In the Name of Allah, the Most Gracious, the Most Merciful

The Mutual Duties of the Imam and the Islamic Ummah

Seyed Hashem Moosavi

In Shi’a culture, the relationship between the Imam and the Islamic Ummah is based on Qur’anic teachings, the traditions of the infallible Imams (as), and reason. This relationship is reciprocal and founded on specific rights and duties that both parties must adhere to. Below, we highlight some of the most important mutual duties of the Imam and the Ummah in Shi’a thought:

1. Guidance and Religious Leadership

The Imam, as the proof (Hujjah) of God, plays a pivotal role in guiding the Islamic society. With divine knowledge and infallibility granted by Allah, the Imam leads people towards the truth, provides the correct interpretation of the Qur’an and the Prophet’s (peace be upon him and his progeny) traditions, and prevents deviations and innovations. As the Qur’an states:

 « إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ»

“You are only a warner, and for every people, there is a guide.” (Qur’an 13:7)

In Shi’a tradition, the Imams are introduced as divinely appointed “guides” (Hadi).

2. Clarification of Religious Rulings and Interpretation of Islamic Knowledge

The Holy Qur’an is the word of God, requiring a correct interpretation. The Prophet (peace be upon him and his progeny) and the infallible Imams (as) are the most qualified interpreters of the Qur’an, possessing divine knowledge that enables them to grasp its deeper meanings. The Qur’an states:

 «وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلًا قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ»

“And those who disbelieve say: ‘You are not a messenger.’ Say: ‘Sufficient is Allah as a witness between me and you, and the one who has knowledge of the Book.’” (Qur’an 13:43)

This verse, along with numerous Islamic narrations, indicates that Imam Ali (as) and the other infallible Imams (as) are the possessors of the knowledge of the Book.

Also, one of the primary responsibilities of the Imam as the successor of the Prophet is to preserve and accurately convey religious knowledge and legal rulings. Most narrations collected from the Imams (as) pertain to jurisprudential and religious matters derived from the Qur’an and the words of the Prophet (peace be upon him and his progeny).

3. Preserving Islam and Establishing Social Justice

The Imam is responsible for defending Islam and the Islamic Ummah against internal and external threats. This defence can be intellectual, cultural, or military. One of the Imam’s most significant responsibilities is establishing justice in society. Imam Ali (as) states in Nahj al-Balagha: “Allah has taken a covenant from the scholars that they should not remain silent in the face of the oppression of the oppressors and the hunger of the oppressed.”

Thus, the Imam is obliged to establish justice in all aspects of societal life.

4. Moral and Ethical Training of the Ummah

The Prophet (peace be upon him and his progeny) and the infallible Imams (as) serve as the perfect moral role models for Muslims. They exemplify the best Islamic ethics and behaviour. As stated in the Qur’an:

 «لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ»

“Indeed, in the Messenger of Allah, you have an excellent example.” (Qur’an 33:21)

The Imams utilized various methods for moral education, including leading by example, advising and preaching, storytelling and parables, strengthening faith through supplication, gradual training, appropriate encouragement and discipline, close interaction with people, and the question-and-answer method. These methods remain relevant for personal and social moral development today.

Duties of the Ummah Towards the Imam

1. Recognizing and Gaining Knowledge of the Imam

In Shi’a belief, recognizing the Imam is considered one of the fundamental principles of faith. This recognition is not merely theoretical but has practical implications for one’s life. The Imam serves as the divine guide, and without knowing him, one risks deviation.

For example, the Kharijites of Nahrawan were initially supporters of Imam Ali (as), but due to their lack of understanding, they rebelled against him. In contrast, individuals like Hujr ibn ‘Adi remained steadfast in their recognition of the Imam. When Mu’awiya threatened to kill him unless he renounced his loyalty to Imam Ali (as), he declared, “I have recognized my Imam, and I will not abandon the path of truth.”

Imam Husayn (as) was asked about the best way to know God. He responded:

 فقال له رجل: يا بن رسول الله بأبي أنت وأمي فما معرفة الله؟ قال: معرفة أهل كل زمان إمامهم الذي يجب عليهم طاعته

“The best way to know God is to recognize the Imam of one’s time, whose obedience is obligatory.”

According to Islamic narrations, without belief in the Imam, a person’s deeds remain incomplete and unacceptable.

2. Obedience to the Imam

Obedience to the Imam is equated with obedience to God and His Messenger. The Qur’an commands:

 « أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ»

“Obey Allah, obey the Messenger, and those in authority among you.” (Qur’an 4:59)

In Shi’a exegesis, “those in authority” refers to the infallible Imams.

3. Propagating and Preserving the Teachings of the Imam

In the Qur’anic tradition, transmitting the knowledge of the prophets and infallible Imams (as) to future generations and striving to preserve their teachings is one of the key responsibilities of believers. The Qur’an, Islamic narrations, and Islamic history strongly emphasize this duty, as it helps safeguard and spread divine knowledge while preventing the distortion of religious teachings.

