Hundred Questions - Concept of Imamat

Concept of Imamat

Tags: 1, 2, 3

Q91 Would you kindly explain the concept of Imamat and the role of the Imam from the Isma`ili point of view? Please also explain what is meant generally to be an Isma`ili?

A91

It is apparent that three questions are being asked here. However, their basis is the same. So, it should be known that in Islam Imamat is another name of the khilafat-i ilahiyyah (the Divine Vicegerency). Therefore, the concept of Imamat is the concept of khilafat, which is mentioned prominently in the Qur'an. Thus the very khilafat of Hazrat-i Adam (May peace be through him) was Imamat, for the technical sense of these two terms is the same and so is their aim and object. That is, in reality, only the one who is the vicegerent of God (khalifah) is able to be the leader and guide (Imam) of the people.
Hazrat-i Adam (May peace be through him) in his time was the vicegerent (khalifah) of God and the guide (Imam) of the people, and both these terms have the same sense. Similarly, Hazrat-i Ibrahim (May peace be through him) in his time was the guide (Imam) of people and the vicegerent of God. Do you not see in the Qur'an that Adam (May peace be through him) is called khalifah and Ibrahim (May peace be through him) Imam? This signifies that as in Ibrahim (May peace be through him) the vicegerency (khilafat) of God and the guidance (Imamat) of the people is the same thing, similarly they (i.e. khilafat and Imamat) are the same in Adam (May peace be through him).
If in the eyes of God, Adam (May peace be through him) and Noah (May peace be through him) were not the guide (Imam) of the people in their time, then God, as is mentioned in the Qur'an (3:33) would not have chosen them. It should be understood that the one whom God chooses from among the people, becomes the guide (Imam) of the people, for the guide means leader, and in reality, the leader is the one who must be chosen on the basis of his qualifications [such as the breathing of the Divine Spirit into him (15:29) and granting him Divine knowledge (2:31)].
Do you not think that when we generally consider the Imam as the vicegerent of the Prophet, and Imamat as the vicegerency of the Prophet, then according to the same logic if the Imam is the vicegerent of the Prophet and the Prophet is the vicegerent of God, then, the Imam through the mediation of the Prophet became the vicegerent of God and Imamat the vicegerency of God. Thus, it is a reality that the concept of Imamat is the concept of Divine Vicegerency.
The objection, which the angels had raised in predicting mischief and bloodshed, was an indication of the battle and conflict between right and wrong, i.e., the vicegerent of God and his opponent, which had to continue until the resurrection. It is obvious that, behind the veil of this objection it is said, in the language of wisdom that the rank of the khilafat and Imamat of Adam (May peace be through him) will continue and last in this world till the resurrection. Thus, in connection with the question of khilafat and Imamat, the first event of mischief and bloodshed took place during the time of Adam (May peace be through him) himself. In this connection you should read the story of Habil and Qabil in verses (5:27-32 ) in the Qur'an. In this battle between right and wrong, Imam Habil was on the right and Qabil was wrong. Qabil martyred Hazrat-i Habil (May peace be through him), however despite all that, the right won the battle and the wrong met with defeat. That is, 'right (haqq)' means that light which was in Imam Habil (May peace be through him) transferred to Imam Shith (May peace be through him) and continued to live and survive forever, and Qabil, who was the embodiment of darkness, could not seize the holy light of Imam Habil (May peace be through him), nor could he extinguish it. Rather, he was driven out from the Divine court and became accursed.
Now, we will try to explain the role of the exalted Imam briefly. The Imam has different ranks according to the time and changing conditions of the world, such as Imam-i muqim, Imam-i asas, Imam-i mutimm, Imam-i mustaqarr and Imam-i mustawda`, and thus in each of these ranks his role differs apparently, the details of which are beyond the scope of this answer. In short, if it is the cycle of prophethood, sometimes the Imam also has the rank of prophethood in his lineage, but in the cycle of Imamat, i.e. after the Seal of Prophets it is not so, his rank is only the vicegerent of the Prophet. However, whether directly or through the Prophet, as mentioned above, the Imam holds the great rank of the vicegerent of God. That is, the Imam as the sahib-i amr (the owner of Divine command or authority) continues to be the plenipotentiary and the guardian in the exoteric and esoteric guidance of religious matters.

As for the answer to the last part of the question "What does it mean to be an Isma`ili in a general sense?" is that an Isma`ili is such a muslim and a mu'min who acts upon the Qur'an and Islam according to the commands of God, the Prophet and the ulu'l-amr i.e., the pure Imams (4:59). The mu'min is convinced that the vicegerent of the Prophet, i.e., the Imam of the time, who is the light of guidance, is always present and existent in this world and without his blessed existence the affairs of religion cannot be managed (57:28). The mu'min absolutely believes that the position of the Imam of the time is not only as the light (5:15) and the Teacher (mu`allim) of the Qur'an (2:150-151 ) but is also the speaking Qur'an (45:29).

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