Subtleties and Allusions

1) Types of Divine Tests:

Humans are constantly subjected to trials and tests: “Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed” [18:7]. This test, for which death and life are also a means, “He created death and life to test you” [67:2], is perpetual and universal. The Qur’an provides an example of this kind of test: On one hand, God, the Glorified, warns pilgrims in the state of iḥrām against hunting land game: “Do not kill game while you are in the state of iḥrām” [5:95], “Forbidden to you is game from the land as long as you are in the state of iḥrām” [5:96]. On the other hand, He places the land game within the reach of the pilgrims: “God will surely test you through something of the game that your hands and spears [can] reach” [5:94].(70)

This type of test is akin to the daily questioning by teachers, and there is another limited yet fateful divine test, like the mid-term and end-of-year exams. As God, the Glorified, said about the wars that occurred once or twice a year to defend Islam: “Do they not see that they are tried every year once or twice?” [9:126]. God, the Glorified, subjects His prophets and saints to special tests that are of particular importance compared to the aforementioned general test. Just as the prophets (a.s.) themselves are chosen and selected, their tests are also chosen and selected.

As God, the Glorified, said about the mission of Abraham to sacrifice his son Ishmael (a.s.), which was a test for both of them, and both noble ones submitted to God’s command: “This was a clear trial” [37:106]. The Qur’an recounts this test as follows: “And when he reached with him [the age of] exertion, he said, ‘O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if God wills, of the steadfast.’ And when they had both submitted and he put him down upon his forehead, We called to him, ‘O Abraham, You have fulfilled the vision.’ Indeed, We thus reward the doers of good. Indeed, this was the clear trial” [37:102-106].

The Qur’an has also described the trials of the Children of Israel as “great” and “clear”: “...And in that was a great trial from your Lord” [2:49], and “...And We gave them of the signs that in which there was a clear trial” [4:153].(71)

2) The Secret of Divine Tests

In the reality of ibtilā (“testing”) and examination, the ignorance of the examiner is not a factor to be considered. Just as in worldview and Qur’anic studies, one should not make humans the center in order to attain knowledge of the world and the verses of the Qur’an, likewise, in understanding the meaning of testing and the like, humans should not be the focal point. This is because human testing is typically associated with the examiner’s ignorance of the specifics regarding the one being tested.

However, the reality of divine testing is different. The purpose of divine testing is to bring to light the hidden qualities and the depth of faith or lack thereof in the one being tested, not to reveal something unknown to the examiner, who, in the case of God, is All-Knowing. [The reality of testing is an act through which the apparent and hidden aspects of the one being tested are unveiled, regardless of whether the examiner is aware of their inner state or not. In the case of divine tests, it is a means of manifesting the true nature and sincerity of an individual’s obedience, steadfastness, and faith, which serves a higher wisdom, rather than fulfilling a need for knowledge on the part of God.]

Divine tests are designed to advance the affairs of the believers and to perfect those being tested by revealing their inner selves and manifesting their merits to others. These trials also serve to purify and refine the hearts of the faithful. As God, the Glorified, says regarding the comfort-seekers and hypocrites who flee from defense and martyrdom:

“...They conceal within themselves what they will not reveal to you. They say, ‘If we had any part in the matter, we would not have been killed here.’ Say, ‘Even if you had been inside your houses, those decreed to be killed would have come out to their death beds.’ [It was] so that God might test what is in your breasts and purify what is in your hearts. And God is Knowing of that within the breasts.” [3:154]

The final sentence of this noble verse is to dispel the illusion of God’s ignorance prior to the test. The overt expressions come from the lips and tongue, but the place where secrets and the essence of a person’s being reside is in the chest. Thus, the “secret that is in the chest” refers to the innermost essence of the breast, and God, the Glorified, is fully aware of the essence of what lies within the hearts: “And God is Knowing of that within the breasts.”

God, the Glorified, not only knows secrets but also what is even more hidden than secrets, which may sometimes be concealed even from the person holding the secret. The one who is aware of secrets is certainly aware of what is overt: “And if you speak aloud - then indeed, He knows the secret and what is [even] more hidden.” [20:7] Just as one who knows the essence of the breast will certainly be aware of the breast itself, one who knows the contents is fully aware of the container.

