Shia Doctrine of Imamate

Ayatullah Shaykh Muhammad Reza al-Muzaffar
We believe that Imamate(1) is one of the fundamentals of the religion; one’s faith is imperfect without belief in Imamate. It is also unacceptable to depend upon one’s fathers, folks, or mentors as regards the belief in Imamate, no matter how great these individuals might be; rather it is obligatory upon every individual to investigate and evaluate the matter of Imamate as exactly as it is obligatory to investigate the Unity of the worshipped Lord and Prophethood.
Release from one’s liability from religious duties and obligations depends upon one’s belief in Imamate, as it is then obligatory to obey the Imam in the performance of one’s religious duties. However, if Imamate is not accepted as one of the fundaments of religion, it is then obligatory on account of reason to believe in Imamate to be released from one’s liability from religious duties and obligations because not all duties and obligations can be decided with certainty without sufficient knowledge; therefore, it is necessary to refer to persons who we believe have achieved such knowledge of religious duties, such as the Imam, according to the faith of the Imamiyyah, and others, according to each sect’s faith.
Even if man does not believe in Imamate and does not suppose that it is a fundamental of Islam, he should, examine the concept of Imamate, if only to absolve himself of responsibility in this matter.
We also believe that Imamate, just like Prophethood, is a necessary grace of Almighty Allah. As a result, there must be in each age an imam (leader) to represent the Prophet in his missions of guiding and leading human beings towards the right path that they might achieve prosperity and pleasure in this world as well as the next. Such a leader must also enjoy the same authority enjoyed by the Prophet, such as supreme authority over the people, so that he can manage their affairs and interests, maintain justice among them and wipe out injustice and oppression.
Accordingly, Imamate is only a continuation of prophethood, and the reason for which Almighty Allah sends messengers and prophets is also the reason why the Prophet must be succeeded by an Imam.
In view of that, we, the Imamiyyah Shi`ah, state that Imamate cannot be decided without a commission from Almighty Allah conveyed to us by the Holy Prophet (s) or the previous Imam (`a). Imamate is thus not subordinate to selection or choice by the people, for they are not authorized to nominate anyone to this position if they desire and to depose anyone they do not like from this position and thus remain without an Imam, because: He who dies without recognition of the Imam of his time has in fact died just like the ignorant ones who died before accepting Islam.(2)
Through uninterruptedly transmitted narrations, reporters quoted the Holy Prophet (s) as having confirmed the previous decision.
From the above, we conclude that it is impossible that any age can be devoid of a Divinely commissioned leader, it being obligatory on the people to obey him (i.e. the Imam), whether they like him or not, support him or not, obey him or not, or whether he is present or absent from their sight.(3)
In the same way as it is acceptable for the Prophet (s) to absent himself from people’s sights, such as his disappearance from view in the cave(4) or in the col,(5) it is acceptable for the Imam to absent himself from view, be his occultation long or short, according to reason. Almighty Allah has said in the Holy Qur'an: And there is a guide for every people. (13/7)
There is not a nation but a warner has passed among them. (35/24)

Infallibility of the Imam
We believe that an Imam, just like a Prophet, must be infallible from all vices and defects, whether open or concealed, from childhood up to death, deliberately or unintentionally.
An Imam must be free from inadvertence, error, or unawareness, because the Imams, just like the Prophets, are maintainers of the religious law and they must stand out firm for it. The proofs that have convinced us to believe in the inerrancy of the Prophets are the same as those that have convinced us to believe in the inerrancy of the Imams. An Arabic verse says: It is not impossible for Allah to unite the whole world in one person.(6)

Attributes and Knowledge of the Imam
We believe that an imam, just like a prophet must be the best of all mankind in attributes of human perfection, such as courage, generosity, chasteness, truthfulness, decency, prudence, reason, wisdom, and morality.
The evidence on this doctrine is the same as that which we gave for the prophet's superiority.
An imam receives all Divine knowledge and laws, as well as information, from the Prophet or the Imam preceding him.
When a new question arises, he must have knowledge of it through inspiration, which he receives by way of power of sacredness that Almighty Allah has placed in him. Hence, when he gives attention to something and wills to know it in actuality, he will neither miss nor fail to hit it, without reason-based proofs or instructions of mentors. The knowledge of an imam can however be increased and intensified. As a result, the Holy Prophet (s) used to pray to Almighty Allah saying, O Lord, increase my knowledge! (20:114) (7)
Psychological studies have proven that each human being passes by an hour or several hours in his lifetime during which he can have knowledge of a number of things by intuition, which is part of inspiration, by virtue of the power that Almighty Allah has granted man to acquaint himself with such knowledge. This power, however, differs among people; increase or decrease owing to each man’s nature. During such hours, man’s mind suddenly gets to know certain things without intervention of the thought process or instruction of mentors. In fact, each individual can experience such states many times in his lifetime.
On the grounds of this experimental fact demonstrated by ancient and recent philosophers, certain people can attain their utmost inspirational competence.
On the strength of this fact, we can conclude that the Holy Imams (`a) hold the highest degree of the power of intuition, especially when we come to know that they possess the purest minds that are ready to receive information at all times, in all states, and under all circumstances. Accordingly and as has been previously maintained, when the Imam gives attention to something and wills to know it, he will know it through this holy inspirational power without premeditation, introduction, or instruction of mentors. Such information will then manifest itself in the minds of the Holy Imams in the same way as visible things reflect themselves in mirrors without dimness or obscurity.
