This is lesson 4 of the series on “An Introduction to Theological Issues of Governance in Iran”, by the renowned theologian, Shaykh Muhammad Taqi Subhani. This lesson was given on May 17th, 2023.

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The main issue in the realm of governance theology throughout the historical trajectory of Shia thought has been a series of semantic reductions that have occurred. On the other hand, in the modern era, there have also been a series of paradigm shifts in this area, resulting in contemporary political literature diverging from what is found in divine sources. A return to these fundamental concepts in the domain of governance is contingent upon a return to Quranic concepts.

The Quran considers religion as the starting point for movement in the entire world. In the Quranic context, guidance is considered the main element, and the ultimate goal of this movement is described as human growth. The entire movement of humanity, in all its aspects, is shaped within this framework.

In the second stage, the Quran speaks of the system of Imamate and emphasizes that the path of perfection occurs with the centrality of Imamate. Here, too, we encounter a conceptual reduction where Imamate is diminished to a political meaning, and related concepts are recognized within the context of traditional theology or jurisprudence.

Understanding the True Meaning of Imamate in the Quran

To understand the true semantic system of Imamate in the Quran by returning to the semantic network of the Holy Quran, about ten key words were selected from among the examined words to clarify this system of Imamate.

These words include: Imam and Imamate – Wilayah – Ummah – Istikhlaf – Tamkin – Wiratha – Hukm – Amr – Ta’at – Qist.

The main claim is that the system of Imamate in the Quran is related to the religious system, and these concepts, within the semantic network of Imamate, have the same fundamental meanings as those found in the core foundations of Quranic religious knowledge. The reduction of the meanings of these concepts to mere political interpretations is a confusion and fallacy that has occurred.

Word Analysis

1. Imamate:

The Holy Quran ties this word to guidance, pointing to two streams of guidance: one towards divine command and the other towards the fire. In Surah al-Anbiya, from the beginning and in the first and second verses, the context of the formation of prophethood is mentioned until near the end of the Surah where the issue of the Imamate of the prophets is raised, where it says:

وَ جَعَلْناهُمْ أَئِمَّةً یَهْدُونَ بِأَمْرِنا وَ أَوْحَیْنا إلَیْهِمْ فِعْلَ الْخَیْراتِ وَ إقامَ الصَّلاةِ وَ إیتاءَ الزَّکاةِ وَ کانُوا لَنا عابِدینَ

[21:73] And We made them leaders [Imams] guiding by Our command, and We inspired them to do good deeds, establish prayer, and give zakat; and they were worshipers of Us.

This verse indicates that for guidance, special knowledge is needed.

Another verse is verse 24 of Surah Sajda, which says:

وَ جَعَلْنا مِنْهُمْ أَئِمَّةً یَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ کانُوا بِآیاتِنا یُوقِنُونَ

[32:24] And We made from among them leaders [Imams] guiding by Our command when they were patient and had certainty in Our signs.

Here, the context is the community of believers, and this community is the focus.

In contrast to this Imamate, there is another Imamate that invites towards the fire. The Quran states:

وَ جَعَلْناهُمْ أَئِمَّةً یَدْعُونَ إلَی النَّارِ وَ یَوْمَ الْقِیامَةِ لا یُنْصَرُونَ

[28:41] And We made them leaders [Imams] inviting to the fire, and on the Day of Resurrection, they will not be helped.

In this Surah, the expression used by the Holy Quran for the leaders of disbelief is arrogance, which is exemplified in the case of Pharaoh.¹

Alongside these two streams of Imamate that exist in the world system, the Quran describes a group that plays a role of leadership. Their Imamate is dependent. For example, in Surah al-Furqan, verse 74:

وَ الَّذینَ یَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّیَّاتِنا قُرَّةَ أَعْیُنٍ وَ اجْعَلْنا لِلْمُتَّقینَ إماماً

[25:74] And those who say, “Our Lord, grant us from our spouses and offspring comfort to our eyes and make us a leader [Imam] for the righteous.”

