Are you Free or Slave?

Alhassanain (p) Network for Islamic Heritage and Thought

Are you Free or Slave?

“Are you Free or Slave?” covers the foremost factor “belief” and the ground of its formation in men, is the outcome of lectures that the esteemed author has delivered in the session of a group of university and theology school students.

Author(s): Ayatullah Muhammadi Rayshahri

Publisher(s): Jami’at ul-Athar

www.alhassanain.org/english

Table of Contents

From Publisher’s Desk 5

Foreword 6

Chapter 1: Belief 7

Meaning Of Belief 7

The Role Of Belief 7

A Valuable Lesson 8

The Philosophy of War According To The Prophet 9

Belief Indoctrination at The War Front 10

Notes 11

Chapter 2: Taqlid in Ideology 12

The Rational View Of Taqlid 12

Taqlid in Belief, The Islamic View 13

Taqlid: The Quranic View 14

Taqlid in Belief According To The Hadith 15

Adopting The Beliefs Of Distinguished Personalities 17

The Cult of the Personality in the Dawn of Islam 18

The Cult of the Personality Today 21

Advice Of Imam Sadeq 22

Taqlid In Secondary Or Non-Basic Matters 23

Taqlid In Non-Basic Matters Is A Reference To Reason 23

Notes 24

Chapter 3: Research in Ideology 26

The Islamic View Of Research 26

The Relationship Between Science And Faith 28

The Meaning Of Kufr And Kafir 30

Positions Be Adopted In Factuals 30

The Kafir Who Is Not Ignorant 31

The Ignorant Non-Kafir 31

The Ignorant Kafir 32

Notes 34

Chapter 4: Correction of Belief 36

The Disease Of Self-Delusion 36

A Universal Psychological Disorder 37

The Probability Of Error In Religious Beliefs 37

The Probability of Error In Political Beliefs 37

The Probability Of Error In Management 38

The Danger Of Self-Delusion 38

The Cure For Self-Delusion 38

Obstacles To The Correction Of Belief 39

The Scientific Marvel of the Quran 41

a) Idle Speculation 41

b) Personal inclinations 42

c) Fanaticism 43

The effects of fanaticism 44

d) Taqlid 45

e) Bigotry 45

J) Obstinacy 46

Conditions For The Correction Of Beliefs 46

1- Avoidance of haste 46

2- Experience 47

3- Concentration 47

Factors Affecting Concentration 48

a) Health 48

b) Social security 48

c) Adequate sustenance 48

d) Congenial Companions 48

e) Tranquility of soul 49

Obstacles to mental concentration 49

4- Stimulating the mind 50

5- Exchange of views 51

6- Divine Assistance 51

Notes 52

Chapter 5: Testing Belief 54

Signs Of Scientific Belief 54

Recognition Of One’s Own Ignorance 54

The Man Of Learning Knows His True Measure 56

An Increasing Thirst For Knowledge 56

Humanity Towards The Learned 57

Questioning One's Own 58

Keeping Silent 58

Caution Against Error 59

Not Denying What One Does Not Know 59

Indications Of Unscientific Opinions 60

Lack Of Awareness Of One’s Own Ignorance 60

The Origins Of Ideological Differences 62

Disregard For The Opinions Of Others 63

Alienation From Persons Of Learning 63

Denigrating One’s Adversaries 64

Denying Unknown Facts 64

Stubbornness In Scientific Discussions 66

Pride Preventing One From Acquiring Knowledge 66

Notes 66

Chapter 6: Freedom of Opinion 68

The Meaning Of Opinion 68

Sources Of Opinion 68

Freedom Of Opinion 69

Freedom Of Opinion From The Point Of View Of Reason 69

a) Freedom of choice in one’s opinions 69

b) Freedom of expression 70

c) Freedom to propagate opinion 71

Belief in Slavery 72

Burying Females Alive 72

Belief in The Nutritional Qualities Of Blood 72

Islam And Freedom Of Opinion 72

Freedom of Expression In Islam 73

The Campaign Against Superstition In Islam 77

The Islamic Way of Dealing with Superstition 77

Publicity Campaign Against Superstition 78

1. Wisdom 78

2. Exhortation 78

3. Debate 79

The Struggle For The Liberation Of Thought 80

Freedom To Propagate Opinion In Islam 83

Freedom Of Opinion In The World Today 84

Notes 85

Chapter 7: The Teaching Ideology 87

‘When I was bound apprentice 87

The Need To Teach Ideology 87

Compulsory Education 88

Methods Of Teaching Ideology 89

Our Method of Teaching Ideological Principles 90

A Suggestion To Committed Artists 91

Notes 91

From Publisher’s Desk

Inspite of the fact that well-over 400 years have passed from the advent of Islam as perfect religion that addressed the human being and society yet this has not been well understood by the people of the world.

Jamiat-ul-Ather publications plan to do its best to explain Islam to the mankind. The publication of this book is a step in this direction.

“Are you free or slave?” covers the foremost factor “belief” and the ground of its formation in men, is the outcome of lectures that the esteemed author has delivered in the session of a group of university and theology school students.

Jamiat-ul-Athar hopes to meet this big challenge, we present this book and plan to translate and publish the books on other aspects of Islam afterwards.

Foreword

The present work has its genesis in a series of lectures given to groups of young students at the Quran theological seminary that began in the academic year 1974-75.These lectures which followed a novel method that will be described later, continued up to 1978.

After the victory of the Islamic Revolution the writer continued to teach, lecturing groups of military personnel on such subjects as cognition, cognition of God, justice, and prophethood with each successive audience there were improvements in both form and content, resulting in no small measure from enthusiastic audience-participation. A final presentation of the material was as a series of lectures given to members of the Islamic Revolutionary Guardian Corps (IRGC) on a remote - instruction basis.

The lectures were later broadcast by IRTV, the Islamic Republic of Iran's television network, and they also appeared in the Maktab al-Enqclab '('Message of the Revolution') magazine published by the IRGC'S ideological and political instruction unit. In the spring of 1986, with the publication of the first volume of Osul al-Aqaycd Eslami ('Principles of Islamic Beliefs'), the text of which was based on the revised and expanded text of the lectures as published in Maktab al-Enqelab. Some new material, including sections on the correction of ideology and freedom of opinion, was added at this time.

The original purpose of these lectures and their published texts, which arc the fruit of many years of research into questions of Islamic ideology, was to help correct religious belief by exposing superstition and fostering sound ideology, particularly among ordinary Iranians and the other Persian-speakers to whom they were addressed. The writer has been most gratified by the response so far evoked.

It soon became evident; however, that one of the most significant effects of Iran's Islamic Revolution has been the growing interest in Islam which it has generated among people all over the world. It was therefore decided to produce an English language version of the first pamphlet of the first volume of Osul al-'Aqayed Eslami, and hopefully or the subsequent volumes, which are at an advanced stage of preparation.

The present English text is a translation of the original Persian with a small amount of additional explanatory material deemed useful to the English reader. It also incorporates some minor Corrections and revisions to the Persian original as published.