This fact reveals itself very clearly in the history of the Holy Prophet (s) and Imams (`a) who never attended the classes of any mentor, nor received the instructions of any scholar since early childhood up to maturity. Nobody ever taught them any aspect of science or art, including reading and writing. History tells us that they were never reported to have joined elementary schools or studied under a teacher.(8))
In spite of this they never delayed an answer to any question that was addressed to them. Moreover, their tongues never uttered the statement, â€کI do not know,’(9) and they never withheld the answer to a question so as to consult others or deliberate,… etc.
Unlike the Holy Imams (`a), biographies of every Muslim jurisprudent, narrator, or master scholar contains information about the names of those who educated, taught, and trained them in fields in which they excelled. Moreover, such biographies contain situations in which such scholars could not find answers to many questions and doubted many others. This is indeed ordinary in the lives of human beings in all places and times.

Obedience to the Imams
We believe that the Holy Imams (`a) are the very men of authority whom Almighty Allah has ordered people to obey,(10) the witnesses over the nations, the doors opening the way to Almighty Allah, the paths leading to Him, the signs pointing out to Him, the bearers of His knowledge, the interpreters of His revelations, the pillars of [the belief in] His Oneness, and the custodians of His recognition. By virtue of this, they have always been the cause of security for the inhabitants of the earth just as the stars are the cause of security for the inhabitants of the heavens,(11) as is expressed by the Holy Prophet (s) who has further demonstrated their positions by saying, The likeness of my Household in this nation is the Ark of Noah; whosoever embarked upon it was saved, but whoever turned away from it was drowned.(12)
As for the Glorious Qur'an, it has described them, saying: [They are] honored servants who speak not until He has spoken and act by His Command. (21/26-7)
Furthermore, they are those whom Almighty Allah has kept away from impurity and cleansed with a thorough cleansing.(13)
Furthermore, we believe that the commandments of the Holy Imams (`a) are verily the commandments of Almighty Allah, their prohibitions are His prohibitions, to obey them is to obey Him, to disobey them is to disobey Him, to adhere to them is to adhere to Him, and to show enmity towards them is to show enmity towards Him. It is also forbidden to reject them, because to reject them is to reject the Holy Messenger (s), and to reject the Holy Messenger (s) is to reject Almighty Allah.(14)
It is thus obligatory to submit to them, give oneself over to them, and accept whatever they say.
Pursuant to this, we believe that the religious laws, commissioned by Almighty Allah, must not be derived from any resource other than their salubrious resources, yet it is invalid to take these laws from other than them, and the religious responsibility of any person who refers to other than them is not fulfilled. Indeed, such a person must not feel content that he has carried out the duties imposed upon him by Almighty Allah unless he carries them out according to the teachings of the Holy Imams (`a).
In this tumultuous ocean overcrowded with billows of seditious, misleading, litigious, and fallacious matters, the Holy Imams (`a) represent Noah’s Ark; whosoever embarks upon it will be definitely saved, but whoever falls behind will be drowned.
In this thesis, we will not seek to prove that the Holy Imams (`a) were the legal caliphs (i.e. religious and political leaders of the Muslim nation) and successors of the Holy Prophet (s), and that they possessed Divine authority, because proving it will not bring back the circle of time or restore the usurped rights to their due owners. The most important point in this thesis is to prove the obligation of referring to the Holy Imams (`a) in obtaining the religious laws of Almighty Allah, and in gaining the directions of the Holy Prophet (s) in their most accurate forms.
The purpose of this discussion is to verify the fact that to receive the religious laws of Islam from reporters and scholars who have not derived them from the Holy Imams’ (`a) pure resources and have not sought light from their luminous sources is definitely deviation from the straight path of religion. Moreover, a Muslim, who learns his religious duties from any other source besides the Holy Imams (`a), must not be sure that he has fulfilled his duties towards Almighty Allah because there is a great divergence in opinions among the different sects of Muslims regarding the laws of Islam. An ordinary Muslim faces immense difficulty in choosing for himself from these divergent sects and schools. He is required to probe and investigate until he acquires a decisive pretext before Almighty Allah to follow a certain sect that he believes will lead him to the actual laws enacted by the Lord and thus, fulfill his duties toward Him. Generally, a certain engagement with a duty is required for certain release from it.
Categorical proofs demonstrate that it is obligatory to refer to the Ahl al-Bayt (`a) in the learning of the religious laws and that they are the genuine resources of the Divinely revealed laws of the religion after the Holy Prophet (s); at least on account of his authentically reported following statement: Verily, I am leaving among you that which shall forever save you from straying off [the straight path of the religion] as long as you hold fast to them. They are the Two Weighty Things [thaqalayn](15) one of which is more significant than the other: [first] the Book of Almighty Allah, which is a rope extending from the heavens to the earth, and [second] my progeny [â€کitrah],(16) the members of my Household [Ahl al-Bayt]. Verily, they shall never separate from one another until they join me at the Divine Pond.(17)
This tradition has been unanimously narrated by both Sunni and Shi`ite reporters alike. If you consider this momentous tradition carefully, you will come across marvelous and persuasive structure and significance. For instance, how remarkable the following statement is: I am leaving among you that which shall forever save you from straying off [the straight path of religion] as long as you hold fast to them.
