The AMI Podcast

Ayatollah Mostafa Mohaghegh Damad’s main argument for the necessity of an Imam was premised primarily on a mystical reading of Shia Islam. This view holds that there is a need for a divine connection between God and Man which is fulfilled by the perfect man (al-insan al-kamil) which in this case is the Imam.  Mohaghegh’s detailed discussion revolved around the Qur’anic verse 2.30 “When your Lord said to the angels, ‘Indeed I am going to set a viceroy (khalifa) on the earth”. The verse uses the term ‘Ja’il’ translated as ‘going to set’, however, the Arabic verb is in its continuous present tense indicative of an everlasting act i.e., God will always set up an Imam.    Furthermore, the verse continuing from it evidences the superiority of this viceroy based on knowledge and not shedding bled, something characteristic of the perfect man or Imam in this case. Furthermore, verse 2:124 where Prophet Ibrahim is told ‘I am making you the Imam of mankind’ alludes to a dual responsibility of Prophets – one of conveying the message (risala) and one of Imama. For the Shia whilst the message is completed with the final Prophet, there still is a link between the Divine and creation via means of the Imam.

From amongst the discussions, a number of issues emerged that offer genuine ground for unity despite the differences between the two positions of Ahl al-Sunnah and al-Shia.  – Despite his differences of opinion, Imam Ali ultimately accepted the situation as it unfolded after the passing of the Prophet, offering his cooperation, support and help to the Caliphs.  – This offer of Imam Ali was for the broader sake of religion and the general interests of the Ummah. Imam Ali’s perseverance for the sake of unity was identified as arguably one of his greatest virtues. The need to adopt this spirit in the modern era was agreed upon by all.  – Imam Ali is accepted as imam and Khalifah al-Rashid by Ahl al-Sunnah,  offering a further basis for unity and harmony despite the diversity within the Ummah. (Part 3 of 3)

Shaykh Mohammad Sajjad presents the Ahl al-Sunnah view that the Prophet never appointed anyone explicitly as his successor and left the matter to the community, and the best among them should be appointed as the leader of the Ummah. It was acknowledged that Sunni historical accounts of Saqifa have been understood in ways that can challenge this mainstream position of Ahl-al  Sunnah. Shia scholars of thought agreed that the appointment at Saqifa was not an election nor was it democratic; some members of the Ahl al-Sunnah also accepted this.  (Part 2 of 3)

Shaykh Kumail Rajani presents the stance of the Shia school of thought,  Imam Ali was appointed as the successor by the Prophet to lead the Ummah after him. The conventional approach of Shi’a scholars to justify this position is to argue that numerous texts from the Quran and Sunnah,  either directly or indirectly, indicate Imam Ali’s successorship. This evidence is found extensively in Sunni sources, however, it was acknowledged that as individual evidence the meaning and implication of each of these texts has been challenged. Accordingly, a non-conventional  Shi’a approach was introduced that argued for a holistic approach to the evidence. This approach argues that reading all the relevant texts alongside agreed historical information, cumulatively, identifies that  Imam Ali was intended as the successor to the Prophet.  (Part 1 of 3)

‘Who are the Ahlul Bayt?’ Shia Sunni Panel Discussion Part 2 of 2. Some of the points of discussion from the presentation and Q&A were; ✔️According to the madhhab of Ahl al-sunnah, Ahl al-Bayt is a great institution and source of guidance as expounded by the Quran and sunnah of the Holy Prophet.  ✔️The wives of the Holy Prophet are also part of the institution of Ahl al-Bayt being as the direct misdaq of the address of the Quran in sura al-Ahzab in the context as has been dealt with.  ✔️The Holy Prophet also declared 4 people known as Ahl al-kisa as the members of Ahl al-Bayt in his numerous ahadith on important occasions. ✔️According to some ahadith prohibiting sadaqah, some other people of  Banu Hashim such as Al-Abbas, Al Jafar, Al Aqil, Al Muttalib are also made the part of Ahl al-Bayt, but this view is not grounded within Ahl al-Sunnah.  ✔️According to Ahl al-Sunnah, the members of Ahl al-Bayt are highly  honoured but they are not Masum. (Part 4 of 4)

‘Who are the Ahlul Bayt?’ Shia Sunni Panel Discussion Part 1 of 2.  Some of the points of discussion from the presentation and Q&A were;  ✔️The wives of the prophet are considered to be part of the ‘Ahlul Bayt’  in a more general meaning of the term, whereas the more specific meaning of the term is limited to the five, and this is backed by the different narrations e.g. the event of Mubahila.  ✔️ Both Shia and Sunni accept the Ahlul Bayt as role models and sources  of guidance.  ✔️ According to the Shia school of thought, insulting and use of derogatory language about the wives of the Prophet is strongly prohibited and is against the teachings of the Imams e.g. Imam Ali (a.s)  who respected and maintained the honour of the wife of the Prophet even after she stood up against him in the battle of Jamal.  ✔️The Shia’s unanimously agree that exaggerating (ghulluw) of the status of the Imams is unlawful, and the Imams are below the Prophet in  station.

‘Who are the Ahlul Bayt?’ The Sunni view was presented by Mufti Mohammad Farooq Alvi (A grand mufti and imam and khatib of the jami masjid Spark brook Birmingham) who presented his research in the stance of Ahl al-Sunnah pertaining to the  Institution of Ahl al-Bayt. 

‘Who are the Ahlul Bayt?’ Some of the Shia points of the discussion presented by Shaykh Mohammed  Abu Ja’far.  - The wives of the prophet are considered to be part of the ‘Ahlul Bayt’  in a more general meaning of the term, whereas the more specific meaning of the term is limited to the five, and this is backed by the different narrations e.g. the event of Mubahila.   - Both Shia and Sunni accept the Ahlul Bayt as role models and sources of guidance.  

Shia and Sunni discussion about the concept of Sunnah from the two various perspectives. 

Shaykh Mohammad Bahmanpour presents "The concept of  Sunnah in the light of Shia view". Shaykh Bahmanpour provides a definition of the Sunnah of Prophet  Muhammad (s) as his words, his practice, and his tacit approval of acts of others.  There is a difference between social norms and etiquettes that the  Prophet followed as the cultural norms to that era and the Sunnah that he laid out for his community forever.   Then the Shaykh discussed the path to the Sunnah of the Prophet (s);  1. The companions  2. The Imam of Ahlul Bayt (as) The Shia accept both sources as valid and reliable, however, the path to the companions can be unreliable. Then there is the question of who counts as a companion of Prophet  Muhammad (s)? The Shaykh discusses the reasons why the Shia do not reply on the hadith books compiled in the second and third century attributing traditions to the companions for several reasons.  The Shaykh then discussed the Shia path to the Sunnah and its various aspects.