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Trial of Ibrahim (a) Verse: Difference between revisions
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According to verses 72 and 73 of Sura Anbiya’ which shows the imamate of Ishaq (a) and Jacob (a) and their lack of any special privileges over other prophets regarding imamate and definiteness of the imamate of Ulu al-‘Azm prophets, the commonness of imamate for divine prophets cannot be rejected. However, imamate as spiritually guiding and reaching the desired has different levels relative to every prophet’s capacity, but all of them have the position of imamate. | According to verses 72 and 73 of Sura Anbiya’ which shows the imamate of Ishaq (a) and Jacob (a) and their lack of any special privileges over other prophets regarding imamate and definiteness of the imamate of Ulu al-‘Azm prophets, the commonness of imamate for divine prophets cannot be rejected. However, imamate as spiritually guiding and reaching the desired has different levels relative to every prophet’s capacity, but all of them have the position of imamate. | ||
== Proofs for the Infallibility of Imams == | |||
=== Fakhr Razi’s Reasoning === | |||
From the phrase “‘I am making you the Imam of mankind.’”, Fakhr Razi infers Abraham’s (a) infallibility so that imam is one who is followed, if he commits a sin, following him in that sin becomes obligatory, but it is wrong; since, an action a sin if it is forbidden and since following an imam is obligatory, therefore, following that action becomes obligatory; while an action cannot be obligatory and forbidden at the same time. | From the phrase “‘I am making you the Imam of mankind.’”, Fakhr Razi infers Abraham’s (a) infallibility so that imam is one who is followed, if he commits a sin, following him in that sin becomes obligatory, but it is wrong; since, an action a sin if it is forbidden and since following an imam is obligatory, therefore, following that action becomes obligatory; while an action cannot be obligatory and forbidden at the same time. | ||
=== Twelver Shia Reasoning === | |||
Twelver Shia theologians and exegetes refer to the phrase “‘My pledge does not extend to the unjust.’” and say that, one who commits a sin, has done injustice, because he has broken the rules of God and according to the Qur’an, “…and whoever transgresses the bounds of Allah —it is they who are the wrongdoers.” (2:229) and also God says “‘My pledge does not extend to the unjust.’” where the pledge refers to imamate since the phrase “‘I am making you the Imam of mankind.’” has come before that. Also Abraham (a) asked God to give imamate to his children and God answered, “‘My pledge does not extend to the unjust.’”; therefore, if the pledge here does not mean as imamate, then the answer would be irrelevant to the request. | Twelver Shia theologians and exegetes refer to the phrase “‘My pledge does not extend to the unjust.’” and say that, one who commits a sin, has done injustice, because he has broken the rules of God and according to the Qur’an, “…and whoever transgresses the bounds of Allah —it is they who are the wrongdoers.” (2:229) and also God says “‘My pledge does not extend to the unjust.’” where the pledge refers to imamate since the phrase “‘I am making you the Imam of mankind.’” has come before that. Also Abraham (a) asked God to give imamate to his children and God answered, “‘My pledge does not extend to the unjust.’”; therefore, if the pledge here does not mean as imamate, then the answer would be irrelevant to the request. | ||
==== Question and Answer ==== | |||
It is said that Zalim [the unjust] is one who firstly, commits a great sin; and secondly, does not repent of his sin. But, a sinner who does not repent is not called a Zalim [the unjust]. | It is said that Zalim [the unjust] is one who firstly, commits a great sin; and secondly, does not repent of his sin. But, a sinner who does not repent is not called a Zalim [the unjust]. | ||
The answer is that the negation in the phrase “‘My pledge does not extend to the unjust.’” Is absolute and means that anyone who can be called an unjust person at any moment of his life, would not receive imamate and conditioning this phrase needs a reason which is non-existent. | The answer is that the negation in the phrase “‘My pledge does not extend to the unjust.’” Is absolute and means that anyone who can be called an unjust person at any moment of his life, would not receive imamate and conditioning this phrase needs a reason which is non-existent. | ||
Second Answer: Here, regarding the existence of a definite evidence, those who commit a sin and then repent would not receive the pledge of imamate. | Second Answer: Here, regarding the existence of a definite evidence, those who commit a sin and then repent would not receive the pledge of imamate. | ||
Abraham’s (a) children can be categorized into four groups of four: | Abraham’s (a) children can be categorized into four groups of four: | ||