In verse 36:12, the word “imam” is used to refer to Lauhul Mahfudh, the Preserved Tablet in which all deeds are recorded. Allah says:
Quran, 36:12: “Verily, We will restore the dead to life, and We write that which they sent forth, and that which they left behind; and everything We have recorded (Ahssa) in a clear book (imam).”
- Ahlus Sunnah Tafseer of Verse 36:12
The critical phrase in here is “Imaamin Mubin.” Sunni Tafseers in general say that it refers to the “Lauhul Mahfudh,” the Preserved Tablet in which all deeds have been written. This is the view of at-Tabari in his Tafseer, as well as in the Tafseer of Al-Qurtubi.
- Shia Tafseer of Verse 36:12
The top Shia commentaries of Majma ul Bayan by Allamah Tabbarsi and Tibbyan by Shaykh Tusi also echo this view, and do not present any “human Imam” as a possibility in this case. In Tafseer Al-Mizan, Allamah Tabatabai mentions this as the best possible meaning for this phrase. In addition, Ayatullah Makarem Shirazi in his commentary mentions the Preserved Tablet as his view of what “Imaamin Mubin” refers to in this verse. (Tafseer Tibbyan, Volume 8, p.447-448; Tafseer Al Mizan, Volume 17, p.66-68; Naser Makarem Shirazi Commentary, Volume 5, p.271-272)
- Recording, “Ahssa” in the Quran
One of the words of interest is “ahssa” or recording, which is used in verse 36:12. It is important to see the instances in which this word is used, since it will shed light on how the Quran uses it in other circumstances. Indeed, every other time the word “ahssa” is used in the Quran, it is used to refer to writing in a book. Allah says:
“Everything have We recorded (ahssa) in a book.” (Quran 78:29)
The usage of the root word “ahssa” signifies writing and recording of matters, not on people or angels, but on tablets and books. Attempting to establish a connection between this term and Ali (or any other human being) is incorrect. The word “ahssa” is not used in the Quran even once to refer to “writing on people,” so it is very strange how it can suddenly refer to writing on an “Infallible Imam.”
- Clear Book, “Kitaabun Mubin” in the Quran
Another topic that should be looked into is how the Quran addresses the fact that Allah has recorded everything. Is it in a person or a book? The following Quranic verses presented below give overwhelming weight to the argument that Allah always equates the recording of everything with a book.
“And with Him are the keys of the Invisible. None but He knows them. And He knows what is in the land and the sea. Not a leaf falls but He knows it, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record (kitaabun mubin).” (Quran 6:59)
“And not an atom’s weight in the earth or in the sky escapes your Lord, nor what is less than that or greater than that, but it is (written) in a clear book (kitaabun mubin).” (Quran 10:61)
“And there is not a beast in the earth but the sustenance thereof depends on Allah. He knows its habitation and its repository. All is in a clear record (kitaabun mubin).” (Quran 11:6)
“And there is nothing hidden in the heaven or the earth but it is in a clear record (kitaabun mubin).” (Quran 27:75)
“Those who disbelieve say: The Hour will never come unto us. Say: Nay, by my Lord, but it is coming unto you surely. (He is) the Knower of the Unseen. Not an atom’s weight, or less than that or greater, escapes Him in the heavens or in the earth, but it is in a clear record (kitaabun mubin).” (Quran 34:3)
The explicit phrase “kitaabun mubin” (clear book) has been used on a number of occasions in the Quran. Its purpose is to describe the recording of all details in a book, which all sides agree is the Lauhul Mahfudh. Therefore, it is difficult for the objective person to see how this general form of address would change suddenly for the verse under consideration (verse 36:12), especially since there is no further indication or hint in the verse that would lead the reader to believe that it refers to an “Infallible Imam.”
Any unbiased observor would be forced to say that there is a general concept in Islam that Allah records all deeds in a book or record. This is a recurring theme in the Quran and it is obvious that verse 36:12 is talking about this same concept. It is indicative of the Shia’s weak position that they are forced to distort seemingly straight-forward verses in order to validate their beliefs.
- Common Sense: How are things “written” on people?
