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Trial of Ibrahim (a) Verse: Difference between revisions
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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.<ref>Ṭabrisī, ''Majmaʿ | [[Al-'Allama al-Tabrisi]], after mentioning the above opinions, says that the [[verse]] could reflect them all.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 1, p. 200.</ref> | ||
=== Discussion and Evaluation === | === Discussion and Evaluation === | ||
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[[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> | [[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.<ref>Qurṭubī, ''al-Jāmiʿ | 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 ali-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]].<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 1, p. 270.</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]].<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 1, p. 270.</ref> | ||
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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.<ref>Ṭūsī, ''al-Rasāʾil al-ʿashr'', p. 111-113.</ref> [[Amin al-Islam al-Tabrisi]] approved this viewpoint.<ref>Ṭabrisī, ''Majmaʿ | # 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 al-bayān'', vol. 1, p. 201.</ref> | ||
==== Criticism and Evaluation ==== | ==== Criticism and Evaluation ==== | ||
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=== 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." <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 | 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 al-ilāhīyya'', p. 332-333; Sayyid Murtaḍā, ''al-Shāfī'', vol. 3, p. 141.</ref> | ||
==== Question and Answer ==== | ==== Question and Answer ==== | ||
It is said that Zalim [the unjust] is one who firstly, commits a great sin; and secondly, does not [[Tawba]] (repent) of his sin. But, a sinner who does repent is not called a Zalim [the unjust].<ref>Jurjānī, ''Sharḥ al-mawāqif'', vol. 8, p. 351; Fakhr al-Rāzī, ''Mafātiḥ al-ghayb'', vol. 4, p. 42.</ref> | It is said that Zalim [the unjust] is one who firstly, commits a great sin; and secondly, does not [[Tawba]] (repent) of his sin. But, a sinner who does repent is not called a Zalim [the unjust].<ref>Jurjānī, ''Sharḥ al-mawāqif'', vol. 8, p. 351; Fakhr al-Rāzī, ''Mafātiḥ al-ghayb'', vol. 4, p. 42.</ref> | ||
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.<ref>Ṭūsī, ''al-Tibyān'', vol. 1, p. 449; Ṭabrisī, ''Majmaʿ | 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.<ref>Ṭūsī, ''al-Tibyān'', vol. 1, p. 449; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 1, p. 202.</ref> | ||
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, as Ibrahim's (a) children can be categorized into four groups: | 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, as Ibrahim's (a) children can be categorized into four groups: | ||
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*Qurʾān. | *Qurʾān. | ||
