Sceptics, unity-seekers and so-called Muslim reformists attempt to create a more ‘acceptable’ version of Imamate by showing the Twelve Infallible Imams (a.s.) to be pious, god-fearing, righteous individuals without any special gifts like Ilm-e-Ghaib or miracles.
To drive home their version of Imams (a.s.) as merely pious, god-fearing, righteous individuals (without special gifts), they advance certain traditions that they believe supports their view. One misidentified and misinterpreted tradition is analysed here.
Detailed interaction between Abdullah Ibn Abi Yafoor and Mualla Ibn Khunais
Two respected companions of Imam Jafar Sadiq (a.s.) – Abdullah Ibn Abi Yafoor and Mualla Ibn Khunais (latter being the servant and financial deputy of Imam Sadiq (a.s.)) were engrossed in a debate on whether successors of prophets are pious scholars or prophets of Allah.
Abdullah Ibn Abi Yafoor argued that Awsiyya are righteous, pious scholars (الأوصياء العلماء الأبرار الأتقياء) while Mualla claimed they are prophet-like in station and attributes.
They decided to consult Imam Jafar Sadiq (a.s.), for his guidance. They entered the Imam’s presence. As soon as they sat down, Imam Sadiq (a.s.) began speaking before they could address the question to him (a.s.). Imam (a.s.) said: I seek refuge and disassociate myself from anyone who claims we are prophets. (Detailed account of the incident can be found at the references.)
- Ikhtiyar Marefah al-Rijal v 2 p 515
- Behar al-Anwar v 47 p 130
Reply
Clearly, this report has been cherry-picked only to serve the sceptic’s agenda that Shias exaggerate the position of the Imams (a.s.), and they still fail miserably in proving their point.
- In the report, Imam Jafar Sadiq (a.s.) initiates his response even before the two companions can explain their individual positions. This shows that Imam Sadiq (a.s.) was already aware of the debate from his knowledge of the unseen (Ilm-e-Ghaib). Imam Sadiq (a.s.) has reinforced the position of the infallible Imams (a.s.) being possessors of Ilm-e-Ghaib, so labelling them as merely pious, righteous scholars without access to Ilm-e-Ghaib is misleading.
- The discussion between Abdullah Ibn Abi Yafoor and Mualla Ibn Khunais shows that they are unanimous that the Imams are the Successors (Awsiyya) of Prophets, which is the Shiite Imamiyyah view. There is no debate between the two companions on this point. Their debate is only in the particulars of the Awsiyya (Successors), whether they are (like) prophets or pious, righteous scholars.
- The Shiite viewpoint on Imams (a.s.) being Awsiyya (successors) is hotly contested by the sceptics, who believe that they were not the designated successors of prophets, just pious, righteous scholars like other scholars of the Muslim nation before and after them. So once again, bringing this report does not help the sceptics, rather it backfires on them, because this report only addresses the particulars of the successors, and does not dispute their primary position as the successors of Holy Prophet (s.a.w.a.).
- Imam Sadiq (a.s.) is not taking any side in this argument, if we pay close attention to Imam’s (a.s.) response.
First understand clearly the positions of the two companions.
Mualla was not claiming that the Imams (a.s.) of the Ahle Bait (a.s.) are successor prophets. He was claiming this point for successors of prophets broadly, who in the past were also prophets. Being a close companion of Imam Sadiq (a.s.) well-versed in traditions, evidently Mualla was aware of Hadith Manzelat that says Ali (a.s.) is to Prophet (s.a.w.a.) as Haroon was to Moosa except for prophethood. Hence Mualla could not have taken Twelve Imams as prophets, and he was likely referring to past successors who were also prophets.
On the other hand, Abdullah Ibn Abi Yafoor claims that successors are pious, righteous scholars.
Imam (a.s.) declares: I disassociate from those who say that we are prophets.
The Imam (a.s.) is not saying that the position of Abdullah Ibn Abi Yafoor (pious scholars) is accurate. As the saying goes إثبات الشيء لا ينفي ما سواه (Establishing a fact does not necessarily refute all other possibilities opposed to it.). According to correct Shia belief, Imams (a.s.) are NOT prophets, which Imam Sadiq (a.s.) has merely reiterated in a concise reply. But the correct position is not the position of Abdullah Ibn Abi Yafoor, else Imam (a.s.) would have agreed openly with his position.
