COURSE 3 | LESSON 4/5 | METHODS OF DERIVING RELIGIOUS RULINGS | +

Methods of deriving religious rulings

As explained in the previous lesson, there are four broad means by which one can arrive at religious decrees and injunctions (ahkaam). These are i) The Holy Quran, ii) Sunnah iii) Consensus (among scholars) and iv) Intellect.

FIRST SOURCE : THE HOLY QURAN

The foremost source of deriving and comprehending Islamic practical laws is the Quran. All Muslims are unanimous on this. Quran has discussed these laws and injunctions in over five hundred verses. These are termed as ‘Laws of Jurisprudence’ (ahkaam-e-fiqhi). Quran being Allah’s Word, holds an edge over all other sources in terms of reliability and authenticity. Thus, laws and decrees issued by the Almighty Allah, command absolute and unconditional obedience. That is why the unequivocal laws of jurisprudence should either be taken (directly) from the Quran or should at least be in conformity with it. In other words, these laws should not contravene the Quran.

SECOND SOURCE : THE SUNNAH

According to Arabic literature ‘Sunnah’ means custom or manner. Here it means the Prophet’s mode (of life) and manners that have been incorporated in religious injunctions and laws. Although all these laws have been broadly explained in the Quran, those that need to be considered minutely, and some of the other finer points, can be studied from the life of the Prophet (s.a.w.s.). The Prophet (s.a.w.s.) has always conformed with the Quran in letter and spirit. For example, Quran had broadly outlined the decrees regarding salaat, fasting, hajj, zakaat, punishment for theft, etc. However, the same has been explained in detail, from various aspects by the Prophet (s.a.w.s.). The Prophet’s (s.a.w.s.) injunction and judgement in this regard is in reality Allah’s judgement and injunction. And the Quran testifies to this as follows:

‘And he (the Prophet) does not speak out of desire. It is naught but revelation that is revealed.’ 

(Najm : 3)

‘And whatever the Messenger gives to you, accept it. And whatever he prohibits, refrain from it.’

(Hashr: 59)

Whatever the Prophet (s.a.w.s.) has decreed relating to laws of the religion, are termed as ‘assertions’ (qaul) and his actions in this regard are termed as ‘performance’ (fe’l).

When some action was performed in front of the Prophet (s.a.w.s.) or alternatively, he received some news of a deed and gave his consent and approval for its performance, then this was called as, ‘consent’ (taqreer).

Thus, when it is apparent that the Prophet (s.a.w.s.) has recommended a particular method of performance (of some action), out of say three possible methods, then we should follow the Prophet’s recommended method. Thus ‘Sunnah’ implies conforming to the ‘assertion’, ‘performance’ and ‘consent’ of an infallible (masoom).

THE INFALLIBLE IMAMS (A.S.)

The Shias refer to the twelve infallible Imams (a.s.) as their leaders after the Prophet (s.a.w.s.). These infallibles have inherited the Prophet’s knowledge and wisdom. Enemies as well as friends of the Imams (a.s.) , acknowledge this fact. Every Imam was the most learned and pious person of his age. Their actions and proclamations were a source of guidance for the people. As Imam Sadiq (a.s.) declares,

‘My tradition is from my father, and his from his father, and this chain terminates with my grandfather, Prophet Muhammad (s.a.w.s.).’ 

(al-Kafi, v. 1, p. 53, H. 14)

According to the Shias, the twelve Imams are infallible and free from all blemishes. Thus, they are also the means of guidance, and conformity to their Sunnah is equally important.

We were not present at the time of the Prophet (s.a.w.s.), nor at the time of any Imam (a.s.), and so we could not listen to their assertions nor witness their performance or perceive their consent. In this regard, we are forced to rely on their narrations that have been chronicled by the scholars in their books. All those actions that are advocated by their Sunnah are termed as ‘Hadith’ (tradition). In other words, ‘Hadith (tradition) means an assertion made by an infallible that has reached us (through books).’ Ahadith (sing. Hadith) are such statements from an infallible (Prophet or Imam), that were deemed as reliable, and transmitted to others based on their authenticity and reliability.

INCONSISTENCY BETWEEN THE QURAN AND TRADITIONS

As explained earlier, all injunctions and laws are drawn from the Quran and one may refer to the traditions (ahadith) for further elucidation. Hence if any tradition is in contravention of the Quran, then it should be rejected outright. The Prophet (s.a.w.s.) had warned the Muslims at the very outset about the possibility of some mischievous elements attributing false and fabricated statements to him. That is why the Prophet (s.a.w.s.) used to reiterate

‘All those traditions that are in conformity with the Quran are from me, while all traditions that are in conflict with the Quran are not from me (but are attributed to me).

(Behaarul Anwaar, v. 2, p. 242, H. 40)

‘Accept (only those) traditions that are in accordance with the Book of Allah, and those traditions that are inconsistent with the Book of Allah should be rejected and cast away.’

