Up to Al-Kadhim's Imamah

AL-KADHIM:  Before his Imamah

BIRTH  

    It was in Ab'waa in the year 128H when Al‑Kadhim was born.  His father, Imam Al‑Saadiq, was delighted as was every member of the family.  At that time Al‑Kadhim’s father was 45 yrs old.  Imam Al‑Saadiq said the Athan in the baby's right ear and the Iqaama in the left, and performed the Aqeeqah as was done to every newborn in the family, in compliance with the Prophet's (pbuh) recommendation.  Imam Al‑Saadiq became greatly attached to his son in whom he saw signs of genius.  Al‑Kadhim grew up in the laps of piety and righteousness, with love and tender care.

      Not unlike his great‑grandfather Zainul Abideen, Al‑Kadhim's lineage came from the line of Ali and Abu Bakr through his father's side, and from a righteous mother by the name of Hameeda.  Al‑Kadhim’s mother was from Spain (Andalusia) or North Africa.  These areas were called Al-Maghrib, meaning from the far west.

Lineage  

AS AL-KADHIM GROWS UP  

      As Al‑Kadhim grew his attachment to his father became increasingly firm.  It was that of a mutual love and understanding.  Al‑Kadhim frequently enjoyed going out with his father Imam Al‑Saadiq, especially to the Prophet's Mosque, with him walking along and holding the little finger of his father.  He often saw his father praying, saying Du'aa, and crying, more so when they were at the Prophet's Grand Mosque.  This left an indelible impression on him.  As Al‑Kadhim grew up he became the questioner, the investigator, the researcher, and his questions increased in complexity.  One day upon leaving the Prophet's Grand Mosque, Al‑Saadiq explained how the house of Imam Ali, whose door had always been open toward Al-Masjid Al‑Nabawi, had been demolished.  He said that the house was removed by Benu Umayya in an attempt to expand and modernize the Mosque.  Al‑Saadiq then said the house was an historical landmark and everyone knew it. (Ali's house and the houses of Umm Al‑Mu'mineen [wives of the Prophet (pbuh)] were destroyed by Al‑Waleed son of Abdul Malik, the ruler of the time.  This was part of the process of expanding the Grand Mosque of the Prophet (pbuh).  Not a single person from Medina or near areas wished to or had the nerve to demolish the structure, they refused, therefore workers from outside were deployed, forty were Egyptian Christian Qub't and forty Byzantine craftsmen.  When that took place Al-Saadiq was 5 years old.  See Al-Tibari, Vol. 8, Page 65.)

      Al‑Kadhim was fond of Islam early on.  One day a student asked Imam Al‑Saadiq about who would be the subsequent Imam after him.  Imam Al‑Saadiq pointed to the 3 year old toddler, Al‑Kadhim, who playfully was ordering a calf to prostrate to the Almighty, for such was Al‑Kadhim’s affection for Islam from his earliest days. (Al-Kadhim was around 3 years of age.  Al-Kaafi, Vol. I, Page 310, Tradition 15.)

Year 134H:    Al-Kadhim at the Age of 6 Years:  

    By the age of 6 years Al‑Kadhim witnessed a tragic family loss.  Isma'eel, Al‑Kadhim's oldest brother and very close to him, had suddenly died.  Al‑Kadhim saw his father Al‑Saadiq mourning for some time for this.  Isma'eel was in his early thirties when he died, and his children were almost of the same age as Al‑Kadhim's.  Isma'eel was a highly religious man and very close to his father.

► Al‑Kadhim was aware that there had been many revolts which finally succeeded to get rid of Benu Umayya.  He had also heard about the new Benu Abbas regime and how they chased, then exterminated, all of Benu Umayya members.  Al‑Kadhim heard that Benu Abbas were instrumental in a blood bath in which Benu Umayya were done away with, notwithstanding Islamic Directives.

► Al‑Kadhim also heard of Al‑Saffah, now that he was the first Ruler of Benu Abbas, and how he dispatched forces to many parts of the Islamic world to pacify any suspect of potential threat to the throne, even some who were pivotal, the ones who brought Benu Abbas to power.  Al‑Kadhim heard that outstanding leaders like Al‑Khallal had been treacherously killed.  They were men of high power who felt that Benu Abbas were manipulating things to serve their own ends.

