A Study of the Narrations

1) The testing of Abraham (a.s.) by sacrificing his son

His saying: “And [mention, O Muḥammad], when Abraham was tried by his Lord with words and he fulfilled them. [God] said, ‘Indeed, I will make you a leader for the people.’” Abraham (a.s.) responded: “It is what God tested him with, from what He showed him in his sleep about sacrificing his son. Abraham (a.s.) fulfilled it, was determined to do it, and submitted.”(90)

Note: This statement is firstly intended to illustrate an instance, not to define a concept. Secondly, it highlights some important instances without restricting the meaning. The significance of the test of sacrificing his son is emphasized in the verse “Indeed, this was the clear trial.” [37:106]

2) Instances of “words”

It has been narrated from one of the two Imāms (a.s.) regarding the saying of God Almighty: “Then Adam received from his Lord [some] words” that these words were: “There is no god but You, glory be to You and praise be to You. I have done evil and wronged myself, so forgive me, for You are the best of forgivers. There is no god but You, glory be to You, O God, and praise be to You. I have done evil and wronged myself, so forgive me and have mercy on me, for You are the most merciful of the merciful. There is no god but You, glory be to You, O God, and praise be to You. I have done evil and wronged myself, so turn to me in repentance, for You are the Oft-Returning, the Merciful.”(91)

It has been narrated from al-Mufaḍḍal ibn ʿUmar, from Imām al-Ṣādiq Jaʿfar ibn Muḥammad (a.s.), that he said: “I asked him about the saying of God Almighty: ‘And [mention, O Muḥammad], when Abraham was tried by his Lord with words’. What are these words?” He replied: “They are the words that Adam received from his Lord, so He turned to him in repentance. And it is that he said: ‘O Lord, I ask You by the right of Muḥammad, ʿAlī, Fāṭima, al-Ḥasan, and al-Ḥusayn, to turn to me in repentance.’ So God turned to him in repentance, for He is the Oft-Returning, the Merciful.”

Then I asked him: “O son of the Messenger of God, what does the Almighty mean by His saying ‘and he fulfilled them’?” He said: “It means he fulfilled them up to the Qāʾim, twelve Imāms, nine from the progeny of al-Ḥusayn (a.s.).”(92)

It is narrated from Sulaymān that he said: “I heard al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (a.s.) narrating from his father that he said: ‘I heard the Messenger of God (s.a.w.) say: “Indeed, Gabriel came to me with seven words, and they are what God Almighty said: ‘And [mention, O Muḥammad], when Abraham was tried by his Lord with words and he fulfilled them.’ And he commanded me to teach them to you, and they are seven words from the Torah in Hebrew.”

So, the Messenger of God (s.a.w.) explained them to ʿAlī ibn Abī Ṭālib: “O God, O Merciful, O Lord, O Possessor of Majesty and Honor, O Light of the heavens and the earth, O Near One, O Responsive One.” These are the seven words.

When the Messenger of God (s.a.w.) stood up, ʿAbdullāh ibn Salām entered... and the Messenger of God (s.a.w.) said: ‘O ʿAbdullāh! Do you know what Abraham did when God revealed these words to him?’

He said: ‘When Gabriel descended, Abraham asked him how to supplicate with them?’ He said: ‘Fast Rajab until seven nights remain, and on the last night, stand and pray two rakʿas with a fearful heart, then ask God for wilāya (guardianship), help, well-being, elevation in this world and the Hereafter, and salvation from the Fire.’”(93)

Note: The _ḥadīth_s issued in such cases are sometimes intended to apply an instance, not necessarily to explain the overarching concept. At times, they are meant to reveal some of the hidden secrets of the Qur’an, rather than its apparent meanings. In both instances, their predominant style is to express certain perfect instances rather than to impose limitations. Therefore, such _ḥadīth_s neither contradict the exegetical content of the verse nor conflict with its apparent purposes. Additionally, they do not contradict other _ḥadīth_s that express different instances related to the same verse.

3) Fulfilling the Words with the Perfect Divine Words

From al-Mufaḍḍal ibn ʿUmar, from al-Ṣādiq Jaʿfar ibn Muḥammad (a.s.), he said: I asked him about the saying of God Almighty: “And He made it a word remaining among his descendants.” He said: “By that He means the Imāmate. God made it in the descendants of al-Ḥusayn (a.s.) until the Day of Resurrection.” He said: So I said to him: “O son of the Messenger of God, how did the Imāmate come to be in the children of al-Ḥusayn and not the children of al-Ḥasan, while they are both children of the Messenger of God (s.a.w.), his grandsons, and the masters of the youth of Paradise?” So he (a.s.) said: “Indeed, Moses and Aaron were two prophet-messengers and brothers, but God placed prophethood in the progeny of Aaron and not in the progeny of Moses, and it was not for anyone to say: ‘Why did God do that?’ And likewise is the Imāmate, the vicegerency of God on His earth, and it is not for anyone to say: ‘Why did God place it in the progeny of al-Ḥusayn and not in the progeny of al-Ḥasan?’ For God Almighty is the Wise in His actions; He is not questioned about what He does, but they will be questioned.”(94)

From Ṣafwān al-Jammāl, he said: We were in Mecca, and the discussion occurred regarding the saying of God: “And [mention, O Muḥammad], when Abraham was tried by his Lord with words and he fulfilled them.” He said: “He fulfilled them with Muḥammad, ʿAlī, and the Imāms from the progeny of ʿAlī, may God’s blessings be upon them.”(95)