(Behaarul Anwaar, v. 2, p. 165, H. 25)

CLASSIFICATION OF TRADITIONS

(1) Hadith-e-Sahih (Correct tradition)

Those traditions wherein the chain of narrators are known and each transmitter in that chain is a Shia Ithna Ashari, and is also just (aadil), are termed as ‘Hadithe Sahih’. A just person is one who does not commit sins, big or small, openly. Where the chain of narrators can be considered as just, with a fair degree of certainty, then such traditions are termed as ‘Sahihe A’laa’ee (exalted tradition).

(2) Hadith-e-Hasan (Good tradition)

These traditions are transmitted by a chain of narrators, wherein every narrator is a Shia and was renowned for his virtue.

(3) Hadithe Muaththaq (Reliable Tradition)

These traditions are transmitted via a chain of narrators, wherein every narrator is not a Shia. However, the non-Shia transmitters should necessarily be reliable and truthful.

(4) Hadithe Zaeef (Weak Tradition)

These are traditions wherein one or more narrators in a chain is not mentioned, or it can not be ascertained as to whether he/they were just or it is known that the narrator has not memorized the tradition correctly or has not transmitted it accurately. Traditions, wherein the original narrator and/or the subsequent transmitters were known for their transgression and corruption or were partial towards a king in their narration, are considered unreliable and weak. Such traditions are rejected outright.

THE TRANSMISSION OF TRADITIONS

During the Prophet’s time, as well as the era after that, all those who heard traditions used to narrate the same at an opportune moment. Certain traditions of a critical nature like laws on manslaughter and modes of punishment were recorded by the narrators. Among those who had put these traditions on paper were, Ali (a.s.), Salmane Farsi (r.a.), Abu Zar (r.a.) and Abu Raaf’e (the scribe of the Prophet (s.a.w.s.)).

During the reign of Bani Umayyah, especially Muawiyah, all laws and injunctions of Islam were altered to suit the incumbent government’s political designs. Greedy sycophants of the government and power brokers, connived to narrate fabrications and lies that gained currency later as ‘traditions’. These so-called traditions were by and large skewed in favour of the government, and portrayed the latter in very good light. An illustration will drive home this point. One ‘tradition’ says, ‘One who rules over an Islamic Government for a period of forty days will be included among the residents of Paradise.’

Other falsehoods were related to the daily lives of the people like the importance of some foodstuff, or something related to the activities of the Muslims, advocating involvement in some insignificant aspect of religion, ridiculous ways of biding time, etc. All these were aimed at distancing the Muslims from the true Islam. So that a few ‘Muslims’ could extend their reign over the Islamic nation.

They started debating on the Quran and argued that the Book of Allah had outlived its utility. Heated debates were initiated in controversial topics like the freedom of man in action. This and such other contentious discussions spread among Muslims, shifting their focus from more urgent matters. These discussions surfaced again during the regime of Bani Abbas and were in fact the root cause of so many sects springing up. Today Muslims have only two statements in common. i.e.

"There is no god but Allah and Muhammad (s.a.w.a) is the messenger of Allah".

All other beliefs and tenets have undergone a sea change and now these sects are at complete variance with each other.

In this age of turbulence and commotion, only a handful of Muslims have remained steadfast and sincere in their beliefs. They are always striving to preserve and uphold the laws and tenets of Islam. Their constant endeavour is to spread these doctrines among the people. The Prophet’s progeny (a.s.) and the present Imam (a.s.) of the Shias have always struggled and exerted themselves in protecting the real Islam. They have given their everything in preserving the values inculcated by the Prophet (s.a.w.s.) from corruption and depravity. Their sole objective was to ensure the actualization of the divine purpose of religion.

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PURE PERFECT PROPHET MOHAMMAD (S) ::

The most superior deed before Allah is to satiate the thirst of the thirsty, even if it be an animal.

Darrusslam, volume 3, page 162

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THE SUN & THE MOON, TWO SIGNS BEFORE THE EMERGENCE OF IMAM MAHDI (A)

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COURSE 3 | LESSON 3/5 | THE ORIGIN OF THE BELIEF IN IMAM MAHDI (A) | +

The origin of the belief in Imam Mahdi (as)

Dr. Zafar: When exactly did the discussion on Mahdi originate? Did it gain currency during the Prophet’s time, or after his demise? Some are of the view that this belief did not exist at all in the beginning of Islam. It became popular only towards the latter half of the first century, when some Muslims ascribed Muhammad b. Hanafiyyah as the ‘Mahdi’ and called the others towards him. Even when Muhammad b. Hanafiyyah expired, they claimed that he was alive, residing in a mountainous cave and would return some day to revive the religion.

Professor Nasir Mahdi: The discussion on Mahadaviyat was always popular among the Muslims right from the dawn of Islam. The Prophet (s.a.w.s.) had time and again stressed on the Mahdi’s existence. He had taken great pains to clearly explain various aspects of his personality, like his name, his agnomen, his reign, etc. There are plenty of traditions in this regard from the Prophet (s.a.w.s.), which have come to us from various sources, Shia as well as Sunni. Both these sects have considered such traditions as authentic and reliable. We mention here only a few to highlight our claims.

