124. " and (remember) when his lord tested abraham with
words
(of command) which he fulfilled. he said:
` verily, i have appointed you an imam (leader) for mankind.'
(abraham) pleaded: ` and of my offspring (as well)? '
he, (allah) said: ` my covenant does not include the unjust '."
commentary :
imamat, the climax of abraham's (a.s.) honour
from this verse on, the topics of
discussion are abraham (a.s.),
the honourable prophet of allah and the hero of monotheism, the
structure of the ka`bah, the sacred site of worship, and the importance
of this great monotheistic center. these subjects are referred to in the
next eighteen verses. three main ideas were the objectives of these
verses:
the first aim was that they might provide people with the
necessary preparation for the change of the direction of the qiblah and
to inform muslims that the ka`bah is a legacy of abraham (a.s.), the
idol-breaker. if pagans and idol-worshippers used it as an idol temple,
it was only temporarily and it did not decrease the glorious high rank of
the ka`bah at all.
the second goal was to address the problem of the jews and
christians who were claiming to be the heirs of abraham (a.s.) and his
religion. these verses, reflecting back on the numerous former verses
about the jews, clarify how very unfamiliar they were with the creed of
abraham (a.s.).
the third purpose was that arab pagans believed in a special
incessant ancestral link between them and abraham (a.s.). they, too,
had to be made to understand that their belief systems and codes of
behavior had no similarity with that of abraham (a.s.), the iconoclastic
prophet.
in this verse, at first, it says:
" and (remember) when his lord tested abraham with
words
(of command) which he fulfilled. ..."
yes, this verse speaks about the important
occurrences in
abraham's life, i.e. his great tests and how he passed them successfully,
which illustrates his high rank and superior personality and manifests
the worthiness of his being.
when abraham (a.s.) passed these trials successfully, allah saw
fit to give him a gift as a prize. therefore, addressing him:
"...he said:` verily, i have appointed you an imam (leader) for mankind.'..."
in order that this divine gift would
continue in his seed, and
prophethood and ` imamat ' would not come to an end with his death:
"... (abraham) pleaded: ` and of my offspring? '..."
the answer to this question was :
"...he (allah) said: ` my covenant does not include the unjust '."
that is, i accepted your plea, but only
for those of your offspring
who are doers of righteous deeds and are pure and sinless i.e. those
who are worthy of this rank.
explanation :
what does `
words ' mean ?
studying the verses of the qur'an
and noting the great and
important deeds that abraham (a.s.) fulfilled and, hence, being
appointed to the position of imamat by allah, leads us to the
conclusion that the term / kalimat / meaning ` words ', or the divine
commandments by which abraham (a.s.) was tried, were not those of
the usual sort. it clearly indicates that the tests were not connected
with matters of ordinary reasoning or faith. they can never be
considered ordinary tests. the purpose of the ` words ' was a series of
heavy, hard, laborious, grave duties which were given to abraham, the
sincere pure prophet (a.s.), and he was the only one who had the
qualifications to successfully complete them. some of those
commandments were such as the followings :
one trial was concerning the steadfastness of his faith in allah.
abraham (a.s.) was commanded through a vision in a dream to slay his
son ishmael. when he awoke, he unhesitatingly acted as he was
bidden, (37: 105-108). this indicates that abraham (a.s.) already knew
that he was allah's prophet and what he saw in the vision was no
other than allah's command. with such a certainty in his mind, he
was willing to do, by allah's command, something that no other loving
or sensible father possibly could slay his own son.
in another incident, by allah's command, he took and left his
wife and his infant son to an area of dry land, where no food and water
or any inhabitants could be found.
he also stood against the idol-worshippers of babylon and very
bravely defended monotheism in his historical trial after he had broken
their idols. he miraculously held firm in faith and patience when he
was thrown into the midst of fire.
recalcitrating, he emigrated from the land of idol-worshippers,
and went to a faraway region in order to proclaim his prophecy.
he did many things similar to those mentioned above and each of
those trials was, indeed, heavy and difficult for a man to undertake, but
he, with the power of faith, was able to perform them successfully
thereby proving himself worthy of the position of ` imamat ', divine
leadership.
eligibility for imamat
precisely speaking, it is
understood from the above mentioned
verse that the position and rank of imamat which was bestowed upon
abraham (a.s.), only after successfully enduring those frequent difficult
trials, was above and beyond the rank of prophethood.
