Superiority of the station of imāmah
From the previous discussion, it is clear that the responsibility of a nabī and rasūl does not go beyond reminding the people and showing them the way. Whenever a nabī or a rasūl reaches the station of imāmah, he has to shoulder a more crucial responsibility, and this entails that he has to implement divine programs and execute the decrees of the sacred religion on the way of establishing a model and prosperous society to ensure for his ummah felicity in this world and the next.
It is evident that great spiritual power and special competence are indisputable for bearing such a crucially important responsibility, and shouldering such a heavy burden, which involves difficult problems and struggling against one’s inclinations, requires more maturity in the way of God and excessive fortitude. This goal cannot be achieved without divine love and annihilation [fanā’] in attaining God’s good pleasure. For this reason, God, the Exalted, granted Ibrāhīm (‘a) the station of imāmah after exposing him to a series of hard trials during the last moments of his life. For this reason, too, He honored His most anointed servants, including the Holy Prophet of Islam (ṣ), with the station of imāmah and leadership of the ummah, and appointed them to govern and lead the society.
Are nubuwwah and imāmah correlative?
The following questions may arise here: Must every prophet who has the station of nubuwwah be an Imām as well? Or, must the one who has the position of imāmah be a prophet as well?
The answer to either question is negative. We shall elaborate on this issue in the light of the logic of revelation: The verses about Ṭālūt (Saul) and his struggle against the oppressive Jālūt (Goliath) clearly state that sometime after the passing away of Ḥaḍrat Mūsā (Moses) (‘a), God, the Exalted, granted the station of nubuwwah to a person named “Samuel” while the station of imāmah (leadership and governance) was given to Ṭālūt. Here is the detailed account of this event:
After the demise of Mūsā (‘a), a group of the Children of Israel said to the prophet of their time: “Appoint a ruler for us so that we may fight in the way of God under his command.” The reply of their prophet was:
﴿ إِنَّ اللّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوَاْ أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ قَالَ إِنَّ اللّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَاللّهُ يُؤْتِي مُلْكَهُ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ ﴾
“‘Allah has appointed Saul as king for you. They said, ‘How can he have kingship over us, when we have a greater right to kingship than him, as he has not been given ample wealth?’ He said, ‘Indeed Allah has chosen him over you, and enhanced him vastly in knowledge and physique, and Allah gives His kingdom to whomever He wishes, and Allah is all-bounteous, all-knowing’.”[1]
From the above verse, the following points can be inferred:
1. It is possible that in case of expediency, nubuwwah is separated from imāmah and rule and at a certain time, nubuwwah is granted to a certain person and governance and rule to another person, each of whom is worthy of the position granted to him. On account of the possibility of separating these two positions from one another, the Children of Israel never said that their prophet (Samuel) was more qualified than him (Ṭālūt). Rather, they said complainingly: “We have a greater right to kingship than him”.
2. The station which Ṭālūt held was granted to him by God, as the Qur’an says: “Allah has appointed Saul as king for you”. It also states: “Indeed Allah has chosen him over you.”
3. The divine station and responsibility Ṭālūt had was not merely to command the army but he was rather the ruler and head of the Children of Israel as it is deduced from the word, “king” [mulk], i.e. headship of government. Although the aim of this headship at that time was the leadership of the Children of Israel in jihād in the way of God, the divine position he held also allowed him do other things all of which are related to governance, as the latter part of the verse states: “Allah gives His kingdom to whomever He wishes.”
4. The most important condition of the governance of a society, imāmah and leadership of the ummah is possessing vast knowledge and required spiritual and physical capabilities, especially by the rulers live at a time when they are supposed to play an active role in leading the army.[2]
From what have been said so far, it is clear that there is no concomitance and inseparability between nubuwwah and imāmah. In fact, a person may attain the position of nubuwwah but he is not Imām and leader of the ummah who has the discretion of ruling over the people. Also, a person may be designated by God as administrator and ruler of a society but he is not a prophet. And sometimes, God, the Exalted, grants both stations to a person who is worthy of both of them, as the Glorious Qur’an says:
﴿ فَهَزَمُوهُم بِإِذْنِ اللّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ ﴾
“Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him the kingdom and wisdom, and taught him whatever He liked.”[3]
