AN OBJECTIVE PERSPECTIVE

Imaamah and the Quran

BY: ABU SALIH

chapter three
“imaams” In The Quran

The first phase in seeing how Imaamah is treated as a doctrine in the Quran was in examining the usage of the terms Imaam, Rasul, and Nabi in the Holy Book. (In this chapter the word “Imaam” will be looked upon, and in the next chapter the usage of the words “Rasul” and “Nabi” in the Quran will be considered) The reason for using Imaam is that in Shiaism this word is overwhelmingly used while referring to their distinct belief and concept (which in turn is called Imaamah, the main sect of Shiaism being called Imaamiyah). It is clear to anyone doing a study of Shiaism that the 12 Divine Leaders of the Shia will be referred more often than not as Imaam Ali, Imaam Husayn, Imaam Jafar as-Sadiq, and so on. In some cases, other terminology may be used, but even by going through the few Shia references in the previous pages of this book, it becomes clear that “Holy Imaam”, “Infallible Imaam”, and so on, is the most common way to refer to the 12 Imaams. Therefore, the researcher is forced to consider how the Quran treats this word and whether it relates to the Imaamah doctrine or not.

• Uses of Words: Always referring to a Cardinal Belief?
• Examining the Word Imaam in the Quran
• Category one: “And they were on a Clear Imaam”… Roads and Imaams
• Category Two: Book of Musa as Imaam
• Category three: Evil leaders as “Imaams”
• Category four: The Preserved Tablet as “Imaam”
• Category five: Israelites as “Imaams”
• Category six: “Imaams” of the pious
• Category seven: Day of Judgement and “Imaams”
• Category eight: Ishaq (Alayhi Salam) and Yaqub (Alayhi Salam) as “Imaams”
• Category nine: “Imaam for mankind”… Ibrahim and Imaamah
• The overall conclusion about Imaams in the Quran

The case is the same with the words Rasul and Nabi. In both Sunnism and Shiaism, the Prophets and Messengers will be refered to as Nabis and Rasools almost every single time, as is evident when Muslims talk of Prophet Muhammad (ﷺ). Additionally, belief in the Rasuls/Nabis of Allah is a Usool-e-Din in Shiaism (as was seen earlier, under the name of belief in Nubuwwat), as well as one of the Pillars of Faith in Sunnism. Thus, for the purposes of fairness and equality, all the analysis done on the word “Imaam” should also be done on the words “Rasool” and “Nabi”.

There are people who object to the belief of Imaamah being compared to the belief of Risaalah or Nubuwwah. They think that the comparison should be made between Imaamah and Salat, or between Imaamah and one of the other Islamic practices. However, if any person were to properly stop and reflect about which belief systems are in harmony with the Quran, he/she would realize that comparing Imaamah with Nubuwah/Risalah is the only proper comparison that should be made.

The reason why comparing Imaamah with, for example, Salaat is inappropriate is that acceptance of Salaat is subservient to belief in Imaamah as far as Shiaism is concerned. That is, a person’s obligatory prayers (and all other actions) are invalid if he does not believe in Imaamah. Thus, fundamental cornerstones of the religion should be compared with other fundamental cornerstones of the religion in light of the Quran, and not with Furoo-e-Din practices (i.e. matters of less importance in comparison with “heart of the religion” issues). Otherwise, any effort done will lead to misleading results and wrong conclusions.

Additionaly, when Shias explain their religion, the natural comparison is made between Imaams and Prophets. I have never heard of a Shia claiming that “Imaams are higher than Fasting” or “Imaams are higher than the Day of Judgement”. This is never done, and even the thought of making such a comparison is extremely awkward. Rather, the closest principle to Imaamah is Prophethood, even in the minds of Shias themselves. This is why we hear Shias asking their learned scholars, “Are Imaams higher than Prophets?”, or saying, “Imaams are chosen by Allah in the same way Prophets are chosen”, and so many other statements that are worded in the same fashion.

As can be seen, only a person with very little knowledge of Islam would fail to perceive that Prophethood is the only principle against which we can compare Imaamah. No other belief or practice, though it may be of importance, “fits the part” as well as Prophethood does. ³⁷

Use of Words: Always referring to a Cardinal Belief?

It should be kept in mind that as in any language, the occurrence of a given Arabic word may or may not advocate the concept being advanced.

To make a simple analogy with the English language, the “Lords” in the British Parliament have nothing to do with being Creators or Rulers of the Universe. It represents a title and rank they have achieved, and no one in British society mistakes these “Lords” with the Almighty.

This rule is applied in the Quran as well. For example, the term “Rasul” (i.e. Messenger) is used in Surah Yusuf as follows:

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ ۖ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَىٰ رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ ﴿٥٠﴾

And the king said: Bring him unto me. And when the messenger came unto him, he (Joseph) said: Return unto thy lord and ask him what was the case of the women who cut their hands. Lo! my Lord knoweth their guile. (Quran 12:50)

In this case, it can be seen that the Messenger is not a Messenger of Allah, but rather the King’s messenger. Another example using the same word can be seen in Surah An-Naml:

وَإِنِّي مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ ﴿٣٥﴾

But lo! I am going to send a present unto them, and to see with what (answer) the messengers return. (Quran 27:35)

Again, the use of “Mursaluun” in this Ayah is not conneceted with Divine Messengers or Allah’s message, but rather with the Queen of Sheeba sending a present to Sulayman (Alayhi Salam) by means of her ambassadors who are called Messengers in this case.

As a final example, even the word “Rabb” itself is not always synonymous with Allah, as can be observed from the following Verse:

وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِّنْهُمَا اذْكُرْنِي عِندَ رَبِّكَ فَأَنسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ ﴿٤٢﴾

And he said unto him of the twain who he knew would be released: Mention me in the presence of thy lord. But Satan caused him to forget to mention it to his lord, so he (Joseph) stayed in prison for some years. (Quran 12:42)

So in this case, the “Lord” is nothing more than a title used to refer to the King of the Land, though it was understood by the user (i.e. Prophet Yusuf (Alayhi Salam)) that the King had no relationship with Allah’s Sovereignity or Majesty as the True Lord.

Moving to the word “Imaam”, the term itself has a connotation of a leader or guide. For example, the Sunnis use this title to refer to countless scholars of the past and present. In the world of Shiaism, we also see that the revered religious leaders are sometimes termed as “Imaams”, even though they really do not have the qualities of Divine Imaamate in them, but are rather seen as leaders and guides in a general sense.

For instance, the leader of the Iranian Revolution, Ayatullah Khomeini, was and is routinely called Imaam Khomeini, even though his leadership qualities were not divinely granted, nor did the Shias see him as an Infalllible Imaam. Likewise, the followers of Ayatullah Muhammad Shirazi refer to him as Imaam Muhammad Shirazi, and the followers of Ayatullah Muhammad Sadiq As-Sadr still refer to him today as Imaam Muhammad As-Sadr. The same can be said for many other Shia scholars who have a large popular following. In the minds of the Shias using the term “Imaam” to refer to these Ayatullahs, it is clear that “Imaam” means a “Leader” and “Guide” in general terms, and not in any specific manner with theological ramifications.

These differences are worthy to mention. There is a need to determine how many times when the words “Imaam”, “Rasool”, or “Nabi” are mentioned in the Quran they are used to refer to the ideology and belief after which they are named, and how many times they do not point to the ideology/belief.

Examining the Word Imaam in the Quran

The first job to undertake is to examine the usage of the word “Imaam” in order to determine how much of it is in agreement with the Shia doctrine of Imaamah, and how much of it (if any) is in disagreement, or refers to Imaams in a different sense altogether.

The person wishing to do research in this field will discover that the frequency of the term Imaam is quite low in comparison with the huge weight given to it by the Shia faith. It certainly struck me as odd that Allah is mentioned thousands of times in the Holy Book, while Imaam and its plural Aimmah occurs no more than a dozen distinct times.

Still, low frequency does not automatically mean that the belief is not in the Quran. Thus, it was my responsibility to go through the occurrences of this term to discover how many times the word’s usage agrees with Shia ideology.

The twelve instances of the word “Imaam” in the Quran can be classified under nine categories:

• “Imaam” referring to a road or highway
• “Imaam” referring to the Book of Musa
• Evil leaders as “Imaams”
• “Imaam” meaning the Preserved Tablet
• “Imaams” with respect to the Israelites
• “Imaams” as general leadership of the pious
• The Day of Judgement and “Imaams”
• Ishaq (Alayhi Salam), and Yaqub (Alayhi Salam) as “Imaams”
• “Imaam for mankind”: Ibrahim and Imaamah

The first three categories (which comprise 5 Ayahs between them) clearly do not refer to an “Infallible Divinely Appointed Imaam” in any manner. A survey of all the major Sunni and Shia commentaries would show this, and there is no need to discuss these instances at length save for a mention of their occurrence and a summary of the commentaries with respect to their meaning.

The latter six categories will cause more argumentation and discussion between Shias and Sunnis, since at least some Shia commentaries try to portray the word “Imaam” to mean “Infallible Imaam” (i.e. as Imaam in the theological Religious sense). However, even in these cases, the Shia arguments stand weakened for reasons that will be explored in the respective instances.

In any case, the occurrences of the word “Imaam” will be dealt with by category, with the most appropriate conclusion being drawn from the evidences put forward by both the Sunni and Shia sides.

Category one: “And they were on a Clear Imaam” - Roads and Imaams

Allah says in the Quran:

فَانتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ ﴿٧٩﴾

So we took vengeance on them; and lo! they both are on a high-road plain to see. (Quran 15:79)

As anyone can easily perceive, in this Ayah the word “Imaam” means a road or highway. It has no relation with Imaam as an Infallible leader, let alone a Divinely appointed human. A brief look at the Sunni and Shia commentaries of this Verse will reveal this fact:

SUNNI COMMENTARIES OF AYAH 15:79

In the Al-Qurtubi Tafseer, the only view put forward is that the “Imaamin Mubin” refers to a road that is clear in and of itself, the road being in the way of the Cities of Lut (Alayhi Salam) and the People of Aikah (i.e. the people to whom Shuaib (Alayhi Salam) was sent). The comment is then made that they serve as a reminder and warning to all those who pass through it. ³⁸ Ibn Kathir gives a similar view, quoting (among others) Ibn Abbas (Radhia Allahu Anhu). According to Ibn Kathir, this is the reason why Shuaib (Alayhi Salam) when warning his people, said: “nor are the people of Lut far off from you!” (Quran 11:89). ³⁹ We again see a similar opinion from Tafseer at-Tabari ⁴⁰, and other Sunni commentaries echo the same general line of thinking with respect to the meaning of this Verse.

SHIA COMMENTARIES OF AYAH 15:79

A look into the Shia Tafseers will show that Shia commentators also did not view this Ayah as a “proof” for Imaamah. For example, in the Tafseer Al-Safi, Allamah Kashani says that the “Imaamin Mubin” refers to a Clear Road that is followed and leads (i.e. leads the people during their journeys). ⁴¹

Similarly, in Majma-ul-Bayan, a number of views are presented. The first two views are similar to the view expressed by Qurtubi, that the Cities of Lut and the Aikah were on a clear road that was followed by the people (and that this is why it was named as Imaam). In addition to this, another possibility is presented, namely that their Cities (or the stories surrounding those cities) has been preserved in the Lauhul-Mahfudh, the Great Book in which Allah has recorded all happenings of the World until the Day of Judgement. As a similar example, Ayah 36:12 is presented, where Allah says: “and of all things have We taken account in a clear Book (of evidence).”⁴² (This view is significant, since it will come up again when this particular Ayah is analyzed).

Also, the Al-Mizan commentary by Allamah Tabatabai gives a similar assessment with respect to the meaning of the word “Imaam” in this particular case, saying that the “Imaam” refers to a clear path or road on which the peoples of Lut (Alayhi Salam) and Shuayb (Alayhi Salam) used to reside.⁴³

Thus, with respect to Ayah 15:79, it can be concluded that the term “Imaamin Mubin” does not advance the Shia concept of Imaamah in the least, as can be deduced from going through the Sunni and Shia commentaries with respect to this Verse.