      Al‑Kadhim witnessed the early euphoria and enthusiasm of the Islamic Ummah for the collapse of the rule of Benu Umayya and the dawn of the rule of Benu Abbas.

Year 135H:    Al-Kadhim at the Age of 7 Years:  

    By the age of 7 years Al‑Kadhim had already memorized the Holy Quran.  At this young age Al‑Kadhim learned the meaning of various parts of the Quran, the historical background of some Ayahs, and even some of their intricacies.

      Al‑Kadhim loved the explanations his father Imam Al‑Saadiq gave at Al‑Masjid Al‑Nabawi, at home, or other places.  Al‑Kadhim asked increasingly complex questions for his age and he received answers according to his level of understanding, with a caring attentive father.  “Father!” Al‑Kadhim asked as the two were on their way to the Mosque, “Why do we see so many scholars coming to our house to discuss Islam with you?” (These conversations are theoretical, but with the intention of bringing out the issues of the time that affected the Muslim Ummah.  These conversations are not to be taken as if they had literally taken place.)

     Not startled but finding it the proper occasion Al‑Saadiq answered warmly, “Musa!, we are Ahlul Bayt whom Allah purified, the ones whose sacred obligation is to inform the public of the teaching of Muhammad (pbuh) exactly as he taught.  People know this very well, however, the ruling class and their beneficiaries try to restrain us; of course without success.  The rulers are afraid of the Truth since the Truth will expose their evil [sinful] ways.”  After a pause Al‑Saadiq continued, “Musa, long before you were born your grandfather Imam Al‑Baaqir began to enlarge on the Islamic educational endeavor (which had been started by the Imams before him).  Imam Al‑Baaqir faced circumstances more favorable for this kind of work.  This led to a fast growth of the Islamic Institute, and scholars came from everywhere to learn from him first hand.  By the time Al-Baaqir died about 300 scholars had graduated at the Islamic Institute of Ahlul Bayt.” (These conversations are theoretical, but with the intention of bringing out the issues of the time that affected the Muslim Ummah.  These conversations are not to be taken as if they had literally taken place.)

      After a few seconds Al‑Kadhim questioned, “What then?”

      Imam Al‑Saadiq answered, “Musa, the circumstances surrounding me are far more favorable to an Imam than at any time before.  That is why, by Allah's grace, I am able to offer the maximum Islamic input possible without any interference from the ruling class.  People, commoners or scholars, know that, and they are taking full advantage of the opportunity.  That is why they have been coming in large numbers to Medina to learn at our hands.”  Then Al‑Saadiq continued, “Musa, you well know the Corpus of Knowledge that Imam Ali wrote after the Prophet (pbuh) had died.  You know the large room full of books that you and I had referred to several times.  They are the true treasure, the gift of guidance from Allah through Muhammad (pbuh), and they are the treasure we often consult and refer to, to lead humanity to the authentic Islam.”

      “It is also very important to know,” continued Al‑Saadiq, “that we Ahlul Bayt are commanded by Allah to welcome anyone who seeks guidance, we are Islamicly obliged to open our doors to anyone who wishes and wants to learn.  Because of this divine obligation the Islamic Institute came about then it grew very large, and I don't think in the foreseeable future it will continue so.  I believe Benu Abbas will soon try to harass us just as Benu Umayya had done before, for they are frightened that we would topple their throne, because from Shari'ah viewpoint their rule is improper.”

    “Does this mean that the Imam after you is going to be severely hampered?” Al‑Kadhim inquired anxiously.

     “Yes, Musa.  You will be the Imam after me, and you have to open the written record of the policy you are supposed to follow.  You have to carry on no matter what the circumstances are, but with prudence and care.  The correct Message of Islam is what counts, and from your progeny will Al‑Mahdi be born.  This line of heritage is sacred and has to continue, you have to keep that in mind,” answered Al‑Saadiq affirmatively.  He added after a few seconds, “Musa, do you remember when your older brother Abdullah asked as to why I gave so much attention to you rather than to him?”  Al‑Kadhim answered right away, “Yes I do.”  Al‑Saadiq continued, “As you know my answer to him was, “Musa is from my soul, while you are my son.”

(Al-Kaafi, Vol. I, Page 310, Tradition 10:

I, Tahir Ibn Muhammad, saw Al‑Saadiq blaming his son Abdullah and warning him by saying, “What stops you from being like you brother?”

