Imamate In The Quran

[Shia Islam]

As-Salam Alaikom,

Before stating the second Quranic verse proving the Doctrine of Imamate in the Quran, I would like to sincerely thank all of our brothers and sisters who participated in this important thread, whether by enriching it with their valuable input or by taking the time to read through it…

I would like to especially thanks our brother @union, whose distinguished participations have gave this thread its flavour

Also, although we are applying somehow a ‘Quranist’ approach to understand the verses, it would be nice to post some of the Hadith related to the verses, whether in support of my case, or otherwise…So, YOU who fell in love with the Hadith, please share the related Hadith with us :bow:

Verse Two:

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

وإذ ابتلى إبراهيم ربه بكلمات فأتمهن قال إني جاعلك للناس إماما قال ومن ذريتي قال لا ينال عهدي الظالمين

سورة البقرة - سورة 2 - آية 124

This verse clearly proves the doctrine of Imamate:
1. It has clearly showed that it’s Allah who appoints the imams.
2. It clarified that the Imamate (at least of some of the imams) is for ‘mankind’.
3. It shows that Abraham, highly evaluated the status of imamate that he wanted it for some of his offspring (this point was mentioned by some Shia imams a.s.).
4. It described the Imamate as the covenant of Allah.
5. Finally and most importantly, it emphasised that any wrong-doer will never be an imam. And please note that wrog-doing in this verse was general, which means that the Imam must be infallible.

 

[Union]

As-Salam Alaikom,

Before stating the second Quranic verse proving the Doctrine of Imamate in the Quran, I would like to sincerely thank all of our brothers and sisters who participated in this important thread, whether by enriching it with their valuable input or by taking the time to read through it…

I would like to especially thanks our brother @union, whose distinguished participations have gave this thread its flavour

Also, although we are applying somehow a ‘Quranist’ approach to understand the verses, it would be nice to post some of the Hadith related to the verses, whether in support of my case, or otherwise…So, YOU who fell in love with the Hadith, please share the related Hadith with us :bow:

Verse Two:




This verse clearly proves the doctrine of Imamate:
1. It has clearly showed that it’s Allah who appoints the imams.
2. It clarified that the Imamate (at least of some of the imams) is for ‘mankind’.
3. It shows that Abraham, highly evaluated the status of imamate that he wanted it for some of his offspring (this point was mentioned by some Shia imams a.s.).
4. It described the Imamate as the covenant of Allah.
5. Finally and most importantly, it emphasised that any wrong-doer will never be an imam. And please note that wrog-doing in this verse was general, which means that the Imam must be infallible.

Thanks for the compliment .
Let me clear my position on the first verse you produced . I don't see it related with Shia Imams . Hence that is dismissed . Sunni has big bundles of Ulul Amar , from Abu Bakr to Abu Hanifa and etc.

Now regarding this verse , in this post , I may primarily agree with you from points 01 to 04 , but how do you deduced no.05 . If somebody is not among Jalimun , is s/he infallible ? Please elaborate .

 

[Shia Islam]

Thanks for the compliment .
Let me clear my position on the first verse you produced . I don't see it related with Shia Imams . Hence that is dismissed . Sunni has big bundles of Ulul Amar , from Abu Bakr to Abu Hanifa and etc.

Now regarding this verse , in this post , I may primarily agree with you from points 01 to 04 , but how do you deduced no.05 . If somebody is not among Jalimun , is s/he infallible ? Please elaborate .

As-Salamu Alaykum,

The Arabic word ‘Thalim’ ظالم is derived from the verb ظلم ‘Thalam’. The verb has the meaning of ‘not giving the right -of others for example- in full’. The following verse clarifies the meaning of the verb.

Each of the gardens gave its fruit and withheld naught (a tense of the verb ‘Thalim’ ظالم is used) thereof. And We caused a river to gush forth therein.

كلتا الجنتين اتت اكلها ولم تظلم منه شيئا وفجرنا خلالهما نهرا

سورة الكهف - سورة 18 - آية 33

Anyone who deals unjustly can be called a ‘Thalim’ ظالم. Hence, strictly speaking, generally all humans are ‘Thalim’ ظالم in one level or another.


The Quran has explicitly stated this:

Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant (a variation of the word ‘Thalim’ ظالمis used here) and a fool.
انا عرضنا الامانة على السماوات والارض والجبال فابين ان يحملنها واشفقن منها وحملها الانسان انه كان ظلوما جهولا

سورة الأحزاب - سورة 33 - آية 72

Based on this, all ‘normal humans’ are ‘Thalim’ ظالم and cant be imams. Whoever, is not ‘Thalim’ at all, can only be infallible.

The Quran is telling us that there are humans, who are purified:

... Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing.

... انما يريد الله ليذهب عنكم الرجس اهل البيت ويطهركم تطهيرا

سورة الأحزاب - سورة 33 - آية 33

So logically, the imams can only be from this category, and not from the other category of normal human who are described by the Quran as ‘Thalim’ ظالم.

 

[Union]

As-Salamu Alaykum,

The Arabic word ‘Thalim’ ظالم is derived from the verb ظلم ‘Thalam’. The verb has the meaning of ‘not giving the right -of others for example- in full’. The following verse clarifies the meaning of the verb.