Category Two: Book of Musa as Imaam

The second category of the word “Imaam” occurs with respect to the Book of Musa as a guide and example. Allah says in the Holy Quran:

أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّ‌بِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَ‌حْمَةً ۚ أُولَـٰئِكَ يُؤْمِنُونَ بِهِ ۚ وَمَن يَكْفُرْ‌ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ‌ مَوْعِدُهُ ۚ فَلَا تَكُ فِي مِرْ‌يَةٍ مِّنْهُ ۚ إِنَّهُ الْحَقُّ مِن رَّ‌بِّكَ وَلَـٰكِنَّ أَكْثَرَ‌ النَّاسِ لَا يُؤْمِنُونَ ﴿١٧﴾

Is he (to be counted equal with them) who relieth on a clear proof from his Lord, and a witness from Him reciteth it, and before it was the Book of Moses, an example and a mercy? Such believe therein, and whoso disbelieveth therein of the clans, the Fire is his appointed place. So be not thou in doubt concerning it. Lo! it is the Truth from thy Lord; but most of mankind believe not. (Quran 11:17)

The Holy Quran also states:

وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَ‌حْمَةً ۚ وَهَـٰذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَ‌بِيًّا لِّيُنذِرَ‌ الَّذِينَ ظَلَمُوا وَبُشْرَ‌ىٰ لِلْمُحْسِنِينَ ﴿١٢﴾

When before it there was the Scripture of Moses, an example and a mercy; and this is a confirming Scripture in the Arabic language, that it may warn those who do wrong and bring good tidings for the righteous. (Quran 46:12)

The reader can easily perceive that these two Ayahs refer to a Book as a guide, and not to an Infallible human Imaam. The Sunni and Shia commentaries of these Verses confirm this fact.

SUNNI COMMENTARIES OF AYAHS 11:17 AND 46:12

With respect to the first Ayah (11:17), Ibn Kathir’s position with respect to the usage of the Word “Imaam” is: This means that Allah, the Exalted, revealed it to that Ummah ⁴⁴ as a leader for them and a guide for them to follow, as a mercy from Allah upon them. Therefore, whoever believed in it with true faith, then it would lead him to believe in the Qur'an as well.⁴⁵ The Tafseers of Tabari and al-Qurtubi give a similar viewpoint, that the Imaam being referred to in here is the Taurah that was revealed to Moses, as it was a Guide for the Banu Israil. ⁴⁶

With respect to the use of the word “Imaam” in Verse 46:12, at-Tabari in his Tafseer again puts forward the meaning by which the Book of Musa is the guide for the Bani Israil.⁴⁷ In the Al-Qurtubi Tafseer, virtually the same viewpoint is shown, although the additional point is made that it refers to only a part of the Taurah, since there has been human manipulation of the original revelation. ⁴⁸

SHIA COMMENTARIES OF AYAHS 11:17 AND 46:12

It should be noted that most of the Shia Tafseers with respect to Ayah 11:17 concentrate not on the meaning of the word Imaam, but rather on who is the “Shaahid” or Witness being referred to in here, as they portray the Witness in this case to be Ali. Since the term Imaam is the focus of discussion, there is no need to deviate into this matter. The few comments that are given with respect to this word fall in line with the conclusions made by the Sunni commentarists. For example, in Majma ul Bayan, Allamah Tabarsi presents the word “Imaam” in the context of the Book of Musa being followed in the matters of religion. ⁴⁹

Likewise, with respect to Ayah 46:12, the “Imaam” is also understood to mean that the Book of Musa was revealed as a Guide for those who followed it. This is the view of such Shia commentaries as Majma ul Bayan and Tafseer Tibbyan by Allamah Tusi.⁵⁰

Taking everything into consideration, it can be perceived that the Verses under discussion do not support the viewpoint of Shiaism about “Infallible Imaams”, since in this case the “Imaams” are nothing but the Book revealed to Musa (Alayhi Salam) and do not refer to humans.

Category three: Evil leaders as “Imaams”

The Holy Quran presents two cases in which “Imaams” are mentioned as being evil leaders or leaders calling to Hellfire. These Verses are presented below:

وَإِن نَّكَثُوا أَيْمَانَهُم مِّن بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ‌ ۙ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ ﴿١٢﴾

And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief - Lo! they have no binding oaths - in order that they may desist. (Quran 9:12)

وَجَعَلْنَاهُمْ أَئِمَّةَ يَدْعُونَ إِلَى النَّارِ‌ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُ‌ونَ ﴿٤١﴾

And We made them patterns that invite unto the Fire, and on the Day of Resurrection they will not be helped. (Quran 28:41)

Such “Imaams” cannot possibly fulfill the requirements of “Infallible Divine Imaamah”, since the people referred to in here are evil and wicked. A glance at the Sunni and Shia commentaries with respect to these Verses further demonstrates this fact.

Sunni and Shia interpretations of Ayah 9:12

Sunni and Shia interpretations differ as to who these “Imaams of Kufr” are in terms of specificity. Notwithstanding, they both agree that it cannot refer to any “Infallible” Guide.

From the Sunni side, Ibn Kathir gives several possibilities as to whom these people are. One of them is that the “Imaams of Kufr” refers to Abu Jahl, Utbah, Shaybah, Ummayah bin Khalaf, and other men from among the leaders of the polytheists in Makkah. According to Ibn Kathir, this Ayah is general, even if the reason for revealing was the fighting of Quraishi polytheists who had broken the oaths they had taken with the Prophet of Islam (ﷺ). A similar set of views can be seen from other Sunni interpretations such as Tafseer Qurtubi and Tafseer at-Tabari. ⁵¹

The Shia interpretations are quite different with respect to whom is being alluded to in this Verse. For example, in the Tafseer Al-Qumi, it is said that it is the people whom Ali fought in the Battle of Jamal (such as Ayesha, Talha, Zubair) whom are being referred to in this Verse as the “Leaders of Kufr”. This view is also the position of Kashani in his Tafseer Al-Safi, and in other Shia interpretations. The Majma ul Bayan Tafseer is more open about the possibilities, including the people of the Battle of Jamal as an option, but also mentioning the polytheists of Quraysh, and the people of Persia and Byzantine. ⁵²

With respect to the Shia interpretations, it is not proper to indulge into a lengthy discussion about who are the people this Verse really refers to, what are the faults in the Shia interpretation about this Verse referring to Talha and Zubair, and other related issues, especially not for this book. Thus, it will be noted that interpreters from both the Sunni and Shia sides have generally agreed that the “Imaams” being referred to in here have nothing to do infallibility or good character, but rather refer to evil individuals (whatever the embodiment of an evil individual may be for the respective sect).

Sunni and Shia interpretations of Ayah 28:41

Ayah 28:41 is another Verse where a human “Imaam” is being referred to, though in this case it is also obvious that the “Leaders” are evil people “inviting to the Fire”. Reading the context of this Verse, we discover who exactly these “Imaams” are:

وَقَالَ فِرْ‌عَوْنُ يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُم مِّنْ إِلَـٰهٍ غَيْرِ‌ي فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَل لِّي صَرْ‌حًا لَّعَلِّي أَطَّلِعُ إِلَىٰ إِلَـٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ ﴿٣٨﴾ وَاسْتَكْبَرَ‌ هُوَ وَجُنُودُهُ فِي الْأَرْ‌ضِ بِغَيْرِ‌ الْحَقِّ وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْ‌جَعُونَ ﴿٣٩﴾ فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ ۖ فَانظُرْ‌ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ ﴿٤٠﴾ وَجَعَلْنَاهُمْ أَئِمَّةَ يَدْعُونَ إِلَى النَّارِ‌ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُ‌ونَ ﴿٤١﴾ وَأَتْبَعْنَاهُمْ فِي هَـٰذِهِ الدُّنْيَا لَعْنَةً ۖ وَيَوْمَ الْقِيَامَةِ هُم مِّنَ الْمَقْبُوحِينَ ﴿٤٢﴾

And Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the god of Moses; and lo! I deem him of the liars. And he and his hosts were haughty in the land without right, and deemed that they would never be brought back to Us. Therefore We seized him and his hosts, and abandoned them unto the sea. Behold the nature of the consequence for evil-doers! And We made them patterns that invite unto the Fire, and on the Day of Resurrection they will not be helped. And We made a curse to follow them in this world, and on the Day of Resurrection they will be among the hateful. (Quran 28:38-42)

Thus, the “Imaams” in this case are Firaun, his chieftains and army. The Verse does not support in any way the Shia concept of Imaamah, as it is similar to Ayah 9:12 discussed above.

All the major Sunni interpretations point to this obvious truth, that Firaun and the others mentioned in this Ayah as “Imaams” are leaders who lead to disbelief, and who called the people towards the practices that would lead them to Hellfire.⁵³

From the Shia viewpoint, the same assessment has been made about this Verse. For example, Allamah Tabatabai in his Tafsir Al-Mizan says that the “Imaam” in this case refers to the fact that Firaun put his own rulings and judgments above the rulings and judgments of Allah (This is from a Hadeeth quoted in Shia sources and in other Shia tafseers as well).⁵⁴

So yet again, the Verses under discussion do not support the viewpoint of Shiaism with respect to Imaamah, as the “Imaams” being referred to are in fact leaders inviting to sin and Hellfire.

Category four: The Preserved Tablet as “Imaam”

The word “Imaam” also occurs in the following Ayah, where Allah mentions the recording of deeds:

إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَ‌هُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ ﴿١٢﴾

Lo! We it is Who bring the dead to life. We record that which they send before them, and their footprints. And all things We have kept in a clear Register. (Quran 36:12)

SUNNI INTERPRETATIONS OF AYAH 36:12

The critical phrase in here is “Imaamin Mubin”. Sunni Tafseers in general say that it refers to the “Lauhul Mahfudh”, the Preserved Tablet in which all deeds have been written. This is the view of at-Tabari in his Tafseer, and one of the views in the Tafseer of Al-Qurtubi. Other possibilities are also mentioned, such as the “Imaamim Mubin” refers to the individual book of records of each person. ⁵⁵

SHIA INTERPRETATIONS OF AYAH 36:12

The top Shia commentaries of Majma ul Bayan by Allamah Tabbarsi and Tibbyan by Shaykh Tusi also echo this view, and do not present any “human Imaam” as a possibility in this case. Allamah Tabatabai in the Tafseer Al-Mizan also mentions this as the best possible meaning for this phrase. In addition, Ayatullah Makarem Shirazi in his commentary mentions the Preserved Tablet as his view of what “Imaamin Mubin” refers to in this Verse.⁵⁶

Given all these evidences there should not be much discussion about this Verse, since the “Imaam” clearly refers to a Book. However, some Shias disagree, and contend that it refers to “Infallible Imaams” (or specifically to Ali), who have knowledge of everything. With respect to this Ayah, Shias defending their position report the following narration:

Imaam Muhammad bin Ali al Baqir said that when this verse was revealed, Abu Bakr and Umar asked the Holy Prophet: "Is Imaamum mubin the Tawrat given to Musa?" The answer was: "No". Again they asked: "Is it Injil, given to Isa?" The answer was: "No". Then they asked: "Is it the Holy Quran?" "No", was the answer. Then turning towards Ali ibn abi Talib, the Holy Prophet said: "Verily this is the Imaam in whom Allah has deposited the knowledge of everything."… ⁵⁷

For the study of this possibility to be carried out, it is necessary to consider two terms: “Ahssa” and “Kitaabun Mubin”. These two terms will be fundamental for understanding this Verse, and why it does not suit the Imaams of the Shia faith.