What the Holy Prophet (s) has left with us is the Two Weighty Things together, which he has considered one thing and has declared that it is not sufficient to hold fast to one of them and leave the other; rather, safety from straying off can be achieved only through holding fast to both of them.
Another example, very clear is the purport of the following statement: These two will never be separated from each other until they join me at the Pond.
Whoever separates these two from one another and shuns holding fast to both of them shall never touch on true guidance. In view of this fact, the Ahl al-Bayt (`a) have been the ark of salvation and the security for the inhabitants of the earth; sinking into the bottomless tumults of deviation is the unavoidable fate of everyone who fails to join them; and perdition will be the end result.
To claim that such holding fast to them stands for mere love for them without accepting their instructions and following their course is definitely fleeing from the right; a method adopted by the extremists who deliberately design to ignore the accurate course of interpreting Arabic words.
1. () Imamate (imamah) stands for belief in the Divinely commissioned leadership of the Holy Twelve Imam and belief in their inerrancy, immaculacy, and other affairs discussed in books dedicated to this subject. [translator]
2. () This tradition has been mentioned in both Sunni and Shi`ite reference books of hadith, yet with little difference in expression, such as: al-Mahasin by al-Barqi (AH 274), 1:92, 154, 155, published by Dar al-Kutub al-Islamiyyah; Basa'ir al-Darajat al-Kubra by al-Saffar (AH 290), pp. 279, 529, 530; Qurb al-Isnad by al-Himyari al-Baghdadi (AH 300), pp. 351; al-Kafi by al-Kulayni (AH 329), 1:377, 378, 397, 2:20, 21, 8:146; al-Imamah wa’l-Tabsirah Min al-Hayrah by Ibn Babawayh al-Qummi (AH 329), pp. 152; al-Ghaybah by al-Nu`mani (AH 380), pp. 127, 130, 134, 135; `Uyun Akhbar al-Ridha by Shaykh al-Saduq (AH 381), 1:130; Musnad Abi-Dawud al-Tayalisi (AH 204), pp. 259; Musnad Ahmad ibn Hanbal (AH 241), 4:96; Musnad Abi-Ya`li al-Mawsili (AH 307), 13:366, H. 7375; al-Mu`jam al-Kabir by al-Tabarani (AH 360), 19:388; Sharh Nahj al-Balaghah by Ibn Abi’l-Hadid, the Mu`tazilite (AH 656), 9:155, 13:242; Majma` al-Zawa'id by al-Haythami (AH 807), 5:225, Section: bab luzum al-jama`ah wa’l-nahy `an al-khuruj `an al-ummah wa qitlihim (Holding by the Congregation and Warning Against Separation from and Fighting Against the Nation); Kanz al-`Ummal by al-Muttaqi al-Hindi (AH 974), 1:103, 208, H. 464, 1038, 1:65, H. 14863; Yanabi` al-Mawaddah by al-Qanaduzi al-Hanafi (AH 1249), 3:372, Section No. 91, H. 3.
3. () Imam `Ali Amir al-Mu'minin ('a) is reported to have said: “The earth will never be empty of one who maintains Almighty Allah’s argument (against His creatures); be he known and recognized (by people) or alienated and unknown, so that Almighty Allah’s arguments and clear proofs be not ineffective.â€‌
See Nahj al-Balaghah, with a commentary by Muhammad `Abduh, 4:37, Section: bab al-mukhtar min hikam amir al-mu'minin (Selected Maxims of Amir al-Mu'minin). This maxim was also cited within Imam `Ali’s discourse addressed to Malik al-Ashtar, No. 147. See also Kamal al-Din wa-Tamam al-Ni`mah by Shaykh al-Saduq (AH 381), pp. 294; Tuhaf al-`Uqul by Ibn Shu`bah al-Harrani (the seventh century of Hjirah), pp. 17 (The English version of this book is entitled â€کTuhaf al-`Uqul: Masterpieces of the Intellects, translated by Badr Shahin, Qum: Ansariyan Publications, 2001.); Khasa'is al-A'immah by al-Sharif al-Murtadha (AH 406), pp. 106; al-Gharat by al-Thaqafi al-Kufi (AH 283), 1:153; Manaqib Amir al-Mu'minin by al-Kufi (app. AH 300), 2:96; al-Hidayah al-Kubra by al-Khasibi (AH 334), pp. 362; Dustur Ma`alim al-Hikam wa-Ma'thur Makarim al-Shiyam by Ibn Salamah (AH 454), pp. 84; Nuzhat al-Nazir wa-Tanbih al-Khatir by al-Halwani (the fifth century of Hijrah), pp. 57; Tarikh Madinat Dimashq by Ibn `Asakir (AH 571), 14:18, 5:253, 254; Yanabi` al-Mawaddah by al-Qanaduzi al-Hanafi (AH 1294), 1:89, H. 34. Many other reference books of traditions have recorded this maxim, which has been described by Ibn Hajar al-`Asqalani as being one of the most authentic maxims. See Fath al-Bari Sharh Sahih al-Bukhari by Ibn Hajar al-`Asqalani (AH 852), 6:359.