Reminder: It is important to remember that essential knowledge differs from active knowledge. God’s eternal knowledge encompasses all things, both universal and particular, while His active knowledge pertains to the station of action. Divine testing relates to God’s active knowledge rather than His essential and eternal knowledge. Fakhr al-Rāzī attributed to Hishām ibn al-Ḥakam, whom he considered the leader of the Rāfiḍa, the idea that he had established rational and transmitted proofs for the Necessary Being’s lack of knowledge of the specifics and particulars of events. According to this claim, the Necessary Being’s eternal knowledge only encompasses general realities and universal essences of things. For this reason, the Rāfiḍa were believed to hold the doctrine of badāʾ (“alteration in divine will”).(72)

A researcher who enjoys the pursuit of scientific inquiry and strives for fairness in understanding will recognize that the saved Imāmi sect—which follows the infallible and pure Ahl al-Bayt (a.s.)—bases its belief in God’s eternal knowledge on the guidance of its infallible leaders. This sect firmly upholds the principle that God’s eternal knowledge encompasses all things: universal and particular, general and specific, substance and accident, etc. This belief is regarded as certain and well-established within the Imāmi framework.

When engaging in further research or addressing any ambiguities about a particular school of thought or the ideas of a prominent scholar, it is essential to refer to the foundational principles of that school. By doing so, one can clarify and dispel any misconceptions. The Imāmi sect’s belief in God’s eternal knowledge of all things, both universal and particular, is not unique to a specific group but reflects a core understanding in the broader theological discourse concerning God’s omniscience.

3) Divine testing is not conditional on a specific time or state

The believer is constantly tested by God, as divine trials are not limited to any particular time, condition, or circumstance. Victory and defeat, relief and hardship, prosperity and adversity, sickness and health—all of these serve as grounds for testing the believer. In the natural world, everything, including the worldly effects and outcomes of human actions, can act as a medium for testing. However, it is important to note that these are not merely rewards in this world, as the abode of pure recompense is reserved for the Hereafter.

Thus, it is not the case that God always tests a person by placing them in the furnace of adversity. Sometimes, He nurtures and caresses a person in a bed of ease and comfort to test them. Interestingly, being tested with prosperity and happiness can be far more challenging than being tested with hardship and adversity. This is because someone facing poverty, sickness, or similar afflictions is often aware of their trial and remains patient and mindful of their condition. In contrast, a person surrounded by ease and luxury may not recognize that they are being tested through wealth, health, or abundance, leading them to become heedless and rebel in a state of intoxication with comfort.

God, the Glorious, has made both good and evil as means of testing, as He declares: “And We test you with evil and with good as a trial” [21:35].(73) The term “evil” in this noble verse refers to afflictions such as sickness and hardship. This interpretation is supported by an incident involving Amīr al-Muʾminīn, Imām ʿAlī (a.s.). When he was sick and visitors inquired about his condition, he responded by saying, “I have awoken to evil (sharr).” Observing their astonishment, Imām ʿAlī (a.s.) cited this verse as evidence, thereby clarifying that sickness and similar afflictions are considered relative evil, while health and well-being are intrinsic and relative good. Both states, therefore, are means through which individuals are tested.

Furthermore, God, the Glorious, mentions in another verse a similar notion, stating that He tests people with both good and bad things, so they might return to Him in repentance: “And We tested them with good things and bad things that perhaps they would return” [7:168].(74) These two forms of testing are reiterated in other verses, which emphasize that prosperity and well-being are not signs of honor and respect, just as straitened circumstances and poverty are not evidence of one’s humiliation. Rather, both are trials, designed to distinguish the patient from the impatient and the grateful from the ungrateful. As the Qur’an says: “And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, ‘My Lord has honored me.’ But when He tries him and restricts his provision, he says, ‘My Lord has humiliated me.’ No!...” [89:15-17].(75)

The friends of God, who are characterized by their unwavering composure in both poverty and wealth, are neither disheartened by lack nor overly joyful at abundance. As the Qur’an says: “So that you may not despair over what has eluded you and not exult [in pride] over what He has given you. And God does not like everyone self-deluded and boastful” [57:23]. They view both hardship and blessing as divine tests. However, the ignorant, who misjudge the nature of God’s apparent blessings, equate them with honor, while perceiving their absence as humiliation. In reality, the nature of time, governed by God’s wise management, constantly fluctuates, as circumstances change with the passage of days: “And these days [of varying conditions] We alternate among the people” [3:140].

Amīr al-Muʾminīn Imām ʿAlī (a.s.) emphasized this point when he said: “People have never said ‘blessed is he’ about anyone except that in the end, he was afflicted with a bad and unpleasant time.” Similarly, he remarked: “People have never said about anything, ‘blessed is it,’ except that fate has hidden for it a day of evil.”(76) This principle holds true not only for material blessings but also for spiritual stations. A clear example is seen in the case of Prophet Solomon (a.s.), who, when witnessing the miraculous presence of the Queen of Sheba’s throne before him in an instant, attributed it to a divine test, saying: “This is from the favor of my Lord to test me whether I will be grateful or ungrateful” [27:40].