And by giving his judgement without even listening to both the sides, Imam (a.s.) has given ample proof of access to Ilm-e-Ghaib. And in this way, Imam (a.s.) refutes Abdullah Ibn Abi Yafoor’s position that Imams (a.s.) are successors akin to pious, righteous scholars without any divine signs like Ilm-e-Ghaib.
Associating Ilm-e-Ghaib for Other Than Allah IS NOT Ghuluv
The sceptics reject Ilm-e-Ghaib for not just the successors but even the prophets. They deem it Ghuluv to associate Ilm-e-Ghaib for any mortal. Their understanding on the subject clashes with the Noble Quran which has proved that prophets like Prophet Isa (a.s.) used to inform their nation of the unseen, like what they eat and what they have stored in their houses (Surah Ale Imran (3): 49).
This is Ilm-e-Ghaib, originally possessed by Allah, that He gifts to those from His servants as He pleases, even if it just an ant (of Prophet Sulaiman) and none can challenge Allah on what He wishes to do. In fact, imposing restrictions on what Allah can do and cannot do, is as evil as Ghuluv (if not higher), meaning you have lowered the position of Allah, the Creator to that of a creation, who must follow norms established by His own creation!
Special Knowledge of Khizr
Another example is in the incident of Khizr and Prophet Moosa (a.s.) where Khizr, who was likely not even a prophet (or one without prophetic duties) according to reports knew of events that a prophet like Moosa did not know and Allah states in the Quran that Allah had taught Khizr a special kind of knowledge
وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا
“and whom We had taught knowledge from Ourselves” i.e. Ilm-e-Ladunni (Surah Kahf (18): 65)
The description – righteous, pious scholars (العلماء الأبرار الأتقياء) is a very broad description term and can encompass even such qualities mentioned about Khizr. Interestingly, the Imams themselves have reported that they resemble Khizr.
Khizr apart, the Imams (a.s.) also reportedly resemble the companion of Prophet Sulaiman who summoned the Throne of Queen of Sheba (Bilqis) for Sulaiman from a long distance in the blink of an eye and they also resemble Zulqarnain, even though none of them were prophets.
In the Noble Quran in Surah Kahf verse 65-66, Allah says about Prophet Moosa (a.s.) and his companion, Khizr:
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا
‘Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.’(Surah Kahf (18): 65)
Allah declares that Khizr was given a special kind of knowledge (Ilm-e-Ladunni), hence to say Ilm-e-Ghaib is solely for Allah and attributing to others is Ghuluv, is a flawed, misinformed assertion at best, and at worst it contradicts the Quran and takes one outside the realm of Islam for openly challenging a clear Quranic verse.
Imams (a.s.) Resembled Divinely Gifted Scholars of the Past
Ayatullah Shaikh Muhammad Asif Mohsini (r.a.) in his compilation of reliable narrations, ‘Mojam al-Ahadith al-Motabar’ vol 1 page 394, quotes Shaikh al-Kulaini (r.a.) through his chain of narrators who narrates from both Imams (a.s.) i.e. Imam Baqir and Imam Sadiq (peace be upon them):
Imam Sadiq (a.s.) was asked – Who do you Imams resemble the most from the past? Imam (a.s.) informed – Companion of Moosa (Khizr) and Zul Qarnain – they were (gifted) scholars while they were not prophets.
- Al-Kafi v 1 p 269, v 1 p 271
- Behar al-Anwar v 26 p 74
This authenticated narration clarifies that the Twelve Imams (a.s.) were not like the other Muslim scholars viz. Abu Hanifa and Malik or just a little better / higher than them in knowledge and piety, as many would like to believe.
Rather the Twelve Imams resemble personalities like Khizr and Zulqarnain who possessed a special kind of divine knowledge and status in front of Allah.
Attempt To Create Two Category of Companions – Insightful vs Ghulat
Over here, the sceptic has mischievously pitted one companion against another over a simple discussion on Imamate between the companions. The sceptic tries to portray that there were two views in the time of Imams – an insightful understanding of Imamate by companions like Abdullah Ibn Abi Yafoor and the exaggerated position on Imamate by companions like Mualla Ibn Khunais.
While we will discuss more on Abdullah Ibn Abi Yafoor’s view on Imamate over the course of the article, consider what jurist experts on Rijal have to say about Mualla Ibn Khunais.
Marhoom Ayatollah al-Khoei in Mojam Rijal al-Ahadith has examined traditions concerning Mualla’s approval / disapproval, finding that traditions concerning his approval are more than the ones concerning his disapproval. Thus, he concludes that Mualla was a truthful person trusted by Imam Sadiq (a.s.) and endorsed by him as an inhabitant of the heaven. Moreover, Marhoom al-Khoei (r.a.) believes that the attribution of ghuluv (exaggeration about Imams) to Mualla comes from the Ahle Tasannun as a trick to undermine the reliability of Shiite transmitters of hadiths.
