Lecture 18 in the Ramadan series:
UNPACKING THE MOST INTRIGUING QUESTIONS IN THE QURAN
Tuesday 12 May 2020 (19th Night of Ramadan 1441)
Ahlul Bait (a.s) Masjid, Ottery, Cape Town
Mowlana Syed Aftab Haider
CAN WE PROVE IMAMAT DIRECTLY FROM THE QURAN?
It is on this basis where the question emerges with a very heavy-handed approach, that we constantly talk about Imamat, but where is this other than in a few Hadith narrations of our beloved Prophet Muhammad (SAWA)?
And then, according to them, these Hadith are also up for question regarding its authenticity. If this issue of Imamat is so crucial to our belief system, then why is it not discussed in the Holy Quran directly, since we all regard the Holy Quran as the comprehensive, complete divine message from Almighty Allah (SWT)?
In simple terms, their challenge is, can you prove the institution of Imamat purely based upon the Holy Quran, without the help of Hadith and the Prophetic Sunnah?
Insha Allah, these questions will all be clarified in this four-part series of discussions.
The first point of response to these questions is that with all due respect, we find this question on where Imamat is discussed in the Holy Quran to be particularly surprising, especially considering the very strong culture of memorization (Hifz) of the Holy Quran amongst mainstream Muslims.
A. THE TERM IMAM IS MENTIONED 12 TIMES IN THE QURAN
Before we delve deep into responding to this question, I would like to respond literally to this question, by drawing your attention to the fact that the Holy Quran has used the term Imam in its singular form and plural form (A’immah) 12 times!
The word Imam is used in eight of these instances in reference to human beings; twice in reference to the divine book; once in reference to the straight path and once in reference to that Heavenly preserved tablet, which has the secrets to all of the universe and existence (Lauhim Mahfuz).
Hence, one becomes perplexed by this question in the context to the 12 instances noted above. Imamat is not a new fashionable concept which we as Shia have introduced to Islam. It is directly mentioned in the Quran, as noted above.
Similarly, those who challenge our doctrine of Imamat question where does this term Shia come from? There is nothing like this in the Holy Quran, according to them. While we will not go down this path, suffice to say that the Holy Quran does include the term Shia as well.
IMAMAT OF PROPHETS EXPLAINED IN THE QURAN
I would like to now draw your attention to the references in the Holy Quran where the term Imam is used. The term Imam is used eight times for Prophets, of which one example is in reference to Nabi Ibrahim (a.s) being appointed as an Imam, in verse 124 of Surah Baqarah (chapter 2 of the Holy Quran):
وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ
And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: “I will make thee an Imam to the Nations.”
Similarly, in verse 73 of Surah Anbiyaa (chapter 21 of the Holy Quran):
وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ
And We made them leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, to establish regular prayers, and to practise regular charity; and they constantly served Us (and Us only).
Those who are familiar with the Holy Quran will know that this verse is referring to Nabi Ibrahim (a.s), Nabi Ishaq (a.s), Nabi Yaqoob (a.s) and Nabi Lut (a.s).
Another similar reference is verse 24 of Surah Sajda (chapter 32 of the Holy Quran):
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ
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.
These are some examples to prove that the Holy Quran has used the term Imam (leader) for Prophets.
IMAMAT OF NON-PROPHETS EXPLAINED IN THE QURAN
This is very important to note. An example is verse 74 of Surah Furqaan (chapter 25 of the Holy Quran), when defining the qualities of Ibadur Rahman (Servants of the Most Merciful):
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
And those who pray, “Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.”
We can see from this verse that the term Imam is not applied on the Prophets of Almighty Allah (SWT). It is the pious servants of Almighty Allah (SWT) who are raising their hands in prayer, asking to be made leaders of the righteous.
Another verse in this regard is the very well-known verse 5 of Surah Qasas (chapter 28 of the Holy Quran):
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs.
Again, this is very clear, the oppressed being made heirs in the earth (Imams) are clearly not Prophets.
IMAMAT OF BAD PEOPLE EXPLAINED IN THE QURAN
Thirdly, the Holy Quran does not only call pious, divine leaders like Prophets or the Ibadur Rahman or the Mustadafin, but even the leaders of kufr (disbelief) are referred to by the term Imam. An example is verse 12 of Surah Tauba (chapter 9 of the Holy Quran):
وَإِنْ نَكَثُوا أَيْمَانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ ۙ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ
And if they break their oaths after their agreement and (openly) revile your religion, then fight the leaders of unbelief– surely their oaths are nothing– so that they may desist.
Another example of Imam in this negative context is verse 41 of Surah Qasas (chapter 28 of the Holy Quran):
وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنْصَرُونَ
And We made them Imams who call to the fire, and on the day of resurrection they shall not be assisted.
So here, in response to those leaders calling to the command of Almighty Allah (SWT), we find this verse referring to the corrupt leaders calling to the Hellfire!
IMAMAT OF THE GOOD AND BAD EXPLAINED IN THE QURAN
The fourth aspect is that sometimes the Holy Quran uses the term Imam to refer to something much broader, which is all-encompassing, including Prophets, good leaders and also leaders of falsehood. Verse 71 of Surah Israa (chapter 17 of the Holy Quran) refers:
يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ ۖ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَٰئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا
One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least.
Here the reference to Imam is for any leader, good or bad.
IMAMAT OF THE DIVINE BOOK AND STRAIGHT PATH EXPLAINED IN THE QURAN
As noted earlier, the Holy Quran also uses the term Imam to refer to the divine book, mainly referring to the Torah revealed to Nabi Moosa (a.s). An example is this excerpt from verse 17 of Surah Hud (chapter 11 of the Holy Quran):
وَمِنْ قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ
And before it (is) the Book of Musa, a guide and a mercy.
An example where the term Imam is used in reference to the straight path is verse 79 of Surah Hijr (chapter 15 of the Holy Quran):
فَانْتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُبِينٍ
So We exacted retribution from them. They were both on an open highway, plain to see.
IMAMAT OF THE HEAVENLY PRESERVED TABLET EXPLAINED IN THE QURAN
Another example where the term Imam is used in reference to the divine book is verse 12 of Surah Yaseen (chapter 36 of the Holy Quran). According to the religious scholars, this Book refers to the Heavenly Tablet (Lauhim Mahfuz):
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ
Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).
With this synopsis of a whistle-stop tour of the Holy Quran, we understand the different references to the term Imam in the Quranic context. Imam and Imamat is not strange to the Quran and is not a foreign concept.
