Concept of Imamah: Understanding the concept of authority

By: Sadruddin Noorani, Chicago, USA

The concept of Imamah is essentially an expression and response to the question of authority after the death of Prophet Muhammad (peace be upon him and his family). The idea of authority is universal and intrinsic to all forms of human communities. All communities, secular and/or religious alike, seek authority to avoid anarchy, chaos, and disorder. In religious communities, the goals are higher with an emphasis on the self-realization of an individual’s potential. The framework of religious authority is based on either a scripture or a founding teacher. The teacher is an inspired visionary or a prophet upon whom the scripture is revealed and who interprets the ideals of the text for the community according to the times and context. In most revealed religions, such as Judaism, Christianity, and Islam, the revealed books are the ultimate authority based on which their Prophets were considered the living authority of their times.

Most religious traditions evolve within the cultural context of time and place based on the followers’ understanding of the vision of the founder and the revealed book. In Christianity, this evolution of authority is reflected in the emergence of various forms of churches represented in different denominations with their own forms of authorities; for example, in Catholicism, this authority is reflected in the form of the Pope, bishops, father, etc. In Judaism, this evolution of authority is reflected in rabbinic courts and rabbis, who are their religious authorities.

This also holds true for the Islamic tradition, where the Prophet functioned not only as an inspired teacher but also as the medium through which the scripture, the Qur’an, was revealed. Following the death of the Prophet, a search for a viable model of authority, besides the Qur’an and the Prophetic Sunnah, resulted in various forms of authorities such as an Imam, Caliph, Qadis (legal authority), the ‘ulama‘ or scholars of the community, and Ijma’a or the consensus of the community. However, for Shi’a Muslims, the need for spiritual and moral guidance of the community, through an ongoing interpretation of the Islamic message, continued in the form of Imamah; in Shi’a Islam, this then became the third cardinal principles of Islam, in addition to Tawhid and Nubuwwah. Thus, for Shi’a the Imam is the legitimate authority after the Prophet.

Mawlana Hazar Imam (Aga Khan IV), addressing Swiss-American Chamber of Commerce, in Zurich on 14 January 1976, on the matter of authority, said: 

“Soon after the Founder of Islam, Prophet Muhammad, died, issues concerning the religious and secular leadership of the Muslim community arose. By and large, the Sunni Muslims maintained that after Prophet Muhammad’s death each Muslim was left to interpret and practice his faith according to his understanding, although every Mosque has its own Imam to lead the prayers. The Shia Muslims, on the other hand, believe that the successor to the leadership of Muslim Community, both in spiritual and temporal matters, was the Prophet’s cousin and son-in-law, Ali, and that this leadership was to continue thereafter by heredity through Ali in the Prophet’s family.”

We, the Shi’a Imami Ismaili Muslims, have thus continued, for 1400+ years of our history, to accept this legitimate authority of the Imams who are direct descendants from the Ahl al–Bayt of the Prophet and we continue to be graced with Imam’s guidance, blessings, and intercession.

Concept of Imamah: Mawlana Ali’s succession to the authority

Clause B of the Preamble of the Ismaili Constitution states: “In accordance with Shi’ah doctrine, tradition, and interpretation of history, the Holy Prophet (peace be upon him) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amir-ul-Mu’minin (Alay-his-salam), to be the first Imam to continue the Ta’wil and Ta’lim of Allah’s final message.”

The Shi’a belief in the succession of Mawlana Ali is rooted in the Qur’an and the prophetic traditions.

According to traditions, Mawlana Ali is the only person who had the unique honor to be born in Kaaba, the House of God. Historical analysis and interpretations reveal that, on several occasions, during his lifetime, the Prophet had indicated that Mawlana Ali was to succeed him after his death.

Three years after the beginning of his mission, the Prophet was commanded by God to proclaim openly and invite his nearest of kin to Islam. The Prophet summoned all and asked which of them would help him to establish this religion; it was Mawlana Ali alone who came forward to help the Prophet. At that time, the Prophet said:

“Truly, this is my brother, my heir and my successor among you.” 

The most clear and explicit evidence, according to Shi’a interpretations, is in the Qur’an:

“O Messenger! Deliver that which has been sent down to you from your Lord. And if you do not do so, then you will not have delivered His Message and. Allah will protect you from the people” (5:67).

This was a momentous obligation for the Prophet; one so great that if he did not carry this out, Allah would deem that the Prophet had not performed his duty as His Messenger. The Prophet gathered the people forthwith at Ghadir Khumm and following a speech he took Hazrat Ali’s hand in his hand and raising it high said:

“man kuntu mawlahu fa Ali mawlahu“: “He whose Mawla I am, Ali is his Mawla.