This verse points to the fact that the movement of Imamate revolves around a specific person (the Imam), but further mentions a group of Imams who play a leadership role depending on the rightful or wrongful Imam.

Another point that highlights the importance of Imamate in the Quran is that all human groups live under the axis of Imamate and belong to one of the two fronts of rightful or wrongful Imamate. This is why the Holy Quran says:

یَوْمَ نَدْعُوا کُلَّ أُناسٍ بِإمامِهِمْ فَمَنْ أُوتِيَ کِتابَهُ بِیَمینِهِ فَأُولئِكَ یَقْرَؤُنَ کِتابَهُمْ وَ لا یُظْلَمُونَ فَتیلاً * وَ مَنْ کانَ في هذِهِ أَعْمی فَهُوَ فِي الْآخِرَةِ أَعْمی وَ أَضَلُّ سَبیلا

[17:71-72] The Day We will call every people with their leader [Imam]. Then whoever is given his book in his right hand—those will read their book, and they will not be wronged even as much as a thread. And whoever is blind in this [world] will be blind in the Hereafter and far more astray in way.

On the Day of Judgment, all humans will be called with their Imam. This implies that every person has an Imam, whether rightful or wrongful.

From verse 72 of the same Surah, it is understood that the Imamate by which humans will be called on the Day of Judgment is centered around guidance.

2. Wilayah (Guardianship):

Under the title of Imamate, one of the most important functions of an Imam in the Quran is the concept of Wilayah. However, the functions of Imamate are not limited to Wilayah, but Wilayah is the most central one. When Wilayah is mentioned in the Quran, its connection to Imamate is also shown. The Quran unveils two types of Wilayah: the Wilayah of God and the Wilayah of Satan. In other words, two systems of Wilayah are depicted under the two systems of Imamate in the Quran. The Wilayah of God extends to the Wilayah of the Prophet and those in authority [Ulul Amr], while in contrast, the Wilayah of Satan extends to the oppressors.

Thus, the flow of Wilayah exists in a network from the highest level of Wilayah to the community of believers, and similarly, in the opposing stream, from the highest level of disbelief down to the lowest continues and extends. Just as there is rightful and wrongful Imamate, there is also rightful and wrongful Wilaya. It is in this context that the Quran states:

هُنالِكَ الْوَلایَةُ لِلَّهِ الْحَقِّ هُوَ خَیْرٌ ثَواباً وَ خَیْرٌ عُقْباً

[18:44] There, the [true] guardianship belongs to Allah, the Truth. He is best in reward and best in outcome.

3. Ummah (Community):

In contrast to Wilayah and Imamate, the Quran mentions the concept of Ummah. This term has been used in the scholarly literature of both Sunni and Shia traditions for over a thousand years, and it has acquired various meanings.

From the Quranic perspective, the concept of Ummah, in contrast to Imamate, is not inherently political. Rather, Ummah around the Imamate is a concept linked to the growth and elevation of humanity. Although it sometimes has common usages, the intended meaning is where the Holy Quran has employed this term in a determined and elevated sense.

Where the Holy Quran emphasizes Ummah, this term is also related to the main keywords of the philosophy of religion. Here, too, we deal with two types of Ummah: an Ummah on the path of rightful Imamate and an Ummah under the Imamate of Satan.

In Surah al-A’raf, in verses 159 and 181, two verses refer to the issue of Ummah (specifically in reference to the Ummah of Prophet Moses):

وَ مِنْ قَوْمِ مُوسی أُمَّةٌ یَهْدُونَ بِالْحَقِّ وَ بِهِ یَعْدِلُونَ

[7:159] And among the people of Moses is a community which guides by truth and by it establishes justice.

وَ مِمَّنْ خَلَقْنا أُمَّةٌ یَهْدُونَ بِالْحَقِّ وَ بِهِ یَعْدِلُونَ

[7:181] And of those We created is a community which guides by truth and thereby establishes justice.

