Concerning The Super Natural Power of Imam and Prophets

Bismillah

Concerning The Super Natural Power of Imam and Prophets

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

“Allah (mighty and sublime be He) said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.”

It was related by al-Bukhari.

Yari pa :

Al Baqara : 30

...INNI JAILUN FIL ARDHI KHALIFAH... hati niya : mag pawn aku KHALIFA ha babaw dunya!

pangasubu : Hi siyu baha in Khalifatullah ini?

jawab :

Tafsir :

KHALIFA

The literal meaning of khalaf is to come after, follow, succeed etcetera. In this verse it has been used in the sense of succeeding, in fact, representing Allah on the earth, to exercise His authority in terms of "reacting" to His will, as His vicegerent. This is the basis of prophethood. Some schools of thought hold the view that reason and intellect, at the disposal of man, are enough to represent Allah, and there is no need of the delegation of authority. In this verse however the necessity of a vicegerent of Allah on the earth has been conclusively proved, appointment of whom cannot and shall not be made by any one save Allah.

Khalifatullah, the representative of Allah, is he whom Allah Himself delegates His authority.

These are they whom We gave the book and the authority and the prophethood;

These are they whom Allah has guided, so, follow their guidance;

(AN-AM 89 and 90)

Neither the consensus of public opinion, nor a group, nor an individual has the right to represent the will of Allah. Even the prophets or the angels did not have the right to say anything in the matter of appointment of the khalifa. Allah does not allow any one to interfere with the execution of His will, nor can any one question Him. Here and in many other places, dealing with the delegation of authority, it has been asserted that His will and choice is not arbitrary but is always based on the recognition of merit. Adam was appointed as His vicegerent, in preference to the angels, on the merit of possessing the knowledge which they did not have. According to verse 124 of al Baqarah Allah appointed prophet Ibrahim as the Imam after He had tried Ibrahim with a number of things which he fulfilled, with the clear provision that although there would be Imams in his progeny, but those who were unjust would not receive this authority. in verse 947 of al Baqarah, Saul is appointed as an authority over the people because of his wisdom and strength, in preference to those who claimed to be more worthy than him on account of their worldly position.

In verses 17 to 25 of al Sad, Allah appoints Dawud as His vicegerent on the merit of wisdom, power of judgement and obedience to Allah's will.

The most important qualifications, mentioned in the Quran, are given below:

(i) Untiring and continuous remembrance of Allah, with no drift or diversion under any type

of circumstance.

(ii) Never giving in to the demands motivated by self-oriented interests.

Following only the divine revelations.
Being the first and the foremost in establishing and carrying out every virtue to the point of perfection.
(v) Awareness and wisdom of all laws (physical and moral) made by Allah, and their operation, so as not to make any mistakes; and for this awareness received no guidance or education from any one save Allah.

(vi) No type of adversity, crisis or temptation should affect the tranquillity of the mind and the heart, described as sakinah in the Quran.

(vii) The purity of birth, character and conduct because of which they are the most honoured with Allah (Hujurat:13), the foremost in faith and virtue, in receiving the rewards, and in their nearness to Allah (Waqi-ah:10,11).

(viii) Ruling over the people with justice as pointed out in verse 26 of al Sad.

Keeping in view the above-noted qualities, Allah, in verses 33 and 34 of Ali Imran, says that He had, on account of certain basic qualities, chosen Adam, Nuh, the descendants of Ibrahim and Imran and the Holy Prophet, the descendant of Ibrahim through Isma-il. The Quran does not advocate hereditary rights of succession but asserts that this lineage had a distinctive divine peculiarity for which they had been chosen as vicegerents of Allah. The reason for bestowing this privilege on the descendants of Ibrahim is known to Allah only, because as said by Allah in the event of appointing Adam as khalifa, He knows that which His creatures do not know. We must accept the limitations of our knowledge and glorify the grace and justice of Allah.

We have given to Ibrahim's children the book and the wisdom and We gave them a great kingdom.

(NISA: 54)

The above-noted verse refers to the Holy Prophet as the last prophet in the lineage of prophet Ibrahim.

The vicegerency of Allah did not come to an end after the Holy Prophet. It continued. In verse 77 of Bani Israil the almighty Allah says:

This was Our way with Our messengers whom We had sent before you, and you shall not find

any change in our way.