4. () This indicates the Holy Prophet’s absence from view in the Cave Hara' where he received the first Divine revelation. [translator]
5. () This also indicates his confinement to the Col of Abu-Talib for a few years after the social boycott imposed upon him and his relatives by the polytheists of the Quraysh. [translator]
6. () This poetic verse has been composed by Abu-Nuwas, one of the famous Arab poets. See Mukhtasar al-Ma`ani by al-Taftazani (AH 792), pp. 306.
7. () This supplication is part of the holy verse that reads: “Supremely exalted is therefore Allah, the King, the Truth. And do not make haste with the Qur'an before its revelation is made complete to you. And say, â€کO my Lord! Increase me in knowledge.’â€‌ (20/114)
8. () It is an accepted fact that the Holy Imam of the Ahl al-Bayt ('a) received perfect knowledge in essence; i.e. without intervention of a mentor or a teacher. This fact was even declared by the tyrant Yazid ibn Mu`awiyah during the following event: After Yazid had killed Imam al-Husayn ibn `Ali ('a)—the delight of the Holy Prophet’s (s) eyes—Imam `Ali ibn al-Husayn (Zayn al-`Abidin ('a)) was made captive. He had been taken from the battlefield, at Karbala', and led to Damascus, the capital of Yazid. Imam Zayn al-`Abidin ('a) asked Yazid to allow him to ascend a pulpit in order to deliver a speech, saying, “Yazid! Allow me to ascend these pieces of wood and utter a few words that will bring about Almighty Allah’s pleasure and (Divine) reward for these attendants.â€‌
In the beginning, Yazid refused, but the attendants urged him to do so, saying, “Amir al-Mu'minin! Allow him to ascend the pulpit so that we can hear something new from him.â€‌
Yazid replied, “If he ascends the pulpit (and says something), he will not leave it before begetting scandals for me and for the family of Abu-Sufyan!â€‌
One of the attendants said, “Amir al-Mu'minin! What can such a boy do? Seemingly, he masters nothing!â€‌
Yazid replied, “He is from the Household whose members have been fed with knowledge without intervention!â€‌
However, the attendants insisted upon Yazid until they compelled him to allow the Imam to deliver a speech.
The Imam ('a) thus ascended the pulpit, started his speech with words of praise and thanks to Almighty Allah, and then delivered a speech that was so soul-stirring that all the attendants could not help weeping.
References: Bihar al-Anwar by al-Majlisi (AH 1111), 45:138; Lawa`ij al-Ashjan fi Maqtal al-Husayn by Muhsin al-Amin (AH 1371), pp. 233. A similar narration has been recorded in al-Futuh by Ibn A`tham al-Kufi (AH 314), 5:132-133 and Maqtal al-Husayn by al-Khawarizmi (AH 568), 2:69-71.
9. () Imam Ja`far al-Sadiq ('a) is reported to have said: “As He establishes a hujjah (one maintaining Almighty Allah’s pleas against His creatures) on His lands, Almighty Allah never makes him answer any question with, â€کI do not know’.â€‌
This hadith is reported in the following reference books: al-Kafi by al-Kulayni (AH 329), 1:227, Section: (bab) anna al-a'immata `indahum jami`u al-kutubi allati nazalat min `indi allahi (The Holy Imam Hold All the Divinely Revealed Books), H. 1; al-Imamah wa’l-Tabsirah by Ibn Babawayh al-Qummi (AH 329), pp. 139, H. 159; al-Tawhid by Shaykh al-Saduq (AH 381), pp. 275, H. 1, Section: bab al-raddu `ala alladhina qalu inna allaha thalithu thalathatin (Refutation of Those Who Claimed Allah Being One of Three Gods); al-Fusul al-Muhimmah fi Usul al-A'immah by al-Hurr al-`Amili (AH 1104), 1:490, Section No. 7, H. 19/691.
Imam Ja`far al-Sadiq ('a) is also reported to have said: “Verily, the earth shall never be left without a knowledgeable person whom people need but he needs none, since he has full acquaintance with what is lawful and what is not.â€‌
This hadith is reported in the following reference books: Al-Mahasin by al-Barqi (AH 274), 1: 366/794, H. 196, Chapter: kitab masabih al-zulam (Lanterns of Glooms), Section: bab la takhlu al-ardhu min `alim (The Earth Cannot Be Devoid Of A Knowledgeable Person); published by the Ahl al-Bayt ('a) World Assembly; Basa'ir al-Darajat by al-Saffar (AH 290), pp. 156, H. 4, Section: bab ma `inda al-a'immati min kutub al-awwalin (The Books Of The Ancient Generations That Are Held By The Holy Imam ('a)).
A similar hadith has been reported in the following reference books: Basa'ir al-Darajat by al-Saffar (AH 290), pp. 347, H. 4, Section: bab fi al-a'immatu warithu al’`ilma min rasuli allahi (The Holy Imam: The Inheritors of Knowledge From the Messenger of Allah); pp. 505, H. 8, Section: bab al-ardhu la takhlu min al-hujjatu wa hum al-a'immatu (The Earth Cannot be Devoid of Maintainers of Allah’s Plea; Those Are The Holy Imam); Kamal al-Din wa-Tamam al-Ni`mah by Shaykh al-Saduq (AH 381), pp. 223, H. 15, Section: bab ittisal al-wasiyyah min ladun adam wa anna al-ardha la takhlu min hujjati allahi (Attachment of Successorship Since Adam And The Earth Cannot be Devoid of a Maintainer of Allah’s Plea).