Abdullah Ibn Abi Yafoor Accepts Imams (a.s.) as Gifted Scholars
The sceptics have only half-knowledge of Abdullah Ibn Abi Yafoor’s narrations, and half knowledge can be dangerous. They rejoice at one narration of a senior companion like Abdullah Ibn Abi Yafoor and consider it as a definitive description of the Twelve Imams (a.s.) to downplay their position based on that narration and even then, as we have proved, they are way off the mark.
There are other authenticated narrations of Abdullah Ibn Abi Yafoor which sceptics have conveniently ignored, that shed more light on the Imams (a.s.).
We read in the book ‘Moassas Ahadith Ahle Bait (a.s.)’ vol 11 pg 184 -185 (compiled by Shaikh Hadi al-Najafi) from Sheikh Kulaini (r.a.) from Abdullah Ibn Abi Yafoor from Abi Hamza from Imam Muhammad Baqir (a.s.) reporting that:
A man asked Imam (a.s.) – how was (day of) Friday given its name (الجمعة)?
Imam (a.s.) informed: Allah gathered His creation for the Mastership (Wilayat) of Muhammad and his Successor (Ali (a.s.)) per the Covenant, therefore He named Friday as Friday i.e. because He gathered (لجمعه) His creation on that day.
- Al-Kafi v 3 p 415
Shaikh Hadi al-Najafi grades the chain of this narration as Sahih / authentic.
This authenticated narration from Abdullah Ibn Abi Yafoor proves that a covenant was taken by Allah from all mankind about the Mastership of Prophet Muhammad (s.a.w.a.) and his successor Ali (a.s.) and this incident was forever recorded by establishing that day as الجمعة / Friday.
In another report, Shaikh Husain Ibn Saeed al-Ahwazi (r.a.), a companion of Imam Reza (a.s.), Imam Jawad (a.s.) and Imam Hadi (a.s.) narrates in his book Al-Zohd pg 104-105 from Abul Husain Ubaidullah from Abdullah Ibn Abi Yafoor, who narrated a lengthy report from Imam Jafar Sadiq (a.s.) informing about how on reappearance Imam Mahdi (a.t.f.s.) fights a group of people somewhere near Bagdad and then Imam Sadiq (a.s.) goes on to inform about the Day of Judgment where the Messenger of Allah (s.a.w.a.) with the Muslims of his era and every Imam with the people of their time stand before Allah and testify against them, listing each Imam, until Imam Sadiq (a.s.) mentions himself.
Imam (a.s.) continues: Ibn Abi Yafoor, verily Allah the Most High commands to obey Him and obey His Messenger and obey the People of Authority (Ulul Amr) who are the Awsiyya of his Messenger. So we are the Proofs of Allah over His servants and His witnesses over His creation, and we are His trustees on earth and the treasurers of His knowledge and the callers towards His path and those who uphold it. So, whoever obeys us he has obeyed Allah and whoever disobeys us has indeed disobeyed Allah.
- Kitab al-Zohd pg 104-105
We clearly see in this very early Shia source book (Asl) the correct meaning of Awsiyya (successors). Successorship of Prophet is a position that requires obedience from people towards them the same way it requires obedience towards Allah and His Messenger because they are the Proofs of Allah and the Custodians of His knowledge.
(In Shia theology, ‘Asl’ refers to foundational texts documenting the teachings of Shia Imams (a.s.), compiled by their companions. These early works, like the ‘Four Hundred Usul’, (Al-Usul Al-Arba’ Miah) are authoritative sources for Islamic jurisprudence and theology. Many were later incorporated into larger Hadith collections, such as Al-Kafi by Shaikh Kulaini (r.a.)).
Again, in view of such traditions, it is impossible to claim that a reliable companion like Abdullah Ibn Abi Yafoor took the Imams (a.s.) as Awsiyya of Prophets with no special / divine gift like knowledge and miracles.
Coming to yet another tradition documented by Shaikh Muhammad Asif Mohsini (r.a.) in his book ‘Mojam al-Ahadith al-Motabar’ vol 2 page 36 – he quotes Shaikh Kulaini (r.a.) through his chain of narrators from Abdullah Ibn Abi Yafoor who narrates that Imam Jafar Sadiq (a.s.) said:
O Ibn Abi Yafoor, Allah is One and He is the only One in his Oneness, He alone issues His command. He created some creations and fixed (appointed) them for that command (authority). We are that creation O Ibn Abi Yafoor. We are the Proofs of Allah over His creation, the custodians of His knowledge, and those who uphold it.