4) The Various Aspects of the Perfect Human Being

The perfect human being embodies various aspects, each defined by specific roles and functions, similar to how a jurist can be a faqīh, mujtahid, marjaʿ, muftī, and qāḍī depending on the considerations at play. For instance, in terms of deriving legal rulings from foundational principles, he is called a faqīh or mujtahid. When people turn to him for guidance in their daily affairs, he is referred to as a marjaʿ. When he issues legal opinions, he acts as a muftī. And when he resolves disputes, he assumes the role of a qāḍī.

In a similar manner, the perfect human being encompasses multiple spiritual and leadership dimensions such as nubuwwa (prophethood), risāla (messengership), khilāfa (vicegerency), imāma (leadership), and zaʿāma (command). Each of these titles reflects a different aspect of his function in relation to God, the community, and the divine mission entrusted to him.

Just as the various aspects of a jurist may be combined or distinct, the different roles attributed to the perfect human being—while conceptually distinct—may also be combined in reality. Thus, the perfect human being is referred to as a nabī (prophet) when receiving unseen knowledge through revelation, as a rasūl (messenger) when conveying that knowledge and the divine rulings to the people, as an imām when leading the people and serving as a source of trust and emulation, and as a khalīfa (caliph) when acting as the complete manifestation of the essence, attributes, and actions of God, the Glorified.

All these roles and stations must be assigned through either the existential or legislative designation and bestowal of God, as explicitly stated in several verses of the Qur’an: “Indeed, I will make upon the earth a caliph” [2:30], “Indeed, I am the servant of God. He has given me the Book and made me a prophet” [19:30], “And my Lord has granted me wisdom and made me one of the messengers” [26:21], and “Indeed, I will make you a leader for the people” [2:124]. Each of these roles is a divine covenant that must be granted to a specific individual, either through existential or legislative means, and their appointment lies solely in the hands of God, the All-Knowing, who is aware of the hidden realities and the true nature of all individuals.

5) Selection and Being Chosen by God

Among the elite ranks of prophethood, messengership, imāma, and other divine roles, these positions are bestowed only upon certain individuals who possess distinct qualities. God, the Glorified, selects these outstanding individuals from among humanity for these significant roles. This divine selection is not limited to humans; even the angels have their own elite chosen by God. The Qur’an expresses this general principle of divine selection, shared between humans and angels, as follows: “God chooses from among the angels messengers and from among the people. Indeed, God is Hearing and Seeing” [22:75]. Therefore, only the most distinguished among the angels and humans are chosen by the Divine.

The aforementioned principle is expressed more specifically regarding humans in another verse: “God is most knowing of where He places His message” [6:124]. After clarifying that only exceptional individuals are chosen by God, the Qur’an also provides examples of this divine selection, such as Adam and Noah (a.s.), the progeny of Abraham, and the family of ʿImrān: “Indeed, God chose Adam and Noah and the family of Abraham and the family of ʿImrān over the worlds” [3:33]. Specific selections include Abraham: “And We had chosen him in this world” [2:130], Moses: “O Moses, I have chosen you over the people with My messages and My words” [7:144], and Mary: “O Mary, indeed God has chosen you and purified you and chosen you above the women of the worlds” [3:42]. What has been stated about divine selection (_iṣṭifā_ʾ) also applies to divine election (ijtibāʾ).

The terms jibāya and ijtibāʾ mean to gather and select, as illustrated by God, the Glorious, regarding the gathering of the best produce from different regions of the world in the secure sanctuary of God and Mecca: “Have We not established for them a safe sanctuary to which are brought the fruits of all things?” [28:57]. Concerning the principle of ijtibāʾ, God says: “God chooses for Himself whom He wills” [42:13]. In regard to the ijtibāʾ of His prophets and saints, after explicitly mentioning some of them by name, He adds: “And [some] among their fathers and their descendants and their brothers—We chose them, and We guided them to a straight path” [6:87]. As for ijtibāʾ from among His messengers, He says: “God chooses from among His messengers whom He wills” [3:179].

Abraham, the Friend of the Merciful, was both chosen (muṣṭafā) by God: “And We had chosen him in this world” [2:130], and selected (mujtabā) by Him: “Indeed, Abraham was a [comprehensive] leader, devoutly obedient to God, inclining toward truth, and he was not of those who associate others with God. [He was] grateful for His favors. He [God] chose him and guided him to a straight path” [16:120-121].

Therefore, Abraham (a.s.), like other divinely chosen ones, was endowed with knowledge of the unseen, as expressed in the verse: “And it is not for God to let you know of the unseen, but God chooses of His messengers whom He wills” [3:179]. One of the qualities attributed to Abraham (a.s.), mentioned in the Qur’an before his being chosen, is his strength and insight in the way of truth: “And remember Our servants, Abraham, Isaac, and Jacob—those of strength and [religious] vision. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter]. And indeed they are, to Us, among the chosen and outstanding” [38:45-47].