In humbling submitting this volume to a wider and relatively unknown readership, the writer hopes that his original purpose will be further served and that English-speaking Muslims will benefit from a fresh analysis of the ground work of their faith. At the same lime he has been encouraged to believe that there is an even larger group of potential readers in the world who have hitherto been deprived of an extensive survey of Islamic ideology. It is to this group in particular that the present pamphlet is most respectfully dedicated.

Mohammadi-ye Reyshahari

Tehran March 20 1988

Chapter 1: Belief

Meaning Of Belief

The Persian word ‘aqideh’ meaning "belief or opinion is derived from the Arabic root 'aqd’ which has the sense of “tying', 'grafting' 'forming a knot’, and so on.

Tying or grafting one object to another may be either literal and physical, such as when we graft a sapling or branch of a tree to another tree or figurative, such as the bond of matrimony, which binds husband to wife.

An 'aqideh' therefore, is something which is figuratively 'tied ' or 'grafted' to a person’s mind, thought or soul. When his mind accepts that the earth revolves around the sun, or that the sun, revolves around the earth; when it accepts that blood circulates in the body or does not circulate; when it accepts that the world has, or does not have, a creator; when it accepts that there is, or is not a life after death; when, in other words, a person accepts any theory either true or false, this theory is, as it were, tied or grafted or knotted to his mind, and the theory becomes a belief and part of that person's ideology .

The Role Of Belief

Since Ideology forms the basis of his quests and objectives in life it plays a crucial role in man's individual and collective life. As the Quran states:

'Every man acts in accordance with his nature.' (17:84).

What form a person’s inner or real nature are his beliefs or ideology, and these are what motivate and direct him in life.

If a person's beliefs are correct and in accord with reality his life will follow a correct course, and if they are false his life will lead to a cul-de-sac. For this reason Islam attaches greater importance to the question of correcting beliefs than to anything else.

Without a doubt Islam sets greater store by a person's beliefs than does any other school of thought, and goes so far as to claim that belief is the proper yardstick by which to judge deeds, so that even a good deed, if it is not accompanied by soundness of belief, is without value.

As Imam Baqer says: 'No action is of value if it is based on doubt and denial.1 In other words, the soundness of an action, its role in a person’s development and its ‘usefulness' all depend on the soundness of the agent's beliefs.

If a person is ideologically unsound, and denies or doubts the truth, no action arising from his beliefs can be sound or useful, for it is his beliefs that motivate him and his motivation that gives direction to his deeds and it is the motivation and direction of his deeds that determine their meaning and intrinsic value.

For this reason Muslims believe that the first thing that happens when a person dies and enters the life to come is that in the preliminary examination of his life in this world he is asked what his beliefs were. The first questions are about his beliefs, not his deeds, such as what god and what religion did you believe in? And which leader did you follow?

Of all the world's religions and philosophies there is none that ascribes more value and importance to a person's belief s than does Islam. From the Islamic viewpoint, Ideological discussions are the most important of all discussions, and theological centers and universities in Islamic countries should pay more attention to ideological indoctrination and discussions than to other subjects.

A detailed understanding of the importance Islam attaches to ideological debate requires a study or such subjects as ma'rifat (divine knowledge), fiqh (Islamic jurisprudence), fikr (thought), 'aql (intellect) 'ilm (science), fatwa (rulings on points of jurisprudence), Taqlid (following authority) and ray (opinion in textbooks of Islamic thought). A detailed study of such works is beyond the scope or this introduction.2

Here, we will restrict ourselves to quoting a hadith of Imam 'Ali, who is justly regarded as the greatest guide to belief and action that aptly illustrates the importance of ideological matters in the Islamic view.

According to Sheikh Saduq, the late ninth-century muhadith,3 a certain Abu al-Muqaddam ibn Shorain, quoting his father, related that in the thick of the Battle of the Camel, which 'Ali fought against Internal counter-revolutionaries, just when 'Ali's warriors were gathered around him to decide on military plans and operations, a Bedouin stood up and said in a loud voice: 'O Commander of the Faithful do you believe in the unity of God?’ To the rest of the warriors, who were totally absorbed in questions of military strategy, this question was quite unexpected.

They thought that if anyone wanted to ask the Imam a question it would be connected with the battle, the vital topic of the day. When they heard this nomad's ideological question, which apparently had nothing to do with the war and could be discussed and answered at a more appropriate time. They vented their spleen on this man for failing to appreciate situation they were in.

A Valuable Lesson

Imam 'Ali, however, when he saw the Bedouin coming under attack from all sides, rose to his defense, and delivered these historic words, which may serve as a clear indication of the importance and role of ideological discussion, and of the value of ideological indoctrination:

"Let him ask his question and refrain from scolding him. For what this man of the desert wants to know is the very question over which we are in dispute with our enemies!"

These words of Imam 'Ali, uttered in such circumstances are of extraordinary importance and deserve close study.

If we consider the Imam's situation at that critical time, when any moment could be decisive, we may well agree that he really did not have the time to reply to this question: be might have asked someone else to deal with it or proposed that it be left till later. But he neither referred it to someone else, nor postponed answering it, because he wanted to teach the Muslims an important lesson.

He wanted to teach them the philosophy of jihad, or holy war. He wanted to show them the importance of ideological questions, discussions and indoctrination. He wanted to say that if today Ali is fighting internal counter revolutionaries, and if tomorrow a descendant of 'Ali and the commander-in-chief of the armed forces of the Islamic Republic of Iran is fighting internal and external counter revolutionaries and insists on continuing the war until the final victory, and if one-day the eleventh successor of 'Ali and Fatima, the promised Mahdi, is fighting world arrogance and atheism and all the Satanic forces of the age, and paints the earth red with their blood and cleanses the world from their pollution, all these wars are for Islam, all this fighting is to destroy the Satanic regimes that have prevented the blossoming of society's talents to free man from slavery a bondage, and to set him on the path towards absolute perfection and sublimity, as his creator intend.

It was for this reason that Imam 'Ali defended the Bedouin’s question at a critical and decisive moment, and used that brief opportunity to explain the philosophy of jihad and war. He told his followers to let the man ask his question and said that they were fighting the war over precisely that question.

Their objective was not conquest or exploitation, but rather divine philosophy and spiritual illumination. Their war was to destroy the obstacles and remove the veils that were preventing truth from being revealed. The Islamic philosophy of jihad is to free the people from the shackles of superstition, correct their ideology and permit true and scientific beliefs to flourish.4

So not only was the Bedouin's question not divorced from the main questions of the day- the war-but it had the closest possible relationship with it. After all, it was related to the philosophy of war and jihad and what bond is firmer than that between a thing and its philosophy?

For that reason the Imam turned to the Bedouin and with complete self-possession and precise detail answered his question in these words:

'O Bedouin! The statement that God is one is based on four assumptions, two of which are not applicable to God Almighty, while the other two are correct and susceptible of proof.5

The Imam then explained each of the four assumptions. Since this matter of doctrine is not related to our present discussion and, God willing, will be dealt with in detail in a later chapter in our discussion of the unity of God, we shall not continue with the rest of the Imam's reply here.