This Hadith of Ghadir has been validated by 110 companions of the Prophet and 3500 scholars of Hadiths, including major Sunni authenticated hadith collectors. Ibn Hanbal, a ninth century Sunni scholar of hadith confirms this event by saying that ‘we were with the Apostle of God at Ghadir Khumm where the Prophet said to the people: ‘Do you not acknowledge that I have a greater claim on each of the believers than they have on themselves?’ And they replied: ‘Yes!’ And he took Ali’s hand and said: “Of whomsoever I am Mawla (Master), then Ali is also his Mawla.”

The important point is that the Prophet first established the context that he was their Mawla and had more authority over the community than their own selves. Thereafter, he designated and appointed Mawlana Ali as his successor, to be Mawla of the community after him. This indicates that Mawlana Ali’s authority is, in substance, similar to that of the Prophet.

It is reported that after the Prophet’s declaration, many people came forward and showed their support for Hazrat Ali, including the second Khalif Hazrat Umar (r.a.). There is, thus, an intimate link between the event of Ghadir Khumm and the authority of Imam Ali, both at a personal and communal level.

For Shi’a Muslims, the word Mawla represents the concept of authority and devotion to the Imams signified by the principle of walayah. Mawla means Lord or Master. Thus, by the famous hadith of Ghadir Khumm, the Prophet declared Hazrat ‘Ali as the holder of authority over Muslims in their affairs. Hence, the Shi’a give allegiance or Bay’ah to the Imam and believe him to be their spiritual authority. This Bay’ah stands at the center of Shi’a belief and practice.

Concept of Imamah: Authority of the Imam based on the Qur’an

The scriptural basis for the legitimacy and validity of the concept of Imamah is based on the acknowledgement in the Qur’an of the special succession rights and status of the Ahl al–Bayt. Four phrases are repeatedly used in the Qur’an to express God’s special favor for the descendants of the prophets. These are: Dhurriya, Aal, Ahl al-Bayt, and Qurba.

The word Dhurriya, meaning offspring, progeny, or direct descendant, has been used thirty-two times in the Qur’an. When Prophet Ebrahim (a.s.) was promised that Allah will make him an/the Imam of the people, he requested that his descendants (Dhurriya) may also be included in that. This was assured with a condition that God’s “covenant will not go to evildoers.” Prophet Muhammad (pbuh) is from Ebrahim’s progeny; and all Imams are Ahl al-Bayt, or immediate family of the Prophet.

The term Aal, meaning nearer or nearest relations by descent from the same father or kinsmen, is used twenty-six times in the Qur’an in connection with the descendants of the prophets. The word Aal is used by us in our daily informal prayers. For instance, in the Salawat we say: allahuma salli ala Muhammadin wa aali Muhammad, or whilst sending blessings for the Prophet, we say: sallal-lahu alayhi wa aalihi wa sallam. In both these phrases, the words aali and aalihi denote the Imams from the Prophet’s progeny.

The term Ahl al–Bayt meaning “People of the House” in the Qur’an refers to the immediate family of the Prophet or the Panjtan Paak. For instance, Qur’an says:

“And God only wishes to remove from you (all kinds of) uncleanness, O members of the family (Ahl al-Bay), and thoroughly purify you” (33:33).

There is consensus among the commentators of the Qur’an that the term Ahl al-Bayt, in the above ayah refers to Bibi Fatimah, Mawla Ali, Hasan, and Husayn (a.s.). Before the time of Imam Muhammad al-Baqir (a.s.), the term Ahl al–Bayt was freely used by all the descendants of Mawlana Ali, to claim membership of the “Sacred House”. Further, the Abbasids, being the descendants of Hashim, also claimed the prerogative of the Ahl al-Bayt. In connection with the above ayah referring to Ahl al-Bayt, Imam Ja’far Sadiq (a.s.) reports a tradition from the Prophet, which limits its meaning only to Mawla Ali, Bibi Fatima, and their progeny. This tradition is known as Hadith al-Kisa or Ashab al-Kisa.

The tradition is a long one. However, the most important part of it is when the angel Jibrael came down to announce this ‘verse of the Purification’, the Prophet introduced his Ahl al–Bayt to the angel saying: 

“There are, under the garment, Fatimah, her husband Ali, and her two children Hasan and Husayn.” 

Based on this, Imam Ja’far as-Sadiq established that the sanctity of the Ahl al-Bayt as an inherited quality confined only to those of the children of Fatimah and Mawlana Ali, who were ordained to be the Imams, and in this way excluded the claims of all other Hashimites, whether Alids or Abbasids.

