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A common question often posed by Sunni Muslims is whether the doctrine of the Twelve Imams can be proven solely from the Qur’an. While this question is frequently repeated, its foundation is inherently flawed. This is comparable to the philosophical dilemma posed by some atheists, such as, “Can God create a rock so heavy that He cannot lift it?” In both cases, the premise of the question itself is invalid and requires scrutiny.

This question is often posed by non-Shi’a as an attempt to present a “gotcha” argument, aiming to discredit the concept. However, it ultimately achieves the opposite effect upon closer examination.

First, we must ask: What does the Qur’an say about deriving evidence and rulings? Are Muslims obligated to rely exclusively on the Qur’an for guidance, or are other sources, such as the Sunnah of the Prophet Muhammad (ﷺ), integral to Islamic jurisprudence and theology?

Classical scholars have addressed this issue extensively, emphasising that the Qur’an explicitly commands Muslims to adhere to the judgement and teachings of the Prophet (ﷺ). Thus, any methodology that excludes the Sunnah must be substantiated by its proponents, as it deviates from the Qur’anic framework.

We find plenty of verses in the Holy Quran instructing the believers to adhere to the teachings of the Prophet (ﷺ) and obeying his command.

No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them and then do not resist what you decide and submit themselves [to you] completely. (Surat an-Nisa`: 65)

O you who believe, obey Allah, the Messenger, and those in command among you. If you disagree about something, refer it back to Allah and the Messenger, if you believe in Allah and the Last Day. That is the best thing to do and gives the best result. (Surat an-Nisa`: 59)

You should accept whatever the Messenger gives you and abandon whatever he tells you to abandon. Have taqwa of Allah… (Surat al-Hashr: 7)

[The believers are] those who follow the Messenger, the unlettered Prophet, whom they find written down with them in the Torah and the Gospel, commanding them to do right and forbidding them to do wrong, making good things lawful for them and bad things forbidden for them, relieving them of their heavy loads and the chains that were around them. Those who believe in him, honor and help him, and follow the Light that has been sent down with him are successful. (Surat al-A`raf: 157)

Allah showed great kindness to the believers when He sent a Messenger to them from among themselves to recite His Signs to them, purify them and teach them the Book and Wisdom, even though before that they were clearly misguided. (Surah Al `Imran: 164)

We believe that the concept of Imamah is clearly rooted in the Qur’an, much like the foundational principles of prayer (salah), almsgiving (zakat), and pilgrimage (hajj). However, the detailed practices and explanations of these principles are found in the teachings of RasulAllah (ﷺ). Similarly, the Qur’an provides the foundation for the doctrine of Imamah, while its specific details are elaborated upon in the Prophetic traditions.

“And when his Lord tried Ibrahim with commands, he fulfilled them. He said: Surely I will make you an Imam for mankind. (Ibrahim) said: And of my offspring (will there be leaders)? He said, my covenant does not include the unjust”. (2:124)

Moreover, it is essential to address whether every foundational belief (asl) in Islam must be explicitly established solely through the Qur’an. For instance, beliefs regarding al-Mahdi, the Dajjal, and other eschatological concepts are not derived from the Qur’an alone but are supported by the Sunnah and other authentic sources. Therefore, limiting the proof of Imamah to the Qur’an alone overlooks the broader methodology prescribed by Islamic teachings for deriving theological and jurisprudential rulings.

Muslims unanimously hold the belief that countless prophets, numbering in the thousands, were sent by God throughout history to guide humanity. However, the Qur’an explicitly mentions only 25 of these prophets by name. Does the absence of the names of the remaining prophets imply that they should be disregarded or deemed insignificant? Such an assumption would contradict the broader Islamic understanding of divine guidance and the universality of prophetic missions.

