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Trial of Ibrahim (a) Verse: Difference between revisions
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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. | 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 Ibrahim's (a) prophethood before he received his position of imamate. | |||
Also, this point is clear that the mentioned trials took place during Ibrahim's (a) [[prophethood]] before he received his position of imamate. | |||
== Abraham's (a) Position of Imamate == | == Abraham's (a) Position of Imamate == | ||
There are different opinions in this regard as well: | There are different opinions in this regard as well: | ||
=== Universal Imamate === | === Universal Imamate === | ||
To support this opinion, some evidences are mentioned | First opinion: [[imamate]] is quality specific to him. After passing important tests, he (a) was given the imamate of the people of his time and other times, including even the [[prophets]]; i.e. everyone followed his monotheistic traditions. | ||
To support this opinion, some evidences are mentioned from the [[Qur'an]], for example, to reject Jews and Christians' claim that they related Ibrahim (a) to their religion at the time of [[the Prophet (s)]], the Qur'an mentions that those who are the most worthy to be related with Ibrahim (a), are the Prophet (s), his followers and those who followed Ibrahim (a) before Islam. In another [[verse]], [[God]] revealed it to the Prophet (s) that he must follow Abraham's (a) religion and in another verse, introduced Islam, the same religion as the religion of Ibrahim (a). | |||
This theory cannot be acceptable due to the following reasons: | This theory cannot be acceptable due to the following reasons: | ||
==== Criticisms and Evaluation ==== | ==== Criticisms and Evaluation ==== | ||
* Moses, Jesus and the Prophet (s) of Islam, each had an independent religion and since every religion abrogates the religion previous to it, | |||
* The noble Qur'an regards | * [[Musa]] (a) (Moses), [['Isa]] (a) (Jesus) and [[the Prophet (s)]] of Islam, each had an independent religion and since every religion abrogates the religion previous to it, so it could not be said that these prophets (a) have been following Ibrahim's (a) religion. Accordingly, the intended meaning of the mentioned verses is the heart of Ibrahim'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 the religion is Islam." (3:19) | ||
* | * The noble Qur'an regards Ibrahim (a) as the follower of [[Nuh (a)]] (Noah) , and it is not meant that Ibrahim (a) was following the religion of Nuh (a); however, it means that Ibrahim (a) followed Nuh's (a) approach in the way of monotheism and fighting with polytheism and ignorance and thus following Ibrahim (a) by the prophets (s) after him is the same. | ||
Therefore, imamate cannot be regarded among | * Ibrahim (a) asked God to grant [[imamate]] to his descendants and God gave it to the pure ones among his descendants, as in the Qur'an mentioned about Ibrahim (a), Ishaq (a) (Isaac) and Ya'qub (a) (Jacob) that, "We made them imams, guiding by Our command." (21:73) | ||
Therefore, imamate cannot be regarded among Ibrahim's (a) specific qualities. | |||
=== 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 the imamate in this verse as the prophethood. [[Al-Fakhr al-Razi]] approves this view and says: | ||
Firstly, from the phrase | :: "Firstly, from the phrase 'the Imam of the mankind', it can be understood that Ibrahim (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 disagrees with the fact that he was "the Imam of the mankind". | ||
:: Secondly, the prophets, whether those who brought a religion or others, had the position of imamate, since following them was obligatory upon people. | |||
:: Thirdly, imamate in this verse is mentioned as a divine grace upon Ibrahim (a); therefore, imamate is the greatest divine blessing which is the prophethood." | |||
Thirdly, imamate in this verse is mentioned as a divine grace upon | |||
==== Criticism and Evaluation ==== | ==== Criticism and Evaluation ==== | ||
In Razi's viewpoint, the two statements mentioned firstly and secondly are not compatible with each other, because in the first statement, imamate of | In al-Razi's viewpoint, the two statements mentioned firstly and secondly are not compatible with each other, because in the first statement, imamate of Ibrahim (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. | ||
Also, the third statement does not prove his claim, since to consider imamate as an act of grace is not compatible with considering imamate as prophethood. | Also, the third statement does not prove his claim, since to consider imamate as an act of grace is not compatible with considering imamate as prophethood. | ||
Moreover undoubtedly, all | Moreover, undoubtedly, all or some of the trials Ibrahim (a) passed and made him worthy of the position of imamate, happened during his prophethood and thus it is impossible to interpret imamate as prophethood. | ||
Another point which rejects Razi's view is that when | Another point which rejects al-Razi's view is that when Ibrahim (a) received the position of imamate from God, he asked it for his children as well and this shows that Ibrahim (a) either had children then or at least was sure to have one, because he would not ask his request provided that he would have any children. | ||
Also we know that | Also we know that Ibrahim (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. | ||
=== A Perfect Exemplar === | === A Perfect Exemplar === | ||
Third opinion: imamate in this verse refers to | Third opinion: imamate in this verse refers to Ibrahim'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. | ||