*Baḥrānī, Sayyid Hāshim al-. Al-Burhān fī tafsīr al-Qurʾān. Qom: Dār al-Kutub al-ʿIlmīyya, 1393 AH. | *Baḥrānī, Sayyid Hāshim al-. Al-Burhān fī tafsīr al-Qurʾān. Qom: Dār al-Kutub al-ʿIlmīyya, 1393 AH. | ||
*Fāḍil al-Miqdād, jamāl al-Dīn b. ʿAbd Allāh al-. ''Al-Lawāmiʿ | *Fāḍil al-Miqdād, jamāl al-Dīn b. ʿAbd Allāh al-. ''Al-Lawāmiʿ al-ilāhīyya''. Qom: Maktabat al-Marʿashī, 1405 AH. | ||
*Fakhr al-Rāzī, Muḥammad b. ʿUmar al-. ''Mafātiḥ al-ghayb(al-Tafsīr al-kabīr)''. Second edition. Beirut: Dār Iḥyāʾ | *Fakhr al-Rāzī, Muḥammad b. ʿUmar al-. ''Mafātiḥ al-ghayb(al-Tafsīr al-kabīr)''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH. | ||
*Ibn Athīr, Mubārak b. Muḥammad. ''Al-Nihāya fī gharīb wa l-athar''. Qom: Ismāʾīlīyān, 1361 Sh. | *Ibn Athīr, Mubārak b. Muḥammad. ''Al-Nihāya fī gharīb wa l-athar''. Qom: Ismāʾīlīyān, 1361 Sh. | ||
*Ibn kathīr al-Dimashqī, Ismāʿīl b. ʿAmr. ''Tafsīr al-qurʾān al-ʿaẓīm''. Beirut: Dār al-Kutub al-ʿIlmīyya, 1419 AH. | *Ibn kathīr al-Dimashqī, Ismāʿīl b. ʿAmr. ''Tafsīr al-qurʾān al-ʿaẓīm''. Beirut: Dār al-Kutub al-ʿIlmīyya, 1419 AH. | ||
*Jurjānī, Mīr Sayyid Sharīf al-. ''Sharḥ al-mawāqif''. Qom: Manshūrāt al-Sharīf al-Raḍī, 1412 AH. | *Jurjānī, Mīr Sayyid Sharīf al-. ''Sharḥ al-mawāqif''. Qom: Manshūrāt al-Sharīf al-Raḍī, 1412 AH. | ||
*Makārim Shīrāzī, Nāṣir. ''Tafsīr nimūna''. Forty first edition. Tehran: Dār al-Kutub al-Islāmīyya, 1380 Sh. | *Makārim Shīrāzī, Nāṣir. ''Tafsīr nimūna''. Forty first edition. Tehran: Dār al-Kutub al-Islāmīyya, 1380 Sh. | ||
*Qurṭubī, Muḥammad b. Aḥmad al-. ''Al-Jāmiʿ | *Qurṭubī, Muḥammad b. Aḥmad al-. ''Al-Jāmiʿ ali-aḥkām al-Qurʾān''. Edited by ʿAbd al-Razzāq al-Mahdī. Beirut: Dār al-Kutub al-ʿArabī, 1423 AH. | ||
*Sayyid Murtaḍā, ʿAlī b. al-Ḥusayn. ''Al-Shāfī fī al-imāma''. Tehran: Muʾassisat al-Ṣādiq, 1407 AH. | *Sayyid Murtaḍā, ʿAlī b. al-Ḥusayn. ''Al-Shāfī fī al-imāma''. Tehran: Muʾassisat al-Ṣādiq, 1407 AH. | ||
*Subhānī, Jaʿfar. ''Manshūr-i Jāwīd''. Qom: Muʾassisa-yi Imām Ṣādiq (a), 1383 Sh. | *Subhānī, Jaʿfar. ''Manshūr-i Jāwīd''. Qom: Muʾassisa-yi Imām Ṣādiq (a), 1383 Sh. | ||
*Ṭabarī, Muḥammad b. Jarīr al-. ''Jamiʿ al-bayān fī tafsīr al-Qurʾān (Tafsīr al-Ṭabarī)''. Beirut: Dār al-Maʿrifa, 1412 AH. | *Ṭabarī, Muḥammad b. Jarīr al-. ''Jamiʿ al-bayān fī tafsīr al-Qurʾān (Tafsīr al-Ṭabarī)''. Beirut: Dār al-Maʿrifa, 1412 AH. | ||
*Ṭabāṭabāyī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurān''. Beirut: Muʾassisat al-Aʿlamī, 1393 AH. | *Ṭabāṭabāyī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurān''. Beirut: Muʾassisat al-Aʿlamī, 1393 AH. | ||
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ | *Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1379 Sh. | ||
*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Rasāʾil al-ʿashr''. Qom: Muʾassisat al-Nashr al-Islāmī, 1363 Sh. | *Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Rasāʾil al-ʿashr''. Qom: Muʾassisat al-Nashr al-Islāmī, 1363 Sh. | ||
*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''. Qom: Maktab al-Aʿlām al-Islāmī, 1409 AH. | *Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''. Qom: Maktab al-Aʿlām al-Islāmī, 1409 AH. | ||