Others neither possess this strength nor this insight, for one who does not see the truth (the dominion) with clear vision and does not break falsehood like idols with his hands is not among the group described as “those of strength and [religious] vision.” The family of Abraham (a.s.) understood the true religion well and acted upon their understanding. As a result, God, the Glorious, rewarded them with the blessing of being constantly mindful of the ultimate abode—“remembrance of the home [of the Hereafter].” Others, however, were deprived of this pure bestowal: “Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter]” [38:46].(77)

This mindfulness of the ultimate and genuine abode is a unique reward, not granted to everyone. God, the Glorious, honored the family of Abraham (a.s.) with such virtues due to their deep knowledge and righteous deeds.

6) Equality of men and women in the possibility of attaining the station of wilāya (sainthood)

In divine selection (iṣṭifāʾ), which was mentioned earlier, there is no distinction between men and women. Although prophethood and messengership, due to their executive nature, may not be conferred upon women, the existential dimension of imāma (leadership), specifically wilāya—a spiritual station representing the inner connection between the servant and the Master, unrelated to executive duties—can indeed encompass women. A woman can be subject to the divine covenant and attain the station of imāma, becoming a saint (walī) of God. An example of this is the truthful and pure Lady Fāṭima (a.s.), who, despite not holding the position of prophethood or messengership, is among the saints of God.

Perhaps the wisdom behind why prophets must be men, as implied by God’s words, “And We sent not before you except men to whom We revealed [Our message]” [12:109], is connected to the role of the prophet in society. Prophets are in direct contact with the people, receiving their concerns, organizing social matters such as war and peace, and addressing various communal issues. Given the difficulties women might face in such public, executive roles, God, the Glorious, has exclusively selected men for prophethood.

However, the station of wilāya is not bound by such constraints. Thus, just as Jesus Christ and Amīr al-Muʾminīn Imām ʿAlī (a.s.) are saints of God, so too are Lady Mary and the great truthful Fāṭima al-Zahrāʾ (a.s.). God, the Glorious, recognizing Lady Mary’s station of wilāya, introduces her as chosen (ṣafwa): “O Mary, indeed God has chosen you and purified you and chosen you above the women of the worlds” [3:42]. The first selection signifies her personal, inherent perfection, while the second, which uses the preposition ʿalā (“above”), reflects her comparative perfection in relation to others.

Evidence that Lady Mary benefited from the influence of her wilāya (sainthood) by God’s permission is found in the Qur’anic account where Zechariah would consistently find sustenance with her that God had provided. As it is mentioned: “Whenever Zechariah entered upon her in the prayer chamber, he found with her provision. He said, ‘O Mary, from where is this [coming] to you?’ She said, ‘It is from God.’” [3:37]. This unseen grace is among the effects of the wilāya bestowed upon her by God.

The secret behind gender not affecting one’s attainment of spiritual ranks like wilāya is rooted in the fact that such perfections pertain to the human soul, which is neither male, female, nor intersex. The soul, being genderless, possesses the potential for these spiritual achievements. Verses in the Qur’an, such as “Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do” [16:97], emphasize that gender plays no role in the attainment of spiritual rewards. These verses are not advocating for gender equality in a superficial sense but rather indicate that masculinity and femininity are irrelevant when it comes to spiritual excellence. This is because being male, female, or intersex is a physical characteristic, not a spiritual one, and thus has no bearing on the soul’s potential for perfection.

At the level where gender matters—within the body—it is unrelated to spiritual and existential perfections. Meanwhile, at the level of the soul, where spiritual perfections manifest, gender distinctions are entirely irrelevant.

An important social point is that sometimes, in the context of speech or dialogue, people-oriented literature becomes widespread, using phrases like “the people rose up,” “the people voted,” or “the people believed.” These expressions refer to human society as a whole—both men and women—and are not exclusive to men. In the Qur’an, the term alladhīna is frequently used, which, although grammatically masculine, refers to both men and women within the broader human community.

This conversational norm is also evident in the words of Abraham (a.s.): “And keep me and my sons away from worshipping idols” [14:35]. Here, “sons” (banīn) represents his offspring in general, encompassing both sons and daughters. Likewise, the term dhurriyya (offspring) used in the verse under discussion refers to all descendants, male and female, directly and indirectly. This comprehensive divine view plays a crucial role in eradicating the remnants of both ancient and modern ignorance (jāhiliyya), which often distinguished between sons and daughters and between the descendants of sons and daughters. Through this divine equalization, the outdated and unjust slogan “Our sons are the sons of our sons, and our daughters. Are the sons of men distant from us” was nullified, affirming that all offspring are considered equal.