Recording, “Ahssa” in the Quran

One of the words of interest is “Ahssa” or recording. It is important to see the instances in which this word is used, since it will shed light on how the Quran uses it in other circumstances:

وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَـٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا ﴿٤٩﴾

And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one. (Quran 18:49)

لَّقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عَدًّا ﴿٩٤﴾

Verily He knoweth them and numbereth them with (right) numbering. (Quran 19:94)

يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ ۖ

O Prophet! When ye (men) put away women, put them away for their (legal) period and reckon the period… (Quran 65:1)

لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا ﴿٢٨﴾

That He may know that they have indeed conveyed the messages of their Lord. He surroundeth all their doings, and He keepeth count of all things. (Quran 72:28)

وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا ﴿٢٩﴾

Everything have We recorded in a Book. (Quran 78:29)

The usage of the root word “Ahssa” and its related terms in all these cases signifies writing and recording of matters, not on people or angels, but on tablets and books. Attempting to establish a connection between this term and Ali (or any other human being) is incorrect. The word “Ahssa” is not used in the Quran even once to refer to “writing on people”, so it is very strange how it can suddenly refer to writing on an “Infallible Imaam”.

Clear Book, “Kitaabun Mubin” in the Quran

Another topic that should be looked into is how the Quran addresses the fact that Allah has recorded everything. Is it in a person or a Book? The following Ayahs presented below give overwhelming weight to the argument that Allah always equates the recording of everything with a Book:

وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُّبِينٍ ﴿٥٩﴾

And with Him are the keys of the Invisible. None but He knoweth them. And He knoweth what is in the land and the sea. Not a leaf falleth but He knoweth it, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record. (Quran 6:59)

وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَلَا أَصْغَرَ مِن ذَٰلِكَ وَلَا أَكْبَرَ إِلَّا فِي كِتَابٍ مُّبِينٍ ﴿٦١﴾

And not an atom's weight in the earth or in the sky escapeth your Lord, nor what is less than that or greater than that, but it is (written) in a clear Book. (Quran 10:61)

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّـهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُّبِينٍ ﴿٦﴾

And there is not a beast in the earth but the sustenance thereof dependeth on Allah. He knoweth its habitation and its repository. All is in a clear Record. (Quran 11:6)

وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُّبِينٍ ﴿٧٥﴾

And there is nothing hidden in the heaven or the earth but it is in a clear Record. (Quran 27:75)

لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِن ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُّبِينٍ ﴿٣﴾

Those who disbelieve say: The Hour will never come unto us. Say: Nay, by my Lord, but it is coming unto you surely. (He is) the Knower of the Unseen. Not an atom's weight, or less than that or greater, escapeth Him in the heavens or in the earth, but it is in a clear Record (Quran 34:3)

The explicit phrase “Kitaabun Mubin” (Clear Book) has been used on a number of occasions in the Quran. Its purpose is to describe the recording of all details in a Book, which all sides agree is the Lauhul Mahfudh. Therefore, it is difficult for the objective person to see how this general form of address would change suddenly for the Verse under consideration (Ayah 36:12), especially since there is no further indication or hint in the Verse that would lead the reader to believe that it refers to an “Infallible Imaam”.

How are things “written” on People?

It is also important to note the differences between the ways a thing are written in a Book, and the way it would be stored in someone’s knowledge.

It was already seen which words are used to describe the writing of something into a Book or a Record. In the case of giving knowledge to a human being, the case is entirely different. We have the example of Prophet Muhammad (ﷺ)and the revelations and knowledge that came to him. Allah in these cases uses altogether different words, such as “Nuheeh” (inspired) or “Nazal” (revealed). The Quran states:

تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ

This is of the tidings of the Unseen which We inspire in thee (Muhammad). (Quran 11:49)

وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَالَمِينَ ﴿١٩٢﴾ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ ﴿١٩٣﴾ عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ ﴿١٩٤﴾

And lo! it is a revelation of the Lord of the Worlds, Which the True Spirit hath brought down Upon thy heart, that thou mayst be (one) of the warners (Quran 26:192-194)

Numerous other examples, both in relation with Prophets as well as with other humans can be found in the Quran. In all these cases, the word “Nuheeh” (inspired) is used to describe how Allah sends knowledge to them, while “Tanzil” signifies a special revelation of a Divine Book, such as the Quran to Muhammad (ﷺ). If the real meaning of Verse 36:12 was to show that Ali (Radhia Allahu Anhu) was the one in whom Allah had stored all knowledge, the more appropriate manner to mention it would be to say that such things had been “inspired” onto his heart. Again, the structure of the Verse does not conform to the established cases where Allah reveals and inspires things to His servants.

To sum up the discussion with respect to Verse 36:12, the assertion by some Shias that the “Imaam” in this case refers to Ali (Radhia Allahu Anhu) is incorrect due to the following reasons:

• It is clear that Sunni commentaries and most Shia commentaries have concluded that the “Imaamin Mubin” refers to the Preserved Tablet (the Lauhul Mahfudh) or to the individual record of every person’s deeds.
• The other instances of the word “Ahssa” and the phrase “Kitaabun Mubin” all refer to writing and
• The manner in which a person is given knowledge is quite different from the manner in which things are recorded in a Book, as the person is revealed or inspired with knowledge upon his heart

Category five: Israelites as “Imaams”

Next, two Verses where the term “Aimmah” (plural of Imaams) has been used with respect to the Children of Israel are presented. The Verses read as follows:

وَنُرِ‌يدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْ‌ضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِ‌ثِينَ ﴿٥﴾

And We desired to show favour unto those who were oppressed in the earth, and to make them examples and to make them the inheritors (Quran 28:5)

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَلَا تَكُن فِي مِرْ‌يَةٍ مِّن لِّقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَ‌ائِيلَ ﴿٢٣﴾ وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِ‌نَا لَمَّا صَبَرُ‌وا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ ﴿٢٤﴾

We verily gave Moses the Scripture; so be not ye in doubt of his receiving it; and We appointed it a guidance for the Children of Israel. And when they became steadfast and believed firmly in Our revelations, We appointed from among them leaders who guided by Our command. (Quran 32:23-24)

In some of my previous discussions with Shias, I had seen these couple of Verses being used with the intention of showing that “Imaamah of the 12 Imaams” had been conclusively shown in the Quran. Notwithstanding, this is not the case, as the Verses talk about the Israelites as “Imaams”. For example, a quick glance at the context of Ayah 28:5 shows what the true meaning of this Verse is:

نَتْلُو عَلَيْكَ مِن نَّبَإِ مُوسَىٰ وَفِرْ‌عَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ ﴿٣﴾ إِنَّ فِرْ‌عَوْنَ عَلَا فِي الْأَرْ‌ضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ ۚ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ ﴿٤﴾ وَنُرِ‌يدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْ‌ضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِ‌ثِينَ ﴿٥﴾ وَنُمَكِّنَ لَهُمْ فِي الْأَرْ‌ضِ وَنُرِ‌يَ فِرْ‌عَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُ‌ونَ ﴿٦﴾

We narrate unto thee (somewhat) of the story of Moses and Pharaoh with truth, for folk who believe. Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption. And We desired to show favour unto those who were oppressed in the earth, and to make them examples and to make them the inheritors, And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them. (Quran 28:3-6)

A survey of the Sunni and Shia commentaries into these two Ayahs further shows that the “Imaamah” being referred to in these cases cannot possibly signify “Infallible Imaamah”.

SUNNI COMMENTARIES OF AYAHS 28:5 AND 32:24

With respect to Ayah 28:5, the Sunni commentaries take the position that the “Imaamah” being alluded to in here is the Kingdom that the Children of Israel were about to be granted and which they would take over from Firaun. This is the view expressed in Tafseer at-Tabari, and in Tafseer Al-Qurtubi, where this Ayah is compared to Musa’s (Alayhi Salam) statement directed towards the Bani Israel in Verse 5:20: “and He made you kings” ⁵⁸وَجَعَلَكُم مُّلُوكًا

Concerning Ayah 32:24, the Sunni commentaries such as At-Tabari and Al-Qurtubi take the position that the “Imaams” mean leaders. There is some difference of opinion as to whether they refer to Prophets or religious people and scholars, but none of the top Sunni commentaries considered these “Imaams” to be a distinct type of people with a special rank and position separate from Prophets and scholars.⁵⁹

Shia commentaries of Ayahs 28:5 and 32:24

The Shia commentaries are understandably more inclined towards presenting the “Imaams” in these Ayahs as meaning “Infallible Imaams”. However, as I went through these interpretations, I began to see that there was a difference between what the Shia scholars were trying to present with respect to these Verses and what Allah had revealed, considering the context of the Ayahs and the Shia beliefs. Moreover, some of the interpretations showed that these passages were in effect contradicting Shia Imaami beliefs.

With respect to Verse 28:5, the first thing I noticed is the attempt to draw a direct analogy between the Children of Israel being made Imaams and the 12 Imaams of the Shia faith. For example, in the Majma ul Bayan Tafseer, a narration attributed to the Imaams says that the favored ones from among the Ahl-ul-Bayt and their Shias are in the same position as Musa and his Shias, and the enemies of the Ahl-ul-Bayt are in the same position as Firaun and his helpers.⁶⁰

Moreover, in the Al-Qummi Tafseer, a similar opinion is presented. It is stated that in the same way Firaun was utterly punished after having put the Banu Israil through hardships, so the Imaam Mahdi will punish all the enemies of the Ahl-ul-Bayt when he returns, this after Allah resurrects all these people back to Earth for their punishment to be carried out. The interpretations from Tusi and Kashani with regard to Ayah 28:5 are similar in tone to Al-Qummi’s interpretation. ⁶¹

There are a number of problems with this type of reasoning in terms of trying to equate the suffering of the Bani Israil with the suffering of the Imaams of the Shia faith:

1. The Ayah clearly states that the Bani Israil as a whole were made “Imaams” on Earth. Thus, the entire tribe is given the position of Imaamah in this verse. Comparing it with other Quranic Ayahs about the Children of Israel, we see that it closely resembles Verses such as this one:

قَالُوا أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا ۚ قَالَ عَسَىٰ رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ ﴿١٢٩﴾

They ⁶² said: We suffered hurt before thou camest unto us, and since thou hast come unto us. He ⁶³ said: It may be that your Lord is going to destroy your adversary and make you viceroys in the earth, that He may see how ye behave. (Quran 7:129)

We see that the position of vicegerency and dominion does not refer in here to a perfect infallible leadership, but rather a leadership where the people are judged for their actions; hence the statement: “that He (Allah) may see how ye behave”.

Thus, the placement of “Imaamah” in the hands of the Children of Israel in this Verse is similar to the dominion and leadership that Allah may bestow upon any people after rescuing them from their oppressors. It cannot refer to a special form of Imaamah simply because the population as a whole is granted this Imaamah, and they are responsible for the good and bad actions they commit once they are placed under this position.

2. Supposing that the term “Aimmah” is being used to make an indirect analogy with the Imaams of the Shia faith, I was further puzzled due to the following:

a. The freedom and victory of the Shia religion and of their Imaams has not come yet. Rather, the Awaited Imaam Mahdi is the one who, according to the interpretations provided above, will return to exact punishment from the enemies of the Imaams and establish himself as the rightful ruler on Earth. This is because he is the true Imaam, and his victory comes due to his divine position. However, in the situation of the Children of Israel, being made “Imaams” came because of their freedom and victory over Firaun. This can clearly be seen from the context of the Verse, and it is difficult to analyze this any other way.

b. Looking at the Israelites situation, we see that before their deliverance from the punishment of Firaun, they were not Leaders or Imaams in any sense. Again, applying the same logic to the case of the Shia Imaams, it would be necessary to say that the first 11 Imaams were not in reality “Imaams”, because they lived at a time before the deliverance and rescue of their people (i.e the Shias) arrived.

Considering all the facets of “Infallible Imaamah” that this Verse goes against, the proper way to look at the message of this Ayah is that it speaks of an “Imaamah” that is fundamentally different than the one advocated by Shias.

Moving on to Ayah 32:24, the Shia interpretations also go further than the Sunni commentaries and give the impression that the “Imaams” being mentioned here are “Divinely Appointed Infallible Imaams”. For example, this is the view from Allamah Tabatabai in his Tafseer Al-Mizan, as he connects it with two other Ayahs (2:124 and 21:73, which will be discussed later in this chapter) where the word Imaam is also used. ⁶⁴

While this Verse may seem to support the Imaamah concept as understood by Shias, a further look into it reveals that in effect this Ayah contradicts the precepts and conditions of an Imaam in Shiaism. It is crucial to comprehend this inconsistency, since it shows that Shia commentaries sometimes use flawed logic to advance their belief in Imaamah.

