Alhassanain(p) Network for Heritage and Islamic Thought

Imamate And Infallibility of Imams In The Qur’an

This text presents an eye opening read on one of the most important yet controversial topics within Islam, that being the important subject of Imamate and infallibility of the Imams (as). This beautifully written book is compiled of solid, logical and reasonable proofs pertaining to the holy Quran and authentic hadith from both within Shia and Sunni sources that would leave the mind of any man of reason without doubt and leave his heart at ease. This is a must read for all truth seekers or skeptics alike who wish to know the truth and shed light on this very crucial topic within Islam.

Author(s): Rida Kardan

Translator(s): Sayyid Iraj Razzaqi

Publisher(s): ABWA Publishing and Printing Center

Table of Contents

Publisher’s Introduction. 6

Preface 7

References 11

Chapter 1: Imamate in the Qur’anic Verse of Ibtila’ 12

Part One: The Prominent Status of Imamate 12

The Relationship between Trying and the Position of Imamate 12

Ibrahim’s Tests and Trials 13

Does Imamate to which this Qur’anic verse refers mean the same as Prophet Ibrahim’s prophethood? 13

What does Imamate mean? 13

Part Two: Imamate does not include the unjust 14

Part Three: The Status of Imamate in the Words of Imams 15

References 20

Chapter 2: Imamate in the Qur’anic Verse of Mubahalah  21

The Christians of Najran and Their False Claim. 21

One: Those Accompanying the Prophet (saws) as in the Verse of Mubahalah  21

Two: the Aim of the Presence of the Prophet’s Family in Mubahalah. 22

Three: Whom Did the Prophet Bring along to Mubahalah? 24

Traditions (Hadiths) on the Participation of the Members of the Prophet’s Family in Mubahalah  24

1) Hadiths in Sunni Resources 25

2) The Traditions of Imamiyyah Shi’ites 29

Four: Ali, peace be on him, is the Prophet’s soul 32

Five: Questions and Answers about the Verse 35

References 42

Chapter 3: Imamate as Envisaged in the Verse of Aulu al-Amr 45

1. The Prophet’s Commands handed Down to us as his Sunnah. 45

2. Commands Issued by the Prophet as a Wali and Ruler of the Muslims 45

The Impeccability of the Prophet (saws) in All Commands and Prohibitions 45

Obedience to Those in Authority Aulu al-Amr 46

What the Term Aulu al-Amr Means 46

To Whom Aulu al-Amr Is Ascribed. 47

The Status of Aulu al-Amr (As Stated) in the Verse 47

One: Absolute Obedience to Aulu al-Amr 47

Two: Obeying Aulu al-Amr is the same as Obeying God and the Prophet 47

Three: Verb “Obey” is not mentioned preceding the Words Aulu al-Amr 47

Fakhr al-Razi’s Comment on the Verse of Aulu al-Amr 48

Responding to Fakhr al-Razi’s Claim. 48

Fakhr al-Razi’s Objections to the Idea of the Imamate of the Infallible Imams (as) 49

An Explanation. 49

Further Explanation: The Letter “فا” (fa’) in the a Conditional Sentence 50

Unjust Rulers are not Part of Aulu al-Amr 51

Tabari’s Perspective of Aulu al-Amr 51

Religious Scholars are not Meant by “Aulu al-Amr” 52

Other notes in the Verse 53

Criticism of Some Theories 53

Aulu al-Amr does not mean the Companions or the Tab’in. 54

Comment: 55

Comment: 56

Aulu al-Amr” Does Not Apply to Abu Bakr and Umar 56

Those “Given Authority” by Shariah (such as One’s Father) Are Not Meant be “Aulu al-Amr” 57

Aulu al-Amr, and the Traditions of “Manzilah”, “Ita’ah” and “Thaqalayn” 57

The Tradition of Manzilah. 57

The Tradition of Obedience (Ita’ah) 57

The Tradition of Thaqalayn. 58

Hadiths on “Aulu al-Amr” in Shi’ite and Sunnite Sources 59

The First Narration. 59

The Second Narration. 61

The Third Narration. 62

References 63

Chapter 4: Imamate As Envisaged in the Verse of Wilayah  65

The Use of “انما” (only) for Restriction. 65

An Investigation into the Meaning of “Wali” 66

A Few Basic Points to Notice 66

The Meaning of Ruku’ 68

The Occasion of the Revelation of the Verse of Wilayah. 68

Questions and Answers on the Verse of Wilayah. 69

Question One: Doesn’t the word “Wali”, in the verse, mean “friend”? 69

Question Two: That the verse has been revealed on the occasion of Ali’s paying the poor-rate while he was bowing down should be proved. 71

