Imamate In Islam (Leadership In Islam)

Imamate in Islam (Leadership) is of two kinds:

Minor Imamate (الصغریٰ)
Major Imamate (الکبریٰ)

Two-Kinds-Of-Imamate in Islam — Two-Kinds-Of-Imamat in Islam

Table of Contents

1. Minor Imamate In Islam (الصغریٰ)

Minor Imamate refers to Imamate in Salah (prayer). Its explanation, Insha Allah, will be given in an upcoming post later.

2. Major Imamate In Islam (الکبریٰ)

Major Imamate is the absolute vicegerency of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) — that is, a representative of the Prophet in all religious and worldly matters of the Muslims, who possesses general authority according to the Shari‘ah.
Obedience to such an Imam — in all matters that are not sinful — is obligatory upon all Muslims throughout the world.

For such an Imam, it is a required condition that he must be a:

Muslim
Free (not a slave)
Sane (of sound mind)
Adult (mature)
Capable
Of the Quraysh tribe

It is not a condition for him to be from the Hashimite or Alawite lineage, nor to be infallible (ma‘sum).
Making these conditions necessary is the belief of the Rafidites (Shia), whose purpose is to exclude the Rightly Guided Caliphs — Abu Bakr al-Siddiq, ‘Umar al-Farooq, and ‘Uthman al-Ghani (may Allah be pleased with them) — from the caliphate, even though the entire body of the Companions (Sahabah) unanimously agreed upon their caliphates.

Mawla ‘Ali (may Allah ennoble his face) and the two grandsons of the Prophet, Hasan and Husayn (may Allah be pleased with them), accepted their caliphates.
To require the condition that the Imam must be “Alawi” would exclude ‘Ali himself — for how could Mawla ‘Ali be “Alawi”?

As for infallibility (‘ismah) — that is the exclusive attribute of Prophets and Angels, as explained earlier.
Hence, claiming the Imam must be infallible is a doctrine of the Rafidites.

Legal Rulings (Masā’il)

Mas’alah 1:

Merely being deserving of Imamate does not suffice to make one an Imam; he must be appointed either by the Ahl al-Hall wal-‘Aqd (those qualified to elect and depose rulers) or by a previous Imam.

Mas’alah 2:

Obedience to the Imam is obligatory upon every Muslim, until his command does not contradict the Shari‘ah.
If it is against the Shari‘ah, obedience is forbidden as there’s no obedience against the Sharia’h.

Mas’alah 3:

The Imam should be brave and knowledgeable, or one who conducts affairs with the help of scholars.

Mas’alah 4:

The Imamate of a woman or a minor is not valid.
If a previous Imam appoints a minor as Imam, then until he reaches maturity, the people should appoint a governor (wali) who carries out the practical rulings; the minor will remain a ceremonial Imam, while the actual authority rests with the wali until maturity.

Doctrinal Beliefs (‘Aqā’id)

‘Aqīdah 1:

After the Holy Prophet Muhammad (peace be upon him), the rightful Caliphs and absolute Imams were:

Sayyiduna Abu Bakr al-Siddiq
Sayyiduna ‘Umar al-Farooq
Sayyiduna ‘Uthman al-Ghani
Sayyiduna ‘Ali al-Murtaza
And for six months, Sayyiduna Imam Hasan al-Mujtaba (may Allah be pleased with them all).

These are known as the Rightly Guided Caliphs (Khulafā’ al-Rāshidīn), whose caliphate is called Khilāfah Rāshidah, as they perfectly fulfilled the true vicegerency of the Prophet (peace be upon him).

‘Aqīdah 2:

After the Prophets and Messengers, the most superior of all created beings (human, jinn, or angel) are:

Abu Bakr al-Siddiq
‘Umar al-Farooq
‘Uthman al-Ghani
‘Ali al-Murtaza (may Allah be pleased with them all)

‘Aqīdah 3:

“Superiority (afzaliyyah)” means greater honor and rank in the sight of Allah, which is also expressed as abundance of reward (thawāb) — not necessarily abundance of recompense (ajr), as the latter may sometimes apply to the less excellent.

For example, in the hadith concerning the companions of Imam Mahdi, the Prophet (peace be upon him) said:

“Each one among them will have the reward of fifty.”

The Companions asked:

“Fifty among them or fifty among us?”

He replied:

“Rather, among you.”

Thus, though their reward is greater, they can never equal the rank and superiority of the Companions of the Prophet (peace be upon him).