The specific objection concerns the phrase “And when they became steadfast and believed firmly in Our revelations, We appointed from among them leaders” found in the Verse. This passage very clearly presents the direct relationship between the patience and steadfastness of the Children of Israel and Allah’s appointing of Imaams.

However, the Shia view of Imaamah is that the people’s attitudes, beliefs, acceptance, or even physical recognition of an Imaam have no role to play in Allah appointing an Imaam, because Allah chooses whom He sees fit without need for people’s input in this matter. Again quoting what Allamah Musavi Lari said in “Imaamate and Leadership”:

The Shi'ah are committed to the principle that the right to designate the Imaam belongs exclusively to God, and that the people have no role to play in this respect. ⁶⁵

Similarly, Allamah Tabatabai said in his work “Shia”:

Human society can never be without the figure whom Shi'ism calls the Imaam whether or not he is recognized and known.⁶⁶

While the Verse places the patience and belief of the Children of Israel as a prerequisite before Allah appointed “Imaams” for them, the Shia belief states the complete independence between the appointing of Imaams and the conditions of a society. Thus, there is an irreconcilable clash between what Allah has explicitly said in this Verse and the Shia belief.

Sometimes, the Shia interpretations themselves do take note of this issue. For example, Ayatullah Makarem Shirazi says in his Tafseer:

The above verse (NO.24), implies that, Allah had appointed Divine leaders to guide the Israelites by His order. The apostles like; Daniel-Ezra-Nehemiah-Job-Ezekiel-Jonah-and Zacharia, and also the kings such as Solomon, David, Jashua, guided the Israelites according to the Mosaic Law, so long as the people were faithful and obedient to their Lord!

When the conditions changed, and people broke up into sects, and fell at variances and wrangling, they lost all their dignities, and suffered national annihilation. They scattered here and there round about the globe, and it seems that they will have to remain so, up to the Resurrection Day. ⁶⁷

Another interesting interpretation we find is from Allamah Tusi. In his Tafseer Tibbyan, he quotes a view in which Allah promises the Children of Israil that if they are patient, he will make them Imaams. Thus, when they became patient in their religion, Imaamah was granted to them. ⁶⁸

However, in Shia ideology, the Imaam does not need to show anything in terms of faith, patience, or any other virtuous quality, because he is already infallible and perfected in all these aspects from the very beginning of his life. As Allamah Sayyid Akhtar Rizvi says, “Imaamate is not an acquired job; it is a 'designation' bestowed by Allah”.⁶⁹ I was perplexed as to why some Shias would use this Verse as a proof for Imaamah in spite of all the inconsistencies between the “Infallible Imaamah” system of Shias and the message of this Ayah. Like in the discussion surrounding the previous Ayah, the only logical option is to concede that this Verse speaks of “Imaams” in a sense different from the theological view upheld by Shias.

So again, it is seen that Ayahs with the word “Imaam” or “Aimmah” in them do not advance the Shia beliefs with respect to the belief in Imaamah. Indeed, as far as these Verses are concerned, it raises doubts as to whether there is a true correspondence between the words of some Shia scholars and what Allah himself has to say about “Imaamah”, and whether the Shias are attempting to stretch some Verses beyond their proper meanings with the intention of proving their beliefs.

Category six: “Imaams” of the pious

The next Verse to consider where the word “Imaam” is used reads:

وَالَّذِينَ يَقُولُونَ رَ‌بَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّ‌يَّاتِنَا قُرَّ‌ةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا ﴿٧٤﴾

And who say: Our Lord! Vouchsafe us comfort of our wives and of our offspring, and make us patterns for (all) those who ward off (evil). (Quran 25:74)

This Verse is actually part of a longer sequence where Allah says:

وَعِبَادُ الرَّ‌حْمَـٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْ‌ضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا ﴿٦٣﴾ وَالَّذِينَ يَبِيتُونَ لِرَ‌بِّهِمْ سُجَّدًا وَقِيَامًا ﴿٦٤﴾ وَالَّذِينَ يَقُولُونَ رَ‌بَّنَا اصْرِ‌فْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَ‌امًا ﴿٦٥﴾ إِنَّهَا سَاءَتْ مُسْتَقَرًّ‌ا وَمُقَامًا ﴿٦٦﴾ وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِ‌فُوا وَلَمْ يَقْتُرُ‌وا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا ﴿٦٧﴾ وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّـهِ إِلَـٰهًا آخَرَ‌ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّ‌مَ اللَّـهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا ﴿٦٨﴾ يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا ﴿٦٩﴾ إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَـٰئِكَ يُبَدِّلُ اللَّـهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّـهُ غَفُورً‌ا رَّ‌حِيمًا ﴿٧٠﴾ وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّـهِ مَتَابًا ﴿٧١﴾ وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ‌ وَإِذَا مَرُّ‌وا بِاللَّغْوِ مَرُّ‌وا كِرَ‌امًا ﴿٧٢﴾ وَالَّذِينَ إِذَا ذُكِّرُ‌وا بِآيَاتِ رَ‌بِّهِمْ لَمْ يَخِرُّ‌وا عَلَيْهَا صُمًّا وَعُمْيَانًا ﴿٧٣﴾ وَالَّذِينَ يَقُولُونَ رَ‌بَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّ‌يَّاتِنَا قُرَّ‌ةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا ﴿٧٤﴾ أُولَـٰئِكَ يُجْزَوْنَ الْغُرْ‌فَةَ بِمَا صَبَرُ‌وا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا ﴿٧٥﴾ خَالِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّ‌ا وَمُقَامًا ﴿٧٦﴾ قُلْ مَا يَعْبَأُ بِكُمْ رَ‌بِّي لَوْلَا دُعَاؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا ﴿٧٧﴾

The (faithful) slaves of the Beneficent are they who walk upon the earth modestly, and when the foolish ones address them answer: Peace; And who spend the night before their Lord, prostrate and standing, And who say: Our Lord! Avert from us the doom of hell; lo! the doom thereof is anguish; Lo! it is wretched as abode and station; And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two; And those who cry not unto any other god along with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commit adultery - and whoso doeth this shall pay the penalty; The doom will be doubled for him on the Day of Resurrection, and he will abide therein disdained for ever; Save him who repenteth and believeth and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful. And whosoever repenteth and doeth good, he verily repenteth toward Allah with true repentance - And those who will not witness vanity, but when they pass near senseless play, pass by with dignity. And those who, when they are reminded of the revelations of their Lord, fall not deaf and blind thereat. And who say: Our Lord! Vouchsafe us comfort of our wives and of our offspring, and make us patterns for (all) those who ward off (evil). They will be awarded the high place forasmuch as they were steadfast, and they will meet therein with welcome and the ward of peace, Abiding there for ever. Happy is it as abode and station! Say (O Muhammad, unto the disbelievers): My Lord would not concern Himself with you but for your prayer. But now ye have denied (the Truth), therefor there will be judgment. (Quran 25:63-77)

Thus, this Ayah is a Dua’ or supplication to Allah for the worshiper to be made an Imaam for the pious, in addition to being granted happiness through his wives and offspring. The context of this Verse is important to take into consideration when looking into the Sunni and Shia commentaries regarding this passage.

Sunni commentaries of Ayah 25:74

The Sunni commentaries all take the position that the normal Muslim may say such words, as they are part of the larger qualities of believers mentioned in the passage. For example, Ibn Kathir and at-Tabari in their Tafseers include a narration from Miqdad ibn Al-Aswad (Radhia Allahu Anhu) where he says that in the early days of Islam, some people would embrace Islam while their close relatives where still polytheists. Such were not the “comfort” for the new Muslims, since they knew their loved ones were destined for punishment.⁷⁰ Thus, the first portion of this Ayah was revealed as a source of hope for such people. Other opinions also point the fact that this portion of the Verse is for Muslims who wish to have pious offspring and wives.

Naturally, the phrase ( وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا ) is a continuation of this supplication, and the Sunni commentaries have considered this when determining whom are the “Imaams” being referred to in this Ayah. Therefore, these commentaries point out that the Muslims as a whole are the ones entitled to supplicate by means of these words. There is some discussion of grammatical aspects of this Verse in all the major Tafseers, yet the general application of this Ayah is maintained throughout these commentaries.

I could relate to this view from personal experience. I remember on a number of occasions hearing this supplication being made in the masjids, whether as part of the Qunut in prayer or as part of the Duas in the Friday sermons. I suppose many of my Sunni brothers can also testify to this. All this shows that the message in this Ayah is not viewed as an indication of any special rank among the Sunni scholars, but rather as a supplication, that can be recited by any pious Muslim hoping to improve his condition and become a model for others.

Shia commentaries of Ayah 25:74

The Shia interpretations are tilted towards trying to show that the person or persons praying this specific Dua are only the Imaams of the Shia. For example, Mahdi Puya’s commentary in this respect says:

In these verses those righteous persons have been described who have earned the right to pray to Allah to appoint them as Imaams to guide the pious. ⁷¹

While the Al-Safi commentary presents a narrative that puts Ali as the sole person who ever made this supplication, with the “wives” representing Fateemah, the “offspring” representing Hasan and Hussain, and the “Imaam” being himself.⁷²

Even though the interpretations provided above are of interest, yet when closely examined we see that they cannot correspond to the Shia belief in Imaamah for a number of reasons.

First Topic: Can Infallible Imaams recite this Dua ?

As has been noted before about the Shia faith, Allah grants the position of Imaamah to the deserving people without any outside interference. Moreover, the Imaams by virtue of their Infallible status, know that they will be appointed Imaams one day, specifically when the previous Imaam passes away.⁷³

In view of this belief, it is unreasonable to expect the “Imaams” to pray in order for them to be “made Imaams”, specially when prayers and supplications have nothing to do with Allah appointing an Imaam.

Additionally, keeping in mind the perfect qualities an Imaam possesses in Shia doctrine, this is basically a prayer for a person to be granted perfection and infallibility. In Shiaism, this is a position which a normal Muslim worshipper cannot ask for, and which is redundant for an already infallible and perfect person to request.

Taking the story of Ali “praying for Imaamah” in a little more detail, it is seen from the narration provided by Kashani in his Tafseer Al-Safi that Ali first saw that his sons were the comfort of his eyes and truly obedient to Allah before he prayed for Allah to make him an Imaam for the pious. This again is incompatible with Shia doctrine, since (according to Shia ideology) Ali knew from his birth that he was destined to become the Imaam of the Muslim nation after Muhammad’s (ﷺ)death.

Second Topic: What qualities do the people in this Verse possess?

In the beginning of the discussion about this Verse, it was observed that the passage is a continuation of a longer description about the “Slaves of ar-Rahman”. It is proper to list all the qualities that these slaves of Allah have before commenting about the generality of the supplication. Thus, the “Slaves of ar-Rahman” alluded to in this Verse: 1. Walk modestly upon the earth 2. When the foolish ones address them they answer: Peace 3. Spend the night prostrating and standing before their Lord 4. Say: Avert from us the doom of Hell lo! the doom thereof is anguish; Lo! it is wretched as abode and station 5. When they spend, are neither prodigal nor grudging 6. Cry not unto any other god along with Allah 7. Do not take the life which Allah hath forbidden save in (course of) justice 8. Do not commit adultery 9. Will not witness vanity, but when they pass near senseless play, pass by with dignity 10. When they are reminded of the revelations of their Lord, fall not deaf and blind thereat.

Undoubtedly, all the qualities mentioned above are praiseworthy. Nonetheless, none of them, separately or in combination, entails Infallibility or perfection. Indeed, there could be a very pious person fulfilling all these characteristics without having divine protection in order to attain all the traits mentioned above. Likewise, the pious person will remain fallible even if he achieves all these requirements, and the supplication itself will not elevate him to the status of “Infallible Imaamah”.

