Author: Om Aisha
Morjaeh sect (22nd part)
Introduction: In this article, we aim to discuss the viewpoint of the Morjaeh sect regarding the caliphate and Imamate and the issues that differ in this regard. This sect disagrees on various issues such as: the nature of Allah’s presence or absence, Qaza and Qadr, and the eternity or non-eternity of Fojar in hell. Their views and thoughts indicate that some have taken the path of excess while others have not. In this section, the thoughts and views of this sect will be expressed on various issues of Fiyah.
The discussion of caliphate and imamate from the perspective of Morjaeh
This sect believes that the appointment of a caliph is necessary. It is the people who recognize the necessity of forming a government by referring to Sharia and reason and initiate the appointment of an Imam.
The first source did not doubt the caliphate of the Rashid caliphs; they believed that it is better for the Imam to be a non-Quraysh. Anyone who adheres to the Book of Allahand the Sunnah of the Prophet, peace be upon him, will be entitled to the Imamate. This is the opinion of people like Ghelan.
They believe that though the caliph is appointed to continue the duties of the Prophet, peace be upon him, if corruption is found in him and his government, this issue must be tolerated. As long as he continues to offer testimonies, all his corruptions should be tolerated, and rising against him should be avoided. In other words, their belief is that if the Imam commits a major sin, he should not be excluded from the Muslim community, and obedience to him is obligatory, with prayers offered under his leadership being considered valid.
Many sources justify the caliphate of Hazrat Muawiya, may Allah be pleased with him, Yazid, and their children, on the grounds that they believe in Allah and the Prophet, whether through verbal confession, heart belief, or both, and they also accept the Islamic Qiblah. Therefore, it is imperative to obey their commands, even if they commit a major sin. It is believed that God will judge their sins on the Day of Resurrection.
There are differing opinions regarding Imamate and the qualities an Imam should possess. Fazl Raqashi, Abu Shamr, Ghailan Ibn Marwan, Jahm Ibn Safwan, and other thinkers from the Morjaeh sect opine that anyone well-versed in the Qur’an and Sunnah can become an Imam, with Imamate being realized through the general acceptance of the Ummah.
The viewpoint of Ahl al-Sunnah’s
Ahl al-Sunnah and Jama’ah believe that one of the conditions for Imamate is being Qureshi; that is, the Imam must be from the Quraysh tribe.
The majority of Sunni and Jama’ah scholars maintain that this condition is essential, with the Companions and followers concurring on this. The religious convictions of the four imams align with this view.
In the Sharh Aqaid Nasafia, it is stated: “The Imam must be Qureshi and no one else; however, the Imamate is not exclusively reserved for Bani Hashem or the descendants of Hazrat Ali, may Allah be pleased with him.”
Qazi Ayyad, may Allah have mercy on him, asserts, “The majority of scholars believe that the Imam must be from Quraish. Hazrat Abu Bakr and Umar, may Allah be pleased with them, presented evidence to the Ansar at a place called Saqifa with this assertion, and none of them disputed this hadith. Scholars have reached a consensus on this matter. There is no record of disagreement among the predecessors or the generations that followed.”