The Holy Qur’an explicitly states:

 « وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ»

“And [recall] when Allah took a covenant from those who were given the Scripture [saying]: ‘You must make it clear to the people and not conceal it.’ But they cast it behind their backs and exchanged it for a small price. So wretched is what they purchased.” (Qur’an 3:187)

Islamic traditions also contain numerous narrations regarding the transmission of Qur’anic knowledge and the teachings of the Ahlul Bayt (as). Here are two examples:

• The Prophet Muhammad (peace and blessings be upon him and his progeny) said: “I am leaving among you two weighty things: the Book of Allah and my progeny, the Ahlul Bayt. If you adhere to both of them, you will never go astray.”

This noble hadith emphasizes that adherence to the Qur’an and the Ahlul Bayt (as) is essential for avoiding misguidance. However, such adherence is only possible through recognizing them and ensuring their teachings are passed on to future generations.

• Imam Ja’far al-Sadiq (as) said: «رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا» “May Allah have mercy on the servant who revives our cause.” When asked how one could revive their cause, the Imam replied: «یَتَعَلَّمُ عُلُومَنَا وَیُعَلِّمُهَا النَّاسَ فَإِنَّ النَّاسَ لَوْ عَلِمُوا مَحَاسِنَ كَلَامِنَا لَاتَّبَعُونَا» “By learning our knowledge and teaching it to the people. For if people knew the beauty of our words, they would surely follow us.”

Numerous historical accounts highlight the dedicated efforts to preserve and propagate the teachings of the Ahlul Bayt (as). Among the most notable examples are the sacrifices made by Shi’a scholars to ensure the survival and accessibility of these teachings:

• Al-Kāfī, regarded as the most authentic Shi’a hadith compilation, contains over 16,000 narrations on beliefs, jurisprudence, and ethics. It is the result of the tireless efforts and extensive travels of Sheikh Kulayni (may Allah have mercy on him) during the oppressive Abbasid rule.
• Sheikh al-Saduq (may Allah have mercy on him) was one of the most prominent Shi’a hadith scholars, having authored over 300 books. He was commissioned by Imam Mahdi (may Allah hasten his reappearance) through his second deputy, Hussain ibn Ruh, to compile books that preserved authentic narrations. To collect hadiths, he travelled extensively to Khorasan, Iraq, the Hijaz, and the Levant, enduring numerous hardships, including threats from adversaries. Despite these challenges, he successfully authored Man La Yahduruhu al-Faqih, one of the four major Shi’a hadith books.
• Al-Ghadir, one of the most significant historical and hadith-based works proving the event of Ghadir Khumm and the leadership of Imam Ali (as), was the result of Allama Amini’s years of tireless effort. He endured tremendous difficulties while collecting sources for this work. To access rare manuscripts and handwritten texts, he travelled to various countries and endured exhausting journeys.

It is reported that Allama Amini would spend days and nights in libraries, continuously reading, annotating, and copying texts. Sometimes, he would work for 25 to 30 hours without rest, sleeping only a few short hours before resuming his studies.

4. Preparing for the Governance of Imam Mahdi (may Allah hasten his reappearance)

The Qur’an and traditions emphasize individual, social, and cultural reform as prerequisites for the global governance of Imam Mahdi. This includes:

• Promoting justice and opposing oppression
• Fostering unity among Muslims
• Developing a strong sense of expectation for his reappearance

Imam Sadiq (as) said:

 « مَنْ سَرَّهُ أَنْ يَكُونَ مِنْ أَصْحَابِ الْقَائِمِ فَلْيَنْتَظِرْ وَ لْيَعْمَلْ بِالْوَرَعِ وَ مَحَاسِنِ الْأَخْلَاقِ وَ هُوَ مُنْتَظِرٌ»

 “Whoever wishes to be among the companions of the Qa’im (Imam Mahdi) must await his reappearance while practicing piety and good character.”

Furthermore, strengthening faith, combating distortions, and maintaining a spiritual connection with the Imam are essential in preparing for his return. As the Imam advised:

 « أَكْثِرُوا الدُّعَاءَ بِتَعْجِیلِ الْفَرَجِ، فَإِنَّ ذَلِكَ فَرَجُكُمْ»

“Pray frequently for the hastening of my reappearance, for indeed, this will bring about your relief.”

Conclusion

In Shi’a tradition, the relationship between the Imam and the Ummah is a divinely ordained, reciprocal bond. The Imam is responsible for guiding, establishing justice, and nurturing the community, while the Ummah must obey, recognize, support and follow the Imam’s teachings. This relationship ensures both individual and societal success, leading to a just and God-central society.