To conclude the discussion with respect to this Verse, the purpose of these Verses (starting from Ayah 63) is not to exalt a special infallible class of beings. Rather, the purpose is to open the door to all Muslims, in order for them to perform good deeds, leave behind their evil practices, and submit to their Lord. Thus, the mention of “being made Imaams” can only mean Imaams in the sense of general models and leaders, not of “Divinely appointed Infallible Imaams”.

Category seven: Day of Judgement and “Imaams”

In Surah Al-Isra (Chapter 17), Allah speaks of the Day of Judgment, saying:

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ ۖ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَـٰئِكَ يَقْرَ‌ءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا ﴿٧١﴾

On the day when We shall summon all men with their record, whoso is given his book in his right hand - such will read their book and they will not be wronged a shred. (Quran 17:71)

The point of discussion in this case centers on whether the Imaams being alluded to in here are the “Infallible Imaams” as held in the Shia belief. Indeed, many Shias take this Verse to mean that people will be called by the “Imaam of their time”, and I personally have seen this Ayah being used to this effect by some Shias in my discussions with them. However, a view of Sunni and Shia commentaries shows that using this Verse as a proof for Imaamah has its share of problems.

Sunni commentaries of Ayah 17:71

The Sunni commentaries say that there is a difference of opinion among the scholars as to whom the “Imaams” are in this Verse. The first opinion is that people will be called by their book of records. This is the first view proposed in Al-Qurtubi’s Tafseer, where he quotes a Hadeeth from the Prophet (ﷺ)in this respect, the hadeeth reading: “One of you will be called and will be given his Book in his right hand. He will be in a good physical state, with a white face, and there will be placed on his head a crown of shining pearls. He will go to his companions and they will see him from afar, and will say, "O Allah, let him come to us and bless us with this.'' Then he will come to them and will say to them, "Rejoice, for every man among you will be like this.'' As for the disbeliever, his face will be black and his body will be enlarged. His companions will see him from afar and will say, "We seek refuge in Allah from this, or from the evil of this, O Allah, do not let him come to us.'' "Then he will come to them and they will say, O Allah, humiliate him!'' He will say, "May Allah cast you away, every man among you will be like this.”.⁷⁴ This view is also found in the Ibn Kathir commentary, and the at-Tabari Tafseer contains this view as well, with Ibn Kathir quoting the same narration presented by Qurtubi.⁷⁵

This view is in line with another Ayah in the Quran, where it is stated that every nation will be called by its “record”, and in this case the word “Kitaab” is specifically used:

وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ۚ كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا الْيَوْمَ تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ ﴿٢٨﴾

And thou wilt see each nation crouching, each nation summoned to its record. (And it will be said unto them): This day ye are requited what ye used to do. (Quran 45:28)

Al-Qurtubi points out that the phrase: ( فَمَنْ أُوتِيَ آِتَابَهُ بِيَمِينِهِ ) that comes immediately after the word “Imaamihim” in effect strengthens the position of those who maintain that the “Imaam” in this Verse refers to the book of deeds. In addition, the use of the word “Imaam” in Verse 36:12 to refer to the Preserved Tablet further solidifies the arguments by this group. Ibn Kathir also favored this view as being the strongest.

Other scholars have taken the view that the “Imaam” in here refers to the Revelation that was sent to each people, or to the religion that was given to them, as Allah says:

لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ۚ

For each We have appointed a divine law and a traced-out way. (Quran 5:48)

In addition to these possibilities, other interpretations place the word “Imaam” on par with a human leader, with the leaders being the Prophets sent to every nation. This is the explanation provided by Mujahid (as quoted in Ibn Kathir’s Tafseer regarding this Ayah). Tafseer At-Tabari also provides this view as his first commentary on this Verse, quoting several Ahadeeths in this respect. Others say that the “Imaam” by which people will be called depends on the leaders the individual followed in this life, so that the followers of the Prophets will be called by the Prophets, while the followers of evil leaders or of Shaytan will likewise be called by their respective leaders. In all these cases, what is important to note is that none of the major Sunni commentaries took the meaning of “Imaam” as being a special rank, or that all people will be called by one “Infallible Imaam”.

Shia commentaries of Ayah 17:71

Considering the passionate zeal with which many Shias advance Ayah 17:71 as referring exclusively to the “Infallible Imaams”, it is interesting to note that none of the major Shia commentaries took this to be the only possible interpretation.

Indeed, some of the Shia commentaries listed some of the same views expressed by the Sunni commentators without criticizing such positions. For example, in the Tibbyan Tafseer by Tusi, it is explicitly mentioned that the scholars have differed on the meaning of “Imaam” in this Verse. Tusi goes on to say that some took it as meaning the Prophet the people followed, others as the book of records, the Book that was revealed unto the nation, the deities they worshipped, or the people they took as their leaders. ⁷⁶ The Majma ul Bayan tafseer also gives the same possibilities, and adds that Imaam may also mean “their mothers”.⁷⁷

What is more interesting is that even those Shia commentaries, which took “good Imaam” to mean “Infallible Imaam”, made the distinction between a “rightful” Imaam by which the good servants of Allah will be called, and the evil Leaders by which the sinners will be called. This can be seen from commentaries such as al-Mizan, where Allamah Tabatabai tries hard to show that the “Imaam” can only mean a human leader. Nonetheless, even he accepts that everyone will not be called by the “Infallible Imaam”, and that the evil people will be called by their own leaders. ⁷⁸

It can be seen that there is no consensus among the Shia tafseers, as to the term “Imaam” signifying Infallibles only, or that this is the only meaning that can be given to the word “Imaam”. Yet, there a number of aspects to discuss due to some of the statements we find from the Shia side.

First Topic: Is “good” equal to “Infallible” and “Divinely Appointed”?

It is perhaps expected that the Shia commentaries that interpret “Imaam” not as a book but as a human would take the “good Imaams” this Verse indirectly alludes to as being the “Infallible Imaams” of the Shia faith. There is a logical error in this line of argument. The truth is that we would need to enter the fold of Shiaism first before accepting that “good” means only “Infallible and Divinely Appointed”. There is nothing in the wording of the Ayah to suggest this implication, and it would be very difficult for the neutral reader to derive this meaning from the Verse.

Rather, the Shia commentators who have stuck to this meaning have worked in the opposite direction, inserting their beliefs into the Ayah instead of letting the Ayah dictate their beliefs. As a result, such commentators have rejected the positions that were tolerated by earlier Shia tafseers, which had accepted other interpretations of the word “Imaam” as possibly correct.

Second Topic: Imaam for a nation, not for every time

Some Shia scholars have taken the above usage of the word “Imaam” to mean that every time has an Infallible Imaam, as is stated in standard Shia ideology. Nonetheless, this also seems to be somewhat different from the message of the Ayah. The Verse is stating a correspondence between every nation and its “Imaam”. From Ayah 45:28 it is known that there is a correspondence between every nation and its Book of records, and from other Quranic Verses the association between every nation and the Messenger that was sent to them is established. Moreover, there is a correspondence between every nation and the rites that were revealed to them, as evidenced in Verses 5:48, 22:34, and 22:67. In all these cases, the ties are between a nation or town and its Prophet, its rites, or its book of records.

However, the Shia belief in this respect ties the “Imaam” to a time, not to a people or town. If the Ayah were intended to agree with Shia beliefs, it would have been revealed to strengthen this line of reasoning, instead of stating the connection between an “Imaam” and a nation (this topic will be further explained later on, as there are more evidences that lead the researcher to believe that this notion is altogether flawed).

Considering all the aspects stated above, it is difficult to establish that Ayah 17:71 relates to the “Infallible Imaams” as understood in the Shia faith. This is the result of looking into the interpretations made by Sunni and Shia scholars alike as to the meaning of Imaam in the context of this verse, where it is noted that there is no consensus as to the meaning of this word, neither from the Sunni nor from the Shia side. Moreover, we see that there is a manipulation from the Shias in reaching the conclusion that “good” means “Infallible” since the Shia belief is injected into the Ayah. Finally, the wording of the Verse does not actually refer to a correspondence between an “Imaam” and time, but rather between an “Imaam” and a nation.

Category eight: Ishaq (Alayhi Salam) and Yaqub (Alayhi Salam) as “Imaams”

Specific Prophets have been mentioned as “Imaams” in two Verses. These first of these Ayahs is:

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَالِحِينَ ﴿٧٢﴾ وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِ‌نَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَ‌اتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ ﴿٧٣﴾

And We bestowed upon him Isaac, and Jacob as a grandson. Each of them We made righteous. And We made them chiefs who guide by Our command, and We inspired in them the doing of good deeds and the right establishment of worship and the giving of alms, and they were worshippers of Us (alone). (Quran 21:72-73)

In this passage, Prophets Ishaaq (Alayhi Salam) and Yaqub (Alayhi Salam) are mentioned as “Imaams” who guided by the Command of their Lord. Reading the previous Verses, Ibrahim (Alayhi Salam) may also be included in this list (his specific case will be considered later). An examination of both Sunni and Shia interpretations and a survey of other related Ayahs will clarify whether the belief in Imaamah can be deduced from these Verses.

As has been the case throughout this chapter, there will be a need to suppose that the overall rules given for Imaams by Shia scholars are to be applied to these two Prophets, since there is no specific mention of any different rules for Ishaq and Yaqub. In addition, assuming different rules would mean that they are “Imaams” in a sense different than the one Shias would like to advance.

SUNNI INTERPRETATIONS OF AYAH 21:73

The Sunni interpretations take this Ayah to signify that Ishaq and Yaqub were leaders in a general sense, inviting people to good deeds, to worship Allah and to obey their Lord. This is the view of at-Tabari in his Tafseer, as well as that of Ibn Kathir.⁷⁹ Al-Qurtubi’s commentary mentions some additional points, such as that these Prophets called towards the Oneness of Allah, and that the “guidance by Our command” this Verse alludes to the inspiration they received in terms of orders and prohibitions.⁸⁰ In all these cases, the nature of their “Imaamah” is no different from the nature of their Prophethood.

SHIA INTERPRETATIONS OF AYAH 21:73

Many of the Shia interpretations give this Verse a meaning similar to the one given by Sunni commentators. For example, Allamah Kashani in Tafseer Al-Safi quotes a narration through which it says that Ishaaq and Yaqoob put the Commands of Allah over their own Commands and the Ruling of Allah over their own rulings in guiding the people, contrary to the case of Firaun who put his own Commands and rulings above those of Allah. ⁸¹ Allamah Tabbarsi in Majma ul Bayan makes the point that they guided the people to the correct path through their actions and sayings.⁸² The Tibbyan commentary makes the similar comment that they guided through their deeds to the correct path. ⁸³

In the Tafseer Al-Mizan, a fervent effort is being made in trying to prove that the “Imaams” Ishaaq (Alayhi Salam) and Yaqoob (Alayhi Salam) are being mentioned as are “Infallible Divinely Apppointed Imaams”. ⁸⁴ This is why Allamah Tabatabai says that guidance through a Commandment constitutes Imaamah, and why he ties it to Ayah 2:124 where the “Imaamate” of Ibrahim is declared. It is also worth to mention that Allamah Tabatabai declares that Nubuwah and Imaamah are different functions and Ibrahim (Alayhi Salam) became an Imaam only after he had been made a Prophet (implying that in his view Imaamah is higher than Prophethood). Tabatabai goes on to mention a few of the functions of Imaamah in terms of preserving the religion and being the ultimate perfect guide for humanity between them and their Lord. However, he does not give any further specific evidences as to how Ishaq and Yaqub performed their duties as Imaams. To make judgment concerning the true nature of their “Imaamah”, the specific instances in the Quran where these Prophets are mentioned is the only tool available to the researcher.

Looking into Yaqub’s Imaamah from the Quran

There are not many narrative stories in the Quran from which we can determine the nature of Ishaq’s (Alayhi Salam) Imaamah. In the case of Yaqub (Alayhi Salam), the stories that can be gathered are from Surah Yusuf, since Yaqub (Alayhi Salam) was Yusuf’s (Alayhi Salam) father. There is at least one instance in the Surah that clashes with what Shiaism teaches us about Imaamah.