“Why is that?” asked Abdullah, then followed, “Isn't my father and Musa's father one and the same?  Isn't my origin and Musa's origin one and the same?”

Al-Saadiq retorted, “He (Musa Al-Kadhim) is from my soul, and you are simply my son.”)

      Al‑Kadhim nodded his head affirmatively.  Al‑Saadiq then said, “What I meant by that was that you were going to be the Imam after me, because your thinking, feeling, and teaching will be an extension of mine.  You have been designated to be the Imam after me.”

      The two were still in a corner of Al‑Masjid Al‑Nabawi, and for a change no people surrounded Al‑Saadiq.  Al‑Kadhim  wanted to take advantage of this occasion.  He responded,  “Many thanks for what you tell me and I am grateful to Allah for the amount of Islamic knowledge of Tradition (I'lm) you are giving me.  One more point please.  Who are Al-Aammah and who are Al-Khaassah?”

     With a grin on his face Imam Al‑Saadiq answered, “Son, the Aammah are the common people who without thinking follow the beliefs spreading in the general public.  They follow the beliefs in the general public blindly and without much thought, whether the belief is encouraged by Benu Umayya, or soon to be by Benu Abbas.  It is a somewhat modified belief, an adulterated way of thinking, the thinking we have to correct whenever possible.

      As to Al-Khaassah, they are our loyalist, the special people who learn at our hands, they are after the original and authentic knowledge of Islam, the ways and teachings of Muhammad (pbuh) and his Tradition.  This is called the I'lm .”

Year 139H:    Al-Kadhim at the Age of 11 Years:  

    By this age Al‑Kadhim learned that Khalifa Al‑Saffah had died and his brother Al‑Mansoor had taken his place as Khalifa (Temporal Ruler).  No one knew the likes and dislikes or tendencies of the new Khalifa or his administration.

     Al‑Kadhim reflected back about the enormous material he had learned from his father Imam Al‑Saadiq.  Al‑Kadhim was very keen about the voluminous books which were left by Imam Ali and their immense value.  Since Al‑Kadhim's brilliance was far above any other, he could absorb a vast amount of knowledge.  He knew by then that his father, Al‑Saadiq, was the ultimate knowledge reference of the Islamic world, Al-Marji' and that the Institute of Ahlul Bayt under his leadership had grown immensely.  There seemed to be no end to the number of people who came to learn at the hands of his father, be it at home, at the Masjid Al‑Nabawi, or during the Haj season.

Al‑Kadhim had observed that there had developed by then many intellectual centers in the Islamic world.  These centers of learning were in Medina and Mecca (Hijaz), Kufa, Basrah, Egypt, and the emerging Qum, all with a fast growth of followers.  Many scholars were sought after, but the majority referred to Ahlul Bayt's narration which was called the Golden Chain of Narration.

      Al‑Kadhim often remembered how his father Imam Al‑Saadiq said that his narration was the same as that of his father who narrated from his father up to Prophet Muhammad (pbuh).

      Schools of Ahlul Bayt, Ibn Abbas, Ibn Omar, Schools of Murji'ah, Al‑Raa'y (Opinionated), Al‑Qiyas (Analogy), Mu'tazila, Jabriah, Qadariyah, and many others were all actively supporting their Islamic viewpoints. 

§    About this time Abu‑Hanifa, a well known student of Al‑Saadiq, came to visit Imam Al‑Saadiq but instead he struck a conversation with Al‑Kadhim.  Of the questions Abu Hanifa asked Al‑Kadhim one stood out.  The 57 year old Abu‑Hanifa asked the 9 year old Al‑Kadhim, “Can man be regarded as independent in his deeds or is it Allah who dictates man's deeds?”

      The young Al-Kadhim answered, “The execution of man's deeds can be of three possible types:

Year 147H:    Al-Kadhim at the Age of 19 Years:  

    For some time Al‑Kadhim wanted to discuss certain matters of importance with his father but Imam Al‑Saadiq was consistently busy.  Finally the proper occasion arose and the two were alone so he asked, "Father, what are your views about Al‑Mansoor and his administration?”

      The 64 year old Al‑Saadiq answered, “At first Khalifa Al‑Mansoor was busy stabilizing his regime by using a show of force toward any opposition, as if humans have no value.  He killed so many people, many were the ones who brought him to power.