Note:

A. In al-Khiṣāl and Maʿānī al-Akhbār, as also mentioned in Biḥār al-Anwār(96) under this narration, there is a statement in which the meaning of the “words,” in addition to what is mentioned in the narration, is considered to be matters such as the following, with reference to Qur’anic verses: certainty, knowledge of God being eternal and His transcendence from decline, the erroneousness of astrological rulings (though not the mathematical sciences related to it), courage, forbearance, generosity, seclusion from family and relatives, enjoining good and forbidding evil, being thrown into the fire, the command to sacrifice his son, the answering of prayer regarding how the dead are brought back to life, and so on. The final statement of Ibn Bābawayh (may his soul be sanctified) is:

i) When Ibrāhīm asked, he said: “And from my descendants,” and the word “min” is for distinction, to clarify that some of his descendants are deserving of Imāmate, while some, even if they are Muslim, are not worthy of Imāmate. This is because he would never request Imāmate for a non-Muslim... The believers are among the elite, and among them, the more elite have prominence, with the infallible person being the most elite of the elite, beyond which there is no higher rank.

ii) Jesus is a descendant of Ibrāhīm’s (a.s.) daughter.

iii) Since the child of a daughter is considered a descendant, and Ibrāhīm (a.s.) took that into account in his prayer, through this principle, Jesus the Messiah (a.s.), who is from the progeny of Ibrāhīm through his daughter Maryam, attained Imāmate. The Final Prophet (s.a.w.) was also commanded to follow the way of Ibrāhīm, as stated in the Qur’an: “Then We revealed to you to follow the way of Ibrāhīm, the upright” [16:123]. Moreover, turning away from the path of Ibrāhīm (a.s.) was considered foolishness: “And who would turn away from the way of Ibrāhīm except one who makes a fool of himself” [2:130].

The Messenger of God (s.a.w.), being inherently the most deserving of Ibrāhīm the Friend (a.s.), is affirmed in the Qur’an: “Indeed, the most worthy of Ibrāhīm among the people are those who followed him and this Prophet” [3:68]. Since ʿAlī ibn Abī Ṭālib (a.s.) is the father of the descendants of the Noble Prophet (s.a.w.), it was by God’s permission that the Prophet (s.a.w.) placed the Imāmate in ʿAlī ibn Abī Ṭālib (a.s.), which subsequently extends to his descendants.(97)

B. “The way of Abraham” (millat Ibrāhīm) encompasses both sovereign and guiding rulings. The sovereign rulings (aḥkām mulk__iyya) are divided into obligatory acts (farāʾiḍ) and recommended acts (mandūbāt), as well as prohibitive prohibitions (maḥārim) and disapproved prohibitions (makrūhāt). These rulings govern outward conduct and determine what is obligatory, recommended, prohibited, or discouraged in practice.

The guiding rulings (aḥkām hidayiyya), on the other hand, are distributed in two forms: outward guidance (hidāya ẓāhira) and inward guidance (hidāya bāṭina).(98)

C. Following the way of that Eminence (millat Ibrāhīm) indeed involves various stages, which correspond to the degrees of spiritual and practical advancement among the followers of that path. This progression reflects the idea that individuals differ in their capacity for understanding, devotion, and spiritual realization. As Ibn Bābawayh (may his soul be sanctified) indicated, some are special (khāṣṣ), others are more special (akhaṣṣ), and the most elevated are the most special (akhaṣṣ al-akhaṣṣ).(99)

D. Since the chain of Imāmate, Prophethood, Messengership, and ultimately Wilāya has always been continuous and never interrupted, what emerged for the progeny of Ṭāhā and Yāsīn and the family of the Seal of the Prophets (s.a.w.) is a continuation of the divine appointment. While it manifested in events such as Ghadīr and similar occasions, its main structure was seemingly established in the worldly realm through the prayer of the Friend of God (a.s.). Of course, its foundation was laid in the Throne and its roots planned from the time of Adam.

E. What the Noble Messenger (s.a.w.) did pertains to the “manifestation” and practical implementation of Imāmate, not the “establishment” of it for his own progeny. It should not be assumed that there were two separate lines of Imāmate—one for Abraham (a.s.) and his progeny, and another for the Noble Messenger (s.a.w.) and his progeny. The Messenger (s.a.w.) was not merely following the example of Abraham (a.s.) in appointing Imāmate for his progeny, but rather continuing the divine line of succession and leadership that had already been decreed.

F. What has been mentioned in such _ḥadīth_s regarding the application of “words” to the holy essences of the infallible Ahl al-Bayt (a.s.) serves as a statement of specific instances, not an interpretation of the overall concept. Similarly, the understanding derived from these narrations refers to particular instances, not general ones.

G. It is possible that the meaning of ibtalāʾ (testing) involves presenting the supreme wilāya of the Ahl al-Bayt (a.s.) and revealing the inner reality of their exalted positions, along with the necessity of accepting and submitting to their sacred authority:

“Although I am the son of Adam in form,

But in me is a meaning that testifies to my fatherhood.”(100)

Thus, the prayer of the Friend of God (Abraham) regarding his infallible progeny, of which the Ahl al-Bayt (a.s.) are a part, is fully consistent with the lofty station of those holy figures and the essential requirement of showing humility before them.

