Recognition of Imam Part I - Concept of the Perpetuality of the Imam
Concept of the Perpetuality of the Imam
In verse (17:71) God says: “On the day when We shall call together all human beings (kulla unasim bi-Imamihim) [of all times] with their [respective] Imam.” It should be borne in mind that, with respect to its literal sense, this verse is like: “Qad `alima kullu unasin mashrabahum (i.e., each tribe knew their drinking place)” (2:60). To understand the wisdom of this noble verse, it is necessary to understand the meaning of 'unas'. Unas is the plural of ins and another form of it is unasi, which has been used in the Qur'an for the division of small groups. For instance, Hazrat-i Musa(`a)'s people are called ummat-i Musa or qawm-i Musa. They can also be called nas without being related (to anybody), but they cannot be called unas, because in the Qur'an it is used for small divisions of people. In other words, unas is used for each of Hazrat-i Musa(`a)'s twelve tribes. This means that the people are called unas in relation to the Imam of the time, just as they are called ummat or qawm in relation to the Prophet. This is because of the fact that in every natiq's cycle there are many Imams and the people of the time of every Imam will be called unas, not ummat or qawm.
The above realities reveal that the exalted Imam always exists and is present among the people of the world. This is why on the Day of Resurrection, God will summon the people of every age with their respective Imam to His court, because He made him the source of guidance and the means of salvation for them, but they did not recognise him. Further, the Imam is the witness of the people's deeds and unless he witnesses their deeds, God will not judge their good and bad deeds.
It is necessary to know the principle that certain of God's attributes are due to their relation to the Prophet and the Imam. In order to know such attributes one should look into God's one hundred names and then the Prophet and Imam's hundred names. Those attributive names of God, which are also mentioned among the Prophet and Imam's names are His names in relation to them. For instance, one of God's attributive names is “al-hadi” (the guide) and the same is that of the Prophet and the pure Imam. Thus, for the wise people it is clear that God is the “guide” in the sense that He sent the Prophet for the sake of guidance and the Prophet is guide in the sense that he guided people in his own time and for their future guidance, he appointed the Imam from his progeny. In this way the work of guidance becomes complete with the Imam.
Similarly, another such name among God's names is “ashshahid” (the witness), which is also the name of the Prophet and the Imam. This means that God has sent the Prophet as a witness and the Prophet, according to God's command, has made the Imam witness over the people in his own place. Thus, the absolute witness over people's deeds is the exalted Imam. This is the reason that God will call the people of every age with their respective Imam on the Day of Resurrection (17:71).
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