Abdullah b. Masood, has narrated from the Prophet (s.a.w.s.) who said,

‘The world shall not terminate till a person from my progeny, called Mahdi, shall rule over the people.’

(Behaarul Anwaar, v. 51, p. 75, Isbaatul Hudaat)

In another tradition the Prophet (s.a.w.s.) declared thrice,

‘I give you glad tidings of (the advent of) Mahdi. He will re-appear when there will be intense discord and strife among the people. He shall fill the earth with peace and equity, like it would be torn apart with tyranny and oppression. His followers shall be obedient and will be inclined towards Allah’s worship. His reign will be marked with tranquility and serenity. 

(Behaarul Anwaar, v. 51, p. 74)

The Messenger of Allah (s.a.w.s.) prophesies,

‘The Day of Judgement shall not draw near till our Qaim (the upright) rises, to establish justice and order through his revolution. He shall rise only with Allah’s acquiescence. Then the one who obeys him shall be delivered and one who rejects him shall be destroyed. O servants of Allah! Always have regard for Allah’s commands. When the Qaim reappears rush towards him, even if you have to crawl on ice. He is the Caliph of Allah and my vicegerent." 

(Behaarul Anwaar, v. 51 p. 65,

Isbaatul Hudaat, v. 6, p. 282)

The Prophet (s.a.w.s.) warns,

‘One who rejects my sons, especially the Mahdi, has in effect, rejected me.’ 

TRADITIONS CONCERNING MAHDI IN SUNNI BOOKS

Maulvi Abdul Gani: Professor Nasir, other scholars are aware of this fact, and I think you should also be made aware of it as well, that I represent the Ahle Sunnah. Also, I do not agree with the Shia traditions relating to Mahdi. I believe that some prejudiced Shias wished to inculcate this belief among the masses. And with this objective in mind, they coined certain traditions that gave credence to this belief and associated such traditions with the Prophet (s.a.w.s.). One fact that supports my contention is that traditions on Mahdi are to be found in Shia records only. There is absolutely no mention of such traditions in the six authentic Sunni books (Sihaahe Sittah). However some of our not-so-reliable books have discussed this belief in Mahdi. 

(Al Mahdiyah fil Islam, by Sa’d Muhammad Hasan, p. 69, al-Muqaddamah, Ibne Khaldun, Egypt ed., p. 311)

Professor Nasir Mahdi: The Bani Ummayah and the Bani Abbas due to their intense hostility and hatred towards the Ahle Bayt (a.s.), completely banned the narration of traditions that espoused Imamate, Vilayat (guardianship) and the importance of Ale Muhammad (a.s.). Despite such strict prohibition, traditions on Mahdivayat have found their way in your books too. If you are not getting wearied, I may relate some traditions from such books.

Dr. Zafar: Professor Nasir, please go ahead.

Professor Nasir Mahdi: Maulvi Saahab, there are actually certain chapters in your Sihaahe Sittah that have been titled as ‘Mahdi’, wherein some traditions from the Prophet (s.a.w.s.) have been chronicled. Mentioned hereunder are a few such traditions:

Abdullah b. Abbas narrates from the Prophet (s.a.w.s.) who said,

‘The world shall not be terminated, until a man from my progeny will rise, and whose name shall be the same as mine. He shall rule the Arabs.’ 

(Sahihe Tirmizi, v.1, Chapter of ‘Whatever has come regarding Mahdi’, p.74; Yanaabeeul Mawaddah, by Shaykh Sulayman, v.2 p.180, printed circa 1308 A.H.; Al Bayan fi Akhbaare Saahebiz Zamaan,

by Muhammad b. Yusuf Shafi, p. 57 printed in Najaf; Noorul Absaar, by Shablanji, p. 171;

Mishakaatul Masaabih, p. 370)

Tirmizi has narrated the above-mentioned tradition, in his Sahih, and believes that it is reliable. He has also recorded more traditions on Mahdi, narrated by Ali (a.s.), Abu Saeed Khudri, Janab-e-Umme Salmah and Abu Hurayrah.

Ali b. Abi Talib (a.s.) relates from the Prophet (s.a.w.s.) who declared,

‘Even if one day is left before the destruction of the earth, Allah will raise a person from my progeny, who will establish peace and equity on the earth as it would be ridden with injustice and oppression. 

(Sunane Abi Dawood, v. 2, Kitabul Mahdi p. 207;

Al Bayan, p. 59; Noorul Absaar, by Shablanji p. 156;

Anwaarul Haq, by Ibne Hajar, p. 161, Cairo ed.; Fusoolul Mohimma by Ibne Sabbagh Maaleki,

Najaf ed., p. 275, Isaafur Raaghebeen by

Muhammad Al-Subbaan)

Janab-e-Umme Salmah has narrated from the Prophet (s.a.w.s.), who declared,

‘The Promised Mahdi will be from my progeny.’ 