4) The Most Excellent Name and Sign and the Highest Station

It is narrated from Hishām ibn al-Ḥakam from Abū ʿAbdillāh (a.s.) regarding the saying of God: “Indeed I will make you an Imām for the people.” He (a.s.) said: “If God had known a name more excellent than it, He would have named us by it.”(101) Abū ʿAbdillāh (a.s.) further said: “They deny the Imām whose obedience is obligatory and they reject him, while by God, there is no station on earth greater in the sight of God than one whose obedience is obligatory. Abraham had been receiving commands from God for a long time, but his obedience was not obligatory until God decided to honor him and exalt him. So He said: ‘Indeed I will make you an Imām for the people.’ Abraham recognized the virtue in it, so he said: ‘And from my descendants?’ He said: ‘My covenant does not include the wrongdoers.’” Abū ʿAbdillāh (a.s.) said: “Meaning, it is only for your descendants, it will not be for others.”(102)

Points:

a) Imāmate, in the sense of socio-political leadership, which entails explaining and teaching the Book and wisdom, safeguarding divine revelation both scientifically and practically, and ultimately executing the limits and rights of the Creator and the creation, is among the greatest forms of worship. This significant religious duty is fulfilled through the acceptance of obligatory obedience and the necessity of adherence to the divinely appointed leader.

b) Badāʾ (“alteration”) in God’s consideration, understood as ibdāʾ (“origination”) and iẓhār (“manifestation”) after ikhfāʾ (“concealment”), particularly in terms of its creative aspect, belongs to the category of attributes of action. Since it pertains to the realm of possibility rather than necessity, interpreting it as a manifestation following concealment is without fault.

5) The Lack of Necessary Correlation between Prophethood and Divine Imāmate

Abū ʿAbdillāh (a.s.) said: “The prophets and messengers are of four levels: a prophet who is informed within himself but does not go beyond that; a prophet who sees in his sleep, hears the voice, but does not witness the angel while awake. He is not sent to anyone and has an Imām over him, as Abraham was over Lot (a.s.); a prophet who sees in his sleep, hears the voice, witnesses the angel, and has been sent to a group—whether few or many. For instance, Jonah, to whom God said: ‘And We sent him to a hundred thousand or more.’ [37:147] He said ‘or more’ by thirty thousand, and he has an Imām over him; and a prophet who sees in his sleep, hears the voice, witnesses while awake, and is an Imām, such as the Resolute ones (ūlū l-ʿazm). Abraham (a.s.) was a prophet but not an Imām until God said: ‘Indeed, I will make you an Imām for the people.’ He said: ‘And from my descendants?’ So God said: ‘My covenant does not include the wrongdoers.’ Whoever worships an idol or image cannot be an Imām.”(103)

Note:

a) Levels are sometimes synonymous with ranks, and at other times they differ. This means that several prophets may share the same level, but their ranks may differ, even while maintaining unity within that level.

b) If Imām is understood to mean a socio-political leader, then a separation between prophethood and Imāmate becomes plausible to a certain extent. This can be illustrated by the previously mentioned example, where the leadership of the community is assumed by an Imām. In this case, a prophet who is not an Imām, such as Prophet Lot, would be in the same position as the other members of the nation, following the leadership of the higher-ranking prophet who holds the position of Imāmate.

c) If Imām refers to the guide of hearts and the leader of the inner selves, then the aforementioned separation is reasonable and consistent with the given explanation.

d) What can be inferred from this noble ḥadīth is that the Imāmate of Abraham (a.s.) was not in the sense of spreading divine teachings or expanding religious rulings, as these responsibilities were already encompassed within the attributes of his prophethood. Similarly, he had previously attained the initial or intermediate stages of the inner journey. What he achieved in his old age was the heavenly Imāmate, the inner leadership of hearts, and the spiritual guidance that transcends the outward aspects of prophethood.

e) The infallible perfect human being, who stands as the counterpart of the Qur’an, is the complete divine vicegerent, the one who is permitted to explain, expound, and interpret the words of the One who appointed him as His vicegerent. From the expression of Imām al-Ṣādiq (a.s.) in this noble ḥadīth, it is clear that heresy (ilḥād), polytheism (shirk), disbelief (kufr), and similar conditions, even if they occurred in the past, permanently prevent the attainment of Imāmate by the former heretic or polytheist. This is because Imām al-Ṣādiq (a.s.) interpreted the verse, “My covenant does not include the wrongdoers,” in the past tense, stating: “Whoever worshipped an idol or image.”(104) This means that it is not necessary for the person to be an idol-worshipper at present; rather, if he was an idol-worshipper in the past, he is barred from becoming the leader of human society now. Therefore, both a former idolater and a present idol are equally deprived of the grace of Imāmate.

6) Preliminary stages of attaining the station of Imāmate for the perfect human being

From Jābir, from Abū Jaʿfar (a.s.), he said: I heard him say: “Indeed, God took Abraham as a servant before He took him as a prophet, and He took him as a prophet before He took him as a messenger, and He took him as a messenger before He took him as an intimate friend (khalīl), and He took him as an intimate friend before He took him as an Imām. So when He gathered these things for him and took his hand, He said to him: O Abraham! Indeed, I will make you a leader (Imām) for the people. So, due to its greatness in the eyes of Abraham (a.s.), he said: O Lord! And from my descendants? He said: My covenant does not include the wrongdoers.”(105)

Note:

a) This narration aligns with the verse under discussion, as it confirms that the appointment of Abraham (a.s.) to the station of Imāmate occurred in his old age, after he had completed all the stages of servitude (ʿubūdiyya), prophethood (nubuwwa), messengership (risāla), and intimate friendship (khulla). A brief explanation of the role of servitude in attaining the station of Imāmate was provided earlier.

b) As inferred from the term descendants, the event of Abraham’s appointment took place in his old age. Paying attention to this historical detail sheds light on several aspects: one being the content of this noble ḥadīth, and the other being the meaning of Imāmate itself. As discussed in the exegesis, allusions, and subtleties, the Imāmate intended here is heavenly, not earthly.