It is also important to note the differences between the ways a thing is written in a book, and the way it would be stored in someone’s knowledge.
It was already seen which words are used to describe the writing of something into a book or a record. In the case of giving knowledge to a human being, the case is entirely different. We have the example of Prophet Muhammad (صلّى الله عليه وآله وسلّم) and the revelations and knowledge that came to him. Allah in these cases uses altogether different words, such as “Nuheeh” (inspired) or “Nazal” (revealed). The Quran states:
“This is of the tidings of the Unseen which We inspire in you (Muhammad).” (Quran 11:49)
“And lo! it is a revelation of the Lord of the Worlds, Which the True Spirit has brought down Upon your heart, that you may be (one) of the warners.” (Quran 26:192-194)
Numerous other examples, both in relation with Prophets as well as with other humans can be found in the Quran. In all these cases, the word “Nuheeh” (inspired) is used to describe how Allah sends knowledge to them, while “Tanzil” signifies a special revelation of a divine book, such as the Quran to Muhammad (صلّى الله عليه وآله وسلّم). If the real meaning of verse 36:12 was to show that Ali (رضّى الله عنه) was the one in whom Allah had stored all knowledge, the more appropriate manner to mention it would be to say that such things had been “inspired” into his heart. Again, the structure of verse 36:12 does not conform to the established cases where Allah reveals and inspires things to His servants.
- Conclusion for Verse 36:12
To sum up the discussion with respect to verse 36:12, the assertion by some Shia that the “imam” in this case refers to Ali (رضّى الله عنه) is incorrect due to the following reasons:
- It is clear that Sunni commentaries and most Shia commentaries have concluded that the “Imaamin Mubin” refers to the Preserved Tablet (the Lauhul Mahfudh) or to the individual record of every person’s deeds.
- The other instances of the word “ahssa” and the phrase “kitaabun mubin” all refer to writing and recording things in a physical book or register, not on a person. This is the general theme in the Quran and it is a stretch to suddenly switch this meaning.
- The manner in which a person is given knowledge is quite different from the manner in which things are recorded in a book. Things are certainly not written on people nor are they recorded in people.
The word “imam” is used in the same manner in verse 17:71-72. It is used to refer to a person’s book of deeds. Allah says:
Quran, 17:71-72: “One day We shall call together all human beings with their respective record book (imam): those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least. But those who were blind in this world, will be blind in the hereafter, and most stray from the Path.”
- Ahlus Sunnah Tafseer of Verse 17:71-72
The Tafseer of Al-Qurtubi states that the word “imam” is used to refer to a book which contains every person’s deeds. The Ibn Kathir commentary takes this viewpoint, as well as the Tafseer At-Tabari.
- Shia Tafseer of Verse 17:71-72
Considering the passionate zeal with which many Shia lay-persons advance verse 17:71 as referring exclusively to the “Infallible Imams,” it is interesting to note that none of the major Shia commentaries took this to be the only possible interpretation.
Indeed, there are prominent Shia commentaries that have listed some of the same views expressed by the Sunni commentators without criticizing such positions. For example, in the Tibbyan Tafseer by Tusi, it is explicitly mentioned that the scholars have differed on the meaning of “imam” in this verse. Tusi goes on to say that some took it as meaning the Prophet the people followed, others as the book of records, the book that was revealed unto the nation, the deities they worshipped, or the people they took as their leaders. The Majma ul Bayan Tafseer also gives the same possibilities, and adds that imam may also mean “their mothers.”
Both the Ahlus Sunnah and the Shia believe that a person will be raised on the Day of Judgment with the same people whom they loved and followed. The pious people will be raised up with Prophet Muhammad (صلّى الله عليه وآله وسلّم) and the Mu’minoon. Meanwhile, the evil people will be raised up with the likes of Yezid and Firaon. The Shia believe that the “evil Sunnis” (i.e. Nasibis) will be raised up with the likes of Abu Bakr (رضّى الله عنه), Umar (رضّى الله عنه), and Uthman (رضّى الله عنه). These are the “imams” that the Nasibi Sunnis will be raised up with, and the Shia say that these evil imams are mentioned in the following two verses of the Quran:
Quran, 9:12: “Fight the leaders (imams) of kufr.”