Anyone who deals unjustly can be called a ‘Thalim’ ظالم. Hence, strictly speaking, generally all humans are ‘Thalim’ ظالم in one level or another.


The Quran has explicitly stated this:




Based on this, all ‘normal humans’ are ‘Thalim’ ظالم and cant be imams. Whoever, is not ‘Thalim’ at all, can only be infallible.

The Quran is telling us that there are humans, who are purified:




So logically, the imams can only be from this category, and not from the other category of normal human who are described by the Quran as ‘Thalim’ ظالم.

Prophet Adam , Jonah , Moses and Solomon were reported to be Jalim in Qur'an for committing some sort of mistakes . Aren't they Imam then ?

And let us leave verse 33:33 aside for now because there is a lot waiting when we will reach to it . In fact verse 33:33 is the biggest tragedy for Shia as this supports the candidacy of Ahlul Bayt for the wives of the Prophet . Anyway , we will discuss them in right time and in right place.

 

[Shia Islam]

Prophet Adam , Jonah , Moses and Solomon were reported to be Jalim in Qur'an for committing some sort of mistakes . Aren't they Imam then ?

And let us leave verse 33:33 aside for now because there is a lot waiting when we will reach to it . In fact verse 33:33 is the biggest tragedy for Shia as this supports the candidacy of Ahlul Bayt for the wives of the Prophet . Anyway , we will discuss them in right time and in right place.

Before the revealing of the the verse we just discussed, Abraham, himself was a prophet and not an Imam.

It may be worthwhile here to mention our belief regarding the infallibility of prophets.

The infallibility of the Prophets is an essential doctrine of Shia beliefs. We believe that the prophets are infallible during the whole of their lives, and in all of their states and conditions, and in all the matters, whether in relation to conveying the message of Allah or in any thing. I am almost certain that Al-Mu’tazilla share this viewpoint with us. According to my knowledge, Al-Zamakhshari- in his famous interpretation of the Holy quran- emphasized this point.

We believe that without this kind of infallibility of the prophet, people will not trust them, which contradicts the aim of sending prophets.

There are some Quranic verses which prove this doctrine. There are also some other quranic verses which may seem to contradict this doctrine. They are of the Mutashabihat verses (not entirely clear for many, or some people), which are interpreted in light of the Muhkamat verses (which are of clear established meaning).

 

[Shia Islam]

Verse Three:

Verily, your ‘Wali’ (Master) is Allah, His Prophet, and the group of believers – those who establish prayers and give charity while they are bowing in prayer.

Whosoever yields to the authority of Allah, His Prophet and those who believe, then they are the party of Allah who shall be triumphant.

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ
ومن يتول الله ورسوله والذين امنوا فان حزب الله هم الغالبون

سورة المائدة - سورة 5 - آية 55-56

In response to the comments of some honoured members who seem to prefer me add some Hadith (Sayings of the infallibles S.) in support of the interpretation of the verses I am posting here in support of the doctrine of Imamate, I will start by mentioning some Hadiths about the verse before returning to our previous way in which the interpretation was aiming at speaking to the Quranist members in this forum.

Occasion/Cause of revelation of the verse:-


There is an agreement among Muslims that “the end of the verse was revealed about ‘Ali ibn Abi Talib, for he gave his ring to a beggar while he was bowing during prayer.” (1).

Written by Imam al-Wahidi (d. 468/1075), Asbab al-Nuzul is the earliest, best-known representative and extant work of the genre of the occasions, reasons, or causes of revelation. (2)

Al Wahidi narrated the occasion/reason of the revelation of the verse as follows:

Ibn ‘Abbas who said: “Accompanied by a group of believers from amongst his people, ‘Abd Allah ibn Sallam came to see the Prophet, Allah bless him and give him peace. They said: ‘O Messenger of Allah, our houses are very far and we have no assembly or a place in which we can gather for chatting. When our people saw that we believed in Allah and His Messenger and confirmed his call, they eschewed us and vowed never to keep our company, speak with us or marry from or into us. This has proved too hard for us’. The Prophet, Allah bless him and give him peace, replied: ‘(Your guardian can be only Allah; and His messenger and those who believe)’, up to the end of the verse. Then the Prophet, Allah bless him and give him peace, went out to the mosque. Some people were standing in prayer while others were bowing. He saw a beggar in the mosque and he asked him: ‘Did you get something from anyone?’ The beggar replied: ‘Yes, I got a ring of gold’. The Prophet asked him: ‘Who gave it to you?’ The beggar said: ‘That person who is standing in prayer’, and he pointed to ‘Ali ibn Abi Talib. The Prophet asked him again: ‘In which position did he give it to you?’ The beggar said: ‘He gave it to me while bowing in prayer’. The Prophet, Allah bless him and give him peace, said ‘Allah is the greatest!’ and then recited (And whoso taketh Allah and His messenger and those who believe for guardian (will know that), lo! the party of Allah, they are the victorious)” [5:56].