It may be compared — without likeness — to this:
A king sends a minister and several officers on a mission; upon victory, he grants the officers great material rewards but gives the minister only a certificate of royal favor.
The officers received greater reward, but who can compare to the honor of the minister?

‘Aqīdah 4:

The caliphates of the four Rightly Guided Caliphs occurred in the order of their superiority — that is, he who was superior and higher in rank before Allah was granted caliphate first.
Not, as some claim, that superiority depended upon administrative skill, as certain misguided “Tafdili” claim.

Had that been the case, then ‘Umar al-Farooq would have been the most superior, for regarding his rule, the Prophet said:

“I have not seen a genius who acts so decisively as he does, until people rest in peace.”

Whereas about Abu Bakr al-Siddiq’s rule, he said:

“There was some weakness in his authority, but Allah forgives him.”

‘Aqīdah 5:

After the four Caliphs, superiority belongs to the remaining ten Companions who were given glad tidings of Paradise (al-‘Asharah al-Mubashsharah), followed by Hasan and Husayn (peace be upon them), and then the people of Badr and the people of the Pledge of Ridwan — all of whom are definitely among the people of Paradise.

These ten blessed Companions are:
Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Talhah, Zubayr, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, Sa‘id ibn Zayd, and Abu ‘Ubaydah ibn al-Jarrah (may Allah be pleased with them all).

They were the noblest of the Ummah, chiefs of the Quraysh, and leaders of the Muhajirīn, all having precedence in faith and service to Islam unmatched by others.
Their entry into Paradise is certain — yet this certainty is not limited to them alone, for others too received glad tidings:

Sayyidah Fatimah, Imam Hasan, Imam Husayn, Hazrat e Khadijah, Hazrat e ‘Aishah, Hazrat e Hamzah, Hazrat e ‘Abbas, Hazrat e Salman, Hazrat e Suhayb, and Hazrat e ‘Ammar ibn Yasir (may Allah be pleased with them).

The fame of the Ten Companions comes from the fact that their glad tidings occurred together in one hadith and occasion — and their mention in creed is due to their rank and in refutation of the sects who revile them.

The People of Badr (Ahl al-Badr)

After the Ten, superiority belongs to the People of Badr — 313 Companions — all of whom are assured Paradise.
The Prophet (peace be upon him) said:

“Allah informed the People of Badr and said: ‘Do as you wish, I have forgiven you.’”
(Sahih al-Bukhari, Kitab al-Jihad, Hadith 3007)

And he said:

“Allah shall never put in Hell any man who was present at Badr or Hudaybiyah.”

The People of Uhud (Ahl al-Uhud)

After them come the People of the Battle of Uhud (4 AH).

The People of the Pledge of Ridwan (Bay‘at al-Ridwan)

After them are the People of the Pledge under the Tree, this is the well-known pledge that was taken from the Muslims by the Messenger of Allah (peace and blessings be upon him) after the Treaty of Hudaibiyah, as Allah said in the Qur’an:

“Indeed Allah was pleased with the believers when they pledged allegiance to you under the tree.”
(Al-Fath, 18)

The Prophet (peace be upon him) said:

“None who gave me the pledge under the tree shall enter Hell.”

All of these are people of Paradise, and their order of superiority is agreed upon.

‘Aqīdah 6:

All Companions of the Prophet (peace be upon him) are pious, righteous, and just.

It is Fard to mention them only with respect and goodness.

‘Aqīdah 7:

To harbor ill feelings or disrespect towards any Companion is heresy and misguidance, deserving of Hellfire — as it is equivalent to hatred of the Prophet himself.
Such a person is a Rafidi, even if he claims to love the Four Caliphs and calls himself Sunni.

This includes those who revile Mu‘awiyah ibn Abi Sufyan, his parents, ‘Amr ibn al-‘As, Mughīrah ibn Shu‘bah, Abu Musa al-Ash‘ari, and even Wahshi (may Allah be pleased with them) — who, before Islam, killed Hamzah (may Allah be pleased with him), but after Islam killed Musaylimah the Liar.
He used to say: “I have killed the best of men and the worst of men.”

To insult any of them is tabarrā’ (renunciation) — and whoever does so is a Rafidi.
Insulting the first two Caliphs or denying their caliphates is, according to the jurists, an act of disbelief (kufr).