10. () Explaining the holy verse: “O you who believe! Obey Allah and obey the Messenger and those in authority from among you.â€‌ (4/59)
Imam Muhammad al-Baqir ('a) is reported to have said: “The Imam are from the descendants of `Ali and Fatimah until the Hour (of Resurrection) shall come.â€‌
See al-Imamah wa’l-Tabsirah by Ibn Babawayh al-Qummi (AH 329), pp. 133, H. 145. See also al-Kafi by al-Kulayni (AH 329), 1:276, H. 1, Section: (bab) anna al-imama ya`rifu al-imama alladhi yakunu min ba`dih (An Imam Knows The Imam To Succeed Him); `Uyun Akhbar al-Ridha by Shaykh al-Saduq (AH 381), 1:139, Section: (bab) ma katabahu al-ridha lil-ma'mun fi mahdh al-islam wa shara'i` al-din (Imam al-Ridha’s Epistle To al-Ma'mun Concerning The Pure Islam and The Laws Of The Religion), H.14.
When Abu-Basir asked him about the exegesis of the aforementioned holy verse, Imam Ja`far al-Sadiq ('a) answered: “This verse was revealed about `Ali ibn Abi-Talib, al-Hasan, and al-Husayn.â€‌
Abu-Basir asked, “People may ask why the names of `Ali and his Household were not mentioned openly in the Book of Allah (i.e. the Holy Qur'an)!â€‌
The Imam ('a) taught: “You may answer those as follows: Prayer was revealed to the Messenger of Allah without mentioning its details and method (as how many units each prayer should contain); therefore, it was the Messenger of Allah who spelled out its details. Similarly, the poor-rate (zakat) was revealed to the Messenger of Allah without mentioning as how much the levy of each item should be…â€‌
See al-Kafi by al-Kulayni (AH 329), 1:286, Section: bab ma nassa allahu `azza wa jalla wa rasuluhu `ala al-a'immati wahidan fa-wahidan (Texts of Almighty Allah and His Apostle Concerning the Nomination of Each Imam), H.
Imam Muhammad al-Baqir ('a), explaining the holy verse, “And if they had referred it to the Messenger and to those in authority among them, those among them who can search out the knowledge of it would have known it. (4/83)â€‌
(Imam al-Baqir) is reported to have said: The Imam from the Household of Allah’s Messengers—Almighty Allah has made them bearers of knowledge who can think out the matters. Then, Almighty Allah has deemed it obligatory to obey them. He has thus said, “Obey Allah and obey the Messenger and those in authority from among you. (4/59)â€‌
See Da`a'im al-Islam by al-Qadhi (the judge) al-Nu`man al-Maghribi (AH 363), 1:24.
The dear reader is advised to refer to any of the reference books of traditions, which are full of such narrations.
11. () The Holy Prophet (s) is reported to have said: “The stars protect the inhabitants of the heavens, and my Household (Ahl al-Bayt) protects my nation.â€‌
See `Uyun Akhbar al-Ridha by Shaykh al-Saduq (AH 381), 1:30, Section: (bab) fi ma ja'a `an al-ridha min al-akhbar al-majmu`ah (Miscellaneous Narrations Reported From Imam al-Ridha), H. 14.
Imam Muhammad al-Baqir ('a) is also reported to have quoted the Holy Prophet (s) as saying: “The stars protect the inhabitants of the heavens, and the members of my Household protect the inhabitants of the earth. If stars disappear, the inhabitants of the heavens will suffer unpleasant matters; and if the members of my Household disappear, the inhabitants of the earth will suffer unpleasant matters.â€‌
See `Ilal al-Shara'i` by Shaykh al-Saduq (AH 381), 1:123.
This hadith can be found, yet in different forms, in many reliable reference books of Sunni and Shi`ite authors, some of which are as follows: al-Amali by Shaykh al-Saduq (AH 381), pp. 253, 738; Kifayat al-Athar fi’l-Nassi `Ala al-A'immati al-Ithnay `Ashar by al-Khazzaz al-Qummi al-Razi (AH 400), pp. 29, 210; Rawdhat al-Wa`izin by Ibn al-Fattal al-Naysaburi (AH 508), pp. 199; Manaqib al-Imam Amir al-Mu'minin by al-Kufi al-Qadhi (app. AH 300), 2:132, 142, 144, 174, 175; al-Mustadrak `Ala al-Sahihayn by al-Hakim al-Naysaburi (AH 405), 2:448, 149, 457; Dhakha'ir al-`Uqba fi Manaqib Dhawi’l-Qurba by al-Tabari (AH 694), pp. 17; Nuzum Durar al-Simtayn by al-Zarandi al-Hanafi al-Madani (AH 750), pp. 234; al-Jami` al-Saghir by al-Suyuti (AH 911), 2:680, H. 9313; Kanz al-`Ummal by al-Muttaqi al-Hindi (AH 974), 12:96, 101, 102, H. 34155, 34188, 34189, 34190; al-Sawa`iq al-Muhriqah by Ibn Hajar al-Haythami (AH 974), pp. 152; Kashf al-Khafa' by al-`Ajluni al-Jarrahi (AH 1162), 2:327.