The Verse is clearly saying that Allah (SWT), Muhammed (S) and Ali(S) are your masters:-


Al-Wali is one of the beautiful names of Allah, which in one of its meaning is synonym to ‘the master’. Based on the occasion of the revelation mentioned above, this meaning of the word is the intended one by the verse.

There many other places in the Quran wherein the word ‘Wali’ has been used to give the same meaning mentioned above, that is to mean ‘the master. Here is an example:

“Do you take others (i.e. idols)? to be your masters (Wali). Indeed it is Allah who is your Master (Wali)...”
"أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ ۖ فَاللَّهُ هُوَ ..."
سورة 42 - آية 9

A prejudiced view claiming that the verse is a general one applicable to all Muslims:


Despite the above mentioned agreement between both Shiites and Sunnis that the verse has been revealed in relation to Imam Ali (a.s.), there is a “minority of prejudiced individuals, who state that this is a general verse applicable to each and every Muslim […and…] according to this view, each and every Muslim from each and every corner of the world is a ‘Wali’ described in the verse” (3):

“…those who establish prayers, and give charity while they are bowing in prayer”
"آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ"

This view is negated by the following (3):


1. When the Arabic word ‘innamā إِنَّمَا’ (verily, the only) is used in a sentence, the subsequent predicate is confined to limitation – it denotes restriction imposed upon the predicate. Therefore, the usage of the particle of restriction (innamā إِنَّمَ&#1575 (verily, the only) is a clear indication that “those who believe…” is a reference to a limited number of people. Hence, not each and every Muslim from each and every corner of the world is entitled to be a Wali (Master); rather this authority is limited or restricted to a certain number of believers.

2. Since the verse is speaking to ‘the believers’ about their ‘Wali’, then there are two entities here, the audience of the verse, and the ‘Wali’ which is identified by the verse, and according to Arabic language, these two can’t be one, as for example:

The [Arabic] expression ‘Sadeekok ﺻﺪﻳﻘﻚ’ (Your friend) follows the same construction pattern of (وليك&#1605 ‘Your Wali’, in that it is composed of two nouns: friend + you, whereby:
“You” is one separate entity, while your “friend” is another separate and independent entity.’

If we assume otherwise, the verse will include the saying that each believer should take himself as a ‘Wali’, which is meaningless.

3. An important two-or-three-words phrase of the verse, in relation to knowing its intended meaning is the following:

"وهم راكعون"
Which is transliterated as
‘wa hum rāki’ūn’
Where:
Wa= can linguistically mean ‘while’, or it can mean ‘and’.
Hum= they (plural)
rāki’ūn = they bow down (plural)

Translating "وهم راكعون"‘wa hum rāki’ūn’ to mean ‘and they bow down’ will render the meaning of the last part of the verse (وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُون&#1614 to be:
‘Those who establish prayers and give charity and are bowing in prayer’.

Which is not accepted for the following reasons:

I. when you say in Arabic (Yakra’oon wa hum rāki’ūn يقرؤون وهم راكعو&#1606, where:

-Yakra’oon يقرؤون means ‘They read’
- "وهم راكعون"‘wa hum rāki’ūn’ is explained above.
What people will understand from the statement is: ‘they read while they are bowing’

II- The fact that bowing is part of prayer makes it clear that the verse is talking about an incident involving someone who gave charity while was in the state of establishing the prayer.

The word Wali in the verse clearly means ‘Master’:


For those who claim that the word ‘Wali’ in the verse means friend, it’s enough to note the following:

1- Why to specify Ali (s), if all Muslims are ‘Wali’ of one another, as described in the following verse:

“And the believers, men and women, are protecting friends one of another…”
والمؤمنون والمؤمنات بعضهم أولياء بعض …
سورة التوبة - سورة 9 - آية 71

2- Since describing Allah as the ‘Wali’ certainly includes the meaning of ‘the Master’, and since “the word “master” (ول&#1610 in the verse is used once and in the singular tense for ‘Allah’, ‘the prophet’ and ‘those believers…’, where the conjunction ‘and’ is used as a mean of association, this lead to concluding that the word ‘Wali’ for all of the subjects (Allah, the prophet, and ‘those believers…&#8217 includes the meaning of the master.

Finally, it’s worthwhile to mention that the use of the plural for the singular is common in the Arabic Language.

References:-


1. Asbab Al-Nuzul by Al-Wahidi. Availble From: Altafsir.com - The Tafsirs -. (Accessed 20 June 2013).

2. Dr. Mokrane Guezzou and Dr. Yousef Waleed Meri. Introduction to Al-Wahidi’s Asbab Al-Nuzul [Online]. Royal Aal al-Bayt Institute for Islamic Thought ,Amman, Jordan. (Accessed 20 June 2013). Available from:
https://www.fonsvitae.com/OnlineSto...ommentaries-of-the-Holy-Quran-Volume-III.aspx.

3. Ayatullah Al Sayyid Murtadha Shirazi. A Commentary on the Quranic Verse Of The Divine Authority of Imam Ali And His Infalliable Progeny (Peace Be Upon Them) [Online]. Available From http://imamshirazi.com/Ayah_of_wilayah.pdf. (Accessed on 19 June 2013).