the primary sense of meaning of the term / imam / is that of being
foremost, but it also has other different meanings including:
a) leadership in the worldly social affairs of people, (as the
sunnite school of thought believes).
b) authority over the religious affairs of people in this world (as
some others of them have interpreted).
c) responsibility of bringing religious duties into action, whether
it is through the establishment of government in its vast meaning or
performing the commandments and ordinances of allah, and the
execution of social justice along with the training of souls, both
outwardly and inwardly. the rank of imamat is higher than the rank of
prophethood, because prophethood and messengership is only a matter
of receiving some commandments from allah and preaching them as
glad tidings and warnings. all of these are true in the case of imamat,
in addition to practicing the divine ordinances and training the souls of
individuals, outwardly and inwardly. (it is clear, of course, that many of
the prophets had had the rank of imamat, too.)
imamat, in fact, is the position of presenting the aims of religion
practically, and guidance is ` attaining the ideal ' not merely ` showing
the way '.
besides that, imamat includes ` divine guidance ', too. it means
the innate quality of the imam's spiritual influence and the attracting
glow of his pureness encompassing, deeply touching, and truly effecting
the realm of receptive people's hearts which results in their spiritual
guidance.
from this point of view, an imam is just like the sun that, with its
life-giving light, fosters and gives vitality to all living creatures. the
function of an imam in spiritual aspects is the same as the physical
function of the sun.
the holy qur'an says: " he it is who sends blessings on you, as do
his angels, that he may bring you out from the depths of darkness into
light: and he is full of mercy to the believers ", ( sura al-ahzab, no.
33, verse 43).
it is well understood from this
verse that the special mercies of
allah and the hidden aid given by his angels can lead the believers
and those who trust in him to come out from ` darkness ' into ` light '.
this is also true about an imam. the innate authority of an imam
and the great prophets (a.s.) who had also possessed the rank of
imamat as well as their vicegerents, had a deep effect on receptive
individuals by which they could train them and therefore bring them
from the depths of ignorance and error into the light of guidance.
there is no doubt that the purpose of imamat in this verse is the
third meaning, because it is understood from many of the verses of the
qur'an that the concept of ` guidance ' lies within the meaning of
imamat, as sura as-sajdah, no. 32, verse 24 says:
" and we
appointed, from among them, leaders, giving guidance
under our command, so long as they persevered with patience and
continued to have faith in our signs."
this guidance does not mean merely
` showing the way ', because,
in principle, abraham (a.s.) had the rank of prophethood and
messengership for giving guidance in the sense of ` showing the way '
before becoming an imam.
however, the qur'an clearly attests to this fact that imamat was
bestowed on abraham (a.s.) when he persevered with patience in
tolerating the difficulties which he encountered as he paved the path of
certitude alongside his faith, and passed his various great tests
successfully. this rank was above and beyond the rank of guidance
with the meaning of preaching glad tidings and warning people.
therefore, guidance within the concept of imamat is nothing save
` attaining the ideal ', cherishing the soul of religion and bringing forth
training programmes for the individuals who are prepared to grasp
them.
this meaning is cited in an expressive tradition from imam sadiq
(a.s.) which says: "
verily, allah, the blessed, the sublime, took abraham
(a.s.) as his slave before he took him as a prophet. and verily allah
took
him as his prophet before he took him as a messenger. and allah took
him as his messenger before he made him a confident (khalil). allah took
him as a confident before he appointed him as an imam. when he had
brought all these things together in him: he (allah) said: ` verily, i have
appointed you an imam (leader) for mankind'."
the imam (a.s.) continued: " since this was
something very great in
the eyes of abraham, he said: ` and of my offspring (as well)? ' he (allah)
said: ` my covenant does not include the unjust '."
the imam (a.s.) concluded: " a stupid person cannot be
the imam
of the pious." 1 this means that only those seed of abraham (a.s.)
who
were pure and infallible were worthy of being imam.
prophethood,
messengership, imamat and their differences
as it is understood from the
verses of the qur'an and various
ideas existing in traditions and islamic literature, those who were
commissioned by allah had different ranks.
a. prophethood means the ability to receive revelation from
allah. then, a prophet is one on whom the divine revelation comes
down and whatever he receives by revelation he delivers to people.