Question Three: Does the word انما only indicate restriction? 72

Question Four: Is referring to Ali (as) as “those who believe”- in the verse of wilayah- used figuratively? 72

Question Five: Did Ali (as) possess a ring to give in the cause of God? 73

Question Six: Is giving of the ring congruent with complete absorption in prayers? 73

Question Seven: Does giving something during the prayer, invalidate it? 73

Question Eight: Can recommended Sadaka be called Zakat? 74

Question Nine: Is giving poor-due while bowing in prayer a highly praised act? 75

Question Ten: Does the content of this verse contradict that of the verse before it? 75

Question Eleven: Doesn’t the restriction in the verse invalidate the Imamate of the Infallible Imams? 76

Question Twelve: Did Ali (as) have the office of guardianship in the lifetime of the Prophet (saws)? 76

Question Thirteen: Considering the verse of Wilayah, can we consider Ali (as) as the fourth caliph? 77

Question Fourteen: Did Ali (as) invoke the verse of Wilayah to support his claim? 77

References 78

Chapter 5: Imamate in the Qur’anic Verse of Sadiqin  81

A Discussion on the Vocabulary of the Verse 81

Literal Usage 81

Examples of Qur’anic Usage of the Word Sidq. 82

The Relationship of This Verse with the Preceding One 83

The Relationship of the Holy Verse with the Imamate of the Infallible Imams 83

Scholars and Interpreters’ Remarks 84

A) Allamah Behbahani 84

B) Fakhr al-Razi’s Remarks 84

Responding to Fakhr al-Razi 85

Traditions of the Shi’ites and the Sunnis on this Verse 86

Responding to These Traditions 87

References 88

Chapter 6: Imamate in the Qur’anic Verse of Tatheer 89

The Word انما Indicating Restriction. 89

“Iradeh” in the Verse of Tatheer has Ontological, not Legislative Connotation  89

Evidence for the Idea that “desire” in the Verse of Tatheer has Ontological Connotations 90

Ahl al-Bayt in the Verse of Tatheer 91

The Purport of the Qur’anic Verse 92

The Context of the Verse of Tatheer 92

Narrations Concerning the Verse of Tatheer 95

Classification of the Narrations on the Verse of Tatheer 96

Two More Notes about the Verse of Tatheer and Hadiths Related to it 101

Questions and Answers about the Qur’anic Verse of Tatheer 103

Question One 103

Question Two. 104

Question Three 104

Question Five 106

Question Six. 106

Question Seven. 107

Question Eight 108

Question Nine 108

Question Ten. 109

Question Eleven. 110

References 112

Chapter 7: Imamate in the Verse of Ilm al-Kitab  117

The Testimony of the Most Exalted God. 117

Who Is Meant by “the One Who Has Knowledge about the Book?” 117

The Guarded Tablet, and the Facts of the Universe 118

“The Purified Ones” and Their Knowledge of “the Guarded Tablet” 119

Who Are the Purified Ones? 120

The Verse of Tatheer and the Prophet’s Family. 120

Asaf ibn Barakhya and His Knowledge of Some of the Book. 120

References 123

Bibliography. 124

Publisher’s Introduction

In the Name of Allah, the All-beneficent, the All-merciful

The legacy of the Household [Ahl al-Bayt ] of the Prophet (saws) stored in their school of thought and preserved by their followers, is comprehensive and embraces all branches of Islamic knowledge. This school has been able to produce brilliant scholars who have drawn inspiration from this rich and pure resource.

It has presented to the Muslimummah many scholars who, following in the footsteps of Imāms (as) who belong to the Prophet’s Household (Peace be upon them), have provided convincing answers to the questions and doubts raised by various schools and intellectual friends within and outside the Muslim nation. Throughout the past centuries, these scholars have given well reasoned answers and clarifications to these questions and doubts.

To meet the responsibilities assigned to it, theAhl al-Bayt World Assembly (ABWA) has undertaken to defend the Islamic message and its verities, often obscured by the followers of various sects and by the proponents of the trends which show hostility to Islam. The Assembly follows in the footsteps ofAhl al-Bayt (as) and the followers of their rightly guided school of thought which has been ready to confront these challenges and be in the frontline in consonance with the demands of every age.

