The Shiite Apologetics
Question Thirty-five
Why is Imamate considered higher in rank than Prophethood ?
Answer:
It would first be necessary to clarify the three concepts of Prophethood, Divine Mission and Imamate as expressed in the Quran and the narrations so as to answer the question and find out why Imamate is considered superior to the other two ranks.
- The Rank of Prophethood
The word nabi Prophet is derived from naba prophecy, literary: giving important tiding; so the Prophet means the herald of significant news or one who brings news of an event. In the Quranic culture, it refers to someone who receives the divine revelation in various manners, a reporter who, as Gods representative, reports from God, without the mediation of a human being.[1] A Prophets duty is thus limited to receiving the Revelation and conveying it to people. In the words of the Quran: So Allah raised Prophets as bearers of good news and as warners. 2: 213
[1] Al-Rasa'il al-`Asharah by Shaykh al-Tusi, p. 11.
- The Divine Mission
The Messenger, as understood within the context of the Divine Revelation, refers to those Prophets who, in addition to receiving the Revelation and reporting in the capacity of Gods representatives, are given the responsibility of propagating the Mission they have been charged with. The holy Quran says: but if you turn back, then know that a clear deliverance of the message is (incumbent) on Our apostle. 5:92. Therefore, the Divine Mission risalah is a position endowed onto a nabi, a Prophet. That is, Prophethood, nubuwwat and Divine Mission, risalah are two concepts signifying the particularities of the Prophets who have received the Divine Revelation, are bearers of news, and therefore are nabis, and at the same time Messengers, rasuls since they have the duty to propagate it.
When we take the above explanations together, we can conclude that as long as they function within the bounds set by nubuwwah and risalah, the Prophets are mere guides who announce what is lawful and what is not, introduce to people the paths leading to prosperity, and have no responsibility other than conveying the news they have received from God, or propagating the mission they have been charged with.
- The Status of Imamate
The Quran views the Divine Leadership, the Imamate, something different from the other two positions: Imamate is a position with a wider range of authority for managing the society and leading the people. Below are evidence derived from the illuminating verses of the Quran to support our view:
a) As regards bestowing Imamate onto a dear Prophet, Abraham, the true friend of God, the Quran says, When his Lord tested Abraham by means (of certain) words, and he fulfilled them, He said: I am going to make you into a leader for mankind. He said: What about my offspring ?
This verse clearly distinguishes the status of Imamate from those of Prophecy and the Divine Mission. Abraham had years before been appointed a Prophet, and, as the following two evidence indicate, tested in such circumstances as the time when he had to make the demanding decision to sacrifice his son, Isma`il.
a) The Almighty God had bestowed Abraham two sons Isma`il and Ishaq at the time when Abraham had grown old. The Glorious Quran says, Praise be to Allah, Who has given me in old age Isma`il and Ishaq. 14:39 The decision to sacrifice Isma`il, a divine trial, followed by still the more difficult ones, preceded Gods raising Abraham to the position of Imamate towards the end of his life, although the Divine Revelation a sign of the Prophethood had descended upon him years before, far ahead of the time he had the offspring.[1]
b) Still more proof for the superiority of the position of the divine Imamate leadership of the society and of the Ummah over those of Prophethood and the Divine Mission is conveyed in this Quranic verse: And when his Lord tried Ibrahim with certain which refers to the intolerable tests Abraham had to pass successfully before
[1] See verses 99-102 of Chapter al-Saffat, verses 53-54 of Chapter al-Hijr, and verses 70-71 of Chapter Hud.
the position of Imamate could be bestowed on him, although he had already attained Prophethood and risalah. The reason is clear: The divine leadership, Imamate, includes receiving of the revelation and propagating it as well as managing of the society that leads to Ummahs perfection and happiness. It is natural for such a rank to be particularly sensitive and great, the attaining of which requires success in intolerable and successive tests.
The above verse reveals that the Almighty God bestowed the position of Imamate and leadership of the society onto Ibrahim after He had tried him with difficult tests.