The Philosophy of War According To The Prophet

As we have noted, Imam 'Ali defended ideological discussion as part of the philosophy of jihad. In this connection, there is a hadith of the Prophet of Islam according to which ideological discussion is examined in relation to the philosophy of war in a different light.

It is related that the Prophet was with a group of his companions one day and wanted to tell them about what constitutes the most valuable deeds in the sight of God and what is the surest path that an individual or society can take to ensure the avoidance of sin, and the pursuit of happiness in this world and the next. The companions had been undergoing exhausting ordeals, and thanks to their ceaseless efforts on the battlefield the foundations of an Islamic government and been laid for the first time in that dark world.

The' Prophet spoke to them in these Words: 'Nothing is dearer in God's sight, and nothing redeems a servant of God more surely in this life and the life to come than the invocation of His holy name.'

The companions imagined at that critical moment Islam required more than anything else resolution and courage on the battle field, and that therefore jihad in the path of God must be the most valuable of all deeds. They were therefore understandably surprised at his words, and one of them said to the Prophet, without concealing his astonishment: 'But what about fighting on God's behalf?' Isn't that more valuable?'

The Prophet of Islam then spoke these meaningful and deeply instructive words, which may be taken as a commentary on the value and importance of ideological discussion with regard to the philosophy of war and jihad: 'Without the invocation of God's name there can be no lawful command to fight on His, behalf.6

War is intrinsically undesirable and jihad is in itself of no value. Their desirability and value to man in his pursuit of perfection and happiness only exist when they are 'in the path ·of God', and the objective of jihad 'in the path of God', is God and Islam. It follows that if God and the invocation of His name and Islam are not involved there can in principle be no war in the path of God, let alone any lawful command to fight such a war.

On the basis of this principle ideological discussion which acquaints a person with God and Islam in a fundamental and logical manner serves to give purpose and direction to war, and makes jihad in the path of God a first step towards the salvation of man and the perfection of society. It therefore follows that invoking God's name is of greater value than the actual fighting because the act of invocation lies at the heart of the philosophy of war.

Belief Indoctrination at The War Front

One or the interesting results we may obtain from this discussion in connection with the indoctrination classes arranged by the educational unit of the Islamic Revolutionary Guards Corps is that now, the third year in which Revolutionary Corps has served at the front against the mercenaries of the B'athist regime,7 the most important question one that must not be neglected is the philosophy of war.

The invocation of God’s name is recognition of the philosophy of war without which a combatant gradually tries of fighting and becomes estranged from himself. For this reason, in addition to the need for prayer both day and night, participation in these ideological classes, as occasion permits, is essential and should not be missed, since once a combatant’s ideological and spiritual foundations arc strengthened, if the war lasts not another three years, but another thirty years, or even more, if he knows God and had experienced the meaning of jihad in the path of God he will not tire of the war. There is a hadith to the effect that nobody wishes to return to this world except the martyrs who have experienced so much divine grace as a result of their martyrdom that they are eager to return to this world and be martyred once again!8

Al the end of this talk some of you may want to ask why we should fight if invoking God's name is of greater value than war. Why don't we sit at home and pray or attend indoctrination classes in our own town s and villages? There is an Arabic proverb that says 'Take what you want and don't bother with how you get it.'

The answer to this question is that first, as I shall explain in detail later the meaning of invoking God's name or praying is not, according to the Islamic text simply verbal invocation A.s we saw in the hadith in question, the meaning of invocation is knowledge of Islamic thought and God and due regard for the philosophy of war not merely saying God's name aloud.

Secondly, to reach this kind of conclusion is as if someone were to say that studying is more valuable than eating, and someone else concluded from this remark that from now on he should not eat but devote himself exclusively to study.

In just the same way that eating is necessary precondition for studying; fighting with the enemies of God and of the divine order is a precondition for knowing God and invoking his name and we cannot neglect this precondition as an excuse to go straight to such invocation and knowledge, since if the enemies of God conquer our society there will be no opportunity left to know God or invoke His holy name.

Notes

1. Mohammad Mohammadi-ye Reyshahri Mizan al Hikma(Qom, 1362-63)Vol. X, Hadith

No. 14048.

2. This subject will be examined in subsequent chapters.

3. One who reports hadith, the sayings of the Prophet and Imams, an important source of Islamic jurisprudence and ethical teachings.

4. This chapter will be discussed in chapter VI of this Introduction.

5. Mizan, Chapter 2628.

6. Ibid, hadith 1331.

7. The literature on which this book based delivered during the third year of the imposed war.

8. Ibid, Chapter 2114

Chapter One: Introduction

Islam is the divine faith, provided by Allah (swt) it is a means via which we submit to the will of our Creator (swt). This Deen was conveyed through 124,000 Prophets, some who were sent to a location, town or people. Each Prophet brought certain aspects of the Deen, starting with Adam (as) and it was completed with the Prophethood of Muhammad (s).

With Islam now complete was mankind in a position to guide itself on matters? Or was a structure in place to ensure that the true teachings of Islam were correctly conveyed to the masses? Some system of guidance was required and it has been referred to as Imamate – guiding the Ummah after the Prophet (s). What was the methodology for appointing the Imam? From a theological perspective it has been shaped by two schools of thought:

One school believed that Rasulullah (s) neither left a successor, nor system of succession, Imamate was a man made concept and hence the Ummah developed it over time. Imamate therefore is a social experiment developed as history has developed which established four methods of appointment:

via a gathering of a few influential individuals (Abu Bakr’s Khilafath)

Via the appointment of an outgoing khalifa (Abu Bakr’s appointment of Umar and all Banu Ummayya / Abbaside appointments)

Via a Shura (a committee used to appoint Uthman)

Via force (seizing power)

This concept developed through time, but essentially suggested that man was best placed to shape his destiny and had the the mandate to appoint an Imam.

The second school deemed Imamate as a matter so important that Allah (swt) and his Rasul (s) would never have remained silent on this matter, rather He (swt) would ensure that a process of guidance remained to ensure that man would not get lead astray through an incorrect understanding of the Qur’an and Sunnah. Accordingly Rasulullah (s) made sure that a system of guidance was in place when during the farewell pilgrimage at mount Arafat he said:

يا أيها الناس ! إني قد تركت فيكم ما إن أخذتم به لن تضلوا ؛ كتاب الله وعترتي أهل بيتي

“O people! I am leaving among you what if you follow them, you will never go astray; the book of Allah and my Etra my Ahlulbayt’

Declared ‘Sahih’ by Imam Albaani in Silsila Sahiha, volume 4 page 355.