‘Aqīdah 8:

No saint (wali), no matter how great his rank, can ever reach the rank of the lowest Companion — and among the Companions, there is no “low” one.

Imam Ahmad Raza Khan (may Allah have mercy on him) stated:

“From the Tabi‘in until the Day of Judgment, no saint — however exalted — can reach the rank of even the lowest Companion, and in reality, among them there is none low.”

(Al-Fatawa al-Radawiyyah, vol. 29, p. 357)

Mas’alah 5:

It is strictly forbidden, forbidden and forbidden for Muslims to involve themselves in the disputes that occurred among the Companions; they should recognize all as loyal and devoted servants of the Prophet (peace be upon him).

‘Aqīdah 9:

All the Companions, high and low (and none are low), are people of Paradise.
They will hear not even the whisper of Hell; they will live forever in joy, greeted by angels:

“This is the day which you were promised.”
— as stated in the Holy Qur’an.

‘Aqīdah 10:

The Companions were not Prophets nor Angels to be infallible; some committed errors, but to censure them is against Allah and His Messenger ﷺ.
Allah said in Surah al-Hadid:

“Allah has promised good to all of them.”

And Allah said:

“Allah knows well what you do.”

Hence, when Allah — fully aware of all their deeds — declared His promise of goodness and Paradise to them all, who then has the right to criticize or censure them?

Does the one who criticizes want to establish an independent authority separate from Allah?

‘Aqīdah 11:

Mu‘awiyah (may Allah be pleased with him) was a mujtahid (qualified jurist), as stated by ‘Abdullah ibn ‘Abbas in Sahih al-Bukhari.

A mujtahid can have both correctness and error. Error is of two kinds:

First, obstinate error—this does not apply to the rank of a mujtahid. Second, ijtihadi error—this does happen with a mujtahid, and for this, he is not at all liable before Allah.

However, in worldly rulings, that too is of two types:

First, a fixed error for which there is no condemnation of the one who commits it. This is the ijtihadi error that does not cause any mischief in religion—for example, according to us, a follower reciting Surah Al-Fatiha behind the Imam.

Second is a denounced error—this is the ijtihadi error for which the individual will be objected to because the error causes mischief.

The disagreement of Amir Muawiyah (may Allah be pleased with him) with Amir al-Mu’minin Ali al-Murtada (may Allah honor his noble face) was of this type.

The decisive ruling is as declared by the Messenger of Allah (peace and blessings be upon him): the support of Mawla Ali and the forgiveness of Amir Muawiyah (may Allah be pleased with them all).

The disagreement between Mu‘awiyah and ‘Ali (may Allah be pleased with them both) was of this kind — an ijtihadi error, not rebellion.

The Prophet (peace be upon him) himself indicated this in a vision related by ‘Umar ibn ‘Abd al-‘Aziz:

“I saw the Messenger of Allah with Abu Bakr and ‘Umar seated beside him. Then ‘Ali and Mu‘awiyah were brought in and entered a house; soon after, ‘Ali came out saying, ‘Judgment is given in my favor, by the Lord of the Ka‘bah,’ and then Mu‘awiyah came out saying, ‘I have been forgiven, by the Lord of the Ka‘bah.’”
(Al-Bidayah wa’l-Nihayah, vol. 5, p. 633)

Mas’alah 6:

Some ignorant people say that when the name of Mu‘awiyah is mentioned alongside that of ‘Ali, “may Allah be pleased with him” should not be said for Mu‘awiyah.
This is baseless and false.

The scholars have ruled that “Radiyallahu ‘anhu” should be said for all the Companions without exception.
To make an exception is like inventing a new Shari‘ah.
Allah said:

“And those who followed them in goodness — Allah is pleased with them.” (At-Tawbah, 100)

‘Aqīdah 12:

The Rightly Guided Caliphate upon the Prophetic Way lasted thirty years, ending with the six months of Imam Hasan’s rule.
Afterward, the Caliphate of ‘Umar ibn ‘Abd al-‘Aziz was also rightly guided, and in the end times, the Caliphate of Imam Mahdi (may Allah be pleased with him) will be so as well.

Mu‘awiyah (may Allah be pleased with him) was the first monarch of Islam, and the Torah itself alludes to this:

“His birth will be in Makkah, his migration to Madinah, and his kingdom in Syria (Sham).”

