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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 | '''Trial of Ibrāhīm (a) Verse''' or '''The Ibtilā Verse''' (Arabic: {{ia|آية إبتلاء إبراهيم}}) is the [[verse]] 124 of [[Qur'an 2]] (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 == | ||
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* 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. | * 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 [[Tafsir|interpretation]]s are narrated from [[Ibn 'Abbas]] | * 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 [[ | # There are 30 Islamic qualities or instructions which are mentioned in the Qur'an, in [[Qur'an 9]]:112, in [[Qur'an 33]]:35 and [[Qur'an 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). | ||
* 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. | ||
[[Amin al-Islam al-Tabrisi]], after mentioning the above opinions, says that the | [[Amin al-Islam 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 === | ||
Since in the | Since in the [[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.<ref>Ṭabarī, ''Jamiʿ al-bayān'', vol. 1, p. 608.</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.<ref>Ṭabarī, ''Jamiʿ al-bayān'', vol. 1, p. 608.</ref> | ||
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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> | 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 | 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]] | 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<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. | ||
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* [[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> | * [[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 | * The 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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==== 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) | 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 l-'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 l-'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 === | ||
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==== Spiritual Guidance has Levels ==== | ==== Spiritual Guidance has Levels ==== | ||
According to verses 72 and 73 of [[ | According to verses 72 and 73 of [[Qur'an 21]] 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 l-'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. | ||
== Proofs for the Infallibility of Imams == | == Proofs for the Infallibility of Imams == | ||
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=== Twelver Shi'a Reasoning === | === Twelver Shi'a Reasoning === | ||
Twelver Shi'a [[theologian]]s and [[exegete]]s 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> | Twelver Shi'a [[theology|theologian]]s and [[exegete]]s 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 [[ | It is said that "Zalim" (the unjust) is one who firstly, commits a great sin; and secondly, does not [[repentance]] 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 al-bayān'', vol. 1, p. 202.</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 al-bayān'', vol. 1, p. 202.</ref> | ||