The fourth term Qurba means near or blood relationship, relatives, or kinsmen. As is the case with the term Ahl al-Bayt, the term Qurba was also used specifically for the immediate family of the Prophet; this is reflected in Qur’an: 

“Say, (O Muhammad to mankind) I do not ask any reward from you for this apostleship except the love of Qurba, my relatives” (42:23).

Once again commentators of the Holy Qur’an are unanimous in their opinion that the word Qurba refers to the Prophet’s progeny, the Imams from his family.

The Qur’an was revealed in the seventh century, in the cultural context of seventh-century Arabia, the idea of the sanctity and religious prerogative of a prophet’s family over others was widely accepted. The inherent personal qualities and virtues of Mawlana Ali secured him a unique and advantageous place over all other family members and companions of the Prophet. This also earned him a group of his supporters, called Shi’a of Ali, who were devoted to him with a special zeal and consideration even during the lifetime of the Prophet. This indicates Mawlana Ali’s superior qualifications for the succession to Imamah; and strengthens the Shi’a belief that Mawlana Ali is the rightful spiritual authority after the prophet, which will continue by heredity in the Prophet’s progeny.

In Ismaili Muslim Tariqah, we believe that Allah has always provided for humankind a rope of guidance in the form of Prophets and Imams. Since the declaration of Imam Ali at Ghadir-e-Khumm, Ismaili Muslims have held fast to the Rope of Imamah as ordained by Allah: 

“And hold fast, all of you together, to the rope of Allah, and do not separate” (3:103).

This rope of Allah is the rope of Imamat. We have always looked to the Imam of the time for spiritual and material guidance as per the Holy Qur’an. The Ismaili constitution states: “…the Imam’s Ta’lim lights the murid’s path to spiritual enlightenment and vision.’ The Qur’an corroborates this, which we recite in the second part of our Ismaili Du’a: 

“We have vested (the knowledge of) everything in the manifest Imam.” (36:12)

Concept of Imamah: Concept of Nass or spiritual designation

The Ismaili Constitution affirms that ‘the Holy Prophet (pbuh) designated and appointed Mawlana Ali (a.s.) to be the first Imam to continue the Ta’wil and Ta’lim of Allah’s final message’ Furthermore, just as the Prophet designated and appointed Mawla Ali as the first Imam at Ghadir Khumm, ‘it is the absolute prerogative of each Imam thereafter to appoint his successor from amongst any of his male descendants.’

Many Ismaili da’is have corroborated this Shi’a belief of the nass from the Qur’an and the prophetic traditions. Al-Sijistani, an Ismaili da’i of 10th century, cites Surah 21, ayah 73, which says:

“And we have appointed them as Imams, who guide people by Our Command.” (21:73)

This establishes the point that the Imams are designated and appointed by the Prophet on the authority of Allah.

Indeed, the Qur’anic message of authority is: “interlinked three-tier structure of Authority – of Allah, His Messenger and Imamah of Ali”. This is very clearly evident in Surah 4, ayah 59, which we recite several times a day in the second part of the Du’a: ‘ati-ullah wa ‘ati-ur-rasul wa Uli’l-amr minkum, which means: 

 “O you who believe! Obey Allah and obey the Messenger and Uli’l-amr minkum (those who hold authority amongst you).” (4:59)

Al-Kirmani, another Ismaili da’i and profound thinker of 11th century, explains that the obedience as ordained in this ayah is mandated simultaneously to all the three authorities, that is, Allah, Muhammad and Uli’l–amr, and that this obedience is necessary also collectively to all three of them. In other words, obedience to anyone (or any two) in isolation, to the exclusion of the others would entail that the obedience is not complete. Thus, obedience to the Uli’l–amr is equally necessary on its own. He further states that reason demands that when two things are compared, they should be of the same nature and characteristics. Therefore, obedience to the Prophet is only comparable to obedience to the Uli’l-amr or the Imam, if the Imam is also spiritually designated as the Prophet was.

The basis of the elaboration, by the Ismaili da’is, is the teachings of Imam Muhammad al-Baqir (a.s.) and later by Imam Ja’far as-Sadiq (a.s.). Imam Al-Baqir, commenting upon this ayah of authority, said that the Ulil–amr are the Imams from Ahl al–Bayt or the family of the Prophet. Thus, he taught that obedience to the Imams is necessary, as Allah has given them authority over people. Similarly, Imam Al-Baqir said that the Nur Allah, Light of Allah, referred to in Qur’an 44:8, is the Imam who guides the people along the path of righteousness.

