Hundred Questions - Hazrat-i `Imran (may peace be through him)
Hazrat-i `Imran (may peace be through him)
Q83 Since there are many `Imrans, who is the one, the choice of whose progeny is mentioned in the holy Qur'an? Please explain in detail.
A83 Your question is related to the verse of "istafa (choice)" which is: "Indeed, God has chosen Adam and Noah and the progeny of Abraham and the progeny of `Imran above [all His] creatures" (3:33). Your question is a good and important one. It is true that there are many `Imrans and there is a difference of opinion in determining the one mentioned in the Qur'an, such as:
- `Imran the father of Hazrat-i Musa (May peace be through him),
- `Imran bin Mathan, who was the sixth Imam in the cycle of Hazrat- i Musa (May peace be through him),
- `Imran (the father of Mary),
- `Imran (Hashim), the son of `Abd Manaf, and
- `Imran i.e. Hazrat-i Abu Talib (May peace be through him).
Since in this verse the choice of the succession of the guidance of the Prophets and Imams is mentioned, it is obvious that the need for guidance remains until the resurrection. Therefore, dividing the entire period into four parts, it is said that this world and the time never remained nor will remain devoid of divine guidance. Thus first of all, God chose Adam (May peace be through him) and his successors from his progeny to guide the people in their own cycle, then Noah (May peace be through him) and his successors, then Abraham (May peace be through him) and his progeny and finally, Hazrat-i `Imran (May peace be through him), i.e. Abu Talib (May peace be through him) and his progeny, so that the world may not remain devoid of the grace of guidance and this succession of guidance may continue till the resurrection.
Contrary to this, if we hold that the `Imran mentioned in this verse is the father of Musa (May peace be through him) or the maternal grandfather of `Isa (May peace be through him), then it does not fit the context for two reasons. One reason is that the succession of the choice for guidance and its story would have been separated long before from the holy family of the Prophet and ended, whereas the last of these four chosen personalities has to be from the family of the Prophet Muhammad (May Allah send blessings and peace through him and his progeny). The other reason is that it is clear from this divine programme of the work of guidance that the entire cycle is divided into four parts. Similarly, the succession of guidance, in this period, which continues until resurrection, is also divided into four parts, and at the beginning of each part, a great personality is referred to. Then how is it possible that the fourth and the last part of the succession of guidance be confined to the prophets of the children of Isra'il and no mention of the family of the holy Prophet be made in this comprehensive verse?
If somebody says that the honourable mention of the selection of the holy Prophet and his pure family is already included in the progeny of Abraham (May peace be through him), I would say that if this is your decisive proof then no `Imran from among the children of Isra'il can be the `Imran whose choice is mentioned in this verse, [for they are also included in the progeny of Abraham (May peace be through him)]. It is obvious that the objector's question is not correct. There is not the slightest doubt that the holy Prophet and his progeny are included in the progeny of Abraham (May peace be through him), but here it is selection upon selection.
Now it is appropriate to say something about the augustness and eminence of Hazrat-i Abu Talib (May peace be through him). It should be understood that according to Isma`ilism, the manifestation of the light of Imamat is in various ranks according to the needs and requirements of the time and place, such as Imam-i muqim, (the Resurrector Imam), Imam-i asas (the Foundation Imam), Imam-i mutimm (the Imam who completes a cycle), Imam-i mustaqarr, (the Permanent Imam), and Imam-i mustawda` (the Entrusted Imam). The greatest among these ranks is that of Imam-i muqim.
For details you can see al-Imamatu fi'l-Islam by `Arif Tamir, pp. 143-44 and also Kanzu'l-Walad by Ibrahim bin Husayn al-Hamidi, p. 206 where he writes that Imam-i muqim in the time of Adam (May peace be through him) was Mawlana Hunayd (May peace be through him), in the time of Noah (May peace be through him) Mawlana Hud (May peace be through him), in the time of Abraham (May peace be through him) Mawlana Salih (May peace be through him), in the time of Musa (May peace be through him) Mawlana Udd (May peace be through him), in the time of `Isa (May peace be through him) Mawlana Khuzaymah (May peace be through him) and in the time of the holy Prophet he was Mawlana `Imran (May peace be through him), i.e. Abu Talib (May peace be through him). Each of them in his cycle prepared a speaking Prophet by adorning him with spiritual teachings. (See al-Imamatu fi'l-Islam pp. 143, 145, 147, 149, 151, 153 and 155). One should reflect on the meaning of Imam-i muqim.
| Chapter Index | Previous Chapter | Next Chapter |