Further to Ibrahims request, God accepted his pray and having raised him to the rank of Prophethood, allowed for his righteous offspring the leadership of the Ummah and the ruling over the society, as is mentioned in the glorious Quran But indeed We have given to Ibrahims children the Book and the wisdom, and We have given them a grand kingdom. 4:55.
It is thus understood that Imamate and the leading of the community is a rank different from Prophethood; it is a rank the Almighty God gave His prophet, Ibrahim, after he succeeded in the difficult tests test by Him. It was then that Ibrahim requested God for the rule and leadership to continue in his righteous offspring, which was accepted.
Besides the divine Book and wisdom, allusions to Prophethood and risalah, they were granted a grand kingdom and leadership, the realization of Ibrahims pray. This is why some of Ibrahims offspring such as Joseph, David, and Solomon were both Prophets and leaders of the community.
It is thus clear that the rank lf Imamate is something different from both Nubuwwah, Prophethood, and risalah, the Divine Mission. Also, due to the wider scope of authority and responsibility, Imamate is worthier and occupies a superior position.
Superiority of the Position of Imamate
The preceding discussion showed that since the Prophet and the Messenger are bearers of the news and the message, their activities are limited to warning and illuminating of the direction (to God). If a Prophet, however, attains the position of Imamate, he will have to shoulder greater responsibilities in actualizing the divine scheme and implementing the commands of the holy religion to establish an exemplary prosperous community and to lead his people in such a way as to secure their happiness in this world and in the next.
Such an important responsibility, the execution of which requires a constant confrontation with hardships and battling with desires, is evidently in dire need of an enormous spiritual power, of burning for God, and of greater tolerance of difficulties, a responsibility which will not actualize if it is not accompanied with Gods love and self annihilation in the way of acquiring His satisfaction. This is why the Almighty God granted Ibrahim the position of Imamate after he had passed a chain of intolerable tests and was in the final link of life. So, it is the most meritorious of His servants, like the Blessed Prophet of Islam, who receive the position of imamate, the leadership of the people and the rule over the society.
Is Concomitancy of Prophethood and Imamate a Necessity ?
A further question may ask if the two ranks are concomitant, that is, if a Prophet should necessarily be an Imam, or if it is necessary for an Imam to be a Prophet, too. The answer to both questions is, as the logic of Revelation views it, negative.
A study of the Quranic verses concerning Saul and his fighting the oppressor Goliath (Jalut) indicates that after the demise of the Prophet Moses, God raised Ishmooil to prophethood, but gave Talut the position of Imamate, the leadership and the rule. Preceding this event, a number of the Israelites (Bani-Isra'il) had requested the prophet of the time to choose a leader so they could fight in the way of God. The glorious Quran says Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealtha He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, knowing.
The above verse denotes the following points:
Necessities may demand a separation of Prophethood from Imamate, with simultaneous assignment of prophethood to one individual and Imamate to another, each qualified for the duty assigned to him. The Israelites had no objection to such a division in essence and did not claim their prophet to be superior, but did, instead, say, We have a greater right to kingship than he.
It is God who had given Talut the rank, Surely Allah has raised Talut to be a king Also, Surely Allah has chosen him in preference to you.
He was not merely an army commander, but a king who was to lead The Israelites in the holy war they want to wage in the way of Allah. His God-given position, however, gave him further authority in the state of affairs. The Quran says, Allah grants His kingdom to whom He pleases.
The foremost requisite in leading the society and the people are sample knowledge along with physical and spiritual capabilities, particularly because in those days the leaders had to accompany the army.[1]
It is thus becomes evident that there is no need for Prophethood and Imamate to go together, nor should there necessarily be a division between the two ranks. One may be chosen only a nabi, a Prophet, but not an Imam, whose duty it is to lead people. Similarly, God may choose someone an Imam to lead the society, but he may not be a Prophet. There may also be a time when someone qualified is granted both responsibilities. The Quran states, So they put them to flight by Allahs permission. And Dawud slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what he pleased. 2:251
[1] from Ayatollah Subhani's Manshur Javiden Qur'an.