·     Then Al-Mansoor labeled Imam Al‑Hasan in a repulsive and unbecoming manner.

·     Al‑Mansoor had also labeled our loyalists and followers in a bad way, meaning to silence them, otherwise he would use force against them.

Besides, Khalifa Al‑Mansoor had summoned me several times, as you know, to interrogate me and make sure that I had no aspirations against him.

·     Al-Mansoor had fears in his heart that his [Islamicly] improper government would be toppled, or that I would be instrumental in such moves.  I had to assure him over and over again that we have no interest in such moves.  However, Al-Mansoor's summons were very disruptive of my work, and lately they had put a damper on our activities.  The calls interrupt my work very much because each call consumes 2-3 months of my time, time taken to travel from here until I come back.  They are very disruptive.”

    After a short while Imam Al‑Saadiq remarked again, “Musa, Al‑Mansoor is worse than Benu Umayya in many ways.  He is an extremely suspicious man, he had killed a myriad of innocent people, especially the descendants of Imam Al‑Hasan.  As you are aware, Khalifa Al‑Mansoor had rounded up better than 100 of the descendants of Imam Al‑Hasan, incarcerated them categorically, treated them in a cruel manner, then collapsed the walls of the building on them to die.  It is true that two revolts against his cruel rule were led by descendants of Al‑Hasan, but that was a reaction to his harsh rule. (They were Muhammad, Al-Nafs Al-Zakiyah (The pure soul), and later by his brother Ibrahim.)  Al‑Mansoor should not have revenged Al‑Hasan's descendants in such a savage manner.  There is more to it, a grave matter.”  “How is that?” questioned Al‑Kadhim curiously.

      “Musa!” Imam Al‑Saadiq explained, “Our sacred duty is to make authentic Islam prevail, no matter what obstacle is put in our way.  We have succeeded well, Al‑Hamdu Lillaah.  However, the circumstances are becoming cruel again because of the very suspicious nature of this Khalifa.  This is the reason the Institute of Ahlul Bayt had recently shrunk, significantly so.  Better than 4,000 scholars have already graduated as of this time, but now it is becoming increasingly difficult to freely teach, unhampered.  Al‑Mansoor's informants are around us again as was the case during the reign of Benu Umayya.  We have to be very careful.”

      Imam Al-Saadiq paused for a while then continued, “Musa! My time is near for meeting my Lord, and you will have to be careful as to whom you trust and whom you teach, but keep in mind the prevalence of Al‑Mansoor's agents against us since they are very scared of our organization.”  Al‑Saadiq took a deep breath then continued, “You have taken a very active role in the Institute of Ahlul Bayt (Al-Howza Al-Ilmiyyah), you have enlivened the discussions by bringing in many points of view, yet I ask you to be careful when you are the Imam after me.  The views of Ahlul Bayt are well known and spread all over.  No power can distort the Truth, Allah is the protector of the Truth and He is with us.  The teachings of Muhammad (pbuh) as we are passing down will continue to be the beacon for any sincere Muslim seeking the Truth, despite the efforts of Khalifa Al‑Mansoor or others like him.  Our Imamah‑Asserters (Shi'a) are widespread by now, all over, and managed by our network which needs better organization, not only to reach further but also to manage its affairs better.  The responsibility is very heavy, and it is about to fall on your shoulders.”

      Al‑Kadhim answered thoughtfully, “May Allah give you a long life.  Many thanks to Allah Almighty and you, I will do what I can, circumstances permitting.”

    “Musa!” Imam Al‑Saadiq responded, “You are a man of great integrity and outstanding merit, the one Allah (swt) has chosen to follow me.  Continue your works and your excellence of character, be the example to others, be patient, very patient and have forbearance.  Enjoin the good and prohibit the evil.  Continue in the works of explaining the Sunnah and quoting the Hadith of Muhammad (pbuh), the Tafseer of the Holy Quran, the Fiqh as well as the Prophet's Traditions (I'lm).  Be the one who will extend the Chain of Golden Narration.  The road is not easy.”