The primary role of the rightful Ummah is to guide towards the truth, and here, the key concept of guidance is also emphasized. The reference to the Ummah in verse 159 of Surah al-A’raf, particularly to the Ummah of Prophet Moses, does not refer to the entire people of Moses, but rather to a specific group within this community whose role, centered around Prophet Moses, is to guide.

There are many verses in the Quran where it invites its audience to form an Ummah, such as:

وَ لْتَکُنْ مِنْکُمْ أُمَّةٌ یَدْعُونَ إِلَى الْخَیْرِ وَ یَأْمُرُونَ بِالْمَعْرُوفِ وَ یَنْهَوْنَ عَنِ الْمُنْکَرِ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ

[3:104] And let there be [arising] from you a community inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.

In another verse, the command is expanded, directing not only to form an Ummah but also to create the best Ummah:

کُنْتُمْ خَیْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ الْمُنْکَرِ وَ تُؤْمِنُونَ بِاللَّهِ وَ لَوْ آمَنَ أَهْلُ الْکِتابِ لَکانَ خَیْراً لَهُمْ مِنهُمُ الْمُؤْمِنُونَ وَ أَکْثَرُهُمُ الْفاسِقُونَ

[3:110] You are the best community ever raised for humanity—you encourage good, forbid evil, and believe in Allah. Had the People of the Book believed, it would have been better for them. Some of them are believers, but most are rebellious.

It should be noted that in the language of the Holy Quran, the terms “good” (معروف) and “evil” (منکر) do not merely refer to a series of duties. Rather, the essence of righteousness is identified with “good,” and the essence of falsehood is identified with “evil.”

The Quran considers the formation of Ummah around an Imam to be a unique process. This process begins with the Imam, but the existence of an Imam is not dependent on the formation of an Ummah. Rather, it is the Imam who guides, and the Ummah forms around him, carrying forward the guidance of the Imam. So, although the ultimate goal of the Imam’s mission is the formation of an Ummah, it is not the case that the Imam becomes an Imam solely by forming an Ummah.

This understanding is one of the pieces of evidence showing that Imamate is not a political concept, and the role of Imamate is not centered around political power. Instead, it revolves around guidance and guardianship, which pertain to the essence of humanity and may, in an elevated form, extend into the political realm.

Prophet Ibrahim (a) performed the role of an Imam, yet an Ummah did not visibly form around him, or if it did, it was very limited, and the Quran does not mention it. Similarly, Prophet Lut (a) was also called an Imam, but he did not have an Ummah. Therefore, Imamate is not dependent on the existence of an Ummah.

Khilafah (Caliphate) and Istikhlaf (Succession):

In addition to the three terms we have examined so far—Imam, which is the axis of guidance; Wilayah, which is the most important function of the Imam and Imamate; and Ummah, which is the result of the Imam’s Wilayah—there is another term that is often misunderstood: Khilafah and Istikhlaf.

Types of Khilafah in the Quran:

The Quran sometimes speaks of a general Khilafah, referring to the caliphate of humanity in general. This type of Khilafah is not a value-based concept but rather denotes the capacity, creation of a context, and provision of opportunities and facilities for humanity to reach the stage of growth.

From the Quranic perspective, Istikhlaf means that God has provided a context within the human environment and given influence to humans, enabling them to move, strive, and elevate themselves.

The Quran states that every community has an appointed time, and during this time, until its appointed end, it is given the role of general Khilafah. This means that about fifteen verses refer to this type of Khilafah and Istikhlaf. In this context, Khilafah is the general groundwork for human movement, creating opportunities and chances.

هُوَ الَّذي جَعَلَكُمْ خَلائِفَ الْأَرْضِ وَ رَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجاتٍ لِيَبْلُوَكُمْ فِي ما آتَاكُمْ إنَّ رَبَّكَ سَرِيعُ الْعِقابِ وَ إنَّهُ لَغَفُورٌ رَحِيمٌ

[6:165] It is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] to test you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.