- Al-Kafi v 1 p 193
- Basair al-Darajat p 105
Yet again Abdullah Ibn Abi Yafoor reports that the Imams (a.s.) are Proofs of Allah and Custodians of His Knowledge and not simply Awsiyya of Prophets lacking any special merit or gift.
In another report documented by Shaikh Muhammad Asif Mohsini (r.a.) in his book ‘Mojam al-Ahadith al-Motabar’ vol 2 page 135, he quotes Shaikh Kulaini (r.a.) through his chain of narrators from Abdullah Ibn Abi Yafoor who relates: I heard Imam Sadiq (a.s.) say –
Three types of people whom Allah will not speak to on the Day of Resurrection, nor will He purify them, and they will have a painful punishment:
– one who claims leadership (Imamate) from Allah that is not his
– one who denies an Imam appointed by Allah and
– one who claims that both (groups) have a share in Islam.
- Al-Kafi v 1 p 373
This narration proves Abduallah Ibn Abi Yafoor believed the Imams to be divinely appointed and whoever claims this position of Imamate wrongfully or rejects a rightful Imam such a person has committed a major sin and there is a severe punishment awaiting him.
In another tradition from Shaikh Muhammad Asif Mohsini (r.a.) in his book ‘Mojam al-Ahadith al-Motabar’ vol 2 pg 7 quotes Shaikh Kulaini (r.a.) through his chain of narrators from Abdullah Ibn Abi Yafoor who heard the Imam Sadiq (a.s.) say:
The weapons (of past prophets) among us is like the Ark of the Covenant among the Israelites; wherever the Ark went, sovereignty (kingship) followed. Similarly, wherever the weapons moves among us, knowledge follows.
- Al-Kafi v 1 p 237 trad 4
- Basair al-Darajat p 203
- Tahzib al-Maqal fi Tanqih Kitab Rijal al-Najashi v 3 p 20
These are but some of the reliable narrations from Abdullah Ibn Abi Yafoor affirming that the correct belief of the Shias regarding the Twelve Imams is that they were divinely appointed Awsiyya with special gifts of knowledge and miracles / signs, to establish their Imamate. They were not simply pious, righteous scholars as the sceptics would like us to believe.
Is Imamiyyah Belief a Fourth Century Innovation of The Ghulat (Exaggerators)?
There is another misconception propagated by the sceptics that the Imamiyyah belief / theory of the Twelve Imams as merely righteous scholars was the dominant belief until the 4th and 5th centuries hijri. It is only after the intervention of Sheikh Mufeed (r.a.), that the theory of Imamate (being divinely designated position) gained prominence.
This view is flawed and reeks of ignorance (and mischief), as it ignores earlier Shia texts (many of them Asl as we have shown) like Basair al-Darajat, Kitab al-Zohd, al-Kafi, al-Mahasin, Kitab al-Ghaibat and books of Shaikh Sadooq (r.a.) that discuss Imams’ divinely gifted qualities and status.
Abdullah Ibn Abi Yafoor’s narration on Imams (a.s.) being Awsiyya of Prophets with no special gifts and knowledge is clearly misinterpreted by the sceptics per their agenda to spread misinformation. The sceptics pick a single narration of a companion of the Imams (a.s.) and derive many false conclusions from it by dismissing and dropping a lot of the key points in the same narration itself and also ignoring everything else narrated by the same companion of the Imam about the same topic. This selective targeting of traditions exposes their deceptive and inconsistent methodology.
Unlike the sceptics, we have carefully analysed this specific tradition (Ibn Abi Yafoor vs Moalla) along with hundreds of other traditions, accurately detailing the Shiite belief about the Imams. On analysing these authenticated traditions, we learn that companions like Abdullah Ibn Abi Yafoor believed the Imams (a.s.) to be divinely appointed successors of the Prophet (s.a.w.a.), and not just pious and knowledgeable scholars. Leadership and authority of the Imams (a.s.) were established by Allah before Adam’s creation. The Imams (a.s.) are considered infallible, serving as Allah’s proofs on Earth, and they inherit the complete knowledge given to the Prophet (s.a.w.a.). These beliefs have been held by the Twelver Shia (Imamiyya) since the time of the Imams (a.s.) themselves.
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