One can infer from this that Lady Mary’s attainment of the special divine covenant of spiritual honor (not prophethood, messengership, or imāma in the sense of socio-political leadership) was among the blessings and outcomes of the tests (ibtilā) undergone by Abraham (a.s.) and his sincere supplications as the Friend of the Merciful.

Note: Regarding the essence of the soul and its connection to the body, there are several well-known views, with three prominent ones:

a) The human soul is created before the body and exists as an abstract entity.

b) The human soul is created simultaneously with the body’s emergence and is also an abstract entity.

c) The human soul develops alongside the body and is physical in origin but spiritual in its continued existence (jismāniyyat al-ḥudūth wa rūḥāniyyat al-baqāʾ), meaning that at the start of creation, it is material, but through substantial motion it evolves into a state of abstraction (tajarrud).

It can be argued that according to the first and second views, masculinity and femininity do not pertain to the soul, as it exists independently of the body’s physical traits. However, in the third view, which is widely regarded as correct, the flow of masculinity and femininity may seem to affect the soul since the soul originates in the body’s material aspect. The more detailed answer to this critique belongs to the domain of philosophy (ḥikma), rather than exegesis (tafsīr).

In brief, masculinity and femininity arise from the material aspect of the body, which is the source of gender differentiation, not from its formal aspect, which is the origin of genus (the essential nature shared by all humans). In the philosophical framework, it is the formal aspect that undergoes abstraction through substantial motion. This motion pertains to qualities and aspects that evolve beyond materiality. Thus, the soul’s gender-neutral nature remains intact in its spiritual evolution.

Of course, certain psychic attributes, like tenderness, affection, and kindness, are present and will provide the foundation for each individual’s path toward their own suitable spiritual perfection.(78)

7) The Guide Must Also Be Guided

For someone to serve as a guide to God’s command, as understood in the concept of imāma (leadership), they must themselves be guided by the essence of divine guidance. The attainment of the special covenant of spiritual honor—distinct from prophethood, messengership, or imāma in the socio-political sense—by the Virgin Mary was one of the fruits of Abraham’s trials (ibtilā) and his heartfelt supplication as the Friend of the Merciful. Thus, it follows that the guide must also be guided.

One who invites people to the truth without needing a school, teacher, or external guidance holds a higher station than one who is still in need of direction from others. The result, based on the guidance from the Qur’an, is that the “Imām” is one who guides others by the essence of divine knowledge, not just outwardly. An Imām, without having attended formal education, is capable of teaching and guiding hundreds of instructors, leading people without needing external instruction.

His guidance is not limited to outward means such as writing, teaching, or giving warnings and glad tidings. Just as the Imām has attained his high station through an inner, spiritual path, he similarly leads others toward that same station. Only someone who has traversed the path, reached the destination, and mastered it can effectively guide others to that destination. Since the Imām has transcended the limitations of the worldly domain (mulk) and has been guided by the spiritual domain (malakūt), he leads others to the “command of God,” which belongs to the realm of the malakūt, not the mulk. Thus, the Imām serves as an inner guide who brings others to a higher, spiritual awareness of God’s command.

8) The Awareness of the Infallible Imām (a.s.) of the Actions of Others

The inward guidance of souls and authority over them require the knowledge and awareness of people’s inner states. This is why God, the Glorified, said: “Indeed, God, His Messenger, and the believers see your deeds; say, ‘Work, for God will see your deeds, and [so will] His Messenger and the believers.’” [9:105]. The use of “sīn” in “fasayarā” here is not for indicating the future tense or postponement but rather for realization. Imām ʿAlī ibn Mūsā al-Riḍā (a.s.) explained that “the believers referred to here are us, the Imāms.”(79)

The secret behind this is that one who guides others inwardly and bestows divine grace must be aware of the domain of his work—namely, the inner states of people. In other words, the Imām, as the divinely appointed guide, must have access to people’s actions and inner realities, which are presented to him for review.(80)

9) The Heart of the Imām is the Vessel of God’s Will

Inward guidance is an inner grace that flows from the luminous hearts of the Imāms (a.s.) directly from God, the Glorified, and is then passed on to the hearts of the believers. This profound reality is reflected in a narration reported in connection with the verse “And you do not will except that God wills” [76:30]. In this narration, it is stated by the infallible Imāms (a.s.): “Our hearts are vessels for the will of God.”(81) This means that whatever God wills to accomplish in the world is conveyed through the heart of the Imām, and the Imām becomes aware of worldly affairs through this connection.