(Sunane Abi Dawood, Kitab al-Mahdi, p. 207

Abu Dawood has narrated eleven traditions in this chapter; Sunane Ibn Maajah, chapter ‘Khurujul Mahdi’, v. 2, p. 515; Al-Sawaaeq al-Muhriqah, p.22;

Al-Bayaan, p. 24; Mishkaatul Masaabih

by Muhammad b. Abdullah Al Khateeb, p. 3)

Abu Saeed Khudri narrates from the Prophet (s.a.w.s.) who prophesied,

‘Our Mahdi will have a broad forehead and a thin and protracted nose. He will fill the earth with amity and equity as it would be inundated with oppression and injustice. His reign will last for seven years.

(Sunane Abi Dawood, Kitab al-Mahdi, p. 208;

Fusulul Muhimma p. 675; Noorul Absaar, p. 51,

Egypt ed.; Yanabiul Mawaddah, v. 2, p.161)

AN OBJECTION

Maulvi Abdul Gani: The author of ‘Al Mahdi fil Islam’ (The Mahdi in Islam) has written, ‘Muhammad b. Ismail Bukhari and Muhammad b. Hajjaj Nishapuri (the compilers of the Sahih-e-Bukhari and Sahih-e-Muslim) have not mentioned any tradition relating to Mahdi, in their respective Sahihain. The books compiled by these two scholars are considered among the most acclaimed of Sihah, wherein they have narrated some of the most bona fide and veritable of traditions. Of course, some traditions from the Sunan of Abi Dawood, Nisaai and Ibne Majah and Sahih Tirmizi have been related, but later scholars and traditionalists, such as Ibne Khaldun, have branded these traditions as unreliable and rejected them completely.

(Al Mahdi fil Islam)

IBN KHALDUN AND TRADITIONS CONCERNING AL-MAHDI

Professor Nasir Mahdi: It is better that we commence our discussion on this topic by narrating what Ibne Khaldun has written in his ‘al-Muqaddamah’. He writes, ‘Mahdaviyat was always a subject of heated discussion right from the earliest Muslims. And even now Muslims maintain that a person from the Prophet’s progeny shall rise in the last era, and will revive the religion, establish peace and justice and command indisputable dominion over all Muslim nations. Such traditions are mostly narrated by a group of scholars viz., Abu Dawood, Ibne Majah, Tirmizi, Tabarani, Haakim (Nishapuri) and Abu Ya’li Musali. However, those skeptical of Mahdi have impugned the validity of such traditions. Hence it is necessary that while discussing traditions on Mahdaviyat, mention should also be made of such objections and censure so as to clearly discern the truth. However, it must be noted that, if such traditions have been disapproved by the scholars of narrators (ulamaa-e-rejaal) on account of the unreliability of the chain of narrators, then the traditions are invalidated outright. This is regardless of the fact that these very narrators have been considered reliable in some other place. For, scholars of narrators are unanimous in their opinion that, if the reliability of a narrator has been considered dubious in one place and veritable in another, then the former will take precedence over the latter. In other words, he will be considered as unreliable. But an exception has been made in the case of Sahihe Bukhari and Sahihe Muslim, wherein some narrators have been considered reliable in some places and unreliable in certain other places, but traditions on both occasions are deemed veritable. This anomaly is due to the consensus among the scholars of Ahle Sunnah who hold these two books in the highest esteem, and enjoin compliance with the traditions, regardless of the reliability of the chain of narrators. However, these two books are an exception to the rule and other books have not been accorded the same status.

(Al-Muqaddamah, Ibn Khaldun, p. 311)

This was the summary of Ibne Khaldun’s opinion. After this, he has discussed the narrators of traditions and the yardsticks to gauge their reliability.

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QUR'AN | 24:30 | Ahmed Ali ::

Tell the believing men to lower their eyes and guard their private parts. There is for them goodness in this. God is aware of what they do.

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IMAM J'AFAR AS SADIQ (A) ::

“Modesty is a part of Iman.”

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Remaking Turkish politics on the basis of the Islamic headscarf

On my Facebook page I posted the message, “Please do not allow Prime Minister [Recep Tayyip] Erdoğan to exploit our ‘sacred' headscarves as political slogan in his speeches that have recently become so hate-filled.”

HATİCE SAĞDIÇ YILDIZ

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COURSE 3 | LESSON 2/5 | STORIES OF THE PIOUS: HAZRAT IBRAHIM (A) | +

Stories of the Pious: Hazrat Ibrahim (as)

"Surely Ibrahim was an exemplar, obedient to Allah, upright, and not of the polytheists. He (Ibrahim) was grateful for His (Allah’s) favours; He chose him and guided him on the right path. And We gave him good in this world and in the next he will most surely be among the good."

(Nahl : 120-122)

Namrud b. Kinan was the king of Babylon. When his rule spread far and wide and he had gained comprehensive dominion over all people, he claimed divinity, and commanded the people to worship him. The populace in that period was in any case worshipping wooden and stone-made idols. So Namrud’s decree had the desired effect and they took him as their God and turned towards him in their worship. Thus the multitude were deviated and corrupted. This practice continued for a while until the people had completely forgotten their real Lord. It was then that Allah decided to send his great Prophet to correct the situation.