The issue of Yaqoob (Alayhi Salam) and his son Yusuf (Alayhi Salam): Sajdah to Yusuf

The proof against Imaamah from the story of Yaqoob (Alayhi Salam) and Yusuf (Alayhi Salam) comes from the incident at the end of the narrative, where Yusuf’s father, aunt, and brothers visit him as the Ruler of Egypt. Allah states in the Quran:

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا ۖ وَقَالَ يَا أَبَتِ هَـٰذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا ۖ وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي ۚ إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاءُ ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ ﴿١٠٠﴾

And he placed his parents on the dais and they fell down before him prostrate, and he said: O my father! This is the interpretation of my dream of old. My Lord hath made it true, and He hath shown me kindness, since He took me out of the prison and hath brought you from the desert after Satan had made strife between me and my brethren. Lo! my Lord is tender unto whom He will. He is the Knower, the Wise. (Quran 12:100)

Most of the commentaries, from both the Sunni and the Shia sides, would indicate that Yaqub, his aunt and brothers all did prostration to Yusuf (this would be in appreciation to Allah). For example, Ayatullah Mahdi Puya’s commentary says:

The father, the brothers and the aunt fell down in prostration before Yusuf. There are two types of sajdahsone is that which is for Allah in total submission to His will, and the other is done in reverence to pay homage to a divinely chosen representative of Allah. ⁸⁵

There are other interpretations and translations that say all (including Yusuf) did prostration to Allah as a sign of thanks to Him. For the purposes of this discussion, this will only have a scant difference, since it is accepted that Yusuf (Alayhi Salam) was the Ruler of Egypt in both cases.

The relationship between Yaqub and Yusuf as to who was the “rightful Imaam” comes into play in this case ⁸⁶. There are only two alternatives that can be considered:

Yaqub (Alayhi Salam) as the Imaam throughout: One of the possibilities is that Yaqub was the “Infallible Imaam” throughout his life (i.e after the death of Ishaq), including the time when he traveled to Egypt under the rule of his son Yusuf.

If this is indeed the case, it would seem puzzling as to why Yusuf did not leave his post as King and hand it over to his father Yaqub who, according to the rules of Shiaism, would be the most able to carry out such duties. Instead, Yusuf is seen giving thanks to Allah and saying:

رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ ۚ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ ﴿١٠١﴾

O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events - Creator of the heavens and the earth! Thou art my Protecting Guardian in the world and the Hereafter. Make me to die muslim (unto Thee), and join me to the righteous. (Quran 12:101)

In the situation presented above, Yusuf (Alayhi Salam) would not be the Imaam of his era, yet as a Divine Prophet of Allah he should have been aware of the rules of Imaamah and how they would affect the sovereignty on the land. Yet we see him holding on to the Kingdom and not offering his position to his father Yaqub (Alayhi Salam).

Yusuf as Imaam at some stage, replacing Yaqub: This is the only other possibility the Shia faith would provide, considering that Yaqub accepted the higher status of Yusuf during his visit to Egypt.

It should be kept in mind though, that the Shia doctrine in this regard directs to the conclusion that the “official” Imaam remains an Imaam as long as he is alive. This is the reason why Ali (Radhia Allahu Anhu) was the “official” Imaam even though his sons Hasan (Radhia Allahu Anhu) and Hussain (Radhia Allahu Anhu) were also alive and fully Infallible throughout Ali’s “Imaamah”. This is also why Hussain assumed the formal Imaamah only after his brother Hasan had died. Likewise, there is no indication of any Imaam “abdicating” his post in order for another Infallible to take over.

To clarify this point, Yusuf (Alayhi Salam) was obviously lower in knowledge than his father, as is evidenced when he informs his father Yaqub (Alayhi Salam) of his dream:

إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ ﴿٤﴾ قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا ۖ إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ ﴿٥﴾ وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ ﴿٦﴾

When Joseph said unto his father: O my father! Lo! I saw in a dream eleven planets and the sun and the moon, I saw them prostrating themselves unto me. He said: O my dear son! Tell not thy brethren of thy vision, lest they plot a plot against thee. Lo! Satan is for man an open foe. Thus thy Lord will prefer thee and will teach thee the interpretation of events, and will perfect His grace upon thee and upon the family of Jacob as He perfected it upon thy forefathers, Abraham and Isaac. Lo! thy Lord is Knower, Wise. (Quran 12:4-6)

While it can be perceived later that Yusuf (Alayhi Salam) did indeed gain knowledge and wisdom as declared specifically by Allah, this would still leave the fact that he could not really overtake his father in wisdom and divine favors, as an application of the rules of Imaamah. The first possibility is the only other alternative, which has its own set of inconsistencies as noted above.

Is inspiration equal to Imaamah?

The original Verse under discussion in this section states that Ishaq and Yaqub were “inspired” in the doing of good deeds, the establishment of prayer and the giving of alms. All these inspirations and deeds are indeed very good and commendable, but there is really no distinction between this and the task of a Prophet. This is exactly the reason why no Sunni commentary sees anything strange in calling these two Prophets as “Imaams”.

Taking all these evidences into account, it is obvious that saying Ishaq (Alayhi Salam) and Yaqub (Alayhi Salam) were “Infallible Imaams” has serious problems when compared to other Quranic passages and with the basics of Shia faith. Therefore, there is no alternative but to say that the “Imaamah” in this case refers to a position altogether different than the one understood by Shias.

Category nine: “Imaam for mankind”… Ibrahim and Imaamah

Perhaps the most oft repeated of Verses by Shias with respect to Imaamah that actually contains the word “Imaam” is Ayah 2:124. The Ayah reads:

وَإِذِ ابْتَلَىٰ إِبْرَ‌اهِيمَ رَ‌بُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّ‌يَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ ﴿١٢٤﴾

And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers. (Quran 2:124)

Indeed, the logical basis for including Prophets such as Ishaq (Alayhi Salam) and Yaqub (Alayhi Salam) as “Imaams” rests on the interpretation given to this Verse, since Ibrahim (Alayhi Salam) is the ancestor of these two Prophets. Likewise, this Verse has been used as the springboard by a number of Shia scholars to explain the doctrine of Imaamah in all its aspects.

As I looked into the Shia interpretations of this Verse, I noticed an ambitious effort being put by the Shia commentaries in trying to show that Ibrahim (Alayhi Salam) was an “Imaam” in the sense understood by Shias. This is perhaps the only Ayah where the word “Imaam” is interpreted by all Shia tafseers as meaning “Infallible and Divinely Appointed Imaam”. However, in their attempts to show that Ibrahim (Alayhi Salam) was appointed as an “Imaam”, the Shias have resorted to certain narrations and interpretations that lack consistency, or raise more questions than they answer. However, the first order of work is to look into the Sunni commentaries before looking into the Shia interpretations.

Sunni interpretations of Ayah 2:124

The Sunni commentaries for this Ayah mostly elucidate what were the words upon which Ibrahim was tried, what type of “Imaam” Ibrahim became, and who are the “Thaalims” that are excluded from his prayer.

With respect to the “Test/Commands” upon which Ibrahim was tried, all the commentaries, when considered together, show that there are a number of possibilities regarding what this test consisted of. The at-Tabari Tafseer includes these opinions, by noting that some say the “Command” was the Law of Islam, while others say it is ten of the Sunnahs of Islam in terms of hygiene and cleanliness. Others say the test composed of going through the period of arguing with his people over the stars, moon, and the sun being false deities, being thrown into the fire but being saved, going on Hijrah, circumcising himself to fulfill Allah’s commandment, and being patient throughout all these trials. Many additional options are considered, but Tabari himself says that it is most likely a combination of all these, since Ibrahim (Alayhi Salam) did indeed go through a great deal of patience and perseverance in the religion of Allah. ⁸⁷ The other tafseers also broadly discuss these same possibilities with respect to the “Command” which Ibrahim fulfilled. ⁸⁸For the purposes of this work, it is not necessary to comb through the merits and faults of each option.

Next, the meaning of “Imaam” is considered in this context. The Sunni commentaries have taken the word to mean leadership and guidance, without any further religious meaning. For example, it is taken to mean “Prophethood” by some. Ibn Kathir says that Ibrahim (Alayhi Salam) was made an Imaam and leader in the aspect of Tawhid. Ibn Kathir further gives evidence from the Quran (Ayahs 3:67-68, 6:161-162, and 16:120-123) that Ibrahim (Alayhi Salam) is a leader and Imaam even for this Ummah. ⁸⁹

Moreover, other opinions suggest that Ibrahim was made an “Imaam” because of him being the first in many characteristics (such as being the first to be circumcised, the first to be shown the rites of Hajj) so due to this he will be followed by all who come after him. Also connected to this is the opinion that Ibrahim (Alayhi Salam) will be followed in the rites of Hajj by all succeeding nations.

Once it is known that the term “Imaam” is not tied to a strict religious term in the Sunni view, it is reasonable that the word “Thaalim” will be interpreted in its apparent meaning as wrongdoer. Thus, “Thaalim” is equated with actions such as worshipping idols and disobeying Allah. Also, it is stated in the Qurtubi Tafseer that the covenant which Ibrahim (Alayhi Salam) undertook could not be taken by “Thaalims”, since their nature is such that they would break the oaths and pledges they promise to keep. ⁹⁰

From the Sunni side then, it is seen that Ayah 2:124 has not been interpreted as signifying any specific type of Imaamah for Ibrahim (Alayhi Salam), other than the general example he set for future generations and the Muslim community.

Shia interpretations of Ayah 2:124

The Shia interpretations take a different approach as to what “Imaam” means in this case, as they take Ibrahim (Alayhi Salam) as having been chosen to the rank of “Divinely Appointed Imaamah” as understood in the Shia faith. Indeed, a great number of Shia scholars state that this is the meaning of “Imaam” in this Verse. For example, Allamah Kashiful Ghita writes when explaining about the infallibility of the Imaam:

Like all Prophets, the Imaams are also infallible; there is no possibility of their committing any sin. The infallibility of the Imaam is clearly proved from what God Almighty says in the Holy Quran: "Verily, I make you an Imaam for mankind. He (Abraham) said: "And of my offspring?" He said: "My covenant does not reach to the unjust." ⁹¹

In the same fashion, Allamah Tabatabai in Tafseer al-Mizan quotes the following narration under the discussion of this Verse:

"Ibrahim was a prophet, and he was not an Imaam until Allah, Blessed and High is He, said (to him): "Surely I am going to make you an Imaam for men” (Ibrahim) said: "And of my offspring?” Then Allah, Blessed and High is He, said: "My covenant will not include the unjust” Whoever had (ever) worshipped an idol or a sculpture or an image, cannot be an Imaam'⁹²

In addition to this, Allamah Tabatabai used Ayah 2:124 to explain what Imaamah means in general terms, listing the different qualifications an “Infallible Imaam” is required to possess (this list was included in the introduction to this work). Also, Allamah Kashani in Tafseer Al-Safi, Ayatullah Makarem Shirazi in his commentary, and the Mahdi Puya/Mir Ali commentary all take the same position, that Ibrahim was appointed to the rank of “Imaam” in a religious sense. ⁹³

Because of this idea, the phrase “My covenant includeth not wrong-doers.” is taken to mean that only Infallibles can occupy the post of Imaamah, with the word “Thaalim” signifying any person who has committed a sin at any point during his life.

Given the narrations and interpretations I discovered while reading the different Shia commentaries and works discussing this Verse, I will go through the meaning of the term “Thaalim” first, before moving on to the “Imaamah” of Ibrahim.

Is a Non-Thalim to be automatically considered an Infallible?

The first point to tackle concerns whether a person who is not a wrong-doer (i.e.is not a “Thalim”) is to be considered Infallible. This is the natural consequence of the phrase

﴿ قَالَ لاَ يَنَالُ عَهْدِي الظَّالِمِينَ ﴾

He said: My covenant includeth not wrong-doers.

