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Trial of Ibrahim (a) Verse: Difference between revisions
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* What is the meaning of "trying with words", and what are the words with which [[God]] tested [[Ibrahim (a)]]? | * What is the meaning of "trying with words", and what are the words with which [[God]] tested [[Ibrahim (a)]]? | ||
* What is the meaning of imamate which God gave Ibrahim (a) after he successfully passed the trials? | * What is the meaning of imamate which God gave Ibrahim (a) after he successfully passed the trials? | ||
* What is the mentioned injustice which inhibits one from attaining the position of imamate? In other words, does this verse implies [[infallibility]] as the requirement of imamate? | * What is the mentioned injustice which inhibits one from attaining the position of imamate? In other words, does this verse implies [[infallibility]] as the requirement of imamate?<ref>Makārim Shīrāzī, ''Tafsīr nimūna'', vol. 1, p. 436-445.</ref> | ||
== Meaning of "Kalimat" (Words) == | == Meaning of "Kalimat" (Words) == | ||
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* Abu 'Ali al-Juba'i said that, Ibrahim's (a) trial was through intellectual and religious obligations. | * Abu 'Ali al-Juba'i said that, Ibrahim's (a) trial was through intellectual and religious obligations. | ||
* Al-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 Ibrahim's (a) trial, not a position he (a) was given afterwards. | * Al-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 Ibrahim's (a) trial, not a position he (a) was given afterwards. | ||
[[Al-'Allama al-Tabrisi]], after mentioning the above opinions, says that the [[verse]] could reflect them all. | [[Al-'Allama al-Tabrisi]], after mentioning the above opinions, says that the [[verse]] could reflect them all.<ref>Ṭabrisī, ''Majmaʿ l-bayān'', vol. 1, p. 200.</ref> | ||
=== Discussion and Evaluation === | === Discussion and Evaluation === | ||
Since in the noble [[Qur'an]], "words" do not refer to some parts of the statement, [['Allama Tabataba'i]] did not consider al-Mujahid's opinion worthy of any attention. | Since in the noble [[Qur'an]], "words" do not refer to some parts of the statement, [['Allama Tabataba'i]] did not consider al-Mujahid's opinion worthy of any attention.<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 1, p. 270.</ref> | ||
After mentioning above opinions except the first one, [[al-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, [[al-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.<ref>Ṭabarī, ''Jamiʿ al-bayān'', vol. 1, p. 608.</ref> | ||
[[Ibn Kathir]] considered al-Mujahid's idea in conflict with the context of the verse, but said that other opinions would be right. | [[Ibn Kathir]] considered al-Mujahid's idea in conflict with the context of the verse, but said that other opinions would be right.<ref>Ibn kathīr al-Dimashqī, ''Tafsīr al-qurʾān'', vol. 1, p. 292.</ref> | ||
Al-Qurtubi quoted from Abu Ishaq al-Zajjaj that different opinions are compatible for the interpretation of "words", because Ibrahim (a) was tested with all those. | Al-Qurtubi quoted from Abu Ishaq al-Zajjaj that different opinions are compatible for the interpretation of "words", because Ibrahim (a) was tested with all those.<ref>Qurṭubī, ''al-Jāmiʿ li-aḥkām al-Qurʾān'', vol. 2, p. 95.</ref> | ||
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 Ibrahim's (a) competence for the position of [[imamate]]. | 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 Ibrahim's (a) competence for the position of [[imamate]].<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 1, p. 270.</ref> | ||
=== Conclusion === | === Conclusion === | ||
According to narrations received from the [[Ahl al-Bayt (a)]], [[God]] gave the position of [[imamate]] to Ibrahim (a) after the position of [[khulla]] [friendship]. | According to narrations received from the [[Ahl al-Bayt (a)]], [[God]] gave the position of [[imamate]] to Ibrahim (a) after the position of [[khulla]] [friendship].<ref>Baḥrānī, ''al-Burhān'', vol. 1, p. 149-151.</ref> | ||
Position of khulla 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. | Position of khulla is when human being becomes full of God's love and friendship and does not love anything but God<ref>Ibn Athīr, ''al-Nihāya'', vol. 2, p. 72.</ref> and thus he would not save any act of devotion in the way of God. | ||
Accordingly, it can be said that, trials such as being thrown 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 being thrown 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. | ||