The arguments contained in the works of the scholars belonging to the School of theAhl al-Bayt (as) are of unique significance because they are based on genuine knowledge, appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that appeals to minds and wholesome human nature.

To assist the seekers of truth, theAhl al-Bayt World Assembly has endeavoured to present a new phase of these rich arguments through the studies and translations of contemporary Shia writers and of those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in the edition and publication of the valuable works of the leading Shia scholars of earlier ages to assist the seekers of the truth to discover the truths which the School of the Prophet’s Household (P.b.u.th) has offered to the entire world.

TheAhl al-Bayt World Assembly looks forward to benefitting from the opinions suggestions and constructive criticism of the readers in this area.

We beseech God, the Most High, to accept our humble efforts and enable us to enhance them under the auspices of Imām al-Mahdī, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Mr. Rida Kardan the author of the present book, and Sayyid Iraj Razzaqi, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office.

Cultural Affairs Department

The Ahl al-Bayt (as) World Assembly

Preface

There are two main viewpoints concerning the issue of Imamate, The first is that of the Sunnis, who hold that the Prophet(saws), may God’s peace and blessing be on him and his descendants, did not introduce any successor and say that the community had to choose the Prophet’s successor and leader of the Muslims.

The second viewpoint is that of the Imamiyyah Shi’ites, who consider Imamate as a divinely ordained position and as a continuation of prophet hood and say that God designates an Imam just as He appoints a prophet.

The Imamiyyah Shi’ites possesses a large number of solid proofs confirmed by intellect, and evidence from the Qur’an and the Sunnah, included in theological, exegetic andhadith sources.

The present preface explicates the Shi’ites’ intellectual viewpoint on the aforementioned issue (of succession) explores the following points about man’s nature and inclinations.

1. We know that Islam is an everlasting religion sent for all people of all times.

2. The holy Prophet (saws) made every effort for the propagation and advancement of the divine religion of Islam, made use of every opportunity, worked hard and gladly throughout his life, made extraordinary sacrifices and was ready to die for strengthening people’s faith. This is confirmed by the following Qur’anic verses:

“Perhaps you will kill yourself with grief because they do not believe ” (26:3) also,

“Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement ” (18:6)

3. A large number of his best and the worthiest men were martyred in the cause of Allah.

4. He made clear to people all that brought to them prosperity in various aspects. Secondary points offiqh and traditions recorded in the sources ofhadith and Islamic jurisprudence of both Shi’ite and Sunni schools testify to this statement.

5. The holy Prophet of Islam (saws) passed away at a time when Islam had not yet extended to all the parts of Arabia let alone worldwide.

6. Certain powers of the time posed threats to Islam and to its spread and continuity especially those who refused to embrace Islam. Some showed unbecoming reactions and behaved rudely when they were invited by the Prophet to embrace Islam. Iran’s emperor, for example, tore the Prophet’s letter.

7. The Muslims felt they were in need of authority and strong leadership in order to confront and suppress such opposing powers after the Prophet’s demise.

8. The love for leadership and yearning for social rank in man was something from which the companions of the Prophet (saws) were not exempted. Perhaps Islam had not fully filled the hearts of most of those who were in the company of the Prophet (saws) although they loved him greatly.

They remained under the influence of the last remnants of the moralities of the Age of Ignorance (Jahiliyya ) and tribal prejudices so that they were

ready to compete with one another after the demise of the Prophet craving for caliphate. The holy Prophet has been quoted as saying, “I do not fear that you will become polytheists after me, but I fear that you will fight with one another over this world”.1

9. There were hypocrites who constantly plotted against Islam and Muslims and exploited every moment for their own advantage. There was fear of their infiltrating into the Islamic government after the Prophet. Perhaps a group of them entered Islam from the very beginning of the Prophet’s call, craving for authority.

10.History tell us that some of the chiefs of tribes, who had been invited by the Prophet (saws) to embrace Islam, agreed to enter Islam on condition that they would take part in the future Islamic government. In hisSirah, ibn Hisham says, “When the Prophet (saws) came to Bani Āmir clan, he introduced himself to them and invited them to worship Allah, the All-mighty, the High.

One of the men said ‘If we give our allegiance to you, will we manage the affairs (of the state) after you if you prevail over your opponents?’ The Prophet answered, ‘The affair is with Allah. He appoints whoever He wishes”.2

11. Definitely it is central and instinctive for the person who rules over a group not to leave them without appointing someone as a successor even if the group were sheep.