NAMRUD’S INADEQUACY

One day, one of Namrud’s astrologers disclosed (to Namrud), ‘Soon a person shall rise who will abolish idol worship and invite the people towards a new religion.’ Worried, Namrud asked, ‘Where will he be born?’ The astrologer said, ‘Here itself, however he has not been conceived as yet.’ On hearing this, Namrud immediately issued an edict separating all women from men, so as to avert the advent of that child. Namrud believed that by doing this he would put a spanner in Allah’s plans. However, despite rigid surveillance, Hazrat Ibrahim’s mother conceived him but the signs of pregnancy remained concealed. When Hazrat Ibrahim’s birth was imminent, she headed for the desert and took shelter in a cave to avoid Namrud’s sentries. Ibrahim (a.s.) was born in this cave. Indeed, even a mighty emperor like Namrud was helpless in averting this birth, and this event put to shame all his ridiculous claims.

ALLAH, THE PROVIDER

After Hazrat Ibrahim’s birth, his mother sealed the cave and returned to the town. Allah in His mercy, provided milk for Hazrat Ibrahim (a.s.) through his fingers and endowed nourishment for him in the milk. It is narrated that Ibrahim (a.s.) grew up in this state till he was thirteen. He then returned to his house in the city with his mother.

HAZRAT IBRAHIM (A.S.)’S INVITATION

In the city of Babylon, there lived a man ‘Aazar’, who was a paternal uncle of Hazrat Ibrahim (a.s.) and a renowned idol maker. His sons sold idols prepared by their father. Ibrahim (a.s.) used to tie a noose round the neck of all the idols, and take them to the market, by dragging them irreverently along the dirt and filth on the road. He then gathered the people and declared, ‘O people! These idols are for sale. Come and purchase these idols, which neither benefit you nor harm you, and neither possess life nor intellect.’

Understandably, when Aazar saw this he was very upset. He made every effort to make Ibrahim (a.s.) understand, but to no avail. Finally, Aazar in a fit of rage, imprisoned Ibrahim (a.s.). Even then, Ibrahim (a.s.) used to invite his paternal uncle towards the unity of Allah (Tauheed). However, Azaar only rebuked Ibrahim (a.s.) and ultimately drove him (a.s.) away. But this did not dampen Hazrat Ibrahim’s (a.s.) spirits. He persisted in his propagation with the same determination and remained firm in his resolve to guide the nation. In order to make the people realize the absurdity of idol worship Ibrahim (a.s.) used to ask the people, ‘Who do you worship?’ The people responded, ‘We worship our creator, the idol. We seek our demands from it and redress our grievances through it. Ibrahim (a.s.) asked, ‘Can these idols hear you? Are they of any benefit or detriment to you? The people replied, ‘No! We only worship idols because we found our forefathers doing the same.’ Ibrahim (a.s.) said, ‘You, as well as your forefathers, very well knew that these idols, carved of wood and stone, can neither profit nor harm you. This disqualifies them from worship, making them unworthy of veneration. Worship, in fact, should be done of the one Who has created you, sustains you, cures you of your ailments, gives life and causes death.

However all this talk only evoked more hostility and the people ridiculed Ibrahim (a.s.). One day, Ibrahim (a.s.) conceived a plan. It was the occasion of Eid. The people left the city to observe their festivities. But Ibrahim (a.s.) stayed back. When all had left, he (a.s.) went to a temple and broke all the idols, save one, which was the largest. When the people returned and saw all the smashed idols, they were enraged, and did not have to think very far to guess the culprit. They rushed to Ibrahim (a.s.) and demanded, ‘Are you responsible for the plight our gods?’ Ibrahim (a.s.) replied, ‘The biggest idol has done it. You can ask him.’ The people were incensed and said, ‘Idols can not speak.’ On this Ibrahim (a.s.) declared, ‘Then why worship somebody who is of no good to you?’

The people were very upset and decided to hurl Ibrahim (a.s.) in the fire as a punishment of his deed. They all thought that setting ablaze Ibrahim (a.s.) was a virtuous act and every person from that nation participated in tossing Ibrahim (a.s.) in the fire. The inferno prepared for Ibrahim (a.s.) was so gigantic, that the flames were touching the sky. It was blazing so fiercely that its heat could be felt miles away. None dared to approach it. So much so, that the people had to employ a catapult to throw Ibrahim (a.s.) in the fire. In mid-air, Jibraeel (a.s.) approached Ibrahim (a.s.) and volunteered, ‘Do you need help? Ibrahim (a.s.) replied, ‘Not from you, but from Allah.’ Saying this Ibrahim (a.s.) raised his hands to invoke Allah and beseeched, ‘O Allah! Protect me from the fire!’ Allah ordered the fire,

"We said, ‘O fire! Cool down for Ibrahim (a.s.) and protect him!"

(Anbiya: 69)

The blazing inferno was transformed into a beautiful garden. On witnessing the spectacle, people were stunned. After this miracle, some believed in him, but the rich and greedy persisted in their disbelief and idolatry.