Thus, his reign was a kingship of the kingdom of Muhammad (peace be upon him).
Imam Hasan (may Allah be pleased with him), with a mighty army, willingly laid down arms and entrusted the Caliphate to Mu‘awiyah, making allegiance to him — and the Prophet had foretold this:

“This son of mine is a chief (Sayyid); perhaps Allah will bring reconciliation through him between two great groups of Muslims.”

Hence, to malign Mu‘awiyah is, in reality, to malign Imam Hasan, the Prophet (peace be upon him), and even Allah Almighty.

‘Aqīdah 13:

Mother of the Believers, ‘Aishah (may Allah be pleased with her), is certainly among the people of Paradise and will remain the beloved bride of the Prophet (peace be upon him) in the Hereafter.
Whoever causes her harm causes harm to the Prophet himself.

Talhah and Zubayr (may Allah be pleased with them) — being among the Ten Promised Paradise — also committed only ijtihadi errors in their conflict with ‘Ali (may Allah be pleased with him)** and later repented.

The term rebellion (baghawah) in the Shari‘ah includes either deliberate or ijtihadi opposition to the rightful Imam; yet, due to their repentance, it does not apply to them.
While Mu‘awiyah’s group was called “fī’ah bāghiyah” in the legal sense, today the term “baghi” has come to imply “rebellious and corrupt and understood as revile”; hence, it is impermissible to apply it to any Companion.

‘Aqīdah 14:

Whoever defiles his tongue with the accursed slander (Ifk, i.e., an accusation against her (may Allah be pleased with her) regarding her chastity) against Mother of the Believers, ‘Aishah (may Allah be pleased with her), is certainly a disbeliever (kāfir) and apostate.
Whoever insults her in any way is a Rafidi, heretic, and destined for Hell.

‘Aqīdah 15:

Hasan and Husayn (may Allah be pleased with them) are among the greatest martyrs of Islam.
Whoever denies their martyrdom is misguided.

‘Aqīdah 16:

Yazid, the accursed, was sinful, impious, and a major transgressor.
Those who say, “Why interfere in their affair? They were princes and he was a prince,” are rejected, heretical, and bound for Hell.
Regarding whether Yazid was a disbeliever or not, scholars hold three opinions.
Imam Abu Hanifah’s position is silent — we declare him a sinful transgressor, but refrain from judging him either a believer or a disbeliever.

‘Aqīdah 17:

The Ahl al-Bayt (the Family of the Prophet) are the leaders of the Ahl al-Sunnah.
Whoever does not love them is rejected, accursed, and a Kharijite.

‘Aqīdah 18:

The Mothers of the Believers — Khadijah al-Kubra, ‘Aishah al-Siddiqah, and Sayyidah Fatimah (may Allah be pleased with them all)** — are certainly among the people of Paradise, and they, along with the other noble wives and daughters of the Prophet, are superior to all other women of the Companions.

‘Aqīdah 19:

Their purity and sanctity have been testified by the Holy Qur’an itself:

اِنَّمَا يُرِيْدُ اللّٰهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيْرًاۚ
Indeed, Allah only desires to remove impurity from you, O people of the [Prophet’s] household, and to purify you thoroughly. (33:33, Surah Al-Ahzab, Part 22)

In “Tafsir al-Khazin,” vol. 3, p. 499, under this verse: ({Indeed, Allah only desires to remove impurity from you} meaning: the sin which Allah forbade women from; and Ibn Abbas said: it means the work of Satan and whatever does not have Allah’s pleasure in it, and it has also been said: impurity here means doubt; and it has also been said: it means evil.)

In “Tafsir al-Kabir,” vol. 9, p. 168, under this verse: (There is a difference of opinion regarding the [meaning of] Ahl al-Bayt (the People of the Household); and what is most appropriate is to say: they are his children and his wives, and Hasan and Husayn are among them, and Ali is included among them because he was of the Prophet’s household by virtue of living with the Prophet’s daughter and constantly accompanying the Prophet.)

FAQs

What is meant by “Imamate” (Leadership) in Islam?

Imamate means leadership — the authority to guide and govern Muslims in both religious and worldly matters according to Islamic law (Shari‘ah).

How many types of Imamate are there?

There are two types:
Minor Imamate (الصغریٰ) – leadership in Salah (prayer).
Major Imamate (الکبریٰ) – leadership of the Ummah (nation) in religious and worldly affairs.

What is Minor Imamate?

Minor Imamate refers to leading congregational prayer (Salat al-Jama‘ah).

What is Major Imamate?