This means that God has placed successors on earth, and this positioning is neutral in terms of orientation; it is humanity that has been appointed as Khalifah.

For example, in verse 129 of Surah al-A’raf, this type of Istikhlaf is referenced:

قالُوا أُوذِينا مِنْ قَبْلِ أَنْ تَأْتِیَنا وَ مِنْ بَعْدِ ما جِئْتَنا قالَ عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَ يَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ

[7:129] They said, “We were oppressed before you came to us and after you came to us.” He said, “Perhaps your Lord will destroy your enemy and grant you succession (Istikhlaf) in the land and see how you act.”

This meaning of Khilafah refers to a general Istikhlaf for humanity, which provides the capacity for the movement of the Ummah-Imamate.

The Second Meaning of Istikhlaf:

Sometimes, Istikhlaf reaches a level where the community of believers is granted a special type of succession, which leads to empowerment (tamkin). This type is mentioned in Surah an-Nur, verse 55:

وَعَدَ اللَّهُ الَّذینَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذینَ مِنْ قَبْلِهِمْ وَ لَيُمَكِّنَنَّ لَهُمْ دِینَهُمُ الَّذِي ارْتَضَى لَهُمْ وَ لَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً یَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئاً وَ مَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ

[24:55] Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that – then those are the defiantly disobedient.

This type of Istikhlaf means that, beyond the general and universal opportunity that God has provided for humanity, there is a special promise where a particular capacity is created at a specific point in history for the perfection of a righteous community.

This Istikhlaf is such that the believers can expand the religion and monotheism. Hence, the Quran states in the same verse:

…لَيُمَكِّنَنَّ لَهُمْ دِینَهُمُ الَّذِي ارْتَضَى لَهُمْ…

…and He will surely establish for them [therein] their religion which He has preferred for them…

At the head and forefront of this Istikhlaf is a Khalifah, without whom this special Istikhlaf would not be possible. This special Khilafah requires a specific Khalifah. The formation of a righteous community within the context and environment that God has established requires a Khalifah.

The term “Khalifah” refers to a person who has reached a level of perfection and growth that enables them to fulfill the roles of Imamate and Wilayah.

Important Point:

The divine Imamate and Wilayah, which traverse the path of perfection in history and define the philosophy of creation, must be centered around a divinely appointed Khalifah. This is mentioned in two verses:

وَ إذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إنِّي جاعِلٌ فِي الْأَرْضِ خَليفَةً قالُوا أَ تَجْعَلُ فيها مَنْ يُفْسِدُ فيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ قالَ إنِّي أَعْلَمُ ما لا تَعْلَمُونَ

[2:30] And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said, “Indeed, I know that which you do not know.”

Even though the ultimate goal is the special Khilafah, its beginning and initiation are with the general Khilafah for humanity. This is understood from the angels’ objection, as they were referring to the general Khilafah of humanity, to which they objected, but God was referring to the special and particular Khilafah.

يا داوُدُ إنَّا جَعَلْناكَ خَليفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَ لا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبيلِ اللَّهِ إنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبيلِ اللَّهِ لَهُمْ عَذابٌ شَديدٌ بِما نَسُوا يَوْمَ الْحِسابِ

[38:26] O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah. Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account.

Thus, from these points, we understand that for the formation and establishment of an Ummah centered around religion, which pertains to humanity, humans must be given the opportunity within this cosmic system, and the context and environment must be prepared for them to achieve the desired growth of the religion. This is where the Quran unveils the terms Tamkin (empowerment) and Wiratha (inheritance).

In the future, we will discuss the position of Tamkin and Wiratha in the system of Imamate as part of the process of Istikhlaf. Additionally, we will examine the concepts of Amr (command) and Hukm (judgment) and, in contrast, the concept of Ta’at (obedience). Finally, we must pay close attention to Qist (justice), which is the ultimate goal of the Ummah’s movement centered around the Imamate.

1. Surah Qasas, verse 39.