This incident had made it amply clear to Namrud, that Ibrahim (a.s.) enjoyed divine support and he could do the latter no harm. Consequently, he banished Ibrahim (a.s.) who was forced to migrate towards Shaam (Syria) and Baitul Muqaddas (Jerusalem). His wife Sarah and Hazrat Lut (a.s.) accompanied him.

HAZRAT ISMAIL AND HAZRAT ISHAQ (PEACE BE ON BOTH)

"Say (all of you), ‘We believe in Allah and what has been revealed unto us and what was revealed on Ibrahim and Ismaeel and Ishaaq…"

(Baqarah: 136)

Hazrat Ismail (a.s.) and Hazrat Ishaaq (a.s.) were both sons of Ibrahim (a.s.). The former was born from Janabe Haajira, the latter from Janabe Sarah.

After passage of many years, when Janabe Sarah thought that she would not be able to grant an issue to Ibrahim (a.s.), she asked her husband to marry her slave girl, Haajira. When his second wife Janabe Haajirah gave birth to a son viz. Ismail (a.s.), Ibrahim (a.s.) was exhilarated. But Janabe Sarah was aggrieved. Gradually this grief took an ugly shape and developed into intense envy towards Janabe Haajirah. So much so, that she told Ibrahim (a.s.) to deport Haajirah and Ismail (a.s.) to a far flung place where she would never see them again. Ibrahim (a.s.) in accordance with Allah’s command and Janabe Sarah’s request set out with them to a distant land. They walked for a while and when they reached Mecca, Ibrahim (a.s.) halted as per Allah’s command. He abandoned them there and returned to his place.

Janabe Haajirah and Ismail (a.s.) were completely isolated in that desert. There was no trace of any food and water. The place was completely barren and there was not even a single tree. They were all alone with only the blazing sun for company. However, Ibrahim (a.s.) had inculcated the important lessons of patience and steadfastness in Janabe Haajirah (a.s.), and the latter put them to proper effect, to survive in that scorching desert. After a few days, all food and water, (that was provided by Ibrahim (a.s.)) was exhausted. Mother and son were overcome with hunger and thirst. Ismail (a.s.) in particular, was restless. Janabe Haajirah could not bear to see her child like this, and she set out in quest for some water but returned after some time unsuccessful. Ismail (a.s.), the infant, was losing his patience by the minute. So Janabe Haajirah set out once again in search of water. And once again she met with failure. She repeated her attempts several times. After numerous endeavours, once when she returned to her son, to her utter amazement, she saw a spring gush forth from below her son’s feet. She was left speechless in her astonishment and awe. She took some water from the spring and gave it to her thirsty son, so he could soak his parched throat with it. She then quenched her own thirst. When the birds saw that spring, they started hovering over it. Far away, a tribe named, Bani Jarham, on seeing the birds circling in the sky, guessed that some water was available. They thanked Allah for the bounty of water, in the barren desert.

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JESUS CHRIST; THE SPIRIT OF GOD (A) ::

“You have heard that it was said by them of old time, you shall not commit adultery. But I say unto you, That whosoever looks on a woman to lust after her has committed adultery with her already in his heart.”

The Gospel of Matthew, chapter 5, verses 27-28

So if you see a Muslim casting his/her eyes downwards when he/she is talking to a member of opposite sex, this should not be considered as rude or an indication of lack of confidence — he/she is just abiding by the Qur’anic (spiritual standard/service) as well as Biblical teaching.

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Q: How can we define an “Adulterer” knowing that it has been mentioned in some texts that “the eye, the ear, or the hand commit adultery”?

A: An adulterer is one who entertains adulterous thoughts but does not necessarily act upon them. Many practice self-restrain; however, in effect, their emotions and thoughts art immoral. They commit adultery with the lust of the eye or the ear in their hearts. The long repressed wishes, fantasies, and instincts have already paved the way and when they have an actual chance, they are more likely to commit the deed.

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COURSE 3 | LESSON 1/5 | GUIDANCE OF THE PROPHETS (A) | +

Guidance of the Prophets (as)

If we browse through the contents of the Old Testament, the Bible and the Quran, we will find their beliefs, laws, tenets and ideologies at complete variance from each other, notwithstanding the fact that all these are divine scriptures. We find a lot of divergence and discrepancies in their places of worship, their modes of worship and their statutes (shariah). But if we brush aside these superfluous variations and ignore the aberrations, then beneath those discrepancies lies an unmistakable similarity in their fundamentals. Essentially, these faiths have three underlying factors that are in congruence with each other viz..

(1) Worship of Allah (Tauheed)

(2) Day of Reckoning (Qiyamat)

(3) Responsibilities and duties of men with respect to each other.

We shall attempt to explain all these in detail.

(1) WORSHIP OF ALLAH

The foremost principle imbibed by the Prophets (a.s.) was the existence of an Omnipotent and Almighty Allah. And belief in Allah is not like say, the city of San Francisco in America, that is totally cut off from us and has no direct bearing on our lives. Here, Allah Himself regulates the affairs of the world without any helper and assistant. He is the cause of our good fortune and guidance. He is invincible and exalted and worthy of all our love, veneration and worship.