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=== Universal Imamate === | === Universal Imamate === | ||
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. | 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.<ref>Ṭabarī, ''Jamiʿ al-bayān'', vol. 1, p. 610.</ref> | ||
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 Ibrahim's (a) religion and in another verse, introduced Islam, the same religion as the religion of Ibrahim (a). | 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.<ref>Qurʾān, 3:68.</ref> In another [[verse]], [[God]] revealed it to the Prophet (s) that he must follow Ibrahim's (a) religion<ref>Qurʾān, 16:123.</ref> and in another verse, introduced Islam, the same religion as the religion of Ibrahim (a).<ref>Qurʾān, 22:78.</ref> | ||
==== Criticisms and Evaluation ==== | ==== Criticisms and Evaluation ==== | ||
This theory cannot be acceptable due to the following reasons: | This theory cannot be acceptable due to the following reasons: | ||
* [[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." | * [[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." <ref>Qurʾān, 3:19.</ref> | ||
* 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. | * The noble Qur'an regards Ibrahim (a) as the follower of [[Nuh (a)]] (Noah),<ref>Qurʾān, 37:83.</ref> 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. | ||
* 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." | * 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." <ref>Qurʾān, 21:73.</ref> | ||
Therefore, imamate cannot be regarded among Ibrahim's (a) specific qualities. | Therefore, imamate cannot be regarded among Ibrahim's (a) specific qualities. | ||
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:: Secondly, the prophets, whether those who brought a religion or others, had the position of imamate, since following them was obligatory upon people. | :: 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 Ibrahim (a); therefore, imamate is the greatest divine blessing which is the prophethood."<ref>Fakhr al-Rāzī, ''Mafātiḥ al-ghayb'', vol. 4, p. 36.</ref> | ||
==== Criticism and Evaluation ==== | ==== Criticism and Evaluation ==== | ||
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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. | 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 Ibrahim (a) had no children until he (a) was old and he (a) was disappointed to have any child 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?'" | Also we know that Ibrahim (a) had no children until he (a) was old and he (a) was disappointed to have any child 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?'"<ref>Qurʾān, 15:54.</ref> Thus, he (a) received the position of imamate at the end of his prophethood, after he (a) received the good news of having children.<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 1, p. 267-268.</ref> | ||
=== A Perfect Exemplar === | === A Perfect Exemplar === | ||
Third opinion: imamate in this verse refers to Ibrahim's (a) quality of being a perfect exemplar. | 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 al-Awla]]" [priority failure]. Even though the prophets (s) before Ibrahim (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 Ibrahim (a) and their speech and actions cannot be regarded as the perfect example for mankind for all ages, but after passing difficult trials, Ibrahim (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 al-Awla]]" [priority failure]. Even though the prophets (s) before Ibrahim (a) were infallible, but according to the Qur'an, they sometimes committed something, abandoning which was preferred.<ref>Qurʾān, 20:115; 28:15.</ref> These prophets (s) did not reach such a position as of Ibrahim (a) and their speech and actions cannot be regarded as the perfect example for mankind for all ages, but after passing difficult trials, Ibrahim (a) reached a position which is considered a perfect exemplar for all the mankind.<ref>See: Subhānī, ''Manshūr-i Jāwīd'', vol. 5, p. 235-237.</ref> | ||
==== Criticism and Evaluation ==== | ==== Criticism and Evaluation ==== | ||
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# 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." | # 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." | ||