7) Various aspects of Imāmate

The narrations concerning Imāmate can generally be categorized into three main groups:

The first category includes narrations that focus on the outward aspects of the Imām. These describe the Imām’s role in explaining what is lawful and unlawful, providing leadership and guidance to the people, administering the government, and overseeing the socio-political affairs of the community.

The second category highlights the spiritual dimensions of the Imām’s role. These narrations emphasize the Imām’s knowledge of people’s deeds, his testimony over them, and how their actions are presented to him every morning and evening. In this view, the Imām is seen as the intermediary through whom divine grace flows, and it is through his Imāmate that others are able to attain spiritual perfections, receive divine blessings, and achieve higher spiritual ranks.

The third category merges both the outward and spiritual dimensions of the Imām’s role, reflecting both the leadership of the people in worldly matters and the Imām’s unique spiritual qualities and responsibilities.

None of the narrations within these three categories present the Imām’s role in a restrictive way that would lead to contradictions. Rather, they complement each other and are in harmony with the understanding of the Imām as an inward guide. The Imām oversees the external, societal affairs through legislative guidance while also directing the inner spiritual journey of individuals through creative guidance, leading them to their ultimate spiritual destination.

In s_umma_ry, while the narrations introduce the Imām as a leader, chief, and one who must be obeyed, it is not appropriate to interpret the Imāmate mentioned in the noble verse under discussion as limited solely to these outward aspects of governance and leadership. The Imām’s role encompasses more than just socio-political leadership.

This broader understanding can be supported by narrations found in al-Ḥujja from Uṣūl al-Kāfī under the chapter titled “The Chapter on the Obligation of Obeying the Imāms,” which focuses on governance, leadership, and socio-political aspects of Imāmate.

Some of those narrations are as follows:

From Abū al-Ṣabāḥ, who said: I bear witness that I heard Abū ʿAbdillāh (a.s.) saying: “I bear witness that ʿAlī is an Imām whose obedience God has made obligatory, and that al-Ḥasan is an Imām whose obedience God has made obligatory, and that al-Ḥusayn is an Imām whose obedience God has made obligatory, and that ʿAlī ibn al-Ḥusayn is an Imām whose obedience God has made obligatory, and that Muḥammad ibn ʿAlī is an Imām whose obedience God has made obligatory.”(106)

From Bashīr al-ʿAṭṭār, who said: I heard Abū ʿAbdillāh (a.s.) saying: “We are a people whose obedience God has made obligatory, and you are following one whose ignorance is not excused by the people.”(107)

From Abū Jaʿfar (a.s.), regarding the saying of God, the Mighty and Majestic: “And We gave them a great kingdom” [4:54], he said: “The obligatory obedience.”(108)

From Abū al-Ḥasan al-ʿAṭṭār, who said: I heard Abū ʿAbdillāh (a.s.) saying: “He made the obedience to the successors and the messengers equal.”

Abū ʿAbdillāh (a.s.) said: “We are a people whose obedience God, the Mighty and Majestic, has made obligatory. To us belong the spoils of war (anfāl), and to us belongs the best of wealth. We are those firmly grounded in knowledge, and we are those who are envied, about whom God said: ‘Or do they envy people for what God has given them of His bounty?’” [4:54].(109)

The phrase “To us belong the spoils of war and to us belongs the best of wealth” pertains to governance and leadership, as it refers to a significant source of income that is not connected to personal expenses, just as wealth is never related to celestial leadership.

From al-Ḥusayn ibn Abī al-ʿAlāʾ, who said: I mentioned to Abū ʿAbdillāh (a.s.) our statement regarding the successors, that obedience to them is obligatory. He said: “Yes, they are those about whom God, the Exalted, said: ‘Obey God and obey the Messenger and those in authority among you’ [4:59], and they are those about whom God, the Mighty and Majestic, said: ‘Your guardian is only God, His Messenger, and the faithful who...’ [5:55].”(110)

From Abū Baṣīr, who narrated from Abū ʿAbdillāh (a.s.): I asked him whether all the Imāms are equal in authority and obedience. He said: “Yes.”(111)

Note:

a) The title of “obligatory obedience” does not pertain to general jurisprudential rulings, such as the obligation of prayer, fasting, pilgrimage, or alms-tax, as these are considered instances of obedience to God directly. However, both the Qur’an and the narrations of the Ahl al-Bayt (a.s.) place obedience to the _Ulu l-_Amr (those vested with authority) alongside obedience to God. The essence of this obedience is that God has issued two commands: one pertains to the general jurisprudential rulings that everyone must follow, and the other pertains to the governmental orders issued by the infallible leaders. Compliance with these governmental orders is considered obedience to the _Ulu l-_Amr.

b) The second group of narrations, due to the variety of topics, have been classified under different and separate titles. After quoting four narrations about the presentation of deeds to the infallibles (a.s.), we will suffice with quoting one narration from other relevant chapters.