(2) DAY OF RECKONING

Our lives are not terminated with a few years in this world. Moreover, our deeds in this world will not be destroyed or vanished. On the contrary, we will be resurrected (in a different world), wherein we will be called upon to answer for our deeds, minor or major.

(3) RESPONSIBILITIES AND DUTIES OF MEN WITH RESPECT TO EACH OTHER

These responsibilities are the obligations that arise with the worship of Allah. All laws and injunctions promulgated by these faiths (Christianity, Islam, etc.) are classified as duties. These laws relate to purification (tahaarah), fasting and lawful sustenance, among other things. Other values like honesty, marriage, justice, etc., come into effect with man’s dealings with each other.

ENDEAVOURS OF THE PROPHETS (A.S.)

Here we shall illustrate a few examples to indicate the endeavours and strivings of the Allah’s Apostles (a.s.). The fact is that the Prophets (a.s.) opposed all pagan customs and traditions persisting in their time with all their might and ability. They fought tooth and nail, the deviant culture, with Allah’s assistance. They strove to obliterate idolatry and guide the populace towards the slogan of Allah’s unity. The first couple of words

"La ilaha illallah" seeks to refute all (false) gods and (manmade) deities and then guide man towards the real God i.e. Allah. This is because unless one cleanses his heart from all false gods, he will never acknowledge the real god, viz. Allah.

Another task performed by the Prophets (a.s.) was to combat disbelief, idolatry and all pagan superstitions. They sought to abolish all other kinds of worship like worship of idols, man, sun, moon, trees, stones, wood, nation, clan, family, etc. They also sought to stamp out other kinds of worship such as worship of one’s wealth and riches and obedience of one’s desires, the latter is also a kind of worship.

Yet another duty of the Prophets (a.s.) was to invite the people towards good and prohibit evil. They also taught the people to cleanse their souls and purify their selves. Purification of self implies that one does not let his carnal desires overcome him, i.e. he cleanses himself of all temptations. It means that one does not become a slave of his lust and cravings. This purification is vital if one wishes to attain proximity to Allah. For the aim of all worship as espoused by the divine faiths, is to gain proximity and nearness to Allah. All other laws are ancillary to this objective.

All our actions must be initiated to gain the pleasure of Allah. This in fact, is a crucial difference between the divine religions and those fabricated by man. For manmade religions strive to solve and alleviate man’s apparent problems. These schools of thought were promulgated with the objective of providing comfort to man for whatever little life he lives in this world. These religions seek to address his grievances and satisfy his desires. Thus, these religions are transient. As opposed to such schools of thought, the Prophets (a.s.) always directed the people towards Allah’s worship and obedience. This was so because their teachings were based on divine revelation and proclamations, and not on man’s flawed perceptions and rationale. The most fundamental principle espoused by the Prophets (a.s.) was the Unity of Allah or oneness of Allah (Tauheed).

UNITY OR ONENESS OF GOD (TAUHEED)

The subject of Tauheed constitutes a very critical part of our discussion. All other discussions will be based on it. We shall deliberate on this topic (of Tauheed) at length, and it shall surface time and again in the subsequent chapters. An attempt has been made to make the discussion easy to the extent possible so as to sustain interest.

Before we move on to reviewing the concept of Tauheed from our point of view, it would be appropriate to discuss this subject vis-à-vis those people who deny and oppose it. Because addressing their objections and disinclination in this regard, will provide us with better insight in this topic.

ARGUMENTS ADVANCED BY THE ATHEISTS

The atheists contend that if Allah exists, then we should see Him. In other words, since we cannot see Him, He does not exist. These skeptics seem to overlook the many instances that we observe in our daily lives, wherein things apparently invisible, are very much existent. We mention a few such instances to underline our point.

(1) One day the acclaimed scientist, Sir Isaac Newton, was sitting by a tree, when he witnessed an apple drop to the ground. This struck him as rather strange. He wondered why the apple fell down on the earth and did not recoil upwards. Further research in this field led to the derivation of the famous law of gravity. This law is not only observed in laboratories, but its effects are apparent even in our day-to-day lives. However, this gravity can neither be seen nor felt. It does not emit any sound or odour. Newton himself did not see or feel the force of gravity. Yet he could deduct its laws based on its effects, i.e. the falling of the apple.

(2) Today, electricity is an inseparable part of lives. It flows in our houses, offices, classrooms, hospitals, etc. like blood flows in our bodies. So much so, a life without electricity is inconceivable. We ring bells innumerable times. We switch on our lights and bulbs everyday. Yet how many of us can claim to have seen this electricity? Leave alone us, even Edison who invented electricity did not see or feel it. In fact, if we wish to ascertain whether electric current is running through a particular wire or not, we should switch on the button to see if the bulb is illumined. This is not only restricted to electricity. All forms of energy are apparent only in their effects. Forms of energy can only be perceived through their reaction (with matter) and not by our senses. In other words, these forces are not apparent by themselves, but are deduced through their effects.