When Rasulullah (s) ordered the Ummah to follow the Qur’an and Ahl’ul bayt (as) then these two complimented one another and adherence to both was a source of guidance. When the instruction was to follow the Ahl’ul bayt (as) then it is common sense that Rasulullah (s) would appoint Imams from the Ahl’ul bayt (as). He (s) did just that when he (s) proceeded to Ghadir Khumm wherein he made his final sermon before the pilgrims, raising aloft the hand of ‘Ali (as), he addressed the Sahaba with these words:

“Do I have more authority over you than you have over yourselves? To which the people said ‘Yes’. He then said Of whomsoever I am Mawla Ali is his Mawla”

Musnad, by Ahmad bin Hanbal Vol 3 p116 Sader Printing 1969

This was the transference of power, Rasulullah (s) making clear that with the door of Prophethood closed, the provision of Divine Imamate would continue through the lineage of the Ahl’ul bayt (as) thus ensuring that the Ummah would never go astray.

These two positions are what essentially divide the Ummah along the Sectarian divide, man made imamate (Sunni school) against divine Imamate (Shi’a school).

Whist historically the two schools have been at variance with one another, the physical power and influence of the man made system (by virtue of their being in power) resulted in the Imams of the Ahl’ul bayt (as) and their supporters being deemed the political enemy. The result was oppression of this school and false propaganda about their beliefs propagated, and cascaded through successive generations via inflammatory speeches and writings. Alhamdolillah the lovers of the Ahl’ul bayt Imams (as) have always been able to counter such false comments. With the assault on Islam coinciding with the increased usage of the World Wide Web, one would have hoped that this was the opportunity to counter the misconceptions of Islam and provide constructive Dawah to a non Muslim audience. Essentially this was the perfect opportunity for both Sects to put their differences aside and confront the enemies of Islam through effective dialogue. Unfortunately, rather than utilise this opportunity certain groups have preferred to dedicate their time and efforts against the Shi’a with the objective of creating an atmosphere of sectarian hate and violence. These mercenary writers deem producing material based on misrepresenting and mocking the Shi’a faith to be far more important than countering the attacks on Islam as a whole. Those writers whose efforts in this cause are most notable are as follows:

The Qur’an and Imamah by Abu Muhammad al-Afriqi

http://www.ansar.org/english/imamah.htm – (Cached)

Isna-e-Ashariyya and the Doctrine of Imamate by Maulana Manzoor Ahmed Numani

http://www.kr-hcy.com/statichtml/files/10415627986355.shtml - (Cached)

A website by an anti-Shia terrorist outfit of Pakistan; Sipah-e-Sahabah, who have translated a booklet by one of the pioneer Deobandi scholars Maulana Manzoor Ahmed Numani.

Shi’ism Exposed by Majlisul Ulama (PE)

http://www.alinaam.org.za/library/shia.htm – (Cached)

Madrasah In’aamiyyah, Camperdown. South Africa.

What the Shi’ites say about their 12 Imams?

http://islamicweb.com/beliefs/cults/shia_imams.htm - (Cached)

‘Khutbaat e Jail’ (Sermons from Jail) a book written by one of the filthiest Nasibies the earth have ever endured, the diseased leader of Sipah-e-Sahabah, Maulana Azam Tariq (la). He wrote this book whilst in prison.

There is another very popular website on the internet operated by bunch of filthy idiots (who also happen to be the followers of Deoband school) which we just want to point out here, whilst we shall not be quoting their comments during the course of our article as they have more or less advanced similar lame objections against the Shi’a that can be found in the above booklets

http://www.jamiat.org.za/isinfo/thisshia.html – (Cached)

(An Important Note for Deobandies: Wherever we write ‘Deobandies’ they do not include learned Deobandies rather only those anti-shia fanatics who have abandoned all asptects of morality and decency in their extremism and are ignorant about their own Deobandi beliefs being injected with noxious virus called Wahabism/Salafism)

The casual observer with little / no knowledge of the Shi’a faith will readily accept the material that we are addressing as fact and quickly arrive at a conclusion that the Shi’a are non Muslim. These type of articles act as an insurance policy, they present alleged facts to the confused Sunni to create resentment, and portray Shi’a Islam in such a negative manner that a potential inquirer will stay aloof from anything connected with the term Shi’a.

Since these articles are deemed models of best practice with which to mock the Shi’a and are regularly pasted on chat pages, we felt that it was essential that we address all of them. Alhamdolillah we have sought to redress the balance by clarifying all of the comments, quotes and misquotes [of texts] cited in these articles. Inshallah the article shall provide those with an open mind the opportunity to understand and recognise that the Shi’a view on Imamate is valid and conforms to the dictates of the Qur’an and Sunnah.

May Allah (swt) accept our intention, and bless Prophet Muhammad and his purified family.

Chapter Two: Defining the concept of Imamate

The Deobandi Madrassa Inaamiya launched their onslaught on the Shi’a concept of Imamate as follows:

Madrassa Inaamiyah states:

Shi’i religious literature abundantly clarifies the fact that Shias believe in the continuation of Nubuwwat after Rasulullah (Sallallaahu Alayhi Wasallam). The only cover presented by Shi’ism for this Kufr belief is a name, viz., Imaam. Instead of calling the one they believe to be a Prophet or Nabi or Rasool, they describe him as an Imaam, and instead of saying Nubuwwat they say Imaamat. But, in terms of Shi’i religion there is absolutely no difference between a Nabi or a Shi’i Imaam.

Reply

These ignorant creatures clearly do not know the meaning or significance of Imamate in their own Sect. Imamate succeeds Prophethood, and is there to protect the Deen. The difference between a Nabi and Imam, is the Imam protects the Shari’a brough by the last Nabi, Muhammad (s). Imamate means to lead; the Imam is that person who leads you. Writing on Imamate, Allamah Taftazani stated:

“Imamate is an empire in terms of the vicegerency of Prophet (s), for the affairs that pertain to the world and religion”

Sharah Maqasid, Volume 5 page 232

Ahkam al-Suntaniya (English), page 10 by Mawardi

Renowned Sunni scholar Mawardi (d. 450 AH) wrote:

“Imamate is prescribed to succeed Prophethood as a means of protecting the Deen, and managing the affairs of this world”

Al-Ahkam al Sultaniyyah page 10 (Ta-Ha publishers, London)

Shah Ismaeel Shaheed Dehlavi comments on the position of the Imam:

“Imamate is the Shadow of the Prophethood…”

Mansab-e-Imamate, page 105

On the rank of Khilafath / Imamate Shah Moinuddin Ahmed Nadvi writes:

“In reality Khilafath or Imamate is the Prophets standing position, after him it is guidance for the Ummah…after Prophethood it carries the greatest position is Islam”.

Khilafah Rashideen page 11

Allamah Shibli Numani stated in much better way:

“The rank of Imamat is actually a reflection of Prophethood and the nature of the Imam has been found to be very close to the nature of the Prophet”

Al-Faruq, page 325 (Published by Maktaba Madina, Urdu Bazaar, Lahore)

Imam Rabbani; Shaykh Ahmad Sarhandi while referring to the same rank of Imamate as Wilayah wrote:

“The gist of the discussion is that Wilayah is the reflection of Prophethood”

Maktubaat, Volume 2 page 253 (Idarah Islamiyah. Lahore)

If believing that Imamate succeeds / represents Prophethood constitutes Kufr, then Madrassa Inaamiyah clearly need to focus their attention on these great Sunni Ulema who advocated the same position as the Shi’a.