b. messengership means to preach the divine revelation, to
spread the ordinances of allah, and to train the souls and minds of
individuals through education and acknowledgement. therefore, a
messenger is he who is commissioned, by effort and endeavour and
utilizing any acceptable and proper means available to him, to invite
people unto allah and his commandments in order to elicit an
ideological, convictional, educational and mental transformation in
them.
c. imamat, means to guide and lead people. in fact, an imam is
he who tries to execute, actually, allah's ordinances by acquiring the
power necessary to organize a godly government; and if he is not able
to organize a formal government, he does his best in carrying out the
ordinances of allah, both personally and socially.
in other words, an imam is commissioned to execute allah's
commandments and assure their performance, while a messenger is
commissioned to preach those commandments. again, in other words,
a messenger shows the path but an imam, besides his other heavy
responsibilities which were pointed out before, paves the path for
`attaining the ideal '.
let it not remain unsaid that it is clear that many of the prophets,
like the prophet of islam (p.b.u.h.), were possessors of all three ranks.
they had divine revelation bestowed upon them. they preached the
commandments of allah, and endeavoured in organizing godly
governments for executing his ordinances, while they were training the
souls of people according to their own religions.
in brief, imamat is the essence of leadership in all aspects:
materially and spiritually, physically and theologically, apparently and
hiddenly. imam is the chief of government as well as the leader of the
society, a guide in religious affairs, and a teacher of ethics to train
people both inwardly and outwardly.
it is the imam who, with his mysterious spiritual strength, guides
receptive persons forward along the path of inner development,
instructs the ignorant ones with his ability and knowledge, and, by
means of his government or other executive resources enforces the
principles of justice.
imamat, the
climactical rank of abraham (a.s.)
in defining the reality of imamat, it
was made clear that a person
may become a prophet or a messenger while he has not been
appointed as an imam. this position dem ands special eligibility in all
aspects. it is the same position that abraham (a.s.) attained after
successfully passing many difficult tests and proving his genuine
worthiness; this being the last step of his development to qualify for
that rank.
some may imagine that the qualifications of an imam is only that
a person ` be worthy and a model '. they do not consider the fact that
this condition existed in abraham from the very beginning of his
prophethood. furthermore, not only abraham, but also all prophets
and messengers, had had this epithet from the onset of their calling. it
is for this reason that a prophet should be sinless since his deeds are
considered as models. therefore, abraham (a.s.), who was a prophet
and messenger of allah, was gifted the rank of imamat by allah after
he passed his trials successfully and proved that he was worthy of it.
who is unjust ?
the objective meaning of the
arabic word ` the unjust '
mentioned in this verse: " my covenant does not include the unjust " is not
only ` being unjust to others '. but the term ` unjust ' (in contrast with
the philosophical meaning of ` justice ' which means to set everything in
its own proper place), here, is used with its broad sense of meaning.
thus, committing an ` unjust ' act means that ` a person, an action, or a
thing has been arranged in a situation which is not appropriate '.
since the position of imamat and the outward and inward
leadership of people is an extraordinarily splendid position with many
responsibilities, the committing of the slightest sin or disobedience
disqualifies a person from attaining this rank.
so, in the traditions of ahlul-bait (a.s.) we see that, for proving
the vicegerency of hadrat ali (a.s.) immediately after the holy prophet
(p.b.u.h.), they have quoted this very verse as justification, indicating
that others had been idol-worshippers before islam, in the age of
ignorance, and the only person who did not prostrate before an idol,
besides prophet muhammad (p.b.u.h.), even for a moment was
ali-ibn-abitalib (a.s.) what unjust act is greater than that a person
performs idol-worshipping! did luqman not tell his son: "o my son!
join not in worship (others) with allah: for false worship is indeed the
highest worong - doing " ? (sura luqman, no.31, verse 13).
hisham -ibn- salim, as an example, narrates from imam sadiq (a.s.)
who said: "
surely, abrahamwas a prophet but he was not an imam until
when allah said: `verily, i have appointd you an imam (leader)for
mankind '. abraham pleaded: `and of my offspring (as well) ? ' he (allah)
answered: ` my covenant does not include the unjust'. those who have
worshipped an idol, they will not be an imam (leader)." 2
in another tradition,
'abdillah-ibn-mas'ud narrates from the holy
prophet (p.b.u.h.)who said: " allah told abraham: `i do not give you my
covenant (of imamat) for the unjust of your children.' abraham said: who
are these unjust whom your covenant does not include of my offspring? '
allah said: ` whoever prostrated before an idol, leaving me, i will never
make him an imam', and hi is not worthy of being an imam ..."