God’s will is one of His acts and attributes of action, and since His action is external to His Essence and exists as a contingent reality, it requires a specific locus of manifestation. In this case, the heart of the Imām serves as the “nest” for God’s will, as expressed in various narrations: “Indeed, the Imām is a nest for the will of God, the Mighty and Glorious.”(82) Therefore, the heart of the Imām is the sacred vessel through which God’s will flows, allowing the Imām to be aware of all that transpires in the world.

Furthermore, every spiritual station and grace that is bestowed upon individuals comes through the blessing and mediation of the Imām. The acceptance and ascension of the actions and beliefs of others also follow the acceptance and ascension of the Imām’s own belief and action. This is because, when the perfect human being (the Imām) becomes the leader of righteous souls, his belief becomes the model for all beliefs, his character the standard for all characters, and his good deeds the guide for the good deeds of others. Thus, the Imām’s spiritual rank not only elevates him but also becomes the conduit through which others receive divine grace and guidance.

10) The Means for Attaining the Station of Imāma for the Perfect Human Being

God, the Glorified, outlines the necessary means for the perfect human being to reach the exalted station of Imāma and the inward guidance of humanity. These means include benefiting from guiding revelation (waḥy tasdīdī), ascending to the highest degrees of servitude (ʿubūdiyya), practicing patience (ṣabr), having certainty (yaqīn), and witnessing the secrets of the world. These qualities, when realized, enable a person to attain the lofty station of Imāma.

God, the Glorified, explains this process in two verses. In one, He links Imāma with guiding people through His command, accompanied by revelation to engage in righteous deeds:

“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” [21:73].

In another verse, God attributes the attainment of Imāma to patience and certainty in His signs:

“And We made from among them Imāms guiding by Our command when they were patient and [when] they were certain of Our signs” [32:24].(83)

To clarify the relationship between the aforementioned attributes and titles with the subject under discussion, here is a brief explanation for each of them:

a) Benefiting from guiding revelation:

Revelation can manifest in different ways. It may be legislative (waḥy tashrīʿī), which involves a command regarding a law or action that God conveys to His prophet to instruct the people. An example of this is, “Indeed, We have revealed to you, [O Muḥammad], the Book in truth so you may judge between the people by that which God has shown you” [4:105]. In this form, God provides a legislative framework for His prophet to communicate.

Revelation to an action and deed is sometimes in the form of an explicit and direct command to an action, such as “Establish prayer...” [11:114], where God instructs a specific action to be performed. And sometimes it is such that God, the Glorified, encourages His friends to perform an action by creating eagerness and attraction in them. In this state, a person feels that God or the angels are commanding him to do something.

In revelation to the action itself, which is guiding revelation (waḥy tasdīdī), the command and encouragement to the action is such that it is as if that action has occurred and been realized. As in the phrase “And We revealed to them the doing of good deeds” [21:73], the verbal noun (maṣdar) annexed (muḍāf) indicates the realization of the action. The mentioned verse means “We revealed to those Imāms the performance of all good deeds,” not that We commanded them to perform them. The term “good deeds” (al-khayrāt), being plural and defined with the definite article, encompasses all good deeds. Then, in the continuation of the noble verse, some of the important good deeds, such as establishing prayer and giving zakāt, are mentioned separately.

b) Complete servitude:

Servitude has been decreed for the infallible Imāms (a.s.), as indicated by the verse: “and they were worshippers of Us” [21:73]. The term “worshipper” (ʿābid) in this context is an assimilated adjective (ṣifa mushabbaha), rather than an active participle (ism fāʿil). This grammatical form implies that servitude was deeply ingrained and firmly established in their souls, not merely a temporary state or action.

A ḥadīth from the Ahl al-Bayt (a.s.) clarifies this concept further, where it is mentioned that God, the Glorified, made Abraham (a.s.) His servant before granting him the rank of prophethood or Imāma: “Indeed, God took Abraham as a servant before He took him as a prophet.”(84) From this narration, we can infer that the first condition for attaining worthiness for prophethood and Imāma is the ascent to the highest degrees of servitude.