Found in this Ayah. One of the scholarly Shia answers given to this issue is as follows, stated in Allamah Tabatabai’s Al-Mizan commentary:

One of our teachers (may Allah have mercy on him!) was asked as to how this verse could prove that the Imaam must be ma'sum. He replied:

Logically, we may divide mankind into four groups: (1) One who remains unjust throughout his life; (2) One who was never unjust in any period of his life; (3) One who was unjust in the beginning, but became just later on; and (4) One who was just in the beginning, but became unjust afterwards, Ibrahim was too sublime in position to ask for the Imaamah for the first or the fourth group. This leaves two groups (the second and the third), which could be included in his prayer. And Allah rejected one of them  the one who was unjust in the beginning but became just later on. Now, there remains only one group who could be given the Imaamah  the one who was never unjust in any period of his life; that is, who was ma'sum⁹⁴

Reading the explanation given above, one can notice the circular reasoning applied by the “Shia teacher”. Such an explanation is common among the Shia explaining this Verse and trying to justify Imaamah with it. Notwithstanding, there are some questions to be asked in this respect, the first one of them being:

Is it appropriate to equate “Just” with “Infallible” (Ma’asom)?

The logic behind saying that the group to be given Imaamah is “Infallible” (Ma’asom) is by equating it with those who are “Just”. In the original Arabic, the word used by the Shia teacher for “Just” is “Ghayr Thaalim”. The Shia scholar arbitrarily says that Imaamah can only be for those who were just throughout all their lives. However, certain other cases when a person can lead a nation without having to be Infallible throughout his life, without compromising the essence of good leadership can also be identified.⁹⁵

The last paragraph above is an exercise in reasoning that will only have limited impact on the conclusions that may be reached. Perhaps it is more important to ask:

Who is a just person?

The immediate word that would come to our minds when thinking of the opposite of “unjust” is “just”. It is not “perfect” or “Infallible”. This is obvious, and does not need much elucidation. Thus, the qualities of a just person in general is what the reader should strive to look for. The answer is found from the answers given by the office of Grand Ayatullah Ali al-Sistani:

Question: Who is a just person?

Answer : A person is said to be just when he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct.⁹⁶

It is seen from the Ayatullah’s answer that under normal circumstances the definition of “just” is not at all connected with divine protection from sin, but rather concerns the overall good conduct and piety of a person. It struck me as strange as to how this can suddenly change for one Verse of the Quran, without any unbiased reason provided from the Shia side.

Additionaly, as was seen above, in some narrations and commentaries even by Shias, the meaning of “Thaalim” is equated with a person who worshipped idols or images. It can be perceived that idol worship is not the only sin a person can commit, but rather is a major sin that is tantamount to polytheism and Shirk, and such a person is not a Muslim at all. As a result, those who are born into the correct religion will likely never prostrate to an idol or image, yet their status according to Shiaism is not one of “Infallibility”.

The Quranic Viewpoint of “Thaalims”

It is also appropriate to ask: What is the meaning of “Thaalim” as presented in the Quran, and does it agree with the idea presented by the Shias?

Allah gives ample proofs of what acts put a person into the category of Thaalims. Taken as a whole, these Verses show that Allah does not consider Thaalims to be people who may have committed a sin or erred at one point in their lives, but rather people who are very much steeped in wrongdoing, polytheism, and other big acts of disobedience to Allah. This is especially the case when he refers to a nation or group of people as Thaalims.

For example, Allah considers those who transgress his commandments knowingly to be Thaalims:

﴿ وَمَن يَتَعَدَّ حُدُودَ اللّهِ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ ﴾

And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrong-doers, etc.). (Quran 2:229) ⁹⁷

In other places, Thaalimun are directly equated with polytheists and disbelievers in Allah, such as:

﴿ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ ﴾

And it is the disbelievers who are the Zalimun (wrong-doers, etc.). (Quran 2:254)

﴿ وَلاَ تَدْعُ مِن دُونِ اللّهِ مَا لاَ يَنفَعُكَ وَلاَ يَضُرُّكَ فَإِن فَعَلْتَ فَإِنَّكَ إِذًا مِّنَ الظَّالِمِينَ ﴾

"And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrong-doers)." (Quran 10:106)

On a similar note, the evil peoples who disobeyed the Prophets sent to them are termed as “Thaalims”:

﴿ وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ ﴾

And indeed We sent Nuh (Noah) to his people, and he stayed among them a thousand years less fifty years [inviting them to believe in the Oneness of Allah (Monotheism), and discard the false gods and other deities], and the Deluge overtook them while they were Zalimun (wrong-doers, polytheists, disbelievers, etc.). (Quran 29:14)

Additionally, Thaalims are put on par with those who call themselves as gods:

﴿ وَمَن يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِّن دُونِهِ فَذَلِكَ نَجْزِيهِ جَهَنَّمَ آَذَلِكَ نَجْزِي الظَّالِمِينَ ﴾

And if any of them should say: "Verily, I am an ilah (a god) besides Him (Allah)," such a one We should recompense with Hell. Thus We recompense the Zalimun (polytheists and wrong-doers, etc.). (Quran 21:29)

Allah also states that His curse is on the Thaalims:

﴿ وَنَادَى أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَق ا قَالُواْ نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَن لَّعْنَةُ اللّهِ عَلَى الظَّالِمِينَ ﴾

And the dwellers of Paradise will call out to the dwellers of the Fire (saying): "We have indeed found true what our Lord had promised us; have you also found true, what your Lord promised (warnings, etc.)?" They shall say: "Yes." Then a crier will proclaim between them: "The Curse of Allah is on the Zalimun (polytheists and wrong-doers, etc.)," (Quran 7:44)

Moreover, Shaytan and his followers are portrayed as Thaalims:

﴿ آَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اآْفُرْ فَلَمَّا آَفَرَ قَالَ إِنِّي بَرِيءٌ مِّنكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا وَذَلِكَ جَزَاء الظَّالِمِينَ ﴾

(Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)!" So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness, etc.). (Quran 59:16-17)

There are many other similar instances in the Quran. It would be difficult for the neutral person to conclude from all these occurences that “Thaalim” means “fallible”. Even the Shia commentaries do not take these other instances of the word “Thaalim” as meaning “capable of committing sins”. Therefore, the only conclusion that can be reached about the word “Thaalim” in the Quran is that it signifies polytheism, disbelief, and a strong urge to commit evil actions.

Why so much emphasis on “Non-Thaalims” with “Imaams”

One of the aspects of the Shia view that is strange is the sheer amount of energy put into trying to show that “Thlum” is irreconcilable with Imaamah. This is all apparently very good, but we never see such efforts being made in trying to show that “Thulm” does not correspond to Prophethood either.

In Islamic belief, the sinner (or “Thaalim” as the Shia understanding has it) cannot occupy the position of Prophethood either. Nevertheless, the Shia interpretations go to great lengths in trying to show the link between a “Non-Thaalim” and the Infallibility of the Imaam, rather than saying that this is a criteria for Prophets and Messengers as well. Considering the high status of Imaamah in Shia belief, it would seem that Infallibility is a condition only for Imaamah, not for Prophethood.

To illustrate this, the following question may be asked from the Shias:

What happened to the Prophets from Ibrahim’s (Alayhi Salam) progeny (or before him) who did not become Imaams? Were they “Thaalims” that they did not achieve this status?

Of course, the Shia will answer the above question in the negative. However, some of the Shia commentaries give us a different message. For example, while discussing Ayah 2:124, Allamah Tabatabai declares that not all Prophets are Imaams. He says: “In one place, Allah declares about various prophets that they were rightly guided by Him, and yet does not join it with the statement that they guided their people to the truth.”⁹⁸ and brings up Ayahs 6:86-90, where a list of Prophets who were guided to the truth is provided, but no mention is made about them leading their people. Amazingly, the only way the Shia scholars can come up with such a statement is by implying that some of the Prophets mentioned in these Verses were “Thaalims”, because such Shia scholars are saying that the Prophets who were not “Imaams” did not guide their people.

For me, it seemed as a very improper way to advance the arguments in favor of Imaamah. Therefore, another one of the “proofs” used in favor of Imaamah in Shiaism seemed to be shaky and internally inconsistent.

What did Ibrahim do as an “Imaam”?

Another topic to look at concerns the actions of Ibrahim after his supposed appointment as an “Imaam”. Any Muslim versed in the stories of the Prophets knows about the actions of Ibrahim (Alayhi Salam) during his lifetime, from his early age, passing through the arguments he had with his townspeople, the trials he went through from all sides, and his building of the Ka’bah.

If the Shia interpretation are to be taken as correct, perhaps the only concrete thing Ibrahim (Alayhi Salam) did as an “Imaam” was to build the Ka’bah with his son Ismail (Alayhi Salam). We do not see him calling anyone towards his Imaamah after he had been appointed as such. Since he is taken as an “Imaam for mankind” it would be expected for him to travel as far as he could in order to make all mankind recognize him as the Divinely appointed Imaam, and yet we do not even see him telling his own sons that he is the “Infallible Imaam”. Almost all the stories about Ibrahim (Alayhi Salam) are before his presumed appointment, and even the building of the Ka’bah in and of itself is not an action that would warrant Imaamah.

From what I understood, the inconsistencies in this respect are the result of trying to stretch one Verse of the Quran to fit all the elaborate concepts Shias have about Imaamah. As can be easily seen, the parts simply do not come together.

A troubling narration

The research into what “Imaam” refers to for the Shia is obviously filled with a number of narrations. As I was looking through the Shia tafseers, I noticed the following Shia Hadeeth presented with respect to this Verse, supposedly from Imaam as-Sadiq:

as Sadiq (a.s.) said: "Verily Allah (to Whom belong Might and Majesty) accepted Ibrahim as a servant before making him a prophet; and verily Allah made him a prophet before appointing him as a messenger; and verily Allah appointed him as a messenger before taking him as a friend; and verily Allah took him as a friend before making him an Imaam. When He combined for him all (the above mentioned) things, He said, 'Surely I am going to make you an Imaam for men.' " The Imaam further said: "It was because of the greatness of it (i.e., Imaamah) in the eyes of Ibrahim (a.s.) that he said: 'And of my offspring?' He said: 'My covenant will not include the unjust. ‘“The Imaam explained: "A fool will not be Impugn of a pious."⁹⁹

This narration poses a number of problems for the objective researcher. It would show without a doubt that the Shia view on Imaamah is that it is indeed higher than the positions of ‘Abd (servant), Nabi (Prophet), Rasool (Messenger), and Khaleel (Friend), and that it is a combination of all these posts. According to this logic, Ibrahim (Alayhi Salam) had to pass through all these stages and then (and only then) was he considered suitable for the “test” that would confer Imaamah upon him. Moreover, this narration has been included in a number of Shia commentaries about this Verse without any criticism. In fact, Allamah Tabatabai uses this narration to build his argument about what an Imaam is in general.

Other scholars also give similar interpretations, such as the Mahdi Puya/Mir Ali commentary that says about Ibrahim (Alayhi Salam):

In spite of his holding the office of the prophethood he was tested and tried by Allah before He made him an Imaam. It means that a prophet is not necessarily an Imaam and Imaamat is an office of a decidedly higher order which is granted only when one proves himself suitable and worthy after undergoing a test.¹⁰⁰

Moreover, Grand Ayatullah Makarem Shirazi says that Ibrahim (Alayhi Salam) became an Imaam only after he had passed the stages of Prophethood and Messengership, again implying that Imaamah cannot be reached save after reaching these “lower” positions.¹⁰¹

Also, in Peshawar Nights the following is mentioned about Ibrahim (Alayhi Salam):

Allah intended to make his rank more exalted. Since prophethood and the title of Khalil (Friend) did not apparently warrant a higher rank, the office of Imaamate was the only office of a higher order to which even a Prophet of Allah could be entrusted.¹⁰²

These statements pave the way for even stranger comments to be made in some Shia works. For example, in Peshawar Nights the Shia scholar Shirazi goes on to say about Ali’s (Radhia Allahu Anhu) position:

That Ali attained the rank of prophethood can be proven by the reference to the Hadith of Manzila (Tradition Regarding Ranks), which has been unanimously narrated in more or less the same words. The last of the holy prophets repeated a number of times and in different congregations: "Are you not content that you are to me what Aaron was to Moses, except that there shall be no prophet after me?"¹⁰³ (Peshawar Nights, Fourth Session, Part 3)¹⁰⁴

Similarly, Allamah Majlisi asserts:

"On the whole, after admission of the fact that the Imaams are not prophets, we are bound to acknowledge the fact that they are superior to all Prophets and Awsiya (legatees) except our Prophet (salutations and peace upon him and his family). To our knowledge there is no reason not to describe the Imaams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive of a distinction between Nubuwwah (prophethood) and Imaamah."¹⁰⁵

I was deeply perplexed about these statement. Yes, Sultanu'l-Wa'izin Shirazi gives a synopsis about “different types of Prophethood”, in order to show that Shias do not hold Ali (Radhia Allahu Anhu) or the other “Imaams” to be higher than Muhammad (ﷺ). However, he does not try to roll back the statement about “Ali attained the rank of Prophethood” anywhere in this book, and we are left with this most irrational of statements. Similarly, Allamah Majlisi states that the “Imaams” are Prophets in the same way all the Prophets prior to Muhammad (ﷺ)attained this rank, thus stopping just short of equating the “Imaams” with Muhammad’s (ﷺ)position. However, in this case as well, the statement leaves the objective reader in a great deal of bewilderment.