The necessity of Hujjutullah [Imamate] for the survival of the earth

Sipah-e-Sahaba’s beloved author Maulana Manzoor Ahmed Numani (late) had cited the following Shi’a traditions from Usul-e-Kafi so as to mock the Shi’a viewpoint on Imamate:

Manzoor Numani states:

The world can not exist without an ImamThe next chapter in the book is entitled. The world can not endure without the Hujjat (Imam). There are several narrations in it on this subject from which we shall be reproducing the following two:- Abu Hamza relates: “I asked Imam Jafar Sadiq whether the earth can exist without an Imam. He replied, ‘If the earth is left without an Imam it will sink’”. (Usul-e-Kafi. P. 104).It is narrated that Imam Baqar said, “If the Imam is taken away from the earth even for an hour, the earth and all that is on it will shake like waves that rise in the ocean”. (p. 104).

Manzoor Numani states:

The Hujjat (Ultimate Proof) of God for bondmen can not be established without an Imam.It is related in the Chapter called, Kitabul Hujjat, in Usul-e-Kafi that the sixth Imam Jafar Sadiq once said:- ”The Ultimate Proof (Hujjat) of God on hiss creatures is not established without an Imam so that through him men may obtain knowledge and awareness of him and His religion”.

Reply One: Sunni scholars have deemed believing in the presence of Hujutllah from the Ahlulbayt (as) to be a necessity

These narrations are absolutely correct! The Shi’a believe in the justice of Allah (swt) and also acknowledges His (swt) mercy as well. We believe that our Imams are Allah (swt) ‘s ‘Hujjah’ [proofs] on earth, they represent Him (swt), His religion and the inhabitants of earth and www.kr-hcy.com itself cannot survive without a Hujjah’s presence on earth who is a form of Allah(swt)’s mercy to a sinful humankind. Ignorants such as Manzoor Numani may suggest that this is a concept exclusively held by the Shi’a but the reality is the very belief is present in Holy Quran and has been understood along the same lines by the Sunni Ulema, but since Nasibi like that of Sipah-e-Sahbah (www.kr-hcy.com) have failed to read the Quran without removing the spectacles of Shia-hatred they dedicate their energies on mocking this concept of Hujjah. We read the following hadith in Sahih al Bukhari volume 4, page 437, hadith number 658 about Imam al Mahdi (as):

The Prophet (s) said: “What would be your situation if the Son of Mary (i.e. Jesus) descends upon you and your Imam is among you?“

The greatest Hadith master of Ahl’ul Sunnah Imam Ibn Hajar Asqalani in the commentary of this tradition states:

الأرض لا تخلو عن قائم لله بحجة

“The earth is never devoid of him who stands for Allah with a proof (Hujjah)”

Fatah ul Bari Shrah Sahih al Bukhari, Vol 6 page 494 Hadith, No. 3265

Quite similar wordings are also recorded from Maula Ali (as) in the famous Sunni work al-Iqd al-Farid, Volume 1 page 265.

One of the pioneer Imams of Maulana Manzoor Numani’s own school Shah Ismail Shaheed also made it clear that Prophets and Imams are Hujjah so that the people have no excuse that guidance was not sent to them on the Day of Judgement:

“The Imam is the representative of the Prophet, the system that is run by Allah (swt) for mankind through the Prophets is the same Imams, it is through them that the mission of Prophets are completed, so that the people are provided with the opportunity to redeem themselves, otherwise Allah (swt) would have no grounds for punishing sinners.

…We never punish until we have sent a messenger. (Surah Bani Israil)

And the duty to provide ultimate proof (Hujjah) also applies to the Imams.

Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it (Surah Yasin).

In the town of Antakia, Prophet Isa (as) sent his disciples to all the corners, but the residents rejected them and were liable for punishment. In regards to this we are told:

And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.

It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent (Surah Yasin).

The Imam is Hujuthullah

Verily take it to your hearts that when an Imam openly declares his Imamate all sinners should know that proof of Allah (Hujuthullah) has arrived, and that Allah (swt) has fulfilled his promise, failure to adhere to it shall lead to the wrath of Allah (swt), and sins and wrongdoing against the Imams shall take lead one to doom.”

Mansab-e-Imamate, pages 106-107

Had the Nasibi mullahs told their adherents about the necessity of Allah’s Hujjah on earth found in their books we would not have seen this ignorant supposed scholar mocking at such a belief. As cited by Shah Ismael Shaheed, Allah (swt) tells his messenger (s) in his glorious book:

“It is not for Allah to punish them while you are among them.” (Quran 8:33)

The Holy Prophet (s) was Allah (swt)’s Hujjah on earth during his period and it is due to his (s) presence on earth that Allah (swt) did not send any punishment for the sinners living around the Holy Prophet (s), his physical presence ensured that the world would not be destroyed. After him (s), those that inherited his mission, as his legitimate khalifas were likewise Hujjah’s on the earth. In this regards we have this tradiiton in Sahih Muslim, Book 020, Number 4483:

The Islamic religion will continue until the Hour has been established, or you have been ruled over by twelve Caliphs, all of them being from the Quraish.

This tradition has fixed the period of Islam’s supremacy till the day of Qiyamat and also fixed the number of Imams for this Ummah as twelve. In this Hadeeth it is clear that the lifespan of the Deen has a direct correlation with the lifespan of the twelve khalifas. No destruction will come of the earth as long as one of them remains on it. We know that the Sunni Khilafah ended in 1923, yet Islam remains intact, the Day of Judgement has not arrived. This means that the true khalifas of the Prophet (s) must have a presence on the earth; their existence following the death of the Prophet (s) has ensured that the world has not come to an end. The twelve khalifas, just like the Prophet (s) are the Proofs of Allah (swt) to the people of their time.

In this day and age we see grave sins being committed all over the world on a far greater scale than during the era of Holy Prophet (s). The media constantly portrays images of oppression, killings, adultery, cruelty, lies, fraud, theft etc. When we are surrounded by a world of oppression, debauchery, perversion and misery what prevents Allah (swt)’s extreme wrath falling on the people? It is due to the presence of Allah (swt)’s Hujjah on earth, his final representative, without the presence of whom the earth would collapse. Sunni scholar Ibn Hajar Makki al Haythami under the explanation of the above cited verse echoes the same in his popular anti-Shia book:

“The Holy Prophet (s) has told the signs about his Ahlulbayt in these meanings, because just like Holy Prophet (s), they are amnesty for the inhabitants of earth as well. There are several hadiths on this topic, from amongst them we would like to cite a few.

…Ahmed in another hadith from Holy Prophet (s) recorded: “If the stars go away (i.e., become non-existent), the inhabitants of the heavens will be destroyed, and if my Ahlul-Bayt goes away (i.e., all die), the inhabitants of the earth will be destroyed”.