      Al‑Saadiq was the acknowledged head of Ahlul Bayt's Institute (Al-Howza Al-Ilmiyyah).  The Institute which had been growing steadily for more than 75 years, was shrinking now due to the harsh stand and fear of Al‑Mansoor.  Caution was prudent.  But though still young, Al‑Kadhim was extremely busy in the affairs of this Institute.  Under the guidance and direction of his father Imam Al‑Saadiq, Al‑Kadhim was actively teaching, directing, debating, discussing, and disputing numerous Islamic issues.

Year 148H:    At the Age of 20 years, Al-Kadhim Reflects:  

    Out of a busy day Al‑Kadhim found time to reflect.  For a change Al‑Kadhim was sitting in a room by himself so he went back in memory, it was the 148th year of Hijrah and it had been:

      ·     138 years since Prophet Muhammad (pbuh) had died,

      ·     108 years since Imam Ali had died,

      ·     93 years since Imam Al-Hasan had died,

      ·     83 years since Imam Al‑Husain was martyred,

      ·     53 years since great‑grandfather Zainul Abideen had died, and

      ·     34 years since grandfather Imam Al‑Baaqir had died.

      "What remarkable men they were, and what a heroic struggle they went through!" Al‑Kadhim thought.  They seemed vividly alive in his mind.  Their instructions, sayings, and recommendations were all indelibly imprinted in his mind.  Thanks for the unique upbringing of these members of Ahlul Bayt and thanks to the Corpus of Knowledge Imam Ali had put in writing after the Prophet (pbuh) had died.

      Al‑Kadhim's thoughts took him to the works that he and his father were doing at the Institute and its fast growth.  And ever since he was very young, Al‑Kadhim had held his father in awe for his wonderful effort to deliver the genuine Islamic knowledge (I'lm).  Al-Kadhim knew that his father was the representative of the Prophet (pbuh) at that period in time.

Al-Kadhim knew that:

► he had spent much of his teen years in the company of his father Imam Al-Saadiq,

► participated in the Institute's group discussions of various subjects,

► worked with his father at the orchard to earn their living and as a form of Ibadah, and

► was frequently at the Masjid Al‑Nabawi performing Salat and reading Du'aa.  Those were years of imparting knowledge to him and the essential elements to form the framework for his future works. 

Al‑Kadhim knew that it had been a long time since he had memorized the Holy Quran, known its Tafseer, intricacies, and interpretation.  At an early age he had memorized all the Hadiths and learned a vast amount of Fiqh.  Yes, Al‑Kadhim thought, thanks to the Corpus of Knowledge Imam Ali had left behind, (books that filled a whole room), they were full of indispensable Islamic Directives and information. 

      Al‑Kadhim thought of his rigorous participation in the Institute of Ahlul Bayt (Al-Howza Al-Ilmiyyah) and the enlightenment it had offered to people.  Al-Kadhim knew that when his great‑grandfather Zainul Abideen died better than 160 scholars had learned at his hand, while by the time of Al‑Baaqir's death as many as 300 scholars had been taught by him.  Al‑Baaqir along with others were extremely active in enlarging the Institute of Ahlul Bayt's discussions, expanding on the number of subjects discussed, and the comprehensive manner of delivery.

      But more than that was the phenomenal growth and the amazing expansion of the Institute of Ahlul Bayt under the incomparable capacity of his father Imam Al-Saadiq.  Yes, Al-Kadhim thought to himself, the Institute of Ahlul Bayt had grown to such an extent that its graduates were just about everywhere, all saying, “Al-Saadiq had informed us that ....”  It was such that 4,000 scholars had graduated, not including those who attended simply to learn but did not leave quotes or reports.  It was such that numerous facets of Islamic sciences were discussed, and books about numerous subjects were written.  The 400 books of Usool are a good testimony, but these 400 were only the books that stood out.

AL‑SAADIQ DIES:  

148H:   Imam Al-Saadiq was 65 years old when he died.  Before his death Imam Al-Saadiq gave a will to his son Al-Kadhim, with recommendations emphasizing the service of Allah, piety, perfection of character, and good works in the society.  But Imam Al-Saadiq also left a Special Will naming, 1) Al-Mansoor, 2) the Governor of Medina, 3) his oldest son Abdullah, 4) his wife Hameeda, and 5) Musa Al-Kadhim to be the heirs.

