has been shown by psychological investigations that every man has, during his lifetime, one or two moments in which he is able to understand something by intuition. In fact, this a kind of inspiration from Allah. This power has not been given to mankind equally, but in different degrees, according to their capacities. At such a time the human mind is capable of discovering certain facts without thinking or reasoning, and without guidance from someone else. Every one acknowledges this condition from his own personal experience many times during his life.

Therefore it is possible that a human may attain to the highest degree of this state, one which both ancient and contemporary philosophers have described. We maintain that the powers of the Imams to receive inspiration have reached the highest degree of excellence, and we say that it is a Divinely-given power. By this means the Imam is able to understand

Information about anything, anywhere, and at any time, and he understands by means of this Divinely-given power at once, without recourse to methodological reasoning or guidance from a teacher. When he desires to know about some matter, it is reflected in his pure mind as if in a polished mirror. It is clear form the histories of their lives that, like the Prophet, the Imams were not trained or taught by anyone at all, not even in reading and writing, from their childhood to the maturing of their minds. No author or teacher was seen to instruct one of them, but they were incomparable masters of knowledge, so that they were never ask about any problem without being able to answer it immediately, and they never said that they did not know. They never require time to consider a question before replying.

In comparison with this, it has never been said of any Islamic scholar, narrator or scientist, in his biography that he did not study or was not educated by some other scholar, or that he never had any doubts about any problem, for human nature has always been thus.

Doctrine of Obedience to the Imams

We believe that the Imams have authority, and that Allah has ordered people to obey them. They are witnesses for mankind, doors opening the way of Allah, guides to Him, guardians of His knowledge, interpreters of His revelation, pillars of His unity, and custodians of His wisdom. they are the cause of peace among the inhabitants of the earth, just as the stars are for the heavens. And so the Prophet said:

My household id like ark of Nuh; whosoever embarks upon it will be saved, and whosoever turns away from it will be drowned.

In accordance with the Qur’an, the Imams are:

Honoured servants who speak not until He has spoken and act by His command

(Holy Qur’an 21; 26-7)

Those whom he has kept away from uncleanness and cleansed with a thorough cleansing

We believe that their orders and prohibitions are Allah’s orders and prohibitions, that obedience and disobedience to them, friendship or enmity towards them, are all the same as if towards Allah. It is a sin to deny them, for everyone who denies them in fact denies the messenger, and that is the same as denying Allah.

It is incumbent on all people to submit themselves to the Imams, to follow their commandments and to obey their sayings. So we believe that all commandments must be learned from their pure teachings, and that if one refers to another person concerning a commandment of the din, one will not be cleared or responsibility towards Allah and will not be sure that he has correctly performed his duty. Like the ark of Nuh, everyone who goes on board is saved, but those who remain behind are drowned in the stormy sea of doubt, wandering, pretension and strife.

We do not seek at this time to prove that they were the legal Khulafa’ and that they possessed Divine authority, because this is not the place to do so, and discussing this question cannot bring back times gone by, nor restore things to their rightful owners. We only mean to show that we are obliged to refer to them to obtain the Divine commandments and to find out what the Prophet truly said.

The path of those who are not educated by the Imams, or whose minds are not enlightened by knowledge of the Imams is in deviation from the straight path of Islam, and such a person will never be sure that he is free from the obligations and necessary duties that were revealed by Allah; for, granted that there are differences in opinion between Muslim groups as regards the commandments of the din, and that there is no hope that they will agree with each other in their opinion, one cannot just follow them blindly. It is necessary to consider each one until one gains positive assurance of the truth from one of them and is sure that he is doing what Allah commanded him to do. For if one is under an obligation, one must clear oneself of that obligation with certainty through rational means.

Clear reasoning thus obliges one to refer to the Household of the Prophet. We must refer to them concerning Islamic doctrine and legislation as they were revealed to the Prophet. The Prophet said:

I leave two great and precious things among you: the Book of Allah and my Household. If you keep hold of both of them, you will never go astray after me. One of them is greater than the other, The Book of Allah is like a rope hanging from heaven to earth, and the other is my Family and Household. Remember, these two will never be separated from each other until they encounter me at Kawthar (in paradise).

This tradition is narrated by Sunni and Shi’a traditionalists a like. If you consider it carefully, you will be amazed and convinced by its good sense and by its excellent expression, because at first it says “If you keep hold of both of them, you will never go astray after me.” What the Prophet left among us were two worthy things; together he considered them to be one, and he did not say that one need only hold on to one of them, but that one should hold on to both of them so as not to be misled. He explained the reason in the next phrase very clearly: “these two will never be separated from each other until they encounter me at Kawthar”. So, if a man separates them and takes hold of only one of them, he will never be rightly guided. So they are the ship of Nuh, and peace for the inhabitants of the earth. All those who do not take refuge with them will be drowned in the depths of perdition.

It is not correct to say that the meaning of this tradition is that it is necessary merely to love the Household of the Prophet, without following and obeying them; no one can apply this interpretation unless he be a fanatic or totally ignorant, because this is an incorrect interpretation of the Arabic sentences.

Doctrine of love for the Household of the Prophet

Allah said:

Say (O Muhammad, unto mankind): I do not ask of you a wage for this except love of my kinfolk.