In another tradition which Hakim has termed Sahih on the conditions of Shaykhain says: ‘the stars help prevent the inhabitants of the earth from being drowned, and my Ahlul-Bayt is the protector of my community against disputes. Therefore, whichever groups among the Arabs opposes my Ahlul-Bayt, shall be split up by dissensions and will become (a party of) Satan.’”

Sawaiq al Muhriqah, page 513 & 514

What better explanation can be there other than given by the Holy Prophet (s) himself about the necessity of the presence of Imam on earth who is Allah (swt)’s Hujjah! This is why the demise of the twelfth Imam will bring the end of the world, and this is one of the reasons that he should be alive. In another place, Ibn Hajar Makki writes:

“The Ahl’ul Bayt, whom the Holy Prophet has designated as an amnesty are the learned men among his family, since guidance can be attained only through them. They are like the stars through whom we are guided in the right direction. If the stars are taken away (or hidden) we would come face to face with the signs of the Almighty as promised (i.e., the Day of Resurrection). This will happen when the Mahdi will come…”

Sawaiq al Muhriqah, page 514 & 515

On page 510 we also read:

“The traditions which describe the necessity of adherence to the Ahl’ul Bayt until the Day of Judgment also imply that the existence of the righteous members of the family of the Prophet will NOT terminate until the Day of Judgment. Because the Book of Allah tells the same and in this respect they (Ahlulbayt) are amnesty for the inhabitants of earth”

Sawaiq al Muhriqah, page 510

Worthy of note is this Hadith in Mishkat al Masabih:

“I heard the Apostle of Allah say ‘Islam shall not cease to be glorious up to twelve Caliphs, every one of them being from the Quraish”. (And in a narration) “The affairs of men will not cease to decline so long as twelve men will rule over them, every one of them coming from Quraish. And in a narration: The religion will continue to be established till the hour comes as there are twelve Caliphs over them, everyone of them coming from the Quraish”

Mishkat al Masabih, Volume 4 page 576 Hadith 5

In some traditions, the Holy Prophet (s) has also used the word ‘Imam’ instead of ‘caliph’. For example we read in Musnad Ibn Abi Royani, Volume 3 page 283 No. 746 that Abi Barza Al-Asalami narrated that Holy Prophet (s) said:

الأئمة من قريش

“Imams are from Quraish”

We read in Musnad Abi Y’ala, Volume 6 page 321:

حدثنا الحسن بن إسماعيل أبوسعيد بالبصرة حدثنا ابراهيم بن سعد عن أبيه عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه وسلم الأئمة من قريش إذا حكموا فعدلوا وإذا عاهدوا فوفوا وإذا استرحموا رحموا

Anas may Allah be pleased with him said: ‘Allah’s messenger (pbuh) said: ‘The Imams are from Quraish, if they ruled they would set justice, if they promised they would fulfill it, if they were asked for pardon they would be merciful”

More Sunni references:

1. Musnad Ahmad, Volume 4 page 421

2. Sunnan al-Kubra, by Bayhaqi, Volume 8 page 143

3. Al-Mu’ajam al-Kabir, Volume 1 page 252

4. Sunnan Kubra, by Nisai, Volume 3 page 467

5. Musanaf ibn Abi Shayba, Volume 6 page 402

6. Musnad Tayalesi, page 284

7. Al-Sunnah, by Khalal, Volume 1 page 96

8. Hulyat al-Awlya, by Abu Naeem al-Asbahani, v5, p7

Sunni scholar Hussain Salim Asad in the footnote of Musnad Abu Y’ala said: ‘The chain is Sahih’. Shaykh Shu’aib al-Arnaout in the footnote of Musnad Ahmad said: ‘Sahih’. Imam Nasiruddin Albaani in his book Erwa al-Ghalil, Volume 2 page 298 also declared it ‘Sahih’

If we bring these three traditions together we see that

A representative of God always remains on the earth

The earth will end if no Ahl’ul bayt (as) are their to guide the Ummah

The Day of Judgement will come with the passing of 12 Khalifas/Imams

Alhamdolillah (s) we deem the Ahl’ul bayt (as) the representatives of Allah (swt) on the earth, they guide the people and the earth would end if they were not on it. They are the 12 Khalifas referred to by the Prophet (s). The earth will remain as long as these 12 Khalifas are on it. The Day of Judgement will not come until the 12 Khalifas have passed through the Ummah. The twelve Imams of Rasulullah (s) were the Imams of their time, and the earth exists as long as they exist, it will end, in other words sink into oblivion when the last Imam passes away. As per the belief of Ahl’ul Sunnah in this regard, the world should have ended by now as their 12 caliphs (including Yazid) have all died, then why are we still alive?

Reply Two: Sunni belief in Awliyah mirrors the Shia belief on Imamate

One of the legendry scholars of the Deoband school, the revered caliph of Maulana Ashraf Ali Thanvi, Maulana Maseehullah Khan popularly known as ‘Maseeh al Ummat’ quotes the following words in the preface of his book ‘Shariat and Tasawwuf’:

“A SINCERE Wali of Allah is the Representative (Khalifah) of Allah Ta’ala on earth. He is the rooh (soul) of creation. All creation exists on his presence. Everything supplicates for the grace emanating from his spiritual effulgence. His heart and I brain are the repositories of Divine Knowledge and Grace. Allah Ta’ala has decreed him (the Wali) as His special servant and has grated him the closest of proximity. Allah Ta’ala has expanded his breast for the understanding of the meaning of His Kalaam (The Qur’aan Shareef).

Allah Ta’ala has granted him the Knowledge of the Qur’aan and has revealed to him the inner meanings and realities of the verses so that he may guide mankind and cure its spiritual maladies. He (the Wali) has been appointed by Allah Ta’ala to execute the obligation of Amr Bil Ma’roof (Commanding virtue) and Nahu anil Munkar (prohibiting evil). He (the Wali) cleanses the hearts from impurities and the intelligence from deception thus elevating people onto Siraatul Mustaqeem. Such a person is the true Khalifah of Allah Ta’ala on earth.

He is the ultimate purpose for the creation of the universe. He is the follower of the example of Nabi (saws). He is the guard of Tauheed. He is the basis for the salvation of mankind.

I emphasise that you make incumbent upon you the association with such a person and benefit from his spiritual grace.

(Hadhrat Qutb Rabbaani, Shaikh Abdul Qadir Jilaani R.A.)”

http://books.themajlis.net/node/538

Maulana Ashraf Ali Thanvi also confirmed the necessity of the existence of true believers; the Awliyah Allah for the survival of the universe:

“[90] …When there will not remain the Awliyah, Qayamah will take place. Awliyah Allah are the pillars of the universe….

Explanation: Because absence of Awliyah means that the Mumins (believers) will not exist and the occurrence of Qayamah on the nonexistence of Mumins is written in Hadiths”

Imdaad ul Mushtaq, page 78 (Book corner, Main Bazar, Jehlum. Pakistan)

Imam of Ahle Sunnah Shaykh Abdul Qadir Jilani while writing about achieving the position of Wilayah stated:

“You will become a philosopher’s stone and therefore almost imperceptible, so distinguished that you have no match, so special that you have no peer, so unique that you are one of a kind, singular and unpaired, a total mystery and an absolute secret.