12. () This hadith is recorded in the following reference books: Da`a'im al-Islam by al-Qadhi al-Nu`man al-Maghribi (AH 363), 1:28, 80; `Uyun Akhbar al-Ridha by Shaykh al-Saduq (AH 381), 1:30; al-Amali by Shaykh al-Saduq (AH 381), pp. 342; Kamal al-Din wa-Tamam al-Ni`mah by Shaykh al-Saduq (AH 381), pp. 241; Tuhaf al-`Uqul by Ibn Shu`bah al-Harrani (the fourth century of Hijrah), pp. 113; Khasa'is al-A'immah by al-Sharif al-Radhi (AH 406), pp. 77; al-Mu`jam al-Saghir by al-Tabarani (AH 360), 1:139-140; al-Mustadrak `Ala al-Sahihayn by al-Hakim al-Naysaburi (AH 405), 2:343, 3:151; Sharh Nahj al-Balaghah by Ibn Abi’l-Hadid al-Mu`tazili (AH 656), 1:218; Majma` al-Zawa'id by al-Haythami (AH 807), 9:168; al-Jami` al-Saghir by al-Suyuti (AH 911), 1:373, 2:532, H. 2442, 8162; Kanz al-`Ummal by al-Muttaqi al-Hindi (AH 974), 12: 94, 95, 98, H. 34144, 34151, 34169, 34170; al-Sawa`iq al-Muhriqah by Ibn Hajar al-Haythami (AH 974), pp. 152.
The hadith can also be found in other reference books of hadith.
13. () This is an indication to the following holy verse: Allah only desires to keep away impurity from you, O people of the House, and to purify you a thorough purifying. (33/33)
See the following reference books: al-آ«dhah by Ibn Shadhan al-Azdi al-Naysaburi (AH 260), pp. 170; al-Gharat by al-Thaqafi al-Kufi (AH 283), 1:199; Manaqib Amir al-Mu'minin by al-Kufi al-Qadhi (app. AH 300), 1:157, 2:132, 152, 161, 505; al-Mustarshid fi Imamat Amir al-Mu'minin by al-Tabari (the Imamite) (the early years of the fourth century of Hijrah), pp. 598, 685; al-Amali by Shaykh al-Tusi (AH 460), pp. 264; Tathbit al-Imamah by al-Hadi al-Zaydi al-Yamani (AH 298), pp. 34; Musnad Ahmad ibn Hanbal (AH 241), 3:259, 4:107, 258, 6:292, 298, 304; Sunan al-Tirmidhi (AH 279), 5:31, 328, 361, H. 3258, 3875, 3966; Kitab al-Sunnah by `Amr ibn Abi-`Asim al-Aahhak (AH 287), pp. 589; al-Sunan al-Kubra by al-Nassa'i (AH 303), 5:113, H. 8409; Maqatil al-Talibiyyin by al-Isfahani (AH 356), pp. 33; al-Mustadrak `Ala al-Sahihayn by al-Hakim al-Naysaburi (AH 405), 3:172; Shawahid al-Tanzil li-Qawa`id al-Tafdhil by al-Hakim al-Hasakani (the fifth century of Hijrah), 2:103; al-Sawa`iq al-Muhriqah by Ibn Hajar al-Haythami (AH 974), pp. 143.
For more details, refer to the following books: Ayat al-Tathir (Verse of Purification) by Muhammad Mahdi al-Asifi (contemporary), Qum: The Ahl al-Bayt ('a) World Assembly, First Edition, AH 1417/AD 1996.
Ayat al-Tathir Ru'yatun Mubtakarah (A Unique Prospect On The Verse of Purification) by al-Fadhil al-Lankarani & Shihab al-Din al-Ishraqi, First Edition, AH 1416/ AD 1995.
Ayat al-Tathir: Dirasatun fi’l-Madalil wa’l-Ahdaf (Verse of Purification: A Survey of Denotations and Objectives) by `Abd al-Zahra' `Uthman Muhammad, First Edition, AH 1414.
Ma`a al-Doctor al-Salus fi Ayat al-Tathir (With Dr. al-Salus on the Verse of Purification) –No. 16 in the Series of `Ala Ma'idat al-`Aqidah (On the Table of Doctrine) by `Ali al-Husayni al-Milani.
The reader is also advised to see the major reference books of tafsir (exegesis of the Holy Qur'an) concerning this holy Verse of Purification (33:33) as well as the major reference books of Islamic heritage.
14. () At the end of Ibn Hanzalah’s Accepted Narration (maqbulah), Imam Ja`far al-Sadiq ('a) is reported to have said: … To reject our words is to reject the Words of Almighty Allah, which is as unacceptable as ascribing partners unto Him.
See al-Kafi by al-Kulayni (AH 329), 1:76, H. 10, Section: bab ikhtilaf al-hadith (Discrepancy in Narration), 7:412, H. 5, Section: (bab) karahiyyat al-Irtifa` ila Qudhat al-Jawr (Discommendation of Submitting before an Unjust Judge); al-Kafi fi’l-Fiqh by al-Halabi (AH 447), pp. 425; Tahdhib al-Ahkam by Shaykh al-Tusi (AH 460), 6:218, H. 6, Section: bab man ilayhi al-hukm wa aqsam al-qudhat wal-muftin (The Authorized for Judgment and the Kinds of Judges and Muftis), Chapter: (kitab) al-qadhaya wa’l-ahkam (Issues and Laws); al-Fusul al-Muhimmah fi Usul al-A'immah by al-Hurr al-`Amili (AH 1104), 1: 538, H. 1, Section No. 20: (bab) wujub al-ruju` ila ruwat al-hadith min al-shi`ah fi ma rawawhu min al-ahkam (The Obligation of Reference to the Shi`ite Narrators of Hadith in Laws).