Major Imamate is the absolute vicegerency of the Prophet Muhammad ﷺ — representing him in all matters of governance and religion for the Muslim community.

What is the purpose of Major Imamate?

To ensure the unity of Muslims under a single legitimate authority who upholds and enforces the laws of Allah and His Messenger ﷺ.

Is obedience to the Imam obligatory?

Yes. Obedience to the Imam is obligatory (fard) in all matters that do not contradict the Shari‘ah.
If the Imam orders something sinful, obedience becomes haram (forbidden).

What are the conditions (requirements) for a person to be an Imam (Caliph)?

He must be:
A Muslim
Free (not enslaved)
Sane and of sound mind
Mature (adult)
Capable and competent
From the Quraysh tribe

Must the Imam be from the Hashimite or Alawite lineage?

No. Being Hashimite (from the Prophet’s clan) or Alawite (from ‘Ali’s lineage) is not required for Imamate.

Must the Imam be infallible (ma‘sum)?

No. Infallibility (‘Ismah) belongs only to Prophets and Angels, not to Caliphs or Imams.

Which sect holds the belief that the Imam must be infallible or Alawi?

The Rafidites (Shia) hold this belief — to exclude the first three Caliphs from legitimacy and if it’s must, then how could Ali be Alawi? Thus, Ali will also get excluded.
This belief is rejected by the Ahl al-Sunnah.

Can someone become Imam merely because he is deserving?

No. He must be appointed either:
By a previous Imam, or
By the Ahl al-Hall wal-‘Aqd (the people qualified to elect and depose rulers).

Who are Ahl al-Hall wal-‘Aqd?

They are Islamic scholars, leaders, and experts who possess the authority to choose or remove an Imam on behalf of the Muslim community.

What qualities should an Imam have?

He should be brave, wise, and knowledgeable, or else rule with the counsel of scholars (‘ulama).

Can a woman or minor be an Imam?

No. The Imamate of a woman or minor is invalid.

What if a minor is appointed Imam by the previous ruler?

Then a governor (wali) should administer affairs until the minor reaches maturity; the minor remains a ceremonial Imam.

Who were the Rightly Guided Caliphs?

Abu Bakr al-Siddiq (رضي الله عنه)
‘Umar al-Farooq (رضي الله عنه)
‘Uthman al-Ghani (رضي الله عنه)
‘Ali al-Murtaza (كرم الله وجهه)
Hasan ibn ‘Ali (for six months)

Why are they called “Rightly Guided”?

Because they perfectly embodied the Prophetic way (Sunnah) in governance and religious leadership.

Is their caliphate recognized unanimously?

Yes, the entire body of Companions (Sahabah) unanimously agreed on their legitimacy.

Who are the most superior after the Prophets?

After the Prophets and Messengers, the most superior beings are:
Abu Bakr
‘Umar
‘Uthman
‘Ali (رضي الله عنهم)

What does “superiority (afzaliyyah)” mean?

It refers to spiritual rank and nearness to Allah, not necessarily worldly power or reward.

Did the order of caliphate follow the order of superiority?

Yes. Caliphate occurred in the same order as their spiritual superiority.

Were their leaderships decided by skill or divine order?

By divine wisdom and superiority before Allah, not merely political skill.

Who are the Ten Companions promised Paradise (Asharah Mubashsharah)?

Abu Bakr
Umar
Uthman
Ali
Talhah
Zubayr
Abd al-Rahman ibn ‘Awf
Sa‘d ibn Abi Waqqas
Sa‘id ibn Zayd, and
Abu ‘Ubaydah ibn al-Jarrah (رضي الله عنهم).

Who else received the glad tidings of Paradise?

Sayyidah Fatimah, Hasan, Husayn, Khadijah, ‘Aishah, Hamzah, ‘Abbas, Salman, Suhayb, and ‘Ammar ibn Yasir (رضي الله عنهم و عنهن).

Who are the People of Badr and their virtue?

313 Companions who fought at Badr.
Allah said to them: “Do as you wish, I have forgiven you.” (Bukhari)

Who are the People of Uhud?

Those who fought at Uhud (4 AH); they hold great virtue after the people of Badr.

Who are the People of the Pledge of Ridwan?

Those who pledged allegiance under the tree after Hudaybiyah. Allah declared:
“Indeed, Allah was pleased with the believers when they pledged allegiance to you.” (Al-Fath: 18)

What is the Sunni belief regarding the Companions?