You will then be the heir of every Prophet (nabi) and Champion of Truth (siddiq) and Messenger (rasul) Saintship (al-wilaya) will culminate in you, and toward you the Abdal will all incline. Through you the anxieties will be dispelled. Through you the rains will bring water and the crops will grow. Through you troubles and afflictions will be averted from people of distinction and common folk, inhabitants of the dangerous frontiers, rulers and subjects, leaders and society at large.’”

Fathul Ghayb, Sermon 4

Fathul Ghayb, Sermon 4, pages 18-19 (Published in New Delhi)

This proves that believing in the presence of Hujutallah [khalifathullah/Imam] for the survival of the earth and its inhabitants is not a belief exclusive to the Shia, the true teachings of the Ahl’ul Sunnah also adhere to this belief. All one needs to do is compare the aforesaid traits of the Awliyah from Sunni sources with the Shia belief in Imams or Imamate to find that there is hardly any difference.

Reply Three: Sunni belief in Abdaal is similar to Shia belief that the Imams are Hujutallah

The Shia belief in Imams being Hujutallah is one of the core beliefs of the school. It is quite ironic to see that Nawasib never check their own sources and just jump to attack the Shi’a on account of their hatred for us. The Nawasib have spent centuries attacking these three beliefs of the Shia:

The necessity of the existence of a just Imam for the survival of earth and its inhabitants.

The Imams being directly appointed by Allah (swt) and not by a group of people

The Imams having a communication channel with their Lord (swt).

Unfortunately what these Nawasib forget is the fact that albeit a different name, exactly the same belief is held by the school which they claim to follow and yet in their pursuit of anti Shi’a propaganda, these filthy creatures have made the common Sunnies forget about these beliefs. The reality is that the Ahl’ul Sunnah adhere to the above three beliefs, but with the name of ‘Abdaal’. Many notable Sunni scholars have recorded traditions to this effect. For example Hafidh al-Haythami records from authentic sources:

Ubadah bin Samet narrated that Holy Prophet (s) said: ‘In my Ummah there are 30 who are abdaal, each of them is like Hadrat Ebrahim, Allah appoints another when one of them dies’.

Majmuz Zawaid, Volume 10 Hadith 16672

Ubadah bin Samet narrated the prophet said: “In my Ummah there are 30 who are abdaal, it is because of them that the world remains established, and because of them you are bestowed rain and it is because of them that you are helped”.

Qutadah said: “I hope Al-Hassan is one of them.”

Majmuz Zawaid, Volume 10 Hadith 16673

Narrated Anas the prophet said: the earth never be empy of 40 men, each of whom is like Hadrat Ebrahim, because of them you are bestowed rain and it is because of them that you are helped, Allah appoints another when one of them dies.

Saeed said: I heard Qutadah says ” We never doubt that Al-Hassan is one of them”

Majmuz Zawaid, Volume 10 Hadith 16674

Allamah Jalaluddin Suyuti records such traditions from various sources in different ways. Some of them are:

Al-Tabarani narrated in Al-Awsat with ‘hasan’ chain that Anas narrated that the Holy prophet said: ‘The earth never be empty of forty men each of whom is like Hadrat Ebrahim, because of them you are bestowed rain and it is because of them that you are helped, Allah appoints another when one of them dies.’

Ahmad wrote in Al-Zuhd and Al-Khalal in ‘Karamat Al-Awlya’ with Sahih chain of narration that Ibn Abbas said: ‘The earth never become empty after Nuh time of seven persons, Allah send away (disasters) of the people because of them’

Ibn Jarir wrote that Shaher bin Hushab said: ‘The earth would not stay longer without the existence of fourteen person, because of them Allah send away (disasters) from the people and send down blessings, except in Ebrahim’s time because he was alone”.

Al-Khalal wrote in Karamat Al-Awlya, that Zadan said: ‘The earth can never be empty after Nuh of twelve men or more, because of them Allah send away (disaster) of the people”

Tafseer Dur al Manthur, Volume 1 pages 567-569; Surah Baqrah

Allamah Jalauddin Suyuti in his other book ‘Nazmul Mutanaathir minal hadith al-mutaawatir’ under the topic ‘Wajud al Abdaal’ termed the reports about Abdaals as Sahih and Mutawatir while Imam Sakahwi echoed the same in his book ‘Maqasad al-Hasanah’.

Imam Ghazzali even recorded an episode which tells us the powers an Abdaal can have:

“A friend of God said: The sun does not set unless an Abdaal makes tawaaf of the Kaaba and it does not set in unless a friend of God makes its tawaf”.

Ihya Ulum id Din, Volume 1 page 235-236

The Deobandi English translator of a book “Ikhmaal Ash-Shiyam” has stated:

Abdaal are a class of Auliya whose identities remain concealed. They possess miraculous powers and execute a variety of tasks under Divine Command in various places of the world.

Ikhmaal Ash-Shiyam, (English translation) page 59

http://books.themajlis.net/node/652

Qutub are also the class of Awiyah like that of Abdaal and they too possess similar kinds of attribute. For example Shaykh Abdul Haq Muhadith Dehalwi in his esteemed work ‘Zubda tul Asaar’ rendered in the service of Shaykh Abdul Qadir Jilani records:

“People asked Shaykh Aqeel [rh]: ‘Who is the Qutub of the time?’. He [rh] answered: ‘He is in Makkah but he is hidden from the sight of the people. But yes, the Awliyah of Allah do recognize him. The Qutb of our time shall soon appear from Baghdad. When he talks to the people, they will recognize him as the Qutb of the time on account of his Karamat. The Awliyah of Allah shall prostrate their necks at his feet. If I am alive at that time, I will [likewise] be at his feet. Allah (swt)’s creation shall attain benefits on account of his presence…”

Zubda tul Asaar, page 31 (Maktaba Nabwiyah Lahore)

Whenever there is a conversation on this topic, the very next question posed at the Shi’a from Nawasib is: ‘Where is the present day Hujutallah according to Shias?’. There is no need for us to repeat the answer since it is very much known. But when you ask them ‘According to your belief, where is the present day Abdaal for the sake of whom we are surviving?’ then they will come up with the reply ‘They are ones who have concealed identities’. Subhanallah! If you believe in the existence of Abdaals which you are unaware of then why mock the Shi’a who at least have details of the final Hujjah (May Allah hasten his reappearance)? We want to ask Nawasib ‘what right do you have to attack the Shi’a for believing that the Imams are Hujutallah when you believe in the presence of divinely appointed Abdaals for the existence of the earth and its dwellers?