15. () The Arabic word â€کthaqalayn’ is the dual form of the word â€کthaqal’, which, in Arabic, means luggage that is burdened on a riding-animal. The word has been used in the Holy Qur'an to denote men and jinn: We shall dispose of you, O ye two [weighty] dependents: man and jinn. (55/31)
Men and jinn are called â€کthaqalan’ because they are considered the two poles of the earth, as if they have burdened it. The Holy Prophet (s), in this famous hadith, has likened the Holy Qur'an and the Household to two weighty things, because religion depends upon them in its validity and it lives long in the same way as the earth lives as long as men and jinn are existent in it. Al-Zamakhshari (AH 538), in his book of al-Fa'iq fi Gharib al-Hadith, pp. 150, writes down, “He (i.e. the Holy Prophet (s)) has called these two (i.e. the Holy Qur'an and the Household) weighty things, because to abide by them and to act upon them is a weighty (i.e. burdensome) thing. Each important, precious thing can be called â€کthaqal (weighty)’. Therefore, he has called them â€کthaqalayn’ owing to their momentous value and their stately standing.â€‌
See also al-Nihayah fi Gharib al-Hadith wa’l-Athar by Ibn al-Athir al-Jawzi (AH 606), 1:216.
16. () The Arabic word â€ک`itrah’ stands for one’s clan. Originally, it is the name of a plant that grows in different phyla. See al-Fa'iq fi Gharib al-Hadith, pp. 150.
In one of his sermons, Imam `Ali ('a) says: “…How long shall there be bewilderment and why? Your prophet’s family (`itrah), the definite rulers, speakers of honesty and truth, leaders of religion, are among you: place them up on the best positions, the Qur'anic positions and turn to them like thirsty camels going to a watering place.â€‌
(Nahj al-Balaghah, Sermon No. 87)â€‌
Commenting on this section of the sermon, Ibn Abi’l-Hadid says, “The actual `Itrah of the Prophet (s) is his nearest household and progeny. Inaccurate is the claim of those who say that his `Itrah is his kinsfolk including those remote in lineage. As for Abu-Bakr’s saying on the Day of Saqifah (or after that day), “We are the `Itrah of Allah’s Messenger (s) and his egg that brought him,â€‌ he has used this expression metaphorically, because the people of Quraysh can be the `Itrah of the Prophet (s) in comparison with other tribes. However, they are not the Prophet’s (s) `Itrah in reality. Similar to this, a descendant of `Adnan (one of the two ancestors of the Arabs) vies in glory with a descendant of Qahtan (the other ancestor of the Arabs) saying, “I am the cousin of Allah’s Messenger (s).â€‌ This does not mean that the descendants of `Adnan are actual cousins of the Holy Prophet (s); rather, they are so in comparison with the descendants of Qahtan. Hence, this statement has been used metaphorically and after the deletion of the many additions of kinships, such as the son of the cousin of the forefather, and the like. If we thus consider the deletion of such additions, Abu-Bakr’s intention might have been true, since one of his forefathers was one day within the `Itrah of one of the Holy Prophet’s (s) forefathers.
However, the Holy Prophet (s) declared who the members of his `Itrah were. He said: “I am leaving among you the two weighty things… my `Itrah; my Household.â€‌
On another occasion, he (s) declared who the members of his Household were. As regarding the following holy verse: Allah's wish is but to remove impurity from you, O Folk of the Household, and cleanse you with a thorough cleansing. (33/33)
When this verse was revealed to him, the Holy Prophet (s) covered them (i.e. Imam `Ali, Lady Fatimah, Imam al-Hasan, and Imam al-Husayn ('a)) with a cloak and said: “O Allah: These are the Folk of my Household; so, (please do) remove all impurity from them.â€‌
One may ask as whom Imam `Ali ('a) meant by the aforementioned section of his speech. The answer is that he meant his two sons and himself. In fact, the Imam ('a) originally meant himself, because his two sons followed him and their relation to him during his existence was similar to the relation of stars to the rising sun. Confirming this fact, the Holy Prophet (s) said: “Your father is preferred to (both of) you.â€‌
(Sharh Nahj al-Balaghah by Ibn Abi’l-Hadid al-Mu`tazili (AH 656), 6:373-6)
Imam `Ali Amir al-Mu'minin ('a) was once asked to identify the `Itrah as one of the two weighty things. He answered: “The `Itrah stands for me, al-Hasan, al-Husayn ('a), and the nine Imam from al-Husayn’s offspring. The ninth of them is their Mahdi, the Riser. They shall neither leave the Book of Allah nor shall the Book of Allah leave them until they all join Allah’s Messenger at the Pond.â€‌
See `Uyun Akhbar al-Ridha by Shaykh al-Saduq (AH 381), 2:60, H. 25, Section: bab al-nusus `ala al-ridha bil-imamati fi jumlati al-a'immati al-ithnay `ashar (Proofs Of The Divine Leadership Of Al-Ridha Among The Twelve Imam ('a)).