All Companions are pious, just, and righteous.
It is fard (obligatory) to mention them only with goodness.

What is the ruling on disrespecting a Companion?

It is heresy and misguidance, and such a person is a Rafidi.

What if someone reviles Abu Bakr or ‘Umar (رضي الله عنهما)?

It is kufr (disbelief) to insult or deny their caliphates.

Can saints (awliya) reach the rank of Companions?

No. Even the greatest saint cannot reach the rank of the lowest Companion — and among them, there is no low one.

Should Muslims discuss disputes among the Companions?

No. It is strictly forbidden, forbidden and forbidden, to speak ill of or involve oneself in their disputes.

Are all Companions destined for Paradise?

Yes. Allah has promised Paradise for all of them in the Qur’an and the Sunnah.

Were Companions sinless?

No, but Allah has forgiven them and promised them goodness despite their human errors.

Was Mu‘awiyah (RA) a Companion?

Yes. He was a Companion, scribe of revelation, and a mujtahid (jurist).

Was his disagreement with ‘Ali (RA) rebellion?

No. It was an ijtihadi difference, not rebellion or disobedience.

Did the Prophet ﷺ foretell the reconciliation between Hazrat Hasan Mujtaba and Hazrat Amir Mu’awiyah?

Yes. He said of Hasan (Radi Allahu Anhu):
“This son of mine is a chief (Sayyid); Allah will reconcile through him two great groups of Muslims.”

Should “Radiyallahu ‘anhu” be said for Mu‘awiyah (Radi Allahu Anhu)?

Yes. It is obligatory to say “Radiyallahu ‘anhu” for all Companions without exception.

What was the nature of Mu‘awiyah’s rule?

He was the first monarch of Islam, and his rule fulfilled the prophecy of the Torah:
“His birth will be in Makkah, migration in Madinah, and kingdom in Syria.” Thus, testified the legitimacy of Prophethoodness of Prophet Muhammad ﷺ.

Who is Sayyidah ‘Aishah (Radi Allahu Anha)?

She is the Mother of the Believers, beloved wife of the Prophet ﷺ, and among the people of Paradise.

What is the ruling on one who slanders ‘Aishah (Radi Allahu Anha)?

Such a person is a disbeliever (kafir) and apostate, destined for Hell.

What is the status of Hasan and Husayn (Radi Allahu Anhuma)?

They are grandsons of the Prophet ﷺ, chiefs of the youth of Paradise, and great martyrs of Islam.

Who are the Ahl al-Bayt (Family of the Prophet)?

The Prophet’s wives, children, Hasan, Husayn, and ‘Ali — those who lived with and were part of his household.

What is their status in Islam?

They are pure, honored, and beloved, as stated in the Qur’an (Al-Ahzab: 33).

Must Muslims love the Ahl al-Bayt?

Yes. Loving the Ahl al-Bayt is obligatory, and rejecting them is heresy.

Who was Yazid?

Yazid was the son of Mu‘awiyah (Radi Allahu Anh). He was a sinful and impious ruler.

What is the Sunni stance on Yazid?

He was fāsiq (transgressor).
Imam Abu Hanifah’s stance is silence — we neither affirm faith for him nor pronounce disbelief, but condemn his actions.

What about those who justify Yazid or compare him to the Companions?

They are misguided and rejected — to equate him with the Companions is heresy.

How long did the Rightly Guided Caliphate last?

It lasted thirty years, ending with Imam Hasan’s (Radi Allahu Anh) rule.

Who else ruled with Prophetic justice after them?

‘Umar ibn ‘Abd al-‘Aziz (Radi Allahu Anh) and, in the future, Imam Mahdi (Radi Allahu Anh) will also rule with Prophetic guidance.

What are the key beliefs (Aqaid) about Imamate?

Leadership must align with Prophetic teachings.
Caliphate of Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali (Radi Allahu Anhum) is legitimate and rightly guided.
All Companions are just, pure, and promised Paradise.
Love and reverence for Ahl al-Bayt and Sahabah are obligatory.
Reviling any Companion or the Ahl al-Bayt is heresy.
Yazid was a transgressor, not to be defended or compared to the righteous.

I’ve shared some key foundational beliefs in Islam, with more insights coming soon. Stay connected to deepen your understanding and strengthen your faith. Missed our last post? Click the link here: Definition of Faith In Islam (Īmān)

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