3
an imam, by allah's
commission
it is also understood from the
current verse that an imam (a
sinless comprehensive leader of people) should be appointed by allah.
the reason is that: firstly , imamat is a kind of covenant from allah and
it is evident that such a person should be ordained by him, the one
who is the maker of the covenant.
secondly, the persons who have eve tainted their lives with
iniquity, even as small as a dark spot, whether it is against themselves of
against others, or if there is a sign of idol-worshipping even for a short
period of time in their lives, they are not eligible for imamat, they
should be perfectly sinless throughout their whole lives in order to
become an imam.
it is allah who knows the hearts and minds of men and has given
us criteria by which to evaluate them. this point will be discussed more
comprehensively at a later time.
if we want to recognize the vicegerent of the prophet (p.b.u.h.),
according to the above criterion, there would not be any one save
amir-ul-mu'mineen ali (a.s.).
it is noteworthy that the writer of al-manar narrates from
abu-hanifah that he believed the government of the time was
exclusively suitable for the alawites. that was why he approved
rebellion against their ruling government (which was headed by mansur
of the abbasides). and it was also for the same reason that he did not
agree, himself, to be in charge of the position of supreme court judge
in the government of the abbasides.
then, the writer of al-manar adds that the four kalifs of the
sunnite school of thought all did not agree with the governments of
their time, whom they did not approve as worthy chiefs of the muslims,
because the governors were some cruel unjust ones. 4
it is ironical that, in our time,
some of the sunnite scholars
approve and support the tyrannical governments whose relations with
the enemies of islam are certain and definite, and their mischief and
unjust acts are clear to all. but, this is insignificant compared to the
fact that, they also consider them / 'ulul'amr / ` political and religious
chieves' and / wajib ul 'ita`ah / ` necessary to be obeyed '.
two questions
this fact should also be noted
that the concept of imamat does
not necessarily mean that an imam forcedly leads all people to the
truth; but it means that people having their own free will, together
with their potential for receptiveness and their eligibility, can take
advantage of and use the imam's quality of effectiveness in outward and
inward leadership in order to be guided.
it is just like we stated earlier, that the sun has been created to
furnish light, heat and energy for all living creatures which have the
potential to receive these bounties and are capable of development.
another question that may be proposed is that according to the
above commentary it seems that, every imam previously must have
been a prophet or a messenger and then be appointed as an imam,
whereas the sinless vicegerents of the holy prophet (p.b.u.h.) were not
in such a position.
as an answer, we say that it is not necessary that the imam,
himself, be previously a prophet or a messenger and then reach that
position. when his predecessor had the rank of prophethood,
messengership and imamat, (such as the prophet of islam (p.b.u.h.)),
the eligible vicegerent can continue executing the duties of imamat as
an imam. this situation occurs when a new messenger is not needed,
like after the prophet of islam (p.b.u.h.), who is the seal of the prophets.
in other words, if the process of receiving divine revelation and
communicating all the ordinance have been formerly performed and
only the stage of their execution remains, the true successors of the
prophet can continue the prophet's line of execution, and it does not
necessitate that he, himself, be a prophet or a messenger.
the
distinguished personality of abraham (a.s.)
abraham's (a.s.) name is mentioned in
the holy qur'an in 69
occurrences which are gathered in 25 suras. in these verses, this great
prophet (a.s.), whose worthy epithets are mentioned therein, is highly
praised and appreciated by allah from all aspects. he was a
prototype, an example, of a complete human being.
the supremeness of his knowledge about allah, his clear logical
statements against idol-worshippers, his intense efforts and endeavours
in challenging with the tyrants of his time, his dedication and
forbearance in obeying the commands of allah, and his unique
perseverance against the storms of adventures and grievous trials, are
all good examples for muslims, and those who pave the path towards
allah, to take and follow in their lives as their models.
as the qur'an says about abraham (a.s.), he was of the elect and
good, 5 in the
ranks of the righteous, 6 a model, 7 a man of truth, 8
most tender-hearted, and
forbearing. 9 furthermore, he
was incomparably
brave and extraordinarily generous as well.
allah willing, we will offer a more detailed explanation
concerning this matter later when commenting on some of the verses of
sura ibrahim, no. 14, especially the last part of the sura.