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Trial of Ibrahim (a) Verse: Difference between revisions
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Verse of the Trials of Abraham (a) is the verse 124 of Sura Baqara in which God appointed Abraham (a) as imam. Referring to this verse, Shia believe that imamate is a God-given position and that Imam needs to be infallible. | '''Verse of the Trials of Abraham (a)'''(آية الإبتلاء) is the verse 124 of Sura Baqara in which God appointed Abraham (a) as imam. Referring to this verse, Shia believe that imamate is a God-given position and that Imam needs to be infallible. | ||
== The Verse == | == The Verse == | ||
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Since in the noble Qur’an, “words” do not refer to some parts of the statement, Allamah Tabataba’i did not consider Mujahid’s opinion worthy of any attention. | Since in the noble Qur’an, “words” do not refer to some parts of the statement, Allamah Tabataba’i did not consider Mujahid’s opinion worthy of any attention. | ||
After mentioning above opinions except the first one, Tabari says that, it is possible that all or some of the mentioned opinions would be meant, because there is no authentic hadith about this. | After mentioning above opinions except the first one, Tabari says that, it is possible that all or some of the mentioned opinions would be meant, because there is no authentic hadith about this. | ||
Ibn Kathir considered Mujahid’s idea in conflict with the context of the verse, but said that other opinions would be right. | Ibn Kathir considered Mujahid’s idea in conflict with the context of the verse, but said that other opinions would be right. | ||
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Qurtubi quoted from Abu Ishaq Zujaj that different opinions are not compatible for the interpretation of “words”, because with all those, still Abraham (a) was tested. | Qurtubi quoted from Abu Ishaq Zujaj that different opinions are not compatible for the interpretation of “words”, because with all those, still Abraham (a) was tested. | ||
Even though, the meaning of “words” is not mentioned in the Qur’an, but the context of the verse implies that whatever “words” have been, they have | Even though, the meaning of “words” is not mentioned in the Qur’an, but the context of the verse implies that whatever “words” have been, they have | ||
been important in proving Abraham’s (a) competence for the position of imamate. | been important in proving Abraham’s (a) competence for the position of imamate. | ||
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=== Prophethood === | === Prophethood === | ||
Second opinion: some scholars have interpreted imamate in this verse as prophethood. Fakhr Razi approves this view and says, | Second opinion: some scholars have interpreted imamate in this verse as prophethood. Fakhr Razi approves this view and says, | ||
Firstly, from the phrase “the Imam of mankind”, it can be understood that Abraham (a) was the imam of all people and that is a quality of the prophets (s) who brought a new religion, since otherwise, he would be a follower of another prophet which disagreed with the fact that he was “the Imam of mankind”. | Firstly, from the phrase “the Imam of mankind”, it can be understood that Abraham (a) was the imam of all people and that is a quality of the prophets (s) who brought a new religion, since otherwise, he would be a follower of another prophet which disagreed with the fact that he was “the Imam of mankind”. | ||
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=== A Perfect Exemplar === | === A Perfect Exemplar === | ||
Third opinion: imamate in this verse refers to Abraham’s (a) quality of being a perfect exemplar. | Third opinion: imamate in this verse refers to Abraham’s (a) quality of being a perfect exemplar. | ||
The condition of reaching this position is that the person reaches a level of spiritual perfection that he (a) does not even commit a Tark Awla [priority failure]. Even though the prophets (s) before Abraham (a) were infallible, but according to the Qur’an, they sometimes committed something, abandoning which was preferred. These prophets (s) did not reach such a position as of Abraham (a) and their speech and actions cannot be regarded as the perfect example for mankind for all ages, but after passing difficult trials, Abraham (a) reached a position which is considered a perfect exemplar for all the mankind. | The condition of reaching this position is that the person reaches a level of spiritual perfection that he (a) does not even commit a Tark Awla [priority failure]. Even though the prophets (s) before Abraham (a) were infallible, but according to the Qur’an, they sometimes committed something, abandoning which was preferred. These prophets (s) did not reach such a position as of Abraham (a) and their speech and actions cannot be regarded as the perfect example for mankind for all ages, but after passing difficult trials, Abraham (a) reached a position which is considered a perfect exemplar for all the mankind. | ||
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# Divine will is actually the spiritual aspect of things and every creature connects with God from its spiritual aspect. Therefore, an imam must be one of the people of certitude, meaning that they see the spiritual aspect of universe and using such a knowledge he can enter competent hearts through their spiritual dimension and guide them towards God. | # Divine will is actually the spiritual aspect of things and every creature connects with God from its spiritual aspect. Therefore, an imam must be one of the people of certitude, meaning that they see the spiritual aspect of universe and using such a knowledge he can enter competent hearts through their spiritual dimension and guide them towards God. | ||
Therefore, journey of people towards God and their achievement to the desired perfection can happen through imam’s inner and spiritual influence, the same as during the apparent life of imam, when he shows the way of happiness to human beings. Thus, imam’s guidance has two apparent and spiritual aspects. | Therefore, journey of people towards God and their achievement to the desired perfection can happen through imam’s inner and spiritual influence, the same as during the apparent life of imam, when he shows the way of happiness to human beings. Thus, imam’s guidance has two apparent and spiritual aspects. | ||
==== Spiritual Guidance has Levels ==== | ==== Spiritual Guidance has Levels ==== | ||
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Undoubtedly, Abraham (a) did not ask God to give imamate to the second and third groups among his children. Only the first and fourth groups could be the ones he (a) asked God to give imamate to. On the other hand, the phrase “‘My pledge does not extend to the unjust.’” implies that the first group could not receive imamate; therefore, only the fourth group could receive imamate; i.e. those who never committed any action which could be an example of injustice. | Undoubtedly, Abraham (a) did not ask God to give imamate to the second and third groups among his children. Only the first and fourth groups could be the ones he (a) asked God to give imamate to. On the other hand, the phrase “‘My pledge does not extend to the unjust.’” implies that the first group could not receive imamate; therefore, only the fourth group could receive imamate; i.e. those who never committed any action which could be an example of injustice. | ||
[[fa:آیه ابتلای ابراهیم]] | |||
[[ar:آية الإبتلاء]] | |||
[[ur:آیت 'ابتلائے ابراہیم علیہ السلام']] | |||
[[id:Ayat Ujian Nabi Ibrahim As]] | |||