17. () Hadith al-Thaqalayn (Tradition of the Two Weighty Things) is one of the uninterruptedly reported traditions by both Sunni and Shi`ite reporters. Owing to the significance of this hadith, writers have dedicated sections and chapters of their books to discussing it. Other scholars have used this hadith as the title of their works, such as the following books:
Hadith al-Thaqalayn by Muhammad Qiwam al-Din al-Qummi al-Washnawi; Cairo: Dar al-Taqrib Bayna al-Madhahib al-Islamiyyah.
Hadith al-Thaqalayn Tawaturuhu Fiqhuhu by `Ali al-Husayni al-Milani; Qum: The Author, First Edition, AH 1413.
Muhammad wa-Hadith al-Thaqalayn by Najm al-Din al-Sharif al-`Askari (AH 1390); Najaf: al-Adab Press; Fourth Edition.
For further benefit, let us refer to the following reference books that have cited the Hadith al-Thaqalayn: Basa'ir al-Darajat al-Kubra by al-Saffar (AH 290), pp. 432-4, Section No. 17: (bab) fi qawli rasuli allahi inni tarikun fikum al-thaqalayni kitaba allahi wa-ahla bayti (The Holy Prophet’s Saying: I am leaving with you the two weighty things; the Book of Allah and my Household); al-Kafi by al-Kulayni (AH 329), 1:294, 2:415; al-Imamah wa’l-Tabsirah by Ibn Babawayh al-Qummi (AH 329), pp. 149-150; Da`a'im al-Islam by al-Qadhi al-Nu`man al-Maghribi (AH 363), 1:28; Kitab al-Ghaybah by al-Nu`mani (AH 380), pp. 43, 73; al-Amali by Shaykh al-Saduq (AH 381), pp. 500, H. 686/16, Session (majlis) No. 843/1, Session No. 79; al-Khisal by Shaykh al-Saduq (AH 381), pp. 65, 67; Kitab al-Irshad by Shaykh al-Mufid (AH 413), 1:176, 233 (The English version of this book is entitled Kitab al-Irshad, translated by Dr. Howard, Qum: Ansariyan Publications); al-Amali by Shaykh al-Tusi (AH 460), pp. 255, 548; Rawdhat al-Wa`izin by al-Fattal al-Naysaburi (AH 508), pp. 273; al-Ihtijaj by al-Tabrisi (AH 560), 1:75, 191, 221, 391, 407, 2:47, 252; Dhakha'ir al-`Uqba fi Manaqib Dhawi’l-Qurba by al-Tabari (AH 694), pp. 16; Musnad Ibn Ju`d (AH 230), pp. 397; al-Musannaf by Ibn Shaybah al-Kufi (AH 235), 7:176, Section No. 27, H. 5, 7:418; Musnad Ahmad ibn Hanbal (AH 241), 3:14, 17, 26, 59, 4:367, 371, 5:182, 190; al-Muntakhab min Musnad `Abd ibn Humayd (AH 249), pp. 114, H. 265; Sunan al-Darimi (AH 255), 2:432; Ma Ruwiya fi’l-Hawdhi wa’l-Kawthar by Ibn Mukhallad al-Qurtubi (AH 276), pp. 88; Kitab al-Sunnah by `Amr ibn Abi-`Asim al-Aahhak (AH 287), pp. 336-337, H. 754, pp. 629, H. 1551, 1552, 1553, pp. 630, H. 1554, 1555; al-Sunan al-Kubra by al-Nassa'i (AH 303), 5:45, H. 8148, pp. 51, H. 8175, pp. 130, H. 8464; Khasa'is Amir al-Mu'minin by al-Nassa'i (AH 303), pp. 93; Musnad Abi-Ya`la al-Mawsili (AH 307), 2:297, H. 1021, pp. 303, H. 1027, pp. 376, H. 1140; Sahih Ibn Khuzaymah (AH 311), pp. 63; al-Mu`jam al-Saghir by al-Tabarani (AH 360), 1:131, 135, 3:374; al-Mu`jam al-Awsat by al-Tabarani (AH 360), 4:33; al-Mu`jam al-Kabir by al-Tabarani (AH 360), 3: 65, 66, 67, 180, H. 2678, 2679, 2780, 2681, 2683, 3052, 5:153, 154, 166, 167, 170, 182, 183, 186, H. 4921, 4922, 4923, 4969, 4970; al-Mustadrak `Ala al-Sahihayn by al-Hakim al-Naysaburi (AH 405), 3:109, 148; al-Sunan al-Kubra by al-Bayhaqi (AH 458), 7:30, 10: 114; Sharh Nahj al-Balaghah by Ibn Abi’l-Hadid al-Mu`tazili (AH 656), 9:133; Nuzum Durar al-Simtayn by al-Zarandi al-Hanafi (AH 750), pp. 233; Majma` al-Zawa'id by al-Haythami (AH 807), 9:163, 164, 10:363; Kanz al-`Ummal by al-Muttaqi al-Hindi (AH 975), 1:185, 186, 187, 188, 189, H. 943, 944, 945, 946, 947, 949, 950, 951, 952, 953, 957, 958, 5:289-290, H. 12911, 13:104, H. 36340, 13:641, H. 37620, 14:435, H. 39192.