ভূমিকা

Shiavault - a Vault of Shia Islamic Books Introduction to Kitab al-Irshad Imamate Definition of Imamate In the views of the Shi‘ah Imamiyyah, there are two sources to define the theological concept of imamate and its characteristics: The first source is the Holy Qur’an and the noble Sunnah narrated by reliable sources. This is the more trustworthy and reliable source; nay, it is the basis for the second source itself.

The second source is whatever has come in the Shi‘ah theological books concerning the definition of imamate and its conditions. However the ahadith about imamate have propounded the issue in so much detail defining the meaning of imamate and the qualities of an imam that it becomes difficult, nay impossible, to derive a brief and concise definition of imamate encomia passing all its necessary elements[^1]. I have, therefore, preferred to quote from the specific books of theology.

The Imamiyyah theologians have defined imamate as “a universal and direct authority bestowed by God to a particular person in religious and worldly matters[^2]." Conditions for an Imam The foundation of imamate depends on divine appointment found in a divine text in the Holy Qur’an or in the confirmed prophetic traditions of the Messenger of Allah (s.‘a.w.a.).

For the Imamiyyah, imamate is a divine position like prophethood; it cannot be vested except upon one who has been appointed by the Almighty Allah as a prophet or an imam. And your Lord creates and chooses whom He pleases; to choose is not theirs; (28:68). Allah knows best where to place His message. (6:124). The Almighty Allah is Aware of His servants, knows what their hearts conceal and what they portray; He is the Wise who neither engages in amusement nor creates without a purpose.

Allah does not choose a messenger unless all the necessary conditions and qualities for carrying the divine message are found in him for his entire life. So is the case of imamate in view of the Imamiyyah except for one difference which distinguishes the Imam from the Messenger: The later receives the shari‘ah from the Almighty Allah directly whereas the former receives it from the latter only and not through the direct divine revelation.