12. When the second caliph was dying, Abdullah ibn Umar said to him, “people say that you do not intend to appoint a successor. If the shepherd, who looks after your camels or sheep, leaves them without a guard, you will blame him. It is evident that guardianship of the people is more important than looking after camels or sheep. What will you tell God when you meet Him if you do not appoint someone to succeed you?”3

‘A’ishah refers to the same point and says to ibn Umar, “Convey my greetings to Umar and say to him, ‘Don’t leave theumma (the community) of the Prophet (saws) without leader, and don’t leave them to their chances after you lest sedition should befall them”. 4

It is also reported that Abdullah ibn Umar has said to his father, “I wish you had designated someone to succeed you. When you send someone who manages the affairs of the people, do you not like him to appoint someone to replace him?”

“Yes, I do”. Umar said. His son added: “If you employ someone to look after your sheep, do you not like to see him appoint someone to replace him?”5

When Mu’awiyyah wanted to appoint Yazid as his successor, he referred to the same point, and said, “I fear to leave the Ummah of Mohammad with no one to look after them like a flock of sheep without a shepherd”.6

Whenever he decided to go on a trip, the holy Prophet (saws) appointed a deputy, and he never left Medina without appointing someone to take care of things. TheSira and history books have made a note of this and mentioned the names of those whom the Prophet had chosen to represent him (while he was away).

For Example, in ibn -Hisham’sSira, which includes the Prophet’s military expeditions, the names of those the Prophet (saws) had chosen to represent him in Medina (during the Prophet’s absence) have been listed as follows:

1. Bawat expedition: Sa’ib ibn Uthman ibn Madh’un7

2. Ashirah expedition: Aba Selemah ibn ‘Abdul Asad8

3. The expedition of Safwan, Badr the first: Zayd ibn Haritheh9

4. Badr al Kubra expedition: Aba Lubabeh10

5. Bani Saleem expedition: Seba’ ibn ‘Arfatah11

6. Sowaiq expedition: Basheer ibn Abdul-Mundhar (Abu Lubabeh)12

7. Zi-Amr expedition: Uthman ibn Affan13

8. Far’ expedition: ibn Umm Maktoom14

9. Bani Qayniqa’ expedition: Basheer ibn Abdul Mundhir15

10. Uhud expedition: ibn Umm Maktoom16

11. Bani al-Nazeer expedition: ibn Umma Maktoom17

12. Dhat al-Riqa’ expedition: Abudhar al-Ghifari or Uthman ibn Affan18

13. The second Badr expedition: Abdullah ibn Abdullah ibn Ubay ibn Sellul al-Ansar i19

14. Dawmat al-Jandal expedition: Seba’ ibn ‘Arfatah20

15. Al-Khandak expedition: ibn Umm Maktoom21

16. Bani Kurayza expedition: ibn Umm Maktoom22

17. Bani Lahyan expedition: ibn Umm Maktoom23

18. Dhi Qurrah expedition: ibn Umm Maktoom24

19. Bani al-Mustalak expedition: Abudhar al-Ghifari25

20. Al-Hudaybiyya expedition: Nomaylat ibn Abdillah al-Laythi26

21. Khaybar expedition: Nomaylat ibn Abdillah al-Laythi27

22. Mecca Conquest: Kalthum ibn Hoseyn28

23. Hunayn expedition: ‘Utab ibn Aseed29

24. Tabuk expedition: Mohammad ibn Muslimat al-Ansar i, or Siba’ ibn ‘Arfatah30

According to a correct, and well-known tradition when he wanted to leave Medina for Tabuk, the noble Prophet of Islam (saws) appointed Ali ibn Abi Talib (as), may God bless him, as his successor. There are scores of other evidence in the books ofhadith and history books which confirm this view.

25. The farewell pilgrim: Abu Dajani al-Ansar i or S’iba’ ibn ‘Arfatah. 31

The noble Prophet used to appoint a commander for each expedition in which he himself did not take part. Sometimes, he nominated more than one leader so that if the first was wounded, the second would take the lead instead.

For example, in Mu’tah Battle he appointed Zayd ibn Haritha to be succeeded by Ja’far ibn Abi Talib and the latter by Abdullah ibn Rawaha in case the former commander was wounded.32

When he sent a group of forty men toB’ir Ma’unah , the Prophet (saws) appointed Abdul Mundhir ibn Umar as their leader 33and for the six man group sent to Rajee’ to teach fiqh , the Prophet appointed Marthad ibn Abi Marthad ‘Anawi as a leader. 34

Now, it is clear that the Prophet’s aim was to teach the people, as stated by the Qur’anic:

“And purifies them, and teaches them the Book and the Wisdom”.

He never hesitated about appointing someone as his deputy whenever he decided to go on a long or short trip, he never sent a group without a leader, and he was aware of what would take place in the future after his demise.

Great traditionists of both Shi’ite and Sunni denominations have mentioned in their books ofhadith that the Prophet was fully aware of the tribulations that would become of his religion after his death.

Given all this, can one claim that the Prophet (saws) has not thought of appointing someone to be his successor, an issue which is most awe-inspiring for the Islamic community or he has paid no attention to this matter?

Can anyone claim that God, the Most High, who has appointed the Prophet (saws) and praised him in the following words,

“Certainly an Apostle has come to you from among yourselves, grievous to him is your falling into distress, excessively solicitous respecting you, to the believers ( he is ) compassionate, merciful ”(9:128) .

Has not appointed a successor to safeguard the divine message and preserve religious teachings, and to be an authority on all the teachings ofShariah . This is against the indisputable reasons presented by the Book of Allah and in the Sunna .

For this reason Imamiyyah Shi’ites believe that the holy Prophet (saws) has nominated his successor by divine decree. This question has been made clear in the Qur’an and the Sunna.

The present book cites some Qur’anic verses in order to examine the question of Imamate and characteristics of Imams. These verses are:Ibtila ,Mubahaleh, Aulu al-Amr, Wilayah, Sadiqeen, Tatheer, and Ilm al-Kitab.

First the Qur’anic verses are discussed, then relevant traditions are quoted to support the idea included in the stated verses. Since the present book concerns the Sunnis too, the view of their scholars and commentators are stated and the traditions they have reported are soundly investigated; finally the doubts raised about these traditions have been cleared up...

Riḍa Kardan

References

1.- Sahih of Bukhari, vol. 4, the section on fil Hauz, p. 142, Dar al-Ma’rafat, Beirut.

2.- Vol. 2, p. 425, Dar Ihya’ al-Turath al-Arabi, Beirut; al-Rowz al-Unf, vol., 4, p. 38; al-Sirat Al-Nabawiyyah, by Sayyid Ahmad Zayni Dahlan, vol. 1, p. 283, Dar Ihya’ al-Turath al-Arabi, Beirut.

3.- Al-Riadhul-Nazirah, vol. 2, p. 353, Dar al-Nadwah al-Jadidah, Beirut; Sunan of Beihaqi, vol. 8, p.149, Dar al-Ma’rifah, Beirut; Hilyat al-Awliya’, vol. 1,p. 44, Dar al-Fikr.

4.- “Al-Imamah wal Siyasah”, vol.1, p.23.

5.- Ibn Sa’ds Tabaqat, vol. 3, p. 343, Dar Beirut lil-Taba’wa Nashr.

6.- Al-Tabari’s History, vol.3 part 5, p.154; Al-Imamah wal-Siyasah, vol.1, p.184.

7.- Ibn Hisham’s Sira, vol. 2, p.248.

8.- Ibid.

9.- Ibid, p. 251.

10.- Ibid, vol. 2, pp 263-4.

11.- Ibid, vol. 3, p. 49.

12.- Ibid, vol. 3, p. 50.

13.- Ibid, vol. 3, p. 49.

14.- Ibid, vol. 3, p. 50.

15.- Ibid, vol. 3, p.52.

16.- Ibid, vol. 3, p. 68.

17.- Ibid, vol. 3, p. 200.

18.- Ibid, vol. 3, p. 214.

19.- Ibid, vol. 3, p. 220.

20.- Ibid, vol. 3, p. 224.

21.- Ibid, vol. 3, p. 231.

22.- Ibid, vol. 3, p. 245.

23.- Ibid, vol. 3, p.292.

24.- Ibid, vol. 3, p. 321.

25.- Ibid, vol. 3, p. 302.

26.- Ibid, vol. 3, p. 321.

27.- Ibid, vol. 3, p. 342.

28.- Ibid, vol. 4, p. 42.

29.- Ibid, vol. 4, p. 83.

30.- Ibid, vol. 4, p. 162

31.- Ibid, vol. 4, p. 248.

32.- Ibid, vol. 4, p. 5.

33.- Ibn Hisham’s Sirah, v. 3, p. 194.

34.- Ibid, v.3, p.183.