The Holy Qur’An and Imamate

The Holy Qur’¡n provides the best answers to the problems in our daily lives; it is the best guide for everything, especially on the issue of Imamate. It has dealt with this problem from different dimensions.

1. The Holy Qur’An considers Imamate as an Appointment by God

As we have already read about Abraham(s), the idol-breaker, the Holy Qur’¡n considers Abraham’s imamate as a significant advancement which he attained only after certain trials. We read in verse 124 of S£rah Baqara:

وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَاماً.

And when his Lord tried Abraham with certain words, he fulfilled them. He said: Surely, I will make you an Imam of men. [Qur’¡n 2:124]

Both the historical and Qur’¡nic accounts indicate the fact that only after Abraham had struggled after his emigration to Syria and after he had built the House of the Ka`bah, and after he had taken his son, Ishmael, to slaughter, did he receive such a divine position.

When the position of prophethood is appointed by God, the appointment of an Imam, who is to provide leadership for mankind and bring about their prosperity, should naturally be done by God as well for this task could never be accomplished by the people.

Besides, the Holy Qur’¡n explicitly confirms the issue:

إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَاماً.

Surely, I will make you an Imam of men.

In the same way, in verse 73 of S£rah Anbiy¡', referring to some of His great prophets, such as Abraham, L£§ [Lot], Is¦¡q [Isaac] and Ya`q£b [Jacob], God says:

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا.

And We made them Imams who guided people by Our command. [Qur’¡n 21:73]

Similar interpretations are offered in the Holy Qur’¡n which shows that such a divine position should be appointed by God.

Furthermore, in continuation of the above-mentioned verse, we read about Abraham’s imamate and his request for the position to be given to other members of his family in future generations. He was told by God:

لاَ يَنَالُ عَهْدِي الظَّالِمِينَ.

My covenant does not include the unjust. [Qur’¡n 2:124]

Since the word “unjust” has a wide meaning including all sins such as apparent and hidden, polytheism and any kind of injustice done to oneself and others, and considering the fact that knowing all these weak points in man is only possible by God, we come to the conclusion that the position of imamate could only be appointed by God.