It was Imam Al-Baqir, who first emphasized that the succession of the Imam must be explicitly by the way of nass by the previous Imam, just as the Prophet had nass or designated Mawlana Ali in Ghadir Khumm. Besides the hereditary character of the nass, another unique feature emphasized by Imam Baqir was that nass transmits exclusive spiritual knowledge (ilm) to the next Imam. Thus, according to Imam Baqir, an Imam is endowed with the hereditary spiritual knowledge or “ilm which makes him a true source of knowledge. This special knowledge includes both the exoteric (zahir) and the esoteric (batin) meanings of the Qur’anic message. It is this hereditary ‘ilm which provides the Imam an authority to determine what is right and what is wrong, what is prohibited and what is not; and, thus, to guide and lead the community in all matters of faith (Sunnah of the Holy Prophet).

Besides the above Qur’anic references, most Shi’a writers, including the Ismaili da’is, refer to many authentic and important traditions of the Prophet, of which the following are two examples:

* “Ali is with the Qur’an and the Qur’an is with Ali” 

* Hadith al–thaqalayn, authenticated by both Shi’a and Sunni scholars, states: 

“Verily. I am leaving with you two precious things, the Book of God and my Progeny, my Ahl al-Bayt; for as long as you cling to these two, you will never go astray; and truly they will not be parted from each other…”

Thus, in accordance with the above theological foundation and basis of nass, as well as in accordance with Shi’a history and tradition, each Imam appoints and designates the next Imam who is the bearer of the same Nur which continues to illuminate lives and destinies of Ismaili Muslims.

Concept of Imamah: The Source of Authority of the Imam

Abu Yaqub al-Sijistani, an Ismaili da’i of the 10th Century, says that the Divine Command (Al–amr) was the first and the only thing to originate from God. This amr, he continues, is the source of all the creations – intellectual, spiritual, and material. The Qur’an also confirms that the source of all creations is the Al–amr of God, which is manifested as His Word, Kun or ‘Be’ as is evident in the Qur’an, which says: 

“Verily God’s Command (amr), when He intends a thing, is that He says to it: “BE” and it is” (36:82).

Thus, it is clear that the source of all creations is Allah’s amr, His Divine Command. When Allah wishes anything to come into existence, His amr manifests as the creative word, Be, which creates that thing.

This Al–amr of Allah is eternal; it is a continued phenomenon, never stopping or ending. It is the very source of all beings, be it intellectual, spiritual, or physical. In this sense, if one achieves the knowledge or proximity of Al–amr, the Divine Command, one will have achieved knowledge or proximity to God. Conversely, knowledge of Allah is knowledge of His amr.

According to Ismaili esoteric understanding, based on the Quran, there are two worlds: the world of creations and the world of Al–amr or the Divine Command.

 “Is not the creation (khalq) and the Divine Command (Al–amr) His? (7:54)

“O my people, this life of the world is only a passing comfort and surely the hereafter is the abode to settle” (40:39).

Based on these verses, most Ismaili writers explain that there are two complementary worlds: Alam al–Khalq, the world of creations and Alam al–amr, the world of the Divine Command; the latter is also called the world of Religion.

Al–Mu’ayyad fid–din Al–Shirazi, an Ismaili 12th century da’i quotes two similar verses from the Qur’an which says: “God has created (all things) in twins” and concludes that everything God has created consists of symbol and what it represents; form and its substance; or Zahir and Batin. For instance, man’s body is symbol or Zahir and his soul is Batin, the physical world is Zahir and the spiritual world or the world of the Divine Command is Batin; the revelation (tanzil) of the Qur’an is Zahir and the Ta’wil (esoteric understanding) given by the Imam is Batin. In short, this world of creations is a manifestation of ‘that world of reality.’ Al-Mu’ayyad then concludes that all material things in this world are symbols and their Batini realities belong to the world of the Divine Command.

Nasiruddin Tusi, (1202-1274) another Ismaili thinker, says that things in this world exist because the source of this world is the Divine Command or Al–amr of Allah. However, Tusi further states that just as every reality in that world has its counterpart in this world, Al–amr or the Divine Command of God also has its manifestation in this world, which is a link between this world and Allah. This manifestation, according to the Shi’a understanding and interpretation, is the Uli‘l–amr, those vested with authority; they are, the Holy Prophet in his time and the Imams in their times.

In Arabic, the word Uli’l amr is composed of two separate words. The first word is Uli, which means possessors; and the second word is Al–amr, which means the Divine Command. In this sense, the esoteric meaning of the complete phrase Uli’l–amr is the Imams who are manifesting the Divine Command in this world. 