(Holy Qur’an 42; 23)

We believe that in addition to the obligation to hold fast to the Household of the Prophet, it is necessary for every Muslim, from the point of view of his din, to love them. For Allah, in this verse, has told mankind to love them. It is narrated from the Prophet.

Love of them (my household) is a sign a belief, and to show enmity towards them is a sign of unbelief. Whosoever loves them, loves Allah and His messenger. And whosoever shows enmity towards them shows enmity towards Allah and His messenger.

Naturally we must love them, it is one of the necessary Islamic duties over which there can be no dispute or doubt. All the sects of Islam have accepted this, apart from a few people who are recognized to be enemies of the Household of Prophet, and they have been given the derisive name of Nawasib * (i.e. whose who planted enmity of the Household in their hearts). They are counted among those who deny one of the necessary beliefs of Islam.

One who dies one of the Islamic commandments about which there is no doubt, such as the obligations to pray or to pay Zakat, undoubtedly ranks with a denier of Prophethood, even though he may utter the two testimonies of the Islamic faith (i.e. ashhadu an la ilaha ila llah wasshhadu Anna Muhammad rasul Allah. I testify that there is no god but Allah, and that Muhammad is the Messenger of Allah). Enmity towards Muhammad’s Household is a sign of unbelief, and love of them is a sign of faith. Therefore enmity towards them is the same as enmity towards Allah and his Messenger.

*This is not a particular group, but is used in general for anyone who insults or shows disrespect for the family of the Prophet.

Allah has ordered us to love the imams, because they merit this, and because of their high degree of obedience to the commands of Allah, their high position in the presence of Allah, their purity from polytheism, sin and that which keeps His servants away from the Mercy of Allah.

It is impossible that Allah should enjoin us to love someone who commits sin and does not obey Him as he should be obeyed; for all mankind are His slaves and created equally, and none have a special relationship or friendship with Him. The noblest of them in the sight of Allah is the best in conduct. So, if He instructs all people to love someone, that person must be the among in virtue and above them all, otherwise he would not deserve to be loved, and Allah would never prefer some person to another for no reason, or if that person had no merit.

Our Belief in the Imams

We do not exaggerate about the Imams as some sects have done.

A monstrous word it is, issuing from their mouths. (Holy Qur’an 18:5).

But we believe that they are human beings like ourselves, i.e. that if they do good they are reward and if they commit sin they are punished. Indeed, they are Honoured servants and Allah has given them great dignity and authority, for they have the highest perfection’s, namely knowledge, goodness, bravery, generosity, chastity and every virtue and worthy quality. Nobody can equal them as far as morality is concerned Thus, they deserve to be Imams; guides and authorities after the Prophet in those matters in which people required help: religious commandments (ahkam), judgement (hukum), legislation (tashri), and the commentary (tafsir) and interpretation (ta’wil) of the Qur’an. Imam Ja’far (a.s) said:

Whatsoever is reported about us, if it is possible for one of mankind and you do not understand or comprehend it, do not deny it, but you can attribute it to us. However, if it is impossible for anyone of mankind, then deny it, and do not attribute it to us.

The Imamate must be from Allah

We believe that the Imamate, like the Prophethood, must be an appointment from Allah, through his messenger, or an appointed Imam. From this point of view, the Imamte is the same as the prophethood.

It is wrong for people to dispute against him whom Allah has sent as a guide and leader for all people, for they cannot elect him. One who is able to bear the responsibilities of the Imam of the people and the guide of mankind can only be recognized and appointed by Allah. We believe that the Prophet declared who was to come after him (his khalifah), and that he appointed his cousin ‘Ali ibn Abi Talib (a.s) as the commander of the Faithful (Amir al-mu’minin), guardian of the revelation and Imam for the people on several occasions. The Prophet obliged everyone to take an oath to agree to ‘Ali’s succession on the day of Ghadir *, and he said at that time:

O Faithful! For whomsoever I am his master (mawla) and the authority whom he obeys, ‘Ali be his master. O Allah! Be friendly towards the friends of ‘Ali; help those who help him, and hinder those who hinder him, and may the Truth always be with him.

The first in which the Prophet declared the Imamate was when he had gathered his close relatives and kinfolk and said to them:

He (‘Ali) is my brother, inheritor (wasi) and vicegerent (khalifah). You must listen to him and obey him.

At the time the Prophet said this, ‘Ali had not yet come of age. The Prophet spoke many times on this matter.

O ‘Ali ! your place in relation to me is the same as that Harun in relation to Musa; except that there will be no Prophet after me.

Other traditions indicate that ‘Ali had guardianship over the people, as do the verses in the Qur’an such as:

Your friend I sonly Allah and His Messenger, and the believers who perform the prayer and pay the alms while they do ruku’. (Holy Qur’an 5;55). The last part of these verse was revealed about ‘Ali who gave his ring t a beggar while doing ruku’ in prayer. Naturally we are not able, in a book such as this, to quote all such traditions and verses, and to consider them.

Imam ‘Ali publicly declared the Imamate of Hasan and Husain, and the latter declared the Imamate of his son ‘Ali Zaynu’l-Abedin, and similarly each Imam was appointed by the previous one.