The term “Imam” means a leader or guide. In essence, it refers to what is followed, whether it be a book or a person, truth or falsehood.[1][2]
In the context of Shia beliefs, Imamate and the recognition of the Imam are considered one of the fundamental principles of faith[3]. Numerous hadiths in Shia religious texts state that “the foundation of Islam is built upon several essential components, among which the leadership (wilayah) is the most important.”[4]
For instance, Imam Baqir (peace be upon him) says: “The foundation of Islam is built upon prayer, almsgiving (zakat), pilgrimage (hajj), fasting (sawm), and wilayah.”
One of his students, Zuhra[5], asks, “Which of these is the most important?”
The Imam replies: “Wilayah is the most important.” Then he explains:
“Because wilayah is the key to all other matters, and the leader plays the guiding role for others in all other aspects.”[6]
It is clear that the meaning of “wilayah” here refers to obedience to the infallible Imam, as some narrations replace the term “wilayah” with “obedience to the Imam.” Furthermore, while prayer, fasting, hajj, and zakat can be modified due to financial or physical constraints, the issue of wilayah and Imamate remains unchanged and constant.
In another narration, Imam Baqir (peace be upon him) says: “Whoever burdens themselves with acts of worship without accepting the rightful leader will never have their deeds accepted by God and will remain in confusion and misguidance.”
Indeed, in Islam, the issue of Imamate and following it is given great importance, to the extent that it can be understood that Imamate is one of the fundamental principles of faith in Islam.[7]
Monotheism, prophecy, and the Shariah itself are preserved only when an infallible leader, appointed by God, protects them; otherwise, they become tainted by superstitions, distortions, innovations, and personal preferences. This leads to the loss of the true message, with monotheism replaced by polytheism and falsehood.
Understanding and awareness of the afterlife and spiritual matters can only come through the infallible Imam. It is the Imam who gives life to prayer, directs pilgrimage and fasting, authorizes jihad, and revives the divine commandments.
All of this places a great responsibility on each individual: the conscious effort to acquire knowledge and recognition of the Imam. This knowledge is best expressed in the words of the Prophet Muhammad (peace be upon him): “Whoever dies without recognizing the Imam of his time, dies the death of ignorance”[8].
(Adapted from the book “Usul-e-Aqa’id” by Hujjat al-Islam Mohsen Qara’ati, with some additions and abbreviations)
Footnotes:
[1] Mufradat al-Faz al-Quran by Raghib Isfahani, page 87
[2] For further reading on the topic of wilayah, refer to the article titled “Verse of Wilayah” on the Islamic-Shia Roshd website or click [here].
[3] According to Shia belief, Imamate is one of the principles of faith. Several reasons can be provided for this belief, the simplest being as follows:
Firstly, the discussion of Imamate is inherently linked to the discussion of succession (Niyabah) from Prophethood. The definition of Imamate clearly indicates that it is about the continuation of the Prophet’s mission, as it is described as “Imamate is the vicegerency and leadership of the Prophet (peace be upon him).” Therefore, the discussion of Imamate is fundamentally the discussion of the continuation of Prophethood or, more accurately, the perfection of Prophethood. Every matter related to the Prophet’s duties that is obligatory to believe in is considered a fundamental principle of faith.
Secondly, another proof is the famous hadith narrated by the Prophet Muhammad (peace be upon him): “Whoever dies without knowing the Imam of his time dies the death of ignorance.” This hadith is cited by both Shia and Sunni scholars in their books. It is evident that “the death of ignorance” refers to death in disbelief and hypocrisy, and the ignorance of something that leads to disbelief must be related to the core of religion, as ignorance of subsidiary matters never leads to such a severe end.
In any case, whether Imamate is considered a principal or subsidiary part of faith, as Shia believe, or considered a subsidiary belief, as some Sunni scholars argue, the issue of identifying the Imam remains essential. To follow the Imam, one must first recognize who he is. After all, belief is the most precious thing for a person, and discussions surrounding the Imam have practical implications: one must know the Imam so they can follow him in practice. Because, unlike animals, humans are accountable, and since Imamate is the vicegerency of the Prophet, the Imam is the one who can determine the individual’s duties, both in personal and social matters, and their obligations toward God. Hence, one must know the Imam and investigate the truthfulness of his claim to the position in order to follow him and fulfill their duties towards God.
(From the book “Silsilat Pizhuhesh-ha-ye Aqa’idi” by Ayatollah Seyed Ali Milani, page 23)
[4] For instance, in Wasail al-Shi’a, 39 hadiths, and in Mustadrak al-Wasail, 17 hadiths address this topic. (Wasail al-Shi’a, Volume 1, pages 13–29; Mustadrak al-Wasail, Volume 1, pages 69–75)
[5] Zurara bin A’yan (born around 70 AH – died 150 AH) was one of the prominent narrators of hadith, jurists, and theologians of the Shia and a companion of Imam Baqir and Imam Sadiq (peace be upon them). His real name was Abdariyah, and Zurara was his title.
[6] (Usul al-Kafi, Volume 2, page 18; Wasail al-Shi’a, Volume 1, page 13)
[7] (Usul al-Kafi, Volume 1, page 375)
[8] Referenced in Sunni texts: Musnad Ahmad, Volume 4, page 96; Sahih Muslim, Volume 6, page 22; Sunan al-Bayhaqi, Volume 8, page 156, etc. (with differences in wording)
Referenced in Shia texts: Usul al-Kafi, Volume 1, page 376; Kamal al-Din, Volume 2, page 409, etc. (with differences in wording)