3. The station of imāmah
The station of divine imāmah, from a Qur’anic perspective, is different from any of the two stations mentioned earlier and it is identical with broader discretion and practice in the domain of administering the society and leading the people.
Now, in the light of the luminous Qur’anic verses, we shall introduce some clear proofs in this regard:
1. Concerning the bestowal of the station of imāmah on a revered prophet, viz. Ibrāhīm al-Khalīl (Prophet Abraham) (‘a), the Holy Qur’an thus states:
﴿ وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِي ﴾
“And when his Lord tested Abraham with certain words, and he fulfilled them, He said, ‘I am making you the Imām of mankind. Said he, ‘And from among my descendants?’”[1]
In the light of this Qur’anic passage, we realize two facts:
a. The quoted verse clearly states the difference between the concept of imāmah and that of each of the two concepts of nubuwwah and risālah because many years prior to a series of divine tests, one of which was the decision to sacrifice his own son (Ismā‘il), Ibrāhīm (‘a) attained the station of nubuwwah, and we will prove this fact in the following:
We all know that God, the Exalted, granted two sons (Ismā‘īl and Isḥāq) to Ibrāhīm (‘a) when he was old as he has been quoted by the Glorious Qur’an as saying:
﴿ الْحَمْدُ لِلّهِ الَّذِي وَهَبَ لِي عَلَىٰ الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ ﴾
“All praise belongs to Allah, who, despite [my] old age, gave me Ishmael and Isaac.”[2]
Now, it is clear that it was prior to a series of hard divine trials one of which was the decision to sacrifice Ismā‘īl (‘a) that God, the Exalted, bestowed the station of imāmah upon Ibrāhīm (‘a) during the autumn of his life. That is, it was during the last phase of his life that he became a leader over the people, whereas he held the station of nubuwwah a long time earlier; for, he used to receive divine revelation, which is a sign of nubuwwah before he had children [dhurriyyah].[3]
b. It can also be inferred from the verse, “And when his Lord tested Abraham with certain words…” that the station of divine imāmah, i.e. governing the society and leading the people is higher than the station of nubuwwah or the station of risālah; for, as stated by the Qur’anic verses, while Ḥaḍrat Ibrāhīm (‘a) was holding the station of nubuwwah and the station of risālah, he was required to pass difficult tests before the station of imāmah was granted to him. The reason is clear; apart from the responsibility of receiving revelation and delivering the message, the station of divine imāmah also includes the supervision of society, leadership of the ummah and proper administration of the affairs of people for the purpose of reaching the pinnacle of perfection and felicity. So, it is natural that this station has a peculiar importance and grandeur and its attainment is impossible without passing a series of difficult tests.
2. It is clear from the previous verse that God, the Exalted, granted the station of imāmah and leadership of the community to Ibrāhīm (‘a) after exposing him to hard tests. Then, Ibrāhīm (‘a) asked God to assign this station to his descendants as well.
Other Qur’anic verses clearly state that God accepted the request of Ibrāhīm (‘a) and after granting the station of nubuwwah to Ibrāhīm’s righteous and upright descendants, He appointed them to the position of the leadership of the community and rule over the ummah. The Holy Qur’an says in this regard: ﴾ فَقَدْ آتَيْنا آلَ إِبْراهيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكًا عَظيمًا ﴿ “We have certainly given the progeny of Abraham the Book and the wisdom, and We have given them a great sovereignty.”[4]
We can deduce from this verse that the position of imāmah and leadership of the society is different from that of nubuwwah, which God, the Exalted, granted to His prophet, Ibrāhīm (‘a), after passing a series of difficult divine trials. When he prayed to God and asked Him to give the position of governance and leadership to his descendants too, the Lord granted that prayer by granting that high station to his just descendants and offspring, and apart from the (heavenly) Book and wisdom [ḥikmah], which are the signs of nubuwwah and risālah, He granted them “great sovereignty” [mulkān ‘aẓīmah], which means governance and leadership over the people. As such, the request of Ibrāhīm (‘a) was granted. Thus, some of his descendants such as Yūsuf (Joseph), Dāwūd (David) and Sulaymān (Solomon) (‘a) were chosen for the position of governance, administration and leadership of the society in addition to the station of nubuwwah.
It is evident from what we have stated that the station of imāmah is different from any of the two stations of nubuwwah and risālah, and on account of its broader domain of discretion and responsibilities, imāmah has greater value and higher status.