(3) Today, television and radios have become more of a necessity than a luxury. We all know that these function via transmission waves. These waves are all pervading and there are few places on the earth that have not experienced its impact. However, despite these waves having permeated most of the earth, they can neither be seen nor touched. But no one denies their existence due to their invisibility or insensitivity. When one switches on the radio or transistor, the voice of the speaker (at the other end) is evidence that these waves are being received. Again here, as in the above illustrations, these waves cannot be perceived physically, but are discerned through their effects.

(4) Scientific instances apart, even something as basic as pain can only be experienced and not seen. In case of a severe mishap, the consequent excruciating pain and agony can only be experienced (by the person) and not seen or felt by the others. Yet no one would accuse that person of feigning pain and suffering. For pain, agony, poverty, bravery, love, etc. are abstract in nature. These emotions can be experienced only and not perceived with our faculties of touch, sight, taste, etc. Again, they can only be perceived through their effects.

(5) Atom is a primary element of matter. The atomic model, is believed to be modern science’s greatest discovery. Yet scientists with all their progress and development have been unsuccessful in freezing this atom in order to see it. And the likelihood of such a breakthrough in the near future is not certain. Despite this, all acknowledge the existence of this basic element, i.e. atom. We do not find any one questioning the existence of the atom. Today, man has constructed ‘Atomic Reactors’ by exploiting his knowledge of atoms. Man has not seen the atom, but has discerned its existence through its effects.

(6) Today, geologists explain and reconstruct the events of the past million years with their insight in geology. They are able to elucidate in amazing detail the exact metamorphosis the earth’s layers have undergone to attain their present contours. They seek to illustrate with precision the evolution in the innermost layers of the earth. They are able to do this while they were born more than a million years after the actual turn of events. They can perceive the modifications undergone by the earth, simply by studying its effects.

To acknowledge someone without having seen the person, by simply observing its effects, is by no means restricted to God. Today, science’s greatest challenge is to derive laws of unknown entities, by examining the effects of the known entities. And to a large extent, scientists have been successful in this endeavour, and have explained many a mystery, without actually having been present or witnessing the origin of the enigma themselves. In fact, this is what we have tried to illustrate in all the above instances. As in all instances mentioned above, Allah too, need not be seen by our physical eyes to be believed, although His incomparable Being can be ‘seen’ with the eyes of our heart and nature.

Today, we find the skeptics, who swear in the name of science and civilization, refuting the existence of a Supreme Being, simply because He can not be seen or felt. Their bone of contention is that only such things that can be seen or experienced by man’s senses should be acknowledged, else refuted. Apart from the illustrations mentioned above, our reasoning for such skeptics is that if this is the case, then in your theory of historical materialism, how can you claim that a million years ago, for thousands of years, men lived in a society and then came the period of slavery. After a passage of considerable period, the tribal society came into existence, followed by imperialism, feudalism and finally capitalism. Can we ask you that as you have analyzed human life of a million years ago and termed it to be a primitive society, do you actually feel or experience this society today? What was the standard for your determination? So, just as you have determined the cycle of human society by studying its effects, similarly, we too find our Creator through His effects and His signs.

Despite all these signs of Allah present in the nature, why is man unable to reach unto Him?

Man can recognise his Lord through the structure and fabrication of something as insignificant as an atom. That is, Allah’s presence is apparent in the smallest of His creations and serves as sufficient proof for the belief in His existence. However, man himself should be inclined towards this belief in Allah’s existence. For if man is averse and reluctant to acknowledge this fact, then all the proofs and evidences that are advanced, shall be rendered ineffective. The points highlighted below are noteworthy.

(1). Take for instance, a vendor who sells mirrors but has unkempt hair. He glances at the mirror any number of times in a day. However, despite his untidy appearance, he does not bother to adjust his hair. For looking good is not the foremost thing in his mind. All he is concerned about is selling mirrors and doing brisk business.

(2). Say you observe a man wiping the glass of a watch with his kerchief. If you ask him the time, he will glance at the watch again before he tells you the time. This is because he was preoccupied with cleaning the glass and was not actually tracking the time.

The above examples stress a point in particular. Man can seek goodness and benefit from something only if he wishes to do so. If there are other concerns fighting for man’s attention, then he is unlikely to benefit from that thing. In the first instance, the vendor was concerned only with the sales of his mirrors. Thus despite being surrounded with mirrors throughout the day, he did not bother adjusting his dishevelled hair. In the second example, despite having the watch staring in his face, the person had to refer to the watch once again for the time. In both these instances, adjusting the hair and tracking the time were not the foremost things on their mind. Thus man if he is not inclined towards seeking goodness, then no amount of favour or virtue will be of benefit to him. Similarly if an atheist is presented with the most convincing proof of Allah’s existence, he will not benefit unless his objective is to acknowledge those signs and believe in Him.

We shall now reflect on Allah’s signs, both big and small, on the earth and in the skies, in the seas and