Determination of the leadership of Islamic Ummah after the era of Prophet of Islam, Mohammad (Blessings of God upon him and his progeny), is shouldered by God. God never leaves the Islamic Ummah on its own while being aware of the inability of the Islamic Ummah to meet its needs.

Prudent God, in order to protect Islamic Sharia; to immune it from derailment; and to continue to guide people, has introduced a number of merited and infallible figures to shoulder the said responsibilities and duties as Imams after the era of Prophet of Islam, Mohammad (Blessings of God upon him and his progeny).

Last week, we mentioned that after the demise of Prophet of Islam; Imam, as the Prophet’s successor, turned into the community’s role model. Imam is the manifestation of the perfect mankind and the perfect example of Islam’s plans. If Imams, which are the actual role models of mankind, do not exist in the society; the fake role models replace them, with controversy and deceitful propaganda, drawing the attention of people. In fact, Imam transforms the ideals and theoretical plans of Islam into actual reality. Now, the question that springs to mind is hadn’t the Prophet presented religion in a complete and impeccable manner? So, what need is sensed for an Imam and leader after the Prophet of Islam?

As it was explained, after Prophet of Islam, there was no need for a new religion, because mankind had reached a phase of maturity and had therefore gained the capacity to accept and protect the most comprehensive Sharia.

Presentation of an example clarifies this topic further. Mankind, throughout different academic stages, needs new teachers and coaches every year in order to cover higher scientific phases, one after the other. However, when within the last phase of academic studies, he gains expertise in one or several scientific courses; he no longer needs to continue his studies under the guidance of new teachers. Upon reliance on the general principles and rules, which he has learned from lecturers at the highest academic levels, he continues his scientific progress. The topic of the Last and Greatest Prophet of God highly resembles this case. Concurrent with the growth and development of mankind throughout the course of history, the religious rules and teachings in the eras of previous prophets, went through further development, reaching their peak at the era of the last divine prophet. The Prophet of Islam presented whatever was needed for guidance of mankind in the future. Thus, there is no need for a new religion for guidance of man, after the era of Prophet Mohammad.

Upon the emergence of Prophet of Islam, religion reached perfection. It is appropriate to present an example in order to compare the role of Prophet of Islam to the works of other divine prophets. We all know that the domain of activities of previous prophets were limited and they were generally instructed to guide the people of a tribe or a land. They were similar to an individual who has brought the map of a region or a particular geographical location. However, the task that Prophet of Islam, as the Last and Greatest Messenger of God, achieved resembles an individual who has brought the general and comprehensive map of the entire world and has presented it to mankind. Obviously, upon the receipt of a general world map, there is no longer need for any other map, because the general global map is complete and comprehensive and has covered all details.

Upon the emergence of Prophet of Islam, prophet hood reached its peak and bore fruit. The Prophet of Islam drew the roadmap, and presented the general framework of Islamic teachings in a comprehensive and perfect manner.

 Now, the question that arises is other than the Prophet’s main responsibilities, how are the other duties of Prophet of Islam, for survival of religion and salvation of mankind, achieved? Has any prudent measure been taken into consideration for resolution of this problem or have these responsibilities been delegated to the Ummah?

Muslim thinkers have classified the duties and responsibilities of the Prophet of Islam into two groups. Some of these responsibilities are only defined within the framework of the Prophet’s mission and are not permanent; such as the delivery of God’s message for guidance of mankind and establishment of religion. However, some of the duties and responsibilities of Prophet of Islam do not belong to a particular phase in time and should continue throughout the course of history.

The interpretation and elaboration of divine revelations; explanation of religious rulings on emerging phenomena in man’s life; proof of the righteousness of Islam and response to ambiguities; protection of religious teachings and prevention of their deviation are some of the matters which should be handled by vigilant and expert individuals after the Prophet of Islam.

The difference in interpretation of exegetes of Holy Quran; differences of opinion among Muslims in regard to practical rulings and even in interpretation of the tradition of the Prophet of Islam; and continuous emergence of destructive doubts in relation to Islamic beliefs go to show that some of the responsibilities of Prophet of Islam should be continued after his era.

If someone opines that God has delegated the leadership of Ummah to people, after the Prophet of Islam; such an opinion doesn’t match divine prudence. God Almighty, in order to protect the sacred religion of Islam and to immune it from any possible deviation, has introduced merited and infallible individuals to people for continuation of said duties as Imams, after the era of Prophet of Islam.

So, Imam continues to shoulder a significant part of the Prophet’s duties; and the status of Imamate in fact aims to materialize the goals of prophet hood. But, who are the ones who can continue to shoulder these duties, and under what conditions? Undoubtedly, other than the infallible, merited, and vigilant individuals who have been appointed by God, no one is qualified to accept this responsibility. This fact has been pointed out by God in several ayahs of Holy Quran. After Prophet Abraham successfully passed tough divine tests, God appointed him as the leader.

The 124^th ayah of Surat al-Baqarah notes: “And when his Lord tested Abraham with certain words, and he fulfilled them, He said, ‘I am making you the Imam of mankind. Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’

In this ayah, God tells Abraham: “I am making you the Imam of mankind.”

The message conveyed by this ayah is that Imam is appointed by God. This is because Imam should maintain a number of particular conditions and traits. He should appropriately know rules governing mankind and the universe; should maintain perfect, prominent human traits; and should not include his personal interests and inclinations in leadership of people Also, he should not be unjust. Who other than God can introduce a human being with such traits? Thus, the infallible Imam should be determined and introduced by God.

The other important point in this ayah is that God refers to His pledge in an address to Abraham. This shows that Imamate is a type of divine pledge and is different to conventional social and political pledges which are common in communities. Note that in social pledges, people, via consultations or other means, choose the considered individual. The ayahs of Holy Quran which refer to consultation are about general and social matters. However, in the domain of divine pledge, consultation of individuals with others is meaningless and recognition of the most competent and eligible individual is only shouldered by God. This is because no one other than God is capable of implementation of this task.

In this ayah, it has been pointed out that God in response to Abraham who requested the appointment of Imams from his descendants, noted:  God’s pledge does not extend to the unjust.

This means that those who have committed sins are not qualified for the status of Imamate, given that Imamate is a highly responsible position. Is anyone other than God aware of the details of lives of humans and their covert and overt deeds?

The 24^th ayah of Surat al-Sajdah also notes that Imamate is a status which is determined by God.

This ayah notes: “And amongst them We appointed imams to guide the people by Our command, when they had been patient and had conviction in Our signs.”

In this ayah, two conditions have been named for Imamate which are namely faith in God, and patience.

Upon contemplation on this ayah, and the 124^th ayah of Surat al-Baqarah, we observe that based on ayahs of Holy Quran, Imam is appointed by God. This is because Imamate is innately a divine pledge.

MR/MG