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:truebohra wrote:MF,
Please can you give us the meaning of this Ayah & what do you understand by it?
Can you deny Mohammed (SAW) & ALI (AS) & thier progeny (whom we called Imams) are not descendants of Ibrahim (AS) .
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)
(Quran 34:3)
“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).”
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.
.Can you deny Mohammed (SAW) & ALI (AS) & thier progeny (whom we called Imams) are not descendants of Ibrahim (AS)
Yes Muhammad was progeny of Ibrahim
Why limt to Prophet's line?
Prophet's Grandfather had other chilrdens. Why just limit to Ali and his progeny?