This notion of “taking as a servant” (ʿabdiyya) differs from the general understanding of being a servant of God, for all believers are His servants. However, God only accepts certain individuals as His true servants. It will become apparent on the Day of Resurrection that many who claimed to be servants of God were, in fact, slaves to their own desires and whims.(85)

The distinction between the acceptance of a person’s essence versus the acceptance of their actions is significant. This is seen in the example of Lady Maryam (a.s.), where the Qur’an indicates that God, the Glorified, accepted not just her deeds but her very essence: “So her Lord accepted her with a good acceptance” [3:37]. Similarly, God chose Abraham (a.s.), recognizing not only the righteousness of his actions but also his pure essence and nature. This made him a servant whom God nurtured under His wilāya (guardianship) and guidance. The Messenger of God (s.a.w.) emphasized this when he said: “Indeed, my walī is God, Who sent down the Book, and He takes care of the righteous.” [7:196]

Abraham’s (a.s.) own words to his father Azar and his people, who were immersed in idol worship, illustrate this profound guidance: “Indeed I disassociate from what you worship, except the One who originated me, for He will guide me” [43:27]. The guidance Abraham (a.s.) refers to here is not merely legislative guidance, which would involve showing the way through commandments or laws. Instead, it is a deeper, more intrinsic guidance. By this point, Abraham (a.s.) had already been guided through rational proof and reasoning, having distanced himself from idol worship. His disassociation from false gods and his turning towards God is clear in his statement: “I do not love those that set” [6:76], and again when he said, “O my people, indeed I disassociate from what you associate with God. Indeed I have turned my face toward He who originated the heavens and the earth, as a ḥanīf, and I am not of the polytheists” [6:78-79].

This special divine guidance, known as the word of Imāma, was bestowed upon Abraham’s progeny, a lasting inheritance of spiritual leadership and purity: “And He made it a lasting word in his posterity” [43:28].

c) Difficult trials:

The divine trials meant to prepare someone for the station of Imāma are distinct from other trials due to their heightened difficulty and the greater level of patience they require. This concept is emphasized by the way Abraham (a.s.) was bestowed with the title of Khalīl al-Raḥmān (Friend of the All-Merciful), which was a precursor to him attaining the station of Imāma. The term khulla means deep poverty or need, and a khalīl is someone who shares his poverty and need exclusively with his beloved, which in this case is God.(86)

Yes, the title Khalīl Allāh (Friend of God) indicates complete detachment from all worldly means and absolute reliance on and poverty before God. This notion of poverty (khulla) represents a deep spiritual state where one turns exclusively to God for all needs, cutting off reliance on anything transient, including wealth, status, or even human connections. This concept is further reflected in the absolute form of patience mentioned in the verse: “And We made from among them leaders guiding by Our command when they were patient” [21:73]. This patience encompasses all its praiseworthy forms—patience in obeying God, refraining from disobedience, and enduring calamities.

One of the profound examples of Abraham’s (a.s.) devotion to God and detachment from the transient world was when he declared: “I do not love those that set” [6:76]. This statement applies to anything that perishes or is temporary, including a child or even the human body itself, both of which are subject to death. In order to test Abraham’s commitment to this statement, God subjected him to two major trials:

The Fire of Nimrod: Abraham (a.s.) was cast into a massive, blazing fire by his people, but he remained steadfast in his trust in God: “They said, ‘Build for him a furnace and throw him into the blazing fire’” [37:97].

The Sacrifice of His Son: After granting him a child in his old age, God commanded Abraham to sacrifice his son for His sake, further testing his detachment from all worldly attachments, even the dearest ones.

Abraham (a.s.) displayed complete surrender to God in both these trials, turning his inward poverty and need solely towards God. This spiritual devotion and detachment led him to attain the station of khulla (friendship) with God, followed by the exalted station of Imāma (leadership). His role as a leader was not solely socio-political; it was based on his spiritual readiness to receive direct divine guidance and to become a means of existential guidance for others.

While Abraham’s idol-breaking could be related to his socio-political leadership, the intense trials like being thrown into the fire or the command to sacrifice his son transcend the scope of political leadership. These tests were not about demonstrating competence in governance but rather about showing spiritual readiness, detachment from all besides God, and unwavering trust in His will. Thus, a person worthy of the station of Imāma is someone who has severed all ties to anything other than God, enabling them to receive divine guidance directly and guide others to their spiritual destination.

d) Patience:

Witnessing and certainty in the covenant of inner Imāma are reserved for those who embody patience in their actions and possess certainty in their knowledge of the signs of Truth. Attaining this station requires more than just faith. For a righteous wayfarer, mere belief is not enough to reach the high station of inner Imāma—it is the intensity of their witnessing and the depth of their certainty that are essential. These qualities allow them to experience realities beyond the material world, such as Paradise, Hell, and their inhabitants. This is highlighted in the verse: “No! If you only knew with the knowledge of certainty, You will surely see the Hellfire. Then you will surely see it with the eye of certainty” [102:5-7].(87)

Reminder: Theoretical certainty may be distant from the certainty of faith; that is, merely achieving scientific or intellectual certainty does not necessarily lead to faith. This concept is illustrated in the Qur’an’s description of Pharaoh’s people: “And they rejected them, while their [inner] selves were convinced thereof” [27:14]. Such certainty becomes a veil that obstructs spiritual progress rather than a mirror that reflects divine truths.

