Excerpt …
One of the most systematic and succinct expositions of Ismaili ideas of the Imamate is to be found in a work of Qadi Nu‘man (d. 363 AH/974 CE) called Da‘a’im al-islam. Nu‘man, a leading jurist of the Fatimid period of Ismaili history, played a key role in the formation and elaboration of several legal as well as theological works that were regarded as definitive in his time. Wilaya, as the basis for belief in the Imamate as defined by Qadi Nu‘man, is the foremost among the pillars of Islam. However, prior to discussing the question of wilaya, he differentiates between islam (submission) and iman (faith), basing himself on a Qur’anic verse: “The desert Arabs say ‘we believe.’ Say (to them) ‘You have no faith (iman).’ But rather they should say ‘we have submitted (aslama)’’’ (Qur’an 49:14). From this he deduces that one can thus be a Muslim (muslim, i.e., a member of the religion of Islam) without necessarily being a mu’min. The latter implies belief in and devotion to the rightful Imam; this, in fact, constitutes true faith.
The Shi‘ite and Ismaili claim to wilaya is deduced by Nu‘man on the basis of historical events revealing Imam ‘Ali’s close proximity to the Prophet, as well as his being the most worthy among the Companions to succeed the Prophet. Then follows a discussion of the indications of preference for Imam ‘Ali made by the Prophet throughout his life and confirmed in the declaration at Ghadir Khumm after the so-called Farewell Pilgrimage (khutbat al-wida‘), “He whose mawla (trustee, helper, lord) I am, ‘Ali is his mawla,” According to this view, having been attached to the establishment of the Imamate, Imam ‘Ali was granted the authority to interpret the Holy Qur’an and to initiate change in society in accordance with these principles adapted to the context of the time. The importance of wilaya in Nu‘man’s scheme lies in the fact that the Imam deserves the love and allegiance of the community, quite apart from whether, at a given time, the Imamate is a political office or not (Qadi Nu‘man, Da‘a’im I, pp. 1498; tr., I, pp. 18-122).
Al-Nu‘man then goes on to give the Ismaili concept far wider scope by relating it to Qur’anic analogies and Islamic tradition. He argues that the tradition of designating and establishing the succession has been adhered to throughout the history of the earlier prophets and quotes the specific Qur’anic instance where Jesus announced the coming of Prophet Muhammad; he also cites other cases of prophets who had designated their legatee (wasi). The Imamate therefore complements the cycle of prophethood (nubuwwa), sustaining the continuity of divine guidance until the Day of Judgment. In the Ismaili view, the function of prophethood to convey God’s message had ended, but the need for affirmation, interpretation, stewardship and spiritual leadership was not yet over: the Imamate fulfils this role.
The Imamate in Ismailism
Professor Azim Nanji
http://www.iis.ac.uk/view_article.asp?ContentID=109977
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