Reply Four: The Hadith of the Holy Prophet (s) proves the presence of Imam for every time

The hadith of the Holy Prophet (s) about adhering to the Imam of the time being obligatory proves the permanent presence of an Imam on the earth. We are citing from the following authentic Sunni works:

Musnad Ahmed bin Hanbal, Volume 4 page 94 Hadith 16271

Kanz ul Ummal, Volume 1 page 103 hadith 463 & 464

Musnad Abu Daud al-Tyalsi, Hadith 2013

Sahih Ibn Habban, Hadith 4656

Musnad Abi Yala, Hadith 7210

Al-Mujam al Kabir al-Tabarani, Volume 10 page 360 hadith 10687

Al-Mujam al-Awsat al-Tabarani, Volume 1 page 175 Hadith 227

Al-Muhalla by Ibn Hazm, Kitab al Tauheed, Problem No. 87

Sahih Muslim, Kitab al Amarah, Hadith 4892 & 4894

Mu`jam al Fataway by Ibn Tamiyah,

Tafseer Dur al Manthur, Surah Aal e Imran, verse 103

Shrah al-Maqasid by Sa`aduddin Taftazani, Vol 2 page 275

We read in Musnad Ahmed:

Muawiyah narrated that the Holy Prophet said (as): ‘He who dies without an Imam, dies the death of Jahilya [the death of the days of ignorance]”

We read in Kanz ul Ummal:

“He who dies without baya`a (allegiance) dies the death of Jahilyah”

(narrated Ibn Umar)

‘He who dies without a Imam, dies the death of Jahilya”

(narrated Muawiyah)

Imam of Ahl’ul Sunnah Ibn Hazm records:

ولا يجوز أن يكون في الدنيا إلا إمام واحد فقط ‏,‏ ومن بات ليلة وليس في عنقه بيعة مات ميتة جاهلية

“Its not allowed to be in the world with more than one Imam, he who dies without baya’a dies the death of Jahilya”

Allamah Taftazani records:

“He who dies without recognizing the Imam of his time dies the death of Jahiliyah”

The hadiths on this topic have been narrated by some famed names in the Sunni madhab such as Abdullah bin Umar, Abdullah bin Abbas, Muawiyah bin Sufiyan, Abu Hurariah, Ma`ad bin Jabal and Abu Dardah.

In order to see the abominable view Holy Quran holds for ignorance (Jahilya), one can see the verses 48:26, 5:50, 3:154 while it commands us:

O you who believe! be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims. (3:102)

The hadith clearly proves the existence of the Imam on earth for each and every person whether he is a Sahabi or a Sahabiyah, Tabayee, scholar and whether it is in Sifeen or Jamal. It means that one must believe in the Imam of his time otherwise his/her death will be the like the death of the days of ignorance that is the death of Kufr. As long as man exists upon the earth, there will be a Imam for him to believe in and that person shall be the Hujjatullah.

Reply Five: The Sunni Ulema have stated that the earth requires the existence of an Imam

What is the issue here? The Ahl’ul Sunnah believe that the Imam is needed to oversee / implement and provide guidance to the Ummah. Their scholars have stated that Imamate is needed to protect the Deen and ensure the stable running of an Islamic Society. If we take this Sunni perspective of Imamate (i.e. state leadership) out of the equation, what will be the net result? We will have a society without any leadership; the absence of state machinery will mean that there will be no mechanism to ensure that the Shari’ah is being adhered to. If the Shi’a believe that the earth will sink / shake without an Imam present, is this not similar to the Sunni position on Imamate, wherein the absence an Imam at helm of the State enforcing the rule of Law via Shari’ah, would lead to to society degenerating into a lawless / unislamic one? This Sunni line of thinking is reflected in the following books:

The esteemed Sunni thinker and philosopher Allamah Iqbal commented:

“the appointment of an Imam or Khalifa is absolutely indispensable”

The reconstruction of religious thought in Islam, p 138, (Sang-e-meel publications, Lahore)

Mufti Ghulam Rasool al-Hanafi (d. October 2010) said:

“There is absolute agreement that appointing an Imam is compulsory. In a Hadith, the Prophet (s) said ‘Whoever dies without an Imam, dies the death of jahilyya”

Subeh Sadiq, page 393 (published in London)

Ibn Khaldun said:

“It substitutes for the Lawgiver (Muhammad) in as much as it serves, like him, to preserve the religion and to exercise (political) leadership of the world. (The institution) is called “the caliphate” or “the imamate”. The person in charge of it is called “the caliph” or “the imam””.

Muqaddimah by Ibn Khaldun Volume 1 Chapter 3 Section 24 (English translation by Franz Rosenthal)

Ibn Taymiyyah echoes similar words:

“The Wilayah, the government of the affairs of men is one of the greatest obligations of religion (min a’zam wajibat al-Deen)”

1. Minhaj ul Sunnah, Volume 1 page 24

2. Al Siyasiya al Sharya, Volume 1 page 136

al-Qadi Adud ad-Dinal-Eji (d. 756 H) states in his book ‘Mawaqif’:

“It is matawatir that in Islam, following the death of the Holy Prophet (s), there was an ijma among Muslims that there can be no era without a Imam”

Sharh al-Mawaqif, Volume 8 page 377

al Eji also sought to explain why having an Imam is so important:

“…the imamah is instituted to ward off expected harm, and to ward off expected harm is binding on men, by consensus, if they have the ability to do so. In other words we know that the Law Giver (the Prophet) has given laws about practical matters, marriage, jihad, punishment of crimes and compensation, and about the public status on the symbols of Shar’ relating to Ids and Fridays, and the benefits of all this accrue to mankind in this world as well as in the hereafter. But this purpose cannot be realised without an Imam, appointed in place of the Lawgiver, to whom all may refer in case of dispute”.

al-Mawaqif, by al Eji with al Jurjani’s commentary, Volume 8 page 344

So if we bring together these viewpoints we see that in the eyes of the Ahl’ul Sunnah:

It is compulsory to have an Imam

The Imam is needed to oversee the Shari’ah and resolve disputes

The religion is dependent on having an Imam

The Imam is needed to protect the Deen

Now with this in mind, if we remove the Sunni notion of Imamate from the equation we will have:

No process for overseeing the Shariah

No mechanism for resolving religious disputes

No mechanism for protecting Deen

What this means is the people will be free to do whatever they choose since there will be no religious leader to guide and no mechanism for implementing the Shari’ah, ultimately society will become lawless and descend into anarchy. Is this anything different to our position that the earth will sink without an Imam? Did the Sahaba not have this same fear after all Allamah Rashid Raza Misree stated:

“Appointing the Imam, in other words passing on the people’s duties is not just compulsory according to logic as the Muttazalites stipulate but is also compulsory under the Shari’ah”

He then relies on the comments of Allamah Taftazani:

“The Sahaba deemed the appointment of the Imam to be superior to the burial rituals of the Holy Prophet”

Imamate Azmee page 19, published by Muhammad Saeed and sons Karachi

When appointing an Imam takes precedence to the funeral rites of the Prophet (s), so that Abu Bakr had to be appointed as Imam before the burial of the Prophet (s) then why the objection if we believe that the earth will sink without an Imam?