Let us see what the scholars of AhlulSunnah have to say about this:

Al-Albāni, explains:

“And to summarise; evidences from the Book and the Sunnah, actions of the companions, and sayings of the scholars are all qat’ī (absolute) proofs on what we’ve explained – the obligation of taking singular narrations in all sections of the shari’a, regardless of whether it is in regards to creed i.e. ‘usool, or jurispudential rulings and differentiating between these two is an innovation that the Salaf did not recognise.” (1)

Bin Baz states:

“And some of them [people of knowledge] claimed consensus – like Khateeb al-Baghdadi and Ibn Abdulbarr – who claimed that singular narrations are an authority in creed (‘usool) and in jurisprudence and are not differentiated between.” (2)

Al-Barbahāri states:

“And if you hear that a man is brought a narration (hadith / saying), and he does not accept it – and he asks for Qur’an in its place – then do not doubt that he is a man surely overcome by heresy, so get up and move away from him.” (3)

The traditions are quite explicit in that the Qur’an and the Sunnah go together – explaining one another, and both act as a ‘hujjah’ (authority).

Keep in mind, within the Shi’a school many do not believe Imamah to be a condition of Islam, rather a condition of al-īman as proven by numerous authentic narrations.

“al-Islam is the apparent that which the people are upon: the belief that there is no deity worthy of worship except Allah (swt) alone without a partner, that Muhammad (sawa) is his servant and His Messenger, and that they uphold the prayer, give the alms, perform the pilgrimage, and they fast in the month of Ramadhan – then this is Islam.” (4)

But we find the opposite within the Sunni tradition, it is known that the caliphates of Abu Bakr and Umar are regarded not merely as historical events but as foundational principles (usool al-deen). Moreover, many Sunni scholars assert that rejecting these caliphates constitutes disbelief (kufr).

However, when demanding that every foundational principle (asl) be explicitly established in the Qur’an, this standard is not applied consistently within their own framework. There exists no unequivocal Qur’anic verse affirming the legitimacy of Abu Bakr and Umar’s caliphates, nor one justifying the classification of their rejectors as disbelievers.

Below we’ll list a number of evidences:

Ibn Hajr al-Haytami states:

“What has been transmitted from the scholars – is that the school of Abi Hanifah, may Allah be pleased with him, are upon the view that the one who rejects the caliphate of Abu Bakr and Umar is a disbeliever.” (5)

Ibn Taymiyyah states:

“And even if this matter – the issue of Uthman and Ali – is not from the ‘usool which the opponent becomes misguided through in the view of the majority of Ahlus Sunnah; however the matter [‘usool] that they do become misguided in is the matter of al-Khilafah, and that is that they must believe that the caliphs after the Messenger of Allah (sawa) are Abu Bakr, Umar, Uthman, then Ali. And the one who criticises the caliphate of any one of these, then he is more misguided than the donkeys with him.” (6)

Al-Qurtubi states:

“And it has reached us from the Sunnah and authentic narrations, proving that he [Abu Bakr] is the caliph after him, and Ahlus Sunnah had a consensus about this where there was no opposer left. And the one who is against his caliphate is clearly upon a mistake and an immoralperson. And is he called a disbeliever or not? There is a difference of opinion in this, however the more correct view is that he is a disbeliever.” (7)

Ibn Abi Haatim states:

I asked my father, and Abi Zur’ah about the schools of Ahlus Sunnah in ‘usool al-deen (principles of religion), and what the scholars were agreed upon believing from all of the regions. So they replied: the scholars of all the regions – Hijaaz,Iraq, Shaam and Yemen – agreed upon this being their belief:1. That al-īman consists of speech and action, it rises and declines.2. That the Qur’an is the speech of Allah (swt), is uncreated from all angles.3. The Qadr, good and bad is from Allah (swt).4. And the best of this nation after its’ Prophet (sawa) is Abu Bakr al-Siddiq, then Umar ibn al-Khattaab, then Uthman bin Affaan, then Ali ibn Abi Talib — and that they are the rightly guided and guiding caliphs.” (8)

Therefore, before challenging the Shi’a to substantiate every foundational principle directly from the Qur’an, it is necessary to first ensure that such a standard is met within one’s own tradition.

References:

• (1) Al-Hadithu Hujjatun bi Nafsih, Page 60
• (2) https://binbaz.org.sa
• (3) Sharh al-Sunnah, Page 122
• (4) Al-Kafi, Volume 2, Page 24
• (5) Sawaa’iq al-Muhriqah, Page 381
• (6) Al-Aqidah al-Waasitiyah, Page 166
• (7) Tafsir al-Qurtubi, Volume 4, Page 94
• (8) Sharh I’tiqaad Ahlus Sunnah, Page 198