# [[Harun (a)]] (Aaron) was a partner of Musa (a) in his prophethood, but he did not have the position of imamate as managing social affairs, because when Musa wanted to go to [[Miqat]], he (a) appointed Harun (a) his deputy, so if Harun (a) had the position of imamate, he did not need to be appointed as the deputy. | # [[Harun (a)]] (Aaron) was a partner of Musa (a) in his prophethood, but he did not have the position of imamate as managing social affairs, because when Musa wanted to go to [[Miqat]], he (a) appointed Harun (a) his deputy, so if Harun (a) had the position of imamate, he did not need to be appointed as the deputy. | ||
# God gave the position of imamate to Ibrahim (a) after prophethood and after he (a) successfully passed divine trials; therefore, the prophethood of Ibrahim (a) was not at the same time with his imamate. [[Amin al-Islam al-Tabrisi]] approved this viewpoint. | # God gave the position of imamate to Ibrahim (a) after prophethood and after he (a) successfully passed divine trials; therefore, the prophethood of Ibrahim (a) was not at the same time with his imamate.<ref>Ṭūsī, ''al-Rasāʾil al-ʿashr'', p. 111-113.</ref> [[Amin al-Islam al-Tabrisi]] approved this viewpoint.<ref>Ṭabrisī, ''Majmaʿ l-bayān'', vol. 1, p. 201.</ref> | ||
==== Criticism and Evaluation ==== | ==== Criticism and Evaluation ==== | ||
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, …" | 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, …"<ref>Qurʾān, 2:213.</ref> | ||
The issues that al-Shaykh al-Tusi mentions for distinguishing between prophethood and imamate do not prove his claim. | The issues that al-Shaykh al-Tusi mentions for distinguishing between prophethood and imamate do not prove his claim. | ||
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Such a guidance requires the having a special spiritual perfection and position which is achieved after great struggles. To prove this opinion, 'Allama refers to some verses of the Qur'an: | Such a guidance requires the having a special spiritual perfection and position which is achieved after great struggles. To prove this opinion, 'Allama 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." | * 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." <ref>Qurʾān, 32:24.</ref> | ||
* Verses which explain divine order, "All His command, when He wills something, is to say to it 'Be,' and it is. | * Verses which explain divine order, "All His command, when He wills something, is to say to it 'Be,' and it is. So immaculate is He in whose hand is the dominion of all things and to whom you shall be brought back."<ref>Qurʾān, 36:82-83.</ref> | ||
* 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 Ibrahim (a) that, "Thus did We show Ibrahim the dominions of the heavens and the earth, that he might be of those who possess certitude." | * 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 Ibrahim (a) that, "Thus did We show Ibrahim the dominions of the heavens and the earth, that he might be of those who possess certitude."<ref>Qurʾān, 6:75.</ref> | ||
From these verses, the following points are understood: | From these verses, the following points are understood: | ||
# Imamate and guidance are together; i.e. guidance is the special feature of imamate and its introducing sign; thus imamate without guidance and guidance without imamate is impossible to imagine. The mentioned guidance is happened by the will of God. | # Imamate and guidance are together; i.e. guidance is the special feature of imamate and its introducing sign; thus imamate without guidance and guidance without imamate is impossible to imagine. The mentioned guidance is happened by the will of God. | ||
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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.<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 1, p. 272-273.</ref> | ||
==== Spiritual Guidance has Levels ==== | ==== Spiritual Guidance has Levels ==== | ||
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== Proofs for the Infallibility of Imams == | == Proofs for the Infallibility of Imams == | ||
=== Fakhr al-Din al-Razi's Reasoning === | === Fakhr al-Din al-Razi's Reasoning === | ||
From the phrase "I am making you the Imam of mankind.", Fakhr al-Din al-Razi infers Ibrahim'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 al-Din al-Razi infers Ibrahim'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.<ref>Fakhr al-Rāzī, ''Mafātiḥ al-ghayb'', vol. 4, p. 36-37.</ref> | ||
=== Twelver Shi'a Reasoning === | === Twelver Shi'a Reasoning === | ||
Twelver Shi'a 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." | Twelver Shi'a 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." <ref>Qurʾān, 2:229.</ref> 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 Ibrahim (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.<ref>Fāḍil Miqdād, ''al-Lawāmiʿ l-ilāhīyya'', p. 332-333; Sayyid Murtaḍā, ''al-Shāfī'', vol. 3, p. 141.</ref> | ||
==== Question and Answer ==== | ==== Question and Answer ==== | ||