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Trial of Ibrahim (a) Verse: Difference between revisions
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'''Trial of Ibrāhīm (a) Verse''' or '''The Ibtilā Verse''' (Arabic: {{ia|آية إبتلاء إبراهيم}}) is the [[verse]] 124 of [[Sura al-Baqara]] in which God appointed [[Ibrahim (a)]] (Abraham) as [[imam]]. Referring to this verse, Shi'a believe that [[imamate]] is a God-given position and that imam needs to be [[infallible]]. | |||
== Text == | == Text == | ||
{{pull quote | {{pull quote | ||
|{{arabic|'''وَإِذِ ابتَلىٰ إِبراهيمَ رَبُّهُ بِكَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنّي جاعِلُكَ لِلنّاسِ إِمامًا قالَ وَمِن ذُرِّيَّتي قالَ لا يَنالُ عَهدِي الظّالِمينَ'''}} | |{{arabic|'''وَإِذِ ابتَلىٰ إِبراهيمَ رَبُّهُ بِكَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنّي جاعِلُكَ لِلنّاسِ إِمامًا قالَ وَمِن ذُرِّيَّتي قالَ لا يَنالُ عَهدِي الظّالِمينَ'''}} | ||
And when his Lord tried Ibrahim with certain kalimat (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 | "And when his Lord tried Ibrahim with certain kalimat (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" | ||
|source = [[Quran 2]]:124 | |source = [[Quran 2]]:124 | ||
}} | }} | ||
== Content == | == Content == | ||
In this verse, three points have drawn the attention of Muslim | In this verse, three points have drawn the attention of [[Muslim]] [[exegete]]s and theologians: | ||
* 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)]]? | ||
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There are different views about the meaning of "kalimat": | There are different views about the meaning of "kalimat": | ||
* It is narrated from [[Imam al-Sadiq (a)]] that Ibrahim's (s) trial was through his dream in which he saw that he was sacrificing his son, [[Isma'il (a)]] (Ishmael). It seems that this narration refers to one of the most important trials of Ibrahim (a), not excluding his trial, in the above verse, to sacrificing his son. | * It is narrated from [[Imam al-Sadiq (a)]] that Ibrahim's (s) trial was through his dream in which he saw that he was [[sacrifice of Isma'il|sacrificing his son]], [[Isma'il (a)]] (Ishmael). It seems that this narration refers to one of the most important trials of Ibrahim (a), not excluding his trial, in the above verse, to sacrificing his son. | ||
* About the verse, three | * About the verse, three [[Tafsir|interpretation]]s are narrated from [[Ibn 'Abbas]], | ||
# The 10 orders related to the purity of body: [[madmada]], [[istinshaq]] [inhalation], brushing teeth, circumcision, trimming mustache, etc. | # The 10 orders related to the purity of body: [[madmada]], [[istinshaq]] [inhalation], brushing teeth, circumcision, trimming mustache, etc. | ||
# There are 30 Islamic qualities or instructions which are mentioned in the Qur'an, in al-Tawba (9):112, al-Ahzab (33):35 and al-Mu'minun (23):1-9. | # There are 30 Islamic qualities or instructions which are mentioned in the Qur'an, in [[Sura al-Tawba|al-Tawba]] (9):112, [[Sura al-Ahzab|al-Ahzab]] (33):35 and [[Sura al-Mu'minun|al-Mu'minun]] (23):1-9. | ||
# [[Hajj rituals]]. | # [[Hajj rituals]]. | ||
* [[Al-Hasan al-Basri]] said that, the "trials" are Ibrahim's (a) debate with the worshipers of stars, the moon, and the sun, throwing him into fire, his immigration and sacrificing his son, Isma'il (a). | * [[Al-Hasan al-Basri]] said that, the "trials" are Ibrahim's (a) debate with the worshipers of stars, the moon, and the sun, throwing him into fire, his immigration and sacrificing his son, Isma'il (a). | ||
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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. | 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 | Accordingly, it can be said that, trials such as being thrown onto fire by [[Nimrud]], 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. | ||
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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.<ref>Ṭabarī, ''Jamiʿ al-bayān'', vol. 1, p. 610.</ref> | 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 [[monotheism|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 | To support this opinion, some evidences are mentioned from the [[Qur'an]], for example, to reject [[Jews]] and [[Christian]]s' 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 [[ | * [[Musa (a)]] (Moses), [['Isa (a)]] (Jesus) and the [[Prophet 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),<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. | * 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." <ref>Qurʾān, 21:73.</ref> | * 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> | ||
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=== Prophethood === | === Prophethood === | ||
Second opinion: some scholars have interpreted the imamate in this verse as the prophethood. [[Fakhr al-Din al-Razi]] approves this view and says: | Second opinion: some scholars have interpreted the imamate in this verse as the [[prophethood]]. [[Fakhr al-Din al-Razi]] approves this view and says: | ||
:: "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". | :: "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". | ||
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=== 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]]" | 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]]" (abandoning the better). 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 ==== | ||
As mentioned before, imamate has been given to pure ones in the progeny of Ibrahim (a) such as Ishaq (a) [Isaac] and Ya'qub (a) [Jacob], and undoubtedly the spiritual perfection and position of "[[Ulu al-'Azm]]" prophets such as Nuh (a) [Noah], Musa (a) [Moses] and 'Isa (a) [Jesus] have been greater than those ones in the children of Ibrahim (a) and that Ulu al-'Azm prophets have been given the position of imamate; therefore, Ibrahim (a) alone cannot be regarded as the perfect exemplar of the mankind. | As mentioned before, imamate has been given to pure ones in the progeny of Ibrahim (a) such as Ishaq (a) [Isaac] and Ya'qub (a) [Jacob], and undoubtedly the spiritual perfection and position of "[[Ulu al-'Azm]]" prophets such as Nuh (a) [Noah], Musa (a) [Moses] and 'Isa (a) [Jesus] have been greater than those ones in the children of Ibrahim (a) and that [[Ulu al-'Azm prophets]] have been given the position of imamate; therefore, Ibrahim (a) alone cannot be regarded as the perfect exemplar of the mankind. | ||
=== Political Leadership and Wilayah === | === Political Leadership and Wilayah === | ||
Fourth opinion: some exegetes have interpreted imamate in this verse as political leadership and Wilayah. | Fourth opinion: some exegetes have interpreted imamate in this verse as political leadership and Wilayah. | ||
The justification for such an interpretation is that political leadership and Wilayah is not a part of prophethood and its relation with prophethood is partial in subject and aspect; i.e. some prophets have had political leadership and Wilayah in addition to their position of prophethood and many others have not had such a position, like Imams (a) had political leadership and Wilayah but they were not prophets. | The justification for such an [[Tafsir|interpretation]] is that political leadership and Wilayah is not a part of prophethood and its relation with prophethood is partial in subject and aspect; i.e. some prophets have had political leadership and Wilayah in addition to their position of prophethood and many others have not had such a position, like Imams (a) had political leadership and Wilayah but they were not prophets. | ||
Al-Shaykh al-Tusi has mentioned this opinion in al-Tibyan. In a treatise, he wrote about this issue, he says, | [[Al-Shaykh al-Tusi]] has mentioned this opinion in ''[[al-Tibyan]]''. In a treatise, he wrote about this issue, he says, | ||
::"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. | ::"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. | ||
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*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. | ||
{{Famous Verses of Qur'an}} | {{Famous Verses of Qur'an}} | ||
{{Imamate}} | {{Imamate}} | ||
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[[fa:آیه ابتلای ابراهیم]] | [[fa:آیه ابتلای ابراهیم]] | ||