I am aware that Shias formally declare the finality of Prophethood with the coming of Muhammad (ﷺ). However, it is difficult to reconcile the full “finality” of Prophethood if there is a group of people who have passed through the rank and position of Nubuwwah, and according to many Shia scholars, have surpassed it and occupy a position of a higher order.

In conclusion, Ayah 2:124 has been used by Shias to advance their arguments about “Imaamah”. However, a close look at the specific arguments used by the Shia in this respect show that a great deal of hardheadedness and biased thinking has gone into advancing such points of view. In other cases, declarations that cause confusion and shock among the neutral Muslim reader have been employed. A levelheaded person can never accept such statements, simply because they constitute a serious deviation from Islamic teaching, and border on the statements of groups that are outside the pale of Islam. Considering all this, the only possible position is that Ayah 2:124 does not refer to “Imaamah” as understood in Shiaism, but to a general leadership without theological ramifications.

The overall conclusion about Imaams in the QURAN

It is easy to see that the word “Imaam” does not refer to the Shia concept of Imaamah as far as the QURAN is concerned. Reviewing all the cases I went through, I could see:

• Three cases (Ayahs 15:79, 11:17, and 46:12 ) where the “Imaam” is not a human, so this cannot refer to an “Infallible Imaamah”.
• Two more cases (Ayahs 9:12 and 28:41) where the “Imaams” are human but are evil, so again these are not “Imaams” in a Religious sense
• One case (Ayah 36:12) where it is generally agreed that the “Imaam” refers to a Book, the Preserved Tablet. The narrations pointing to Ali as the Imaam lack sufficient supporting evidence from the Quran in terms of its wording, and therefore should be rejected.
• Two cases (Ayahs 28:5 and 32:24) where the Israelites have been mentioned as “Imaams”. However, in the first case, the reference is clearly tangible material leadership on the earth. In the second, the conditions of Imaamah in Shiaism are not met, as the appearance of the Imaams is tied to the patience of the Israelites.
• One instance (Ayah 25:74) that cannot refer to a Religious Imaamah because the leaders in this case have become so due to their prayers and general good deeds, not due to Infallible protection or status.
• One more case (Ayah 17:71) where the Sunni and Shia commentaries do not agree as to whether “Imaam” refers to a human or to a book. Even if taken as a human, no mention of Infallibility is stated (evil Imaams are also included), and the correspondence is between an “Imaam” and a nation, rather than an “Imaam” and a period (as it should be in Shia belief).
• One example (Ayah 21:73) where the qualities of the “Imaams” are no different from those of a normal Prophet. In addition, one of the “Imaam” (Yaqub) does not fulfill the conditions of Imaamah in Shiaism.
• The final occurrence (in Ayah 2:124) where a number of points that are inconsistent with the Quran are brought up in order to tie a “Non-Thaalim” to an Infallible. In addition, the narrations brought up in order to defend Ibrahim (Alayhi Salam) as an “Imaam” in the theological sense raise great problems and irrationalities for the common Muslim.

Therefore, none of the occurances of the word “Imaam” and “Imaams”in the Quran can possibly be taken to mean “Infallible Imaamah” as understood by the Shia.

My conclusion in this respect was that the concept of “Infallible Imaamah” is not harmonious with the word “Imaam” in the Quran, and that in some cases, the word serves to undermine and contradict this Shia ideology.

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FootNote:

³⁷By the will of Allah, in a later work I will show that even if we were to make this sort of comparison between Imaamah and Salat or Imaamah and the Day of Judgement, etc. these beliefs and practices are still much more clearly stated in the Quran than the Shia belief in Imaamah.

³⁸ Tafseer Al Qurtubi, Volume 10, p. 45

³⁹ Tafseer Ibn Kathir, Volume 4, p.543

⁴⁰ Tafseer At-Tabari, Volume 17, p.118

⁴¹ Tafseer Al-Safi, Volume 3, p.119

⁴² Tafeer Majma ul Bayan, Volume 6, p. 127

⁴³ Tafseer Al Mizan, Volume 12, p. 185

⁴⁴ i.e. the Bani Israil

⁴⁵ Tafseer Ibn Kathir, Volume 4, p.311

⁴⁶ Tafseer Al Qurtubi, Volume 9, p. 17, Tafseer At-Tabari, Volume 15, p. 260

⁴⁷ Tafseer At-Tabari, Volume 22, p. 97

⁴⁸ Tafseer Al Qurtubi, Volume 16, p. 191

⁴⁹ Tafseer Majma ul Bayan, Volume 5, p.255

⁵⁰ Tafseer Majma ul Bayan, Volume 9, p.143; Tafseer Tibbyan, Volume 9, p. 274

⁵¹ Tafseer Ibn Kathir, Volume 4, p.115; Tafseer Al Qurtubi, Volume 8, p. 84-85; Tafseer at-Tabari, Volume 14, p. 141

⁵² Tafseer Al- Qummi, Volume 1, p. 283; Tafseer Al-Safi, Volume 2, p. 324-325; Tafseer Majma ul Bayan, Volume 5, p. 21-22

⁵³ Tafseer Al Qurtubi, Volume 13, p. 289; Tafseer Ibn Kathir, Volume 6, p. 238; Tafseer at-Tabari, Volume 19, p. 580

⁵⁴ Tafseer Al Mizan, Volume 16, p.40

⁵⁵ Tafseer Al Tabari, Volume 20, p.486; Tafseer Al Qurtubi, Volume 15, p.13

⁵⁶ Tafseer Tibbyan, Volume 8, p.447-448; Tafseer Al Mizan, Volume 17, p.66-68; Naser Makarem Shirazi Commentary, Volume 5, p.271-272

⁵⁷ Ali/ Mahdi Puya Commentary of Verse 36:12

⁵⁸ Tafseer at-Tabari, Volume19, p. 507; Tafseer al Qurtubi Volume 13, p. 249

⁵⁹ Tafseer at-Tabari, Volume 20, p. 189; Tafseer al Qurtubi Volume 14, p. 109

⁶⁰ Tafseer Majma ul Bayan, Volume 7, p.414

⁶¹ Tafseer Al Qumi, Volume 2, p. 133-135; Tafseer Tibbyan, Volume 8, p. 129; Tafseer al-Safi, Volume 4, p. 80-81

⁶² Children of Israel

⁶³ Musa (Alayhi Salam)

⁶⁴ Tafseer Al Mizan, Volume 16, p. 266

⁶⁵ Imaamate and Leadership, Chapter “The Method of Choosing the Imaam or Leader ”

⁶⁶ Shia, p. 185

⁶⁷ Naser Makarem Shirazi Commentary, Volume 5, p.111

⁶⁸ Tafseer Tibbyan, Volume 8, p. 307

⁶⁹ Imaamate: The Vicegerency of the Prophet, p.42.

⁷⁰ Tafseer Ibn Kathir, Volume 6, p. 125; Tafseer at-Tabari, Volume 19, p. 303

⁷¹ Mir Ali/ Puya Commentary of Verse 25:72

⁷² Tafseer al-Safi, Volume 4, p. 26-27

⁷³ The Imaamiyah Shias are very particular about showing that the Prophet (ﷺ)had foretold the 12 Imaams and that their names were known not only to the particular Imaams, but also to their followers and disciples. This view is very precarious if we consider the historical evidence in its totality. However, this is out of the scope of the discussion in this book.

⁷⁴ Tafseer al Qurtubi, Volume 10, p. 296-298. Qurtubi does mention two narrations about the “Imaam” referring to the “Imaam of the times”. What is noteworthy in one of these reports is that even in this case the “Imaam” is tied to a Prophet such as Ibrahim(Alayhi Salam), Musa (Alayhi Salam), Isa (Alayhi Salam), and Muhammad (ﷺ)in the case of the good leaders and to an evil leader in the case of the followers of falsehood. Again this does not support the Shia stance. In any case, this issue will be explored later in the work.

⁷⁵ Tafseer Ibn Kathir, Volume 5, p. 96; Tafseer at-Tabari, Volume 17, p. 498

⁷⁶ Tafseer Tibbyan, Volume 6, p. 504

⁷⁷ Tafseer Majma ul Bayan, Volume 6, p. 275

⁷⁸ Tafseer al Mizan, Volume 13, p. 165-171

⁷⁹ Tafseer Ibn Kathir, Volume 5, p.355

⁸⁰ Tafseer al Qurtubi, Volume 11, p. 305

⁸¹ Tafseer al Safi, Vollume 3, p. 347

⁸² Tafsser Majma ul Bayan, Volume 7, p. 101

⁸³ Tafseer Tibbyan, Volume 7, p. 265

⁸⁴ Tafseer Al Mizan, Volume 13, p. 304-305

⁸⁵ Ali/ Mahdi Puya Commentary of Verse 12:100

⁸⁶ This situation comes into play due to the Shia belief that every time should have only one Imaam.

⁸⁷ Tafseer at-Tabari, Volume 2, p. 563

⁸⁸ Tafseer ibn Kathir, Volume 1, p. 403; Tafseer al Qurtubi, Volume 2, p. 97-107

⁸⁹ Tafseer Ibn Kathir, Volume 1, p. 403

⁹⁰ Tafseer al Qurtubi, Volume 1, p. 108

⁹¹ Asl Shia wa Usuluha, p.212

⁹² Tafseer Al Mizan, Volume 1, p. 278

⁹³ Ali/ Mahdi Puya Commentary of Verse 2:124, http://www.al-islam.org/quran/

⁹⁴ Tafseer Al Mizan, Volume 1, p. 274

⁹⁵ Some Shias may argue that being unjust at any point of one’s life would give ammunition to the opponents of Allah, who would use these past actions as evidence against such people. One instance of this reasoning comes from Allamah Musavi Lari in “Imaamate and Leadership” where he says that Firaun took Musa’s (Alayhi Salam) actions before he was granted Prophethood as a proof against him. The inappropriateness of saying such things needs no comment, since Musa (Alayhi Salam) was one of the top Prophets of Allah, and according to Shias, he was also an Imaam.

⁹⁶ http://www.sistani.org/html/eng/main/index.php?page=4&lang=eng&part=4

⁹⁷ For this section, the translations of the Quran are taken from the Hilali and Khan translation, as they have left the word “unjust” as “Zalim” in all instances of their translation.

⁹⁸ Tafseer Al Mizan, Volume 1, p. 275

⁹⁹ Tafseer Al Mizan, Volume 1, p.276

¹⁰⁰ Mir Ali/ Puya Commentary of Verse 2:124, http://www.al-islam.org/quran/

¹⁰¹ Naser Makarem Shirazi Commentary, Volume 1, p.140

¹⁰² http://www.al-islam.org/peshawar/4.2.html

¹⁰³ http://www.al-islam.org/peshawar/4.3.html

¹⁰⁴ Any person with an objective mind would realize that the Hadeeth is saying the exact opposite of what Shirazi was trying to concoct in this case.

¹⁰⁵ Bihar Al Anwar, Volume 26, p.82