Quran, 28:41: “And We made them leaders (imams) who call towards the Fire.”
Thus, one of the opinions amongst the Shia commentaries is that the word “imam” in verse 17:71 actually does refer to a person. The Shia scholars say that the pious people will be raised up with a “good imam” whereas the evil will be raised up with an “evil imam.” The Shia commentaries made the distinction between a “rightful” imam by which the good servants of Allah will be called, and the evil imams (leaders) by which the sinners will be called. This can be seen from commentaries such as al-Mizan, where Allamah Tabatabai valiantly endeavors to show that the “imam” can only mean a human leader. Nonetheless, even he accepts that everyone will not be called by the “Infallible Imam,” and that the evil people will be called by their own leaders.
We have seen that Tafseer of verse 17:71 confirms that the word “imam” is in reference to a book. The truth is that even intuitive sense dictates this. The entire rest of verse 17:71, including the next verse (17:72), is talking about a book. Let us read the verses by creating a blank where the word “imam” appears:
Quran, 17:71-72: “One day We shall call together all human beings with their respective: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least. But those who were blind in this world, will be blind in the hereafter, and most stray from the Path.”
If we asked an unbiased observor to fill in the blank above with either “Infallible Imam” or “Book of Deeds,” which of the two would he pick? Which would make more sense intuitively speaking? Of course, the unbiased observor would pick “Book of Deeds” since this conforms with the rest of the sentence in which Allah is talking about a record given in the right hand which will be read. Surely an Infallible Imam will not be read, since we cannot read people.
Al-Qurtubi points out that the phrase “those who are given their record in their right hand will read it…” that comes immediately after the word “imaamihim” in effect strengthens the position of those who maintain that the “imam” in this verse refers to the Book of Deeds. In addition, the use of the word “imam” in verse 36:12 to refer to the Preserved Tablet further solidifies the arguments by this group. We were forced to conclude that verse 36:12 refers to a book, so we should also deal with verse 17:71 in a consistent manner.
- Conclusion of Verse 17:71-72
It can be seen that there is no consensus among the Shia Tafseers as to the term “imam” signifying Infallibles only, or that this is the only meaning that can be given to the word “imam.” The classical Shia scholars and Tafseer have said that there are a variety of things that the word “imam” can mean, and it seems that the strongest of these opinions is that the word “imam” refers to a book. Hence, this verse cannot be used to answer “The Quran Challenge”; this verse cannot be used to prove that the Shia doctrine of Imamah exists in the Quran. How can the Shia convince the Ahlus Sunnah that this verse refers to Infallible Imams when there are even Shia scholars and Tafseer of their own which do not agree with them and who say that the word “imam” means something else other than a human being? Not even the Shia Ulema are in a consensus as to the meaning of the word, so how can the Shia throw this verse in the face of the Ahlus Sunnah?
And even the Shia scholars and Tafseer which state that the word “imam” refers to a human being say that this verse means that the good people will be raised with good imams and the evil people with evil imams. This is an admission that the word “imam” refers to the general term “leader” and does not denote a specific rank or a distinct position like Prophethood, since evil imams are not said to be divinely appointed. So even if the Ahlus Sunnah lets the Shia get away with saying that verse 17:71 refers to a human being, then we say that this does not prove Infallible Imamah since it refers to “leaders” in general and not specifically twelve Infallible Imams. Those of the Ahlus Sunnah look forward to being raised with their noble leaders such as Abu Bakr (رضّى الله عنه), Umar (رضّى الله عنه), Uthman (رضّى الله عنه), and Ali (رضّى الله عنه).
Both verse 36:12 and 17:71 refer to the same thing and use the word “imam” in a similar manner, namely to reference a book. Indeed, anyone who has to use these two verses to prove his doctrine is obviously in a very desperate situation, and the very fact that he does such a thing is indicative of the weakeness of his position.
This article was excerpted, with minor editions, from “Imaamah and the Quran: An Objective Perspective”, authored by Abu Salih. This book is endorsed by the Ahlel Bayt website and can be downloaded here.