      When news of Imam Al-Saadiq's death reached Khalifa Al-Mansoor, Al-Mansoor was seen silent and thinking for himself.  After saying highly praiseworthy words about Imam Al-Saadiq, Khalifa Al-Mansoor wrote a special letter of instructions to his Governor over Medina.  Al-Mansoor wrote the letter with orders to immediately execute any heir specified in the Will of Al-Saadiq, whoever he may be.  By such orders Khalifa Al-Mansoor wanted to wipe out the continuity of the lineage of Ahlul Bayt.  But Khalifa Al-Mansoor did not succeed for he was outsmarted by Imam Al-Saadiq.  Thanks to Al-Saadiq's remarkable foresight he anticipated trouble from Al-Mansoor even after his death.  That is the reason Imam Al-Saadiq wrote a will specifying not one but five heirs apparent, one of whom was Khalifa Al-Mansoor himself and one of whom was the Governor of Medina!  (Kulaini quoting Al-Jawzi, Seerah of the Twelve Imams, Vol. 2, Page 293.)

      The uniqueness of this Will became evident when it was time for it to be enacted, for when the letter of Al-Mansoor reached his Governor of Medina, the Governor called on Al-Saadiq's family to open the Will in his office.  When the Governor broke the seal of the Will and read its content he was dumbfounded, for he could not behead the Khalifa Al-Mansoor nor have himself beheaded since they were named in the Will even though the order of Al-Mansoor was to execute any heir apparent specified in it.

      Therefore the Governor wrote back to Khalifa Al-Mansoor that there was no way possible to carry out his [Al-Mansoor's] Directive, and he explained in detail the content of the Will.  And that is how Imam Al-Kadhim was saved from being executed.

      Al-Saadiq's body was buried at Al‑Baqii, near the burial site of Imams Al‑Baaqir, Zainul Abideen, and Al‑Hasan, and Fatima the daughter of Prophet Muhammad, may Allah's peace and blessings be with them.

      When Imam Al-Saadiq died Al-Kadhim was about 20 years old, and that was the start of his Imamah.  Imamah means a designation (Nass) by the Almighty sent down to Muhammad (pbuh) through Jubra'eel, then passed down from one Imam to the subsequent one. (This is what the Shi'a or Imamah‑Asserters believe in.)  When Musa Al-Kadhim was named to be the Imam, Al-Saadiq gave him the trust of the Corpus of Knowledge that came down from Ali to each Imam.  Though beforehand he referred to the books and guarded them protectively, Imam Al-Kadhim was now not only in possession of them but in charge of them. 

QUESTIONS   

1. Name the Hijrah year in which Al‑Kadhim was born.

2. Chart the lineage of Al-Kadhim.

3. Describe the closeness of Al-Kadhim with his father Imam Al‑Saadiq.

4. What was the 3 year old Al-Kadhim playfully ordering the calf to do?

5. Describe the tragic loss that occurred in the family when Al-Kadhim was 6 years old.

6. Enumerate what Al-Kadhim had memorized by the age of 7 years.

7. Explain the discussions between Al-Kadhim and his father Imam Al‑Saadiq.

8. Outline the Corpus of Islamic Knowledge.

9. Give an account about the Jafr.

10. Relate the conversation between Al‑Saadiq and his son Abdullah in regard to Al-Kadhim.

11. Explain the meaning of I'lm.

12. What is meant by the terms of Al-Aammah and Al-Khaassah?

13. What 3 points did young Al-Kadhim make in his dialogue with Abu Hanifa?

14. Evaluate the ventures of Khalifa Al‑Mansoor when Imam Al-Kadhim was in his teens.

15. How many scholars attended the Institute of Ahlul Bayt during Al-Saadiq's Imamah.

16. Review the life of Imam Al-Kadhim when he was 20 years old.

17. How many scholars studied at the hands of Imam Zainul Abideen?

18. How many scholars attended the Institute of Ahlul Bayt during Al-Baaqir's Imamah?

19. Describe the phenomenal growth of the Institute of Ahlul Bayt during Al‑Saadiq's Imamah?

20. Discuss the limitations of the activity of the Institute of Ahlul Bayt before Al-Kadhim’s Imamah.

21. State the political conditions of the Ummah as viewed by the 20 year old Al-Kadhim.

22. Mention the number of the Books of Usool.

23. Describe the Will of Imam Al-Saadiq as revealed after his death.

24. State the age of Al-Kadhim when his father Imam Al-Saadiq died.

25. Give the meaning of the Imamah.