From Abū Baṣīr, from Abū ʿAbdillāh (a.s.) who said: “The deeds are presented to the Messenger of God (s.a.w.), the deeds of the servants every morning, their righteous ones and their wicked ones, so be wary of it, and it is the saying of God, the Exalted: ‘Work, for God will see your work, and His Messenger’(112) and he was silent.”(113)

From Yaʿqūb ibn Shuʿayb who said: I asked Abā ʿAbdillāh (a.s.) about the saying of God, the Mighty and Majestic: “Work, for God will see your work, and His Messenger and the believers”(114). He said: “They are the Imāms.”(115)

Imām al-Ṣādiq (a.s.) said in another ḥadīth: Why do you distress the Messenger of God (s.a.w.)? One of those present asked: How do we distress him? Imām al-Ṣādiq (a.s.) said: Do you not know that your deeds are presented to him, and if he sees disobedience in them, it displeases him? “Do you not know that your deeds are presented to him, so if he sees disobedience in them, that displeases him. So do not displease the Messenger of God, but please him.”(116)

ʿAbdullāh ibn Abān Zayyāt, who held a special status with Imām ʿAlī ibn Mūsā al-Riḍā (a.s.), narrates: I said to him, “Pray for me and my family.” Imām al-Riḍā (a.s.) responded: “Do I not already do so? By God, your deeds are presented to me every day and night.”

Then, when he saw me astonished at this statement, he said: “Have you not read this verse in the Book of God: ‘And say: Work, for God will see your work, and His Messenger and the believers’?”(117)

Note: It is clear from these narrations that the Imāms (a.s.) not only lead and guide the outward affairs of society, but they also possess knowledge and insight into the souls and spirits of individuals. As a result, they are aware of and observe the beliefs, morals, and deeds of others.

Among the narrations of the second category are those that convey the idea that the homes of the Ahl al-Bayt of infallibility and purity (a.s.) are places frequented by angels. As Imām al-Ṣādiq (a.s.) said: “We are the tree of prophethood, the house of mercy, the keys of wisdom, the mine of knowledge, the place of the message, the place frequented by angels, the repository of God’s secret. We are God’s trust among His servants, and we are the greatest sanctuary of God...”(118)

Note: Based on the unity of Lordship (tawḥīd rubūbī), the only independent entity in all of existence is the essence of God, the Glorified, and only He is the Lord of the worlds, while all others are channels of God’s grace. Everything in nature and beyond is included in the general principle: “To God belong the hosts of the heavens and the earth” [48:4]. Just as in the natural world each of the elements—earth, water, fire, air—has a specific role, in the realm beyond nature, each of the angels is assigned a particular duty.

The angels known as the “managers of affairs” (mudabbirāt amr), who administer the natural world, frequent the houses of the Imāms (a.s.) to pay their respects to those luminous beings and present reports of their affairs. Therefore, the infallible Imāms (a.s.), even outside the nights of Qadr, host these angels, who are charged with various tasks of administration and execution, to present these matters to the master of the earth and time.

Expressions such as “We are... the place frequented by angels and the repository of God’s secret...” clearly indicate that the Imām is also responsible for the inner workings of the world. In addition to these narrations, which speak of the Imām’s mediation in the grace received by humans, there are other narrations that discuss the Imām’s mediation in the grace received by the entire earth.

As Imām al-Ṣādiq (a.s.) said: “...The Commander of the Faithful (a.s.) was the door of God through which alone one could come to Him, and His path which leads to destruction for anyone who follows other than it. And thus the guiding Imāms, one after another, God made them the pillars of the earth, lest it shake with its inhabitants, and His conclusive proof upon those above the earth and those beneath the soil...”(119) Both dimensions of the world are under the guardianship of the Imāms (a.s.). Just as mountains prevent the earth from shaking and trembling, as the Qur’an states, “And We placed on the earth firm mountains, lest it should shake with them” [21:31], the blessed existence of the infallible Imām (a.s.) similarly prevents the earth and its inhabitants from being shaken: “God made them the pillars of the earth, lest it shake with them.”(120) Furthermore, the Imāms’ presence prevents the earth from disintegrating or being destroyed, as the narrations state, “If the earth were to remain for a day without an Imām from us, it would sink with its inhabitants,” and, “If the earth were devoid of a proof (ḥujja) for the blink of an eye, it would sink with its inhabitants.”(121)

The narrations that describe the Imāms (a.s.) as the light of God and emphasize their spiritual and inner connection with believers fall under the second category of the three previously mentioned groups. One such narration is from Abū Khālid al-Kābulī, who asked Imām al-Bāqir (a.s.) about the noble verse, “So believe in God and His Messenger and the light which We have sent down” [64:8], and the meaning of the light. The Imām replied, “O Abū Khālid! By God, the light is the Imāms from the family of Muḥammad (s.a.w.) until the Day of Resurrection. By God, they are the light of God which He sent down, and by God, they are the light of God in the heavens and on the earth. By God, O Abū Khālid! The light of the Imām in the hearts of the believers is more radiant than the shining sun in the day. By God, they illuminate the hearts of the believers, and God Almighty withholds their light from whomever He wills, so their hearts become dark. By God, O Abū Khālid! No servant loves us and takes us as guardians until God purifies his heart, and God does not purify the heart of a servant until he submits to us and is at peace with us. When he is at peace with us, God will keep him safe from the severity of the reckoning and secure him from the greatest terror on the Day of Resurrection.”(122)

Note: Sometimes a person feels a deep humility before the Truth and experiences a unique spirituality toward unseen realities, the cause of which remains hidden.