However, the certainty of faith, which emerges from theoretical certainty, serves as a mirror that reveals higher spiritual realities. This faith-based certainty allows one to ascend from mere intellectual conviction to ʿayn al-yaqīn—the “eye of certainty.” In this elevated state, the effects of the Hereafter are not just intellectually understood but become vividly witnessed.

e) Certainty:

The phrase “and they were certain of Our signs” [32:24], which signifies continuity, indicates that the method of the Imāms (a.s.) is grounded in the certainty of faith, unlike others who may be meticulous in some matters but content themselves with illusions and conjectures in others. Although humans are naturally inclined toward thought and reasoning, as stated in the luminous words of Imām ʿAlī ibn Mūsā al-Riḍā (a.s.),(88) nothing less than certainty has been apportioned to the people. The Imām, in his essence, is a person of certainty, and such individuals of certainty—according to the verses mentioned—witness Hell while still in this world. For after death, even the atheist and disbeliever will inevitably see Hell.

The people of certainty witness not only their own deeds but also those of the righteous and the wicked. The record of the righteous is in ʿIlliyyūn, a place witnessed by those brought near to God; “Indeed, the record of the righteous is in ʿIlliyyūn. And what can make you know what is ʿIlliyyūn? It is [their destination recorded in] a register inscribed. It is witnessed by those brought near [to God].” [83:18-21].

The Glorious God granted the eye of certainty (ʿayn al-yaqīn), which is the result of witnessing the dominion of the heavens and the earth, to Abraham (a.s.): “And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith].” [6:75].

Thus, Abraham, the Friend of the Merciful, having demonstrated patience in difficult trials, became one of the people of certainty. As previously mentioned, his patience and certainty were the means through which he attained the station of Imāma, in the sense of guiding others to their desired spiritual destination.

11) Condemnation of Kings in the Qur’an

At the end of the discussion on subtleties and allusions, it is appropriate to address the discourse regarding kingship, which claims that “although kingship is now considered blameworthy in the eyes of people, it is praiseworthy from the perspective of the Qur’an.” This is because kingship is different from the king, and sovereignty is different from the sovereign. Kingship and sovereignty themselves are divine blessings that can function in the realm of justice, equity, fairness, prosperity, and freedom.

However, as the Qur’an narrates the words of the Queen of Sheba regarding kings and confirms it, most of them went astray. Her words are: “Indeed kings—when they enter a city, they ruin it and render the honored of its people humbled.” [27:34].

If the phrase “And thus do they do” is understood as the speech of God, its confirmation of the content of the previous sentence is clear. And if it is a continuation of the Queen of Sheba’s words, it is still confirmed by the Qur’an, because the Qur’an, when narrating false statements, certainly invalidates and denies them, and if the statement is true, it verifies and confirms it either by silence or explicitly affirming its correctness.

It is worth mentioning that in Prophet Solomon’s (a.s.) response to the Queen of Sheba, he emphasizes that if the people of Sheba do not believe and submit, his army will attack them and expel them from their land in humiliation. As the verse states: “We will surely come to them with soldiers that they will be powerless to encounter, and we will surely expel them therefrom in humiliation, and they will be debased” [27:37]. Therefore, in the conduct of religious rulers, there is no talk of absolute corruption and destruction; only those who have gained power unjustly and through disobedience are humiliated by the army of truth. As mentioned: “He was seized by pride through sin” [39:59].

Since the false mighty ones are, in reality, abased, it will be said to them in the Hereafter, the day of truth and the manifestation of realities: “Taste [the punishment], indeed, you are the honored, the noble!” [44:49]. In the just governments of the prophets, which reflect the realm of justice in the Hereafter, only the wicked and tyrannical are condemned to abasement.

Reminder:

As mentioned before, government, kingship, leadership, and guidance are great blessings from God and are not inherently undesirable or blameworthy.

This great divine blessing, like other material blessings such as silver and gold, lands and properties, towers and walls, is not the exclusive right of any individual. Whoever acquires it does not have absolute ownership over it. Rather, from the outset, such blessings have not been granted exclusively to the infallible, and those who gain access to them unjustly have transgressed and usurped the government, possessing no rightful claim to it.

In the era of the occultation of the infallible Imām (a.s.) and the absence of his special or general deputy, the task of governing falls to ascetic and pious men who approach it with caution and act in accordance with the advice of Imām Jaʿfar ibn Muḥammad al-Ṣādiq (a.s.), observing precaution (akhd ḥāʾiṭa) in religion and how they benefit from it.(89) However, if society suffers from a shortage of such ascetic and pious individuals, then those with relative virtue, even if lacking the full quality of justice, may take charge of governance.