For all Shi‘a, including Ismaili Muslims, this verse clearly makes the Imam the spiritual authority; and is, therefore, the basis for which the murid gives Bay’ah to the Imam of the-Time. In other words, since Al–amr, or the Divine Command, is the source of the Imam of the-Time, he guides us both in the spiritual and temporal matters and leads us to the sirat al–mustaqim (the straight path).

Another important concept in Shi’ah Islam is the Nur or Light. The Qur’an says:

“There has come to you from Allah Nur and a clear Book” (5:15).

This verse makes it very clear that along with the Qur’an, Allah has sent Nur. In essence, therefore, the intent in this verse is that the teaching, Ta’lim,  and interpretation, Ta’wil, of the Qur’an may be understood with the blessings of the Light that Allah has sent.

Abu’l Fawaris, an 11th Century Ismaili thinker says that although we have perfect sight, we need external light to see things through. Similarly, although Allah has bestowed human beings with intellect, we need the light of religion. Who is this light of religion? What is the Shi’a understanding of this Nur?

The Qur’an teaches us that Allah is the Creator of the whole universe; it says:

“Allah is the light of the heavens and the earth” (24:35).

The Qur’an also guides that it is Allah Who sends the Light, and guides us towards Him through His Light, as indicated in the following verses:

“O mankind! Truly there has come to you a proof from your Lord, and We have sent down to you a clear Light” (4:174). 

” …God guides whoever seeks His good pleasure to ways of peace. He brings them out of darkness into Light by His leave, and guides them to a straight path” (5:16).

What is this special light that Allah has bestowed upon us? It is a light which guides us and makes things clear for us. As Shi’a Muslims, we believe that it is the Light of Imamat. The Ta’lim curriculum (Grade-4) discusses this notion very beautifully:

“Allah has given us physical light. He has also given us another kind of light… It is the light of Imamat. We call it the Nur of Imamat. The Imam’s Nur is not like ordinary light… It is a spiritual light which leads us towards inner peace and happiness. The Nur of Imamat will always be there to guide us in our lives.”

The Qur’an addresses the Prophet with many attributes; one of which is sirajan muniran, meaning the Lamp, which gives Light or Nur. In a hadith, the Prophet is reported to have said:

 “Ana wa Ali min nurin wahidin,” meaning “Ali and I are from the same Nur.”

It is in this context, the Shi’a affirms that the Nur of Imamat, starting from Mawlana Ali (a.s.), is the Light which guides murids “to the spiritual enlightenment; or the Nur of Imamat brings murid closer to ‘Allah, Who is above all else.’ 

Concept of Imamah: Imam as the Intercessor

The Imam’s role as the intercessor with particular emphasis on murids’ responsibility for good deeds and ethical behavior to become receptacle for Allah’s bounty.

One of the important concepts in the Shi’a interpretation for the necessity of the Imam is wasilah, meaning intercessor, that is, the one who intercedes (meaning to ask on behalf of someone or to mediate). In the third part of our Du’a we recite: tawassalu ‘indal masa‘ib bi Mawla kumil…, meaning, “Seek at the time of difficulties, the help or intercession of your Mawla…” The Qur’an also asks us to seek al–wasilah or the intercessor to come close to Allah. He says: 

“O you who believe, fear God and seek (the intercessor) al–wasilah to reach Him” (5:35).

According to the Shi’a interpretation, after the Prophet, Imams from his progeny, who are bearers of Nur of Imamah, are the intercessors who bring believers closer to Allah. It is in the context of this Shi’a belief that we seek blessings and help from the Imam of the-Time. As Ismaili murids, we seek the Imam’s intercession through various forms of practices of faith, including rites and ceremonies.

For instance, based on teachings of the Imam, the practice of Dhikar Tasbih (remembering God) is a form of niyamat or blessing from the Imam. It is an intense communication from the heart; and is so highly emotive that it has the potential to spark and engender great feelings in the individual. In our Ismaili Tariqah, the authority of the Imam, the Murshid, is attested to through Bay’ah by the murid to the Imam of the-Time. Bay’ah is the act of acceptance by the murid to the permanent spiritual bond between the Imam and the murid. It is in the context of this relationship that we as murids approach our Murshid, the Imam of the time, to intercede on our behalf and for his blessings, especially when faced with hardship. 

Previous post: 

Sadruddin Noorani: ChandRaat of Rabi’ al-Thani, Hijri 1442 – November 15, 2020

Book recommendation:

The Proof of God: Shi’i Mysticism in Work of Al-Kulayni (9th-10th centuries)

28 December 2023

ISBN, 9780755651917

Author: Mohammad Ali Amir-Moezzi