Definition of Imamat The first thing to be mentioned about...

Definition of Imamat The first thing to be mentioned about Imamat is its definition, about which there is no difference of opinion. It is said that Imamat is the general charge of the religious as well as the secular affairs. Khwaja Nasiruddin uses a scholastic expression and says that the Imam is a Divine favour (Lutf). What he means is that like Prophethood the question of Imamat is also beyond human control. Hence an Imam cannot be selected by a human decision.

Like a Prophet he is to be appointed by Divine ordinance. The only difference is that the Prophet has a direct contact with Allah, whereas an Imam is appointed by the Prophet on receiving Divine instructions. Rational Argument of the Shi'ah In this connection Khwaja Nasiruddin does not put forward more than one sentence. Anyhow the basis of the explanation given by the Shi'ah scholars is the same as mentioned by us earlier.

They first advance a historical argument and say if Imam Ali's Imamat is proved, that of the other Imams' can be based on the authority of a declaration made by the preceding Imam. The Shi'ah scholars say that they know that Islam is the final religion and that it would not be followed by any other religion. It is the most comprehensive religion and a complete code of human life.

Then they put a question and ask whether the account of the Holy Prophet's life shows that he got enough opportunity to impart all the teachings of Islam to the people in general. When we study Islamic history we find that during the 23 years of his Prophethood he did not get such an opportunity.

Although he did not miss any chance which he could avail of and taught many things to the people, yet in view of his special circumstances and his preoccupations in Makkah and Medina, it is certain that a period of 23 years was not enough for him to pronounce all the laws of Islam to all the people. At the same time it was also not possible for him to give in complete information about such a perfect religion.

Therefore there must be one or more persons among the companions of the Holy Prophet who might have obtained complete knowledge of Islam from him and be in a position to explain the teachings of Islam after his demise exactly in the same manner as he himself would do, with the only difference that he received Divine revelation direct, whereas they were to acquire this knowledge through him.