Since the world is governed by cause and effect, this humility and spirituality cannot arise on their own, nor can they originate from the person, as he lacks the capacity for such illumination. Thus, the source and support of this state must be another being. The above narration highlights the celestial guidance of the infallible Imām (a.s.), for guidance in the sense of showing the way—an outward position—reaches people through the senses. However, Imām al-Bāqir (a.s.) clarifies in this narration that the light of the Imām in the hearts of the believers is more radiant than the light of the sun. This spiritual illumination is bestowed upon the hearts of the believers by the Imāms, and God withholds this light from the unworthy, resulting in veiled, darkened hearts.

An example of the narrations of the third category, which encompasses both the outward and spiritual aspects of the Imām, can be found in the luminous statement of Imām ʿAlī ibn Mūsā al-Riḍā (a.s.). ʿAbd al-ʿAzīz ibn Muslim was present with Imām al-Riḍā (a.s.) during his time in Khurāsān. In the early days of his arrival, on a Friday, he participated in a gathering at the congregational mosque where the people were discussing the issue of Imāmate and the various opinions that exist on the matter. ʿAbd al-ʿAzīz later had the honor of being in the presence of Imām al-Riḍā (a.s.) and conveyed to him the discussions and differing views that were presented during that gathering. Upon hearing this, the Imām (a.s.), after smiling, said in part of his answer to ʿAbd al-ʿAzīz:

“...Do they know the status of the Imāmate and its position in the umma such that their choice in it is permissible? Indeed, the Imāmate is more exalted in status, greater in importance, higher in position, more impenetrable in aspect, and more profound than for people to reach it with their intellects, or attain it with their opinions, or appoint an Imām by their choice.”(123)

Indeed, God Almighty distinguished Ibrāhīm, the Friend (a.s.), with the rank of Imāmate after granting him prophethood and the station of friendship, as a third and higher rank, thereby ennobling and elevating his status. He said: “Indeed I am making you an Imām for the people.” Ibrāhīm (a.s.), filled with joy at this divine favor, responded: “And from my descendants?” But God, blessed and exalted, replied: “My covenant does not extend to the wrongdoers.”

Thus, this verse excluded every wrongdoer from the station of Imāmate until the Day of Resurrection, limiting it to the purified ones. God further honored Ibrāhīm (a.s.) by placing the Imāmate among his righteous descendants, the people of purity and purification. He said: “And We granted him Isḥāq and Yaʿqūb in addition, and We made them all righteous. And We made them Imāms, guiding by Our command, and We revealed to them the doing of good deeds, the establishment of prayer, and the giving of zakāt; and they were worshippers of Us.” [21:72-73]

...So from where do these ignorant ones presume to choose? Indeed, the Imāmate is the station of the Prophets and the inheritance of the successors. Truly, the Imāmate is the vicegerency of God and the vicegerency of His Messenger (s.a.w.), the position of the Commander of the Faithful (a.s.), and the inheritance of al-Ḥasan and al-Ḥusayn (a.s.). Indeed, the Imāmate is the reins of religion, the order of the Muslims, the well-being of the world, and the might of the believers. It is the solid foundation of Islam and its lofty branch. Through the Imām, prayer, zakāt, fasting, Ḥajj, and jihād are perfected. The collection of spoils and charities is increased, legal punishments and rulings are enforced, and the borders and territories are safeguarded.

The Imām makes lawful what God has made lawful and forbids what God has forbidden. He upholds the limits set by God, defends the religion of God, and calls to the path of his Lord with wisdom, good exhortation, and conclusive arguments. The Imām is like the rising sun, whose light illuminates the world, yet remains distant on the horizon, beyond the reach of hands and eyes. The Imām is the radiant moon, the shining lamp, the guiding light, and the steadfast star in the darkness of the night, guiding through mountain passes, across lands, and over seas.

The Imām is sweet water for the thirsty, the beacon of guidance, and the savior from destruction. He is the fire on the heights, offering warmth to those who seek it and guidance in times of danger; whoever strays from him is lost. The Imām is the rain-bearing cloud, the life-giving downpour, the radiant sun, the protective shade of the sky, the vast and nurturing earth, the flowing spring, the tranquil pool, and the verdant meadow.

The Imām is the intimate companion, the affectionate father, the blood brother, the tender mother to her young child, and the refuge of the servants in times of great calamity. He is God’s trustee over His creation, His proof upon His servants, His vicegerent in His lands, the one who calls to God, and the protector of God’s sacred laws. The Imām is purified from sins, free from faults, uniquely endowed with knowledge, marked by forbearance, the foundation of religion, the strength of the Muslims, the source of frustration for the hypocrites, and the downfall of the disbelievers.

The Imām is unique in his time, unparalleled by anyone. No scholar can equal him, no replacement can be found, and he has no peer. He possesses all virtues, not through seeking or acquiring them, but by the grace of the Bestower of bounties. Who, then, can comprehend the knowledge of the Imām, or even attempt to choose him? Far from it, far from it! Intellects become lost, minds bewildered, hearts perplexed, and eyes lowered in humility before his greatness. The mighty are diminished, the wise are confused, the forbearing fall short, the eloquent speakers are silenced, the intelligent become ignorant, the poets are exhausted, the men of letters are incapacitated, and the most articulate find themselves speechless in describing any aspect of his rank or virtues. All have acknowledged their inability and shortcoming.

