Imāmah – Divine Leadership

The major distinction between the Shī’a Ithnā ʿAsharīs and the other Islamic schools of thought revolves around the issue of Imamah, or the early succession to Prophet Muhammad. The school of the Shī’a Ithnā ʿAsharīs maintains that the office of the Imamah is a divine office – meaning, the Imam or leader has to be appointed and the office is given directly by God, for this office holds the same significance as that of prophethood. The people are thus commanded by God to follow specific successors (imams) after the demise of the Prophet Muhammad.

Numerous verses in the Qur’an refer to the idea of God ordaining an Imam (leader) for mankind – some of them are as follows:

O David! Verily We have placed you as a successor on the earth, so judge between men with truth and justice, and follow not your desires, for they will mislead you from the path of Allah.

And remember when the Lord of Abraham tried him with certain commands which he fulfilled. Allah said to him, ‘Verily I am going to make you a leader (imam) for mankind.’ Abraham said, ‘And (what about) my offspring?’ Allah said, ‘My providence (does not) includes the wrongdoers.’

And We made from among them leaders (imams), giving guidance under Our command, when they were patient and believed with certainty in Our proofs and evidence.

In our school of thought, the Ahlul Bayt (a), that is, the Household of the Prophet Muhammad comprising his daughter the Lady of Light Fatima az-Zahrah, her husband (and the Prophet Muhammad’s cousin) Imam Ali, and their two sons Imam Hassan and Hussain, were granted the covenant of Imamah, and so we believe Divine Authority after the Prophet Muhammad passed on from father to son in the following order, such that at no time since the Prophet Muhammad has the world been devoid of an Imam: