Trial of Ibrahim (a) Verse: Difference between revisions

“And when his Lord tested Abraham with certain words, and he fulfilled them, He said, ‘I am making you the Imam of mankind.’ Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’” (2:124)

# What is the meaning of the “words” or trials, with which God tested Abraham (a)?

== Meaning of “Words” ==

* It is narrated from Imam al-Sadiq (a) that Abraham’s (s) trial was through his dream in which he saw that he was sacrificing his son, Isma’il. It seems that this narration refers to one of the most important trials of Abraham (a), not excluding his trial, in the above verse, to sacrificing his son.

# There are 10 attributes or traditions which require one’s purity of body: Madmada, Istinshaq [inhalation], brushing teethes, circumcision, trimming mustaches, etc.

# There are 30 Islamic qualities or instructions which are mentioned in the Qur’an, in (9:112), (33:35) and (23:1-9).

* Hasan Basri said that, “words” are Abraham’s (a) debate with the worshippers of stars, the moon and the sun, throwing him into fire, his immigration and sacrificing his son, Isma’il (s).

* Abu Ali Juba’i said that, Abraham’s (a) trial was through intellectual and religious obligations.

* Mujahid has said, that the intended meaning of “words” was the phrase “He said, ‘I am making you the Imam of mankind.’” and its following verses. Accordingly, imamate is a part of Abraham’s (a) trial, not a position he (a) was given afterwards.

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.

Ibn Kathir considered Mujahid’s idea in conflict with the context of the verse, but said that other opinions would be right.

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

been important in proving Abraham’s (a) competence for the position of imamate.

Position of Khullat is when human being becomes full of God’s love and friendship and does not love anything but God and thus he would not save any act of devotion in the way of God.

Accordingly, it can be said that, trials such as throwing onto fire by Nimrod, immigration from his homeland and settling his family in the hot and arid land of Arabia and sacrificing his son were all among the “words” and trials intended by the verse.

Also, this point is clear that the mentioned trials took place during Abraham’s (a) prophethood before he received his position of imamate.

== Abraham’s (a) Position of Imamate ==

First opinion: Abraham’s (a) leadership is regarded among his qualities. After passing important tests, he (a) was given the imamate of the people of his time and other times, including even the prophets (s); i.e. everyone followed his monotheistic traditions.

To support this opinion, some evidences are mentioned in the Qur’an, for example, to reject Jews and Christians’ claim that they related their religion to Abraham (a) at the time of the Prophet (s), the Qur’an mentions that those who are most worthy to be related with Abraham (a), are the Prophet (s), his followers and those who followed him before Islam. In another verse, God revealed it to the Prophet (s) the he must follow Abraham’s (a) religion and in another verse, introduced Islam, the same religion of Abraham (a).

* Moses, Jesus and the Prophet (s) of Islam, each had an independent religion and since every religion abrogates the religion previous to it, and it cannot be said that these prophets (s) have been following Abraham’s (a) religion. Accordingly, the intended meaning of the mentioned verses is the heart of Abraham’s (a) religion which is monotheism and submission against divine orders and prohibitions, as it is mentioned in the Qur’an that, “Indeed, with Allah religion is Islām,” (3:19)

* The noble Qur’an regards Abraham (a) as the follower of Noah (a), and it is not meant that Abraham (a) was following the religion of Noah (a); however, it means that Abraham (a) followed Noah’s (a) approach in the way of monotheism and fighting with polytheism and ignorance and thus following Abraham (a) by the prophets (s) after him is the same.

* Abraham (a) asked God to grant imamate to his descendants and God gave it to the pure ones among his descendants, and in the Qur’an mentioned about Abraham (a), Isaac (a) and Jacob (a) that, “We made them imams, guiding by Our command,…” (21:73)

Therefore, imamate cannot be regarded among Abraham’s (a) qualities.

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”.

In Razi’s viewpoint, the two statements mentioned firstly and secondly are not compatible with each other, because in the first statement, imamate of Abraham (a) has been regarded as the prophethood of those prophets who brought new religions and in the second statement, it is regarded as the prophethood in its general sense.

Another point which rejects Razi’s view is that when Abraham (a) received the position of imamate from God, he asked it for his children as well and this shows that Abraham (a) either had children then or at least was sure to have one, because he did not ask his request provided that he would have any children.

Also we know that Abraham (a) had no children until he (a) was old and he (a) was disappointed to have any children in a natural way and when angels gave him the good news that he (a) would have children, “He said, ‘Do you give me good news though old age has befallen me? What is the good news that you bring me?’” (15:54) Thus, he (a) received the position of imamate at the end of his prophethood, after he (a) received the good news of having children.

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.

As mentioned before, imamate has been given to pure ones in the progeny of Abraham (a) such as Isaac and Jacob and undoubtedly the spiritual perfection and position of Ulu al-‘Azm prophets such as Noah (a), Moses (a) and Jesus (a) have been greater than those ones in the children of Abraham (a) and that Ulu al-‘Azm prophets have been given the position of imamate; therefore, Abraham (a) alone cannot be regarded as the perfect exemplar of the mankind.

“The word ‘imam’ is used in two cases, one who is the leader of others in actions and speeches and another who rises as apolitical leader to manage the society.

# from the verse about Talut’s ruling, it can be understood that the prophet was not having imamate and ruling together at that time; since, if it was so, people would not ask him to appoint a ruler for them. Also, if he was in position of ruling, people would not say that, “we are more competent to rule than Talut”, but they would say that, “you are more competent to rule than Talut.

The noble Qur’an considers judgment in arguments as one of the purposes of prophethood and states, “…then Allah sent the prophets as bearers of good news and as warners, and He sent down with them the Book with the truth, that it may judge between the people concerning that about which they differed, …” (2:213)

About the prophet of Bani Israel at the time of Talut, that people asked the prophet (s) to appoint a ruler for their war with the enemies is an obvious reason for the fact that they regarded commanding the army among the duties of the prophet (s) and also the prophet (s) did not reject their request and did not say that it is not among the duties of prophethood. But, that people thought themselves more competent for ruling than Talut was because they judged about that based on wealth and popularity. That was why the prophet (s) described Talut’s physical and intellectual competences and rejected people’s judgments.

Aaron, even though had the merits of imamate, but with the presence of Moses (a) who was an Ulu al-‘azm prophet and had the political leadership of the society, there was no grounds for Aaron to exert political imamate; and thus everything had to be carried out following Moses’ order.

Also, if Abraham’s (a) imamate meant to be political leadership, it did not need such grave trials. In political leadership, more than spiritual merits, competence and wisdom in social leadership are required and prophets (s), as the best of people of their times, had such qualities, especially that they were infallible in knowledge and action.

Fifth opinion: from Allamah Tabataba’i’s viewpoint, imamate in this verse is spiritual guidance; which is not of the nature of guiding the way, but it is of the nature of reaching the desired and bringing one to the desired.

Such a guidance requires the having a special spiritual perfection and position which is achieved after great struggles. To prove this opinion, Allamah refers to some verses of the Qur’an:

* Verses which mention prophet’s guiding after mentioning their position of imamate such as, “And amongst them We appointed imams to guide [the people] by Our command, when they had been patient and had conviction in Our signs.” (32:24)

* Verses which explain divine order, “All His command, when He wills something, is to say to it ‘Be,’ and it is. (82) So immaculate is He in whose hand is the dominion of all things and to whom you shall be brought back.” (36:82-83)

* Verses which state that perfect knowledge and true certainty requires that people go beyond the appearance of the world to see the heart of things, as the Qur’an mentions about Abraham (a) that, “Thus did We show Abraham the dominions of the heavens and the earth, that he might be of those who possess certitude.” (6:75)

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.

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.

=== 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.

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.

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.

Abraham’s (a) children can be categorized into four groups of four:

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.