How can anyone describe him fully, grasp his essence, or comprehend any part of his affair? How can anyone be found to replace him or take his place? Impossible, it is beyond reach. He is like the stars, far beyond the grasp of those who try to describe him. So how can there be a choice in this matter? Where do the intellects stand in this? Where can one find anyone like him?

Rather, it is purely the bounty of God, which He bestows upon whom He wills. And God is the possessor of great bounty. How then can people claim to have the choice in selecting the Imām? The Imām is one who is knowledgeable without ignorance, a shepherd who does not shrink from his responsibilities, a mine of purity, asceticism, piety, knowledge, and worship. He continually increases in knowledge, perfect in his forbearance, bearing the responsibility of the Imāmate, knowledgeable in governance, one whose obedience is obligatory. He upholds the commands of God, the Mighty and Sublime, sincerely cares for the servants of God, and guards the religion of God.

Indeed, God grants success to the Prophets and Imāms (a.s.) and bestows upon them from the treasures of His knowledge and wisdom what He does not give to others. Their knowledge surpasses that of the people of their time, as expressed in His words: “Is He who guides to the truth more worthy to be followed, or he who guides not unless he is guided? What then is the matter with you; how do you judge?” [10:35]. And in His statement: “And whoever is given wisdom has certainly been given much good” [2:269], as well as His words concerning Saul: “Indeed, God has chosen him over you and has increased him abundantly in knowledge and stature. And God gives His sovereignty to whom He wills. And God is all-Encompassing and Knowing” [2:247].

God also addressed His Prophet (s.a.w.): “God has sent down to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of God upon you been great” [4:113].(124) Additionally, He spoke about the Imāms from the Ahl al-Bayt of His Prophet, his ʿitra (family) and progeny (a.s.): “Or do they envy people for what God has given them of His bounty? But We had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom. And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze” [4:54-55].

When God Almighty selects a servant for the affairs of His creation, He expands that servant’s breast, preparing him for his duties, and fills his heart with springs of wisdom. He inspires him with knowledge through divine guidance, ensuring that he never lacks the correct response, nor is he ever confused about the right course of action. Such a person is maʿṣūm (infallible), divinely supported, granted success, and guided. He is safeguarded from sin, error, and missteps. God grants him these qualities so that he may serve as His proof over His servants and as His witness over creation. This is a special favor from God, a bounty He bestows upon whomever He wills. And indeed, “God is the possessor of great bounty.” [2:105].(125)

Note: Since people are unaware of the true station of Imāmate, they lack the capacity to select or appoint someone to this role. While individuals can delegate certain personal affairs to others through proxy, there are matters beyond their authority that cannot be entrusted to anyone. These include aspects related to the existential realms—such as the disposal of the sea, desert, space, mountains, and mines—as well as legislative matters, like the execution of divine punishments and the fulfillment of divine rights. Wilāya (authority) is distinct from wikāla. The Imām is not a representative or agent of the people, to be appointed or dismissed based on their votes or consensus. Rather, he is the khalīfa (vicegerent) of God, appointed by divine decree.

8) Applying the “great kingdom” to obedience and the station of Imāmate

From Burayd al-ʿIjlī, it is narrated that Abū Jaʿfar (a.s.) spoke regarding the words of God, the Blessed and Exalted: “But We had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom.” [4:54]. He said: “God made among them Messengers, Prophets, and Imāms. So how do people acknowledge this in the family of Abraham (a.s.) but deny it in the family of Muḥammad (s.a.w.)?” I asked him: “And what is meant by ‘conferred upon them a great kingdom?’” He replied: “The great kingdom is that He made Imāms among them. Whoever obeys them has obeyed God, and whoever disobeys them has disobeyed God. That is the great kingdom.”(126)

From Abū Jaʿfar (a.s.) regarding the words of God Almighty: “And conferred upon them a great kingdom,” he said: “The obligatory obedience.”(127)

Note: If what is meant by the great kingdom is assuming apparent governance and leadership, the Imāms (a.s.) would not have said: “God has given us a great kingdom,” because many of them did not attain apparent governance. Rather, what is meant is something deeper. In some narrations, the great kingdom is interpreted as obligatory obedience. Thus, applying the concept of the great kingdom to Imāmate means that the Imāms (a.s.), like all Prophets, possess this divine station, even if they do not hold apparent governance or kingship. This signifies that the right to govern human society has been divinely granted to the infallible Imām (a.s.), and that is the essence of the great kingdom, regardless of whether this right is fulfilled in the outward sense, or remains unmanifested. The realization of this kingdom depends on the presence of support and the establishment of proof through followers. Otherwise, others may knowingly usurp the position of caliphate, even while being fully aware that the infallible Imām (a.s.) is like the pivot of a millstone in relation to the caliphate.(128)

9) The unworthiness of the foolish, unjust and idolater for Imāmate

From ʿAbdullāh ibn Masʿūd, who said: The Messenger of God (s.a.w.) stated, “I am the prayer of my father Abraham.” We asked, “O Messenger of God! How did you become the prayer of your father Abraham?” He replied, “God Almighty revealed to Abraham: ‘Indeed, I will make you a leader for the people.’ Abraham, overwhelmed with joy, asked: ‘O Lord! And from my descendants, make Imāms like me.’ God Almighty then revealed: ‘O Abraham! I do not give you a covenant that I will not fulfill for you.’

Abraham asked, ‘O Lord! What is the covenant that You will not fulfill for me?’ God answered, ‘I will not grant the covenant of the wrongdoer from your descendants.’ Abraham asked again, ‘O Lord! Who is the wrongdoer from my children who will not attain my covenant?’ God replied, ‘Whoever prostrates to an idol besides Me, I will never make him an Imām, and it is not correct for him to be an Imām.’ Abraham said: ‘And keep me and my sons away from worshipping idols. My Lord, indeed they have led astray many among the people.’ [Qur’an 14:35-36]

The Prophet (s.a.w.) then said, “So the supplication culminated with me and my brother ʿAlī (a.s.). None of us ever prostrated to an idol. Thus, God took me as a Prophet and ʿAlī as a successor.”(129)

From ʿAlī, the Commander of the Faithful (a.s.):

“...As for His saying: ‘And a witness from Him recites it,’ [11:17] that is the proof of God which He established over His creation and made known to them that no one deserves the seat of the Prophet (s.a.w.) except one who stands in his place. And none recites it except one who is like him in purity of status, so that no one whom the impurity of disbelief has ever touched at any time can claim to deserve the station of the Messenger of God, and so that the excuse is restricted for those who assist him in his sin and wrongdoing. Since God had already prohibited those touched by disbelief from assuming what He had delegated to His Prophets and His friends by His saying to Abraham: ‘My covenant does not include the wrongdoers,’ meaning the polytheists, because He called polytheism wrongdoing by His saying: ‘Indeed, polytheism is great wrongdoing.’ [Qur’an 31:13].

So when Abraham (a.s.) knew that the covenant of God, blessed be His name, regarding Imāmate does not include the worshippers of idols, he said: ‘And keep me and my sons away from worshipping idols.’” [Qur’an 14:35].(130)

From Abū Jaʿfar (a.s.) regarding the saying of God: “My covenant does not include the wrongdoers,” he said: “Meaning, a wrongdoer cannot be an Imām.”(131) Abū ʿAbdillāh (a.s.) also said: “The foolish cannot be the Imām of the pious.”(132)

Abū ʿAbdillāh (a.s.) said: “...Abraham (a.s.) was a Prophet but not an Imām until God said: ‘Indeed, I will make you a leader for the people.’ He said: ‘And of my descendants?’ So God said: ‘My covenant does not include the wrongdoers.’ Whoever worships an idol or image cannot be an Imām.”(133)

Note: Just as the deficient and incapable cannot reach the perfect, the powerless cannot attain the powerful, and the immoral cannot rise to the station of the just; likewise, the non-infallible just person cannot reach the status of the infallible just, and even the average infallible cannot ascend to the position of the unique infallible. The divine stations are established in the celestial sphere of life, not on the surface of the earth. Those lacking theoretical intellect, deprived of practical intellect, and veiled from the witnessing of the heart do not possess the passport to ascend to the peak of the celestial realm of the kingdom.

10) The secret of the wrongdoer’s unworthiness for Imāmate

From ʿAlī ibn Abī Ṭālib (a.s.), narrated from the Prophet (s.a.w.) regarding God’s saying: “My covenant does not include the wrongdoers,” he said: “There is no obedience except in what is good.”(134)

From ʿImrān ibn Ḥuṣayn: I heard the Prophet (s.a.w.) say: “There is no obedience due to a created being when that obedience leads to disobedience to God.”(135)

The Commander of the Faithful (a.s.) said: “The Imām who is entitled to Imāmate has signs: Among them is that he is known to be infallible from all sins, both minor and major. He does not err in giving legal opinions, does not make mistakes in answering, does not forget or become heedless, and is not distracted by anything of the affairs of this world... The fifth: Infallibility from all sins, and by this he is distinguished from the followers who are not infallible. Because if he were not infallible, it would not be safe from him entering into what people enter in terms of the destructive, deadly sins and desires and pleasures. If he were to engage in these things, he would need someone to establish the legal punishments upon him, so he would then be a followed Imām, and it is not permissible for the Imām to have this attribute...”(136)

Note:

a) Material blessings are considered part of the transient world, and the goods of this world are few. Therefore, it is reasonable that such blessings are granted as tests to both the righteous and the wrongdoers.

b) Spiritual blessings, even if they have a material aspect, are inherently linked to divine responsibility and key attributes, and they are not considered meager in their worth. However, there is no rational impediment to granting them as a test to certain individuals who ultimately fail to attain a good end, similar to what befell Balaam son of Beor (Balʿam Bāʿūr) and the Samaritan (Sāmirī).

c) The blessings of prophethood, messengership, and Imāmate, which carry with them the authority of the Sunnah, are so crucial that if such positions were associated with misguidance, it would shake the very foundations of religion. This is why God, the Exalted, expressed such a severe and exhaustive warning to the Prophet (s.a.w.) in the hypothetical case of fabrication. The punishment for a false claimant to prophethood has not been decreed with such severity.(137) Since the Sunnah of a prophet, established through divine miracle, forms a core part of religion, any deviation would result in the destruction of the pillars of religion. Hence, only an infallible person can be worthy of holding such an elevated station.