Author: Abu Ayesha
The Karramiyyah Sect (Part 7)
Introduction:
History is the best witness that the sects which did not follow the path of the noble companions (Sahaba) and great Tabe’een (Ahl-Sunnah wa-al Jama’ah) after the Messenger of Allah (PBUH) and tried to interpret and explain the verses and hadiths of the Prophet (PBUH) with their own opinions and interpretations have presented such theories and views that are far from the truth and reality, that one is surprised to read and hear them and wonders from which verse and hadith they derived this opinion and how. In this part of our research, we will continue to explain the different issues between the Ahl-sunnat and the Karramiyyah sect. One of the different issues between the Ahl-sunnat and the Karramiyyah sect is the issue of “Tansib” (appointing two Imams) at the same time.
But before we explain the difference between the two sects, it is better to discuss the words Imam and Imamate a little to know what is meant by Imamate and who is Imamate.
Definition of Imamate
Imamate in the dictionary is derived from the verb «أمّ», the Arabs say: «أمّهم وأمّ بهم”: meaning he preceded them (gained precedence over them), and Imamate and Imam are whoever is followed, whether he is the leader or not”. [1]
Ibn Manzoor says: “Imam is whoever people and groups follow, it does not matter whether that people are on the right path and guidance or misguided and deviated, and the collective of Imamate is أئمة, and the Imam of everything is its guardian and reformer, the Quran is the Imam of Muslims and the Prophet Muhammad (peace be upon him) is the Imam of Imams, the Caliph is the Imam of the subjects, and He led the people in prayer and the people followed him.” [2]
Imamate in Terminology
However, scholars have mentioned different definitions for Imamate in terminology; although these definitions differ in terms of words, they are close in meanings.
Imam Marudi (MABH) says about the definition of Imamate: “Imamate was established for the caliphate and succession of Prophet hood in safeguarding religion and politics and administering the world through it.” [3]
Imam Al-Haramain Al-Juwayni (MABH) says: “Imamate is complete leadership that applies to the specific and general in important matters of religion and the world.” [4]
Imam Nasafi (MABH) defined Imamate in his book as follows: “Imamate means deputing the Messenger of Allah (PBUH) in establishing and upholding the religion, in a way that is necessary for the entire nation to follow him.” [5]
Reminder: By the explanations that were presented regarding the words Imam and Imamate, it became clear what our purpose is with Imamate and who is meant by Imam. Imam is the same caliph or leader who is entrusted with the management of state affairs and the advancement and decline of Muslim affairs. Although after the fall of the Ottoman Caliphate by the enemies of Islam, there was no longer any caliph in the Islamic Ummah; but the Emirate was and will be in the future; therefore, the Sharia rulings must be stated in any case. In this section, we will also address the issue of Imamate from the perspective of Ahl-Sunnah wa-al Jama’ah, as well as the Karramiyyah sect.
The Karramiyyah sect’s belief about the appointment of the Imam
The Karramiyyah sect believes that the allegiance to two Imams (Caliph and Emir) is correct in two regions, and their goal from this statement is to prove the Imamate of Hazrat Muawiyah (MABH) in Syria by consensus of a group of companions, and to prove the Imamate of Hazrat Ali (MABH) in Medina, Basra, and Kufa by consensus of another group of companions of the Messenger of Allah (PBUH). [6]
The Karramiyyah sect also has other beliefs about the Imamate, and they have made it permissible for two Imams to be present at the same time despite their disputes and conflicts, and despite their differences in rulings. Ibn Karam points out in some of his books that both Hazrat Ali and Hazrat Muawiyah (may Allah be pleased with them) were Caliphs and Emirs at the same time, and it is obligatory for the followers of each of them to follow and obey their Emir, even if one of them was just and the other was rebellious and transgressor. [7] The Karramiyyah sect believes that the appointment of two Emirs or more in one era and in one city is correct. [8]
The reasons of Karramiyyah sect
The Karramiyyah sect argues for this claim from the words of the Ansar to the Muhajirin in Saqifa, where the Ansar said: “منا أمیر ومنکم أمیر” Translation: “One leader from us (the Ansar) and one leader from you (the Muhajirin)”. [9]
Another of their reasons is: Since it is correct for two or more prophets to come and be sent in one era, it is also correct for the Imamate to have two Imams, because the rank of prophet hood is higher and superior to the Imamate, and the Imamate is a branch of prophet hood. [10]
Allamah Neyshaburi, in his book “Al-Ghaniyah fi Usool al-Din”, mentions the rational reason for the Karramiyyah in light of the objection and responds as follows: If someone raises such an objection: Was there and is there a problem with the existence of two prophets and messengers in one era, while countless prophets have been together for many times and there was no problem; so why is the existence of two Imams and leaders problematic?
The answer to this doubt is as follows: The prophets and messengers (peace be upon them) are infallible and pure from sin, and those who have considered it permissible for them to make mistakes consider it impermissible to establish them, and sometimes even prevent people from doing so, so as a result, they are safe from the occurrence of fitnah, but the Imams and leaders are not infallible from sin, so despite this, we are not safe from the occurrence of fitnah.[11]
The view of Ahl-Sunnah wa-al Jama’ah
The belief of all Muslims of Ahl-Sunnah wa-al Jama’ah, both old and new, is that multiple Imams are not permissible in one era and one place. [12] Below we will discuss some of the sayings of past scholars:
Imam Marudi, MABH, said: “Whenever the oath of allegiance is taken with two Imams in two cities, their Imamate is not established, because it is not permissible for the Islamic Ummah to appoint two Imams and Caliphs at the same time, even though a group has chosen the wrong path and made it permissible”. [13]
Imam Nawawi (MABH) said: “The scholars are agreed that it is not correct to pledge allegiance to two caliphs in the same era and time.” [14]
Allamah Neyshaburi (MABH) said: “It is not permissible to appoint two Imams in the same era, because the purpose of appointing Imams is to reform the affairs of the Muslims, organize their affairs, and suppress the seditions that are aroused. Whenever two Imams are appointed in the same era, the expediency is lost, and this causes sedition, war, and enmity between them. Therefore, Muslims are prohibited from doing this. When an Amir is appointed, all matters are issued by his command, and there is no obstacle to their implementation.” [15]
Continues…
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References:
[1]. Al-Fayruzabadi, Muhammad ibn Ya’qub, Al-Qamus Al-Muhit, 1426 AH, Chapter on the Hamza, Vol. 1, p. 1077.
[2]. Ibn Manzur, Muhammad ibn Makram, Lisan Al-Arab, 2nd ed., Chapter on Nations, Vol. 12, p. 22.
[3]. Al-Jarbu’, Abdullah ibn Abd Al-Rahman, The Effect of Faith in Fortifying the Ummah Against Destructive Ideas, 1423 AH, Chapter on the Second Topic: The Duties of the Imamate and the Objectives of Governance, Vol. 2, p. 649.
[4]. Collection of Rafidite Doctrines and the Response to Them, Chapter on Clarification of What is in the Book of Political Disagreements, Vol. 22, p. 49.
[5]. Damji, Abdullah ibn Umar, The Great Imamate According to the Sunnis and the Community, 1403 AH, p. 29.
[6]. Al-Shahrastani, Muhammad bin Abdul Karim, Al-Milal wal-Nihal, correction and commentary on it: A. Ahmed Fahmy Muhammad, Beirut – Lebanon: Dar Al-Kutub Al-Ilmiyyah, second edition, 1413 AH. Q, vol. 1, p. 104.
[7]. Tamimi, Abd al-Qahir bin Tahir bin Muhammad, The Difference Between the Differences, edited by: Muhammad Mohi al-Din Abd al-Hamid, Beta, p. 223.
[8]. Al-Jaidi, Dr. Shalabi Ibrahim, Al-Keramiyya in Khorasan from the third to the sixth century AH, Journal of the College of Arts, Issue No. 50 – January 2012 AD, p. 335.
[9]. Al-Bukhari, Muhammad bin Ismail, Sahih Al-Bukhari, verified by: Dr. Mustafa Deeb Al-Bagha, 1407 AH. Q/1987 AD, Chapter on the Prophet’s saying (peace and blessings be upon him), “If I were…”, Vol. 3, p. 1341, Hadith No. 3467.
[10]. Al-Ja’idi, Dr. Shalabi Ibrahim, The Karramiyyah in Khorasan from the Third to the Sixth Century AH, Journal of the Faculty of Arts, Issue 50 – January 2012 AD, p. 335.
[11]. Nayshaburi al-Shafi’I, Abu Sa’id Abd al-Rahman, Al-Ghaniyya fi Usul al-Din, Edited by: Imad al-Din Ahmad Haydar, 1406 AH, Q/1987 AD, p. 179.
[12]. Damijhi, Abdullah Ibn Umar, The Great Imamate According to the Sunnis and the Community, 1403 AH, Q/1987 AD, p. 553.
[13]. Al-Marudi, Ali ibn Muhammad ibn Habib, Al-Ahkam Al-Sultaniyyah, edited by Ahmad Jad, 1427 AH/2006 AD, p. 29.
[14]. Nawawi, Yahya ibn Sharaf, Al-Nawawi’s Commentary on Sahih Muslim (Al-Minhaj Sharh Sahih Muslim ibn Al-Hajjaj), 1392 AH, Chapter on the Obligation of Fulfilling the Pledge of Allegiance to the First Caliph, Vol. 12, p. 232.
[15]. Nayshaburi Al-Shafi’I, Abu Sa’id Abd Al-Rahman, Al-Ghaniyyah fi Usul Al-Din, edited by Imad Al-Din Ahmad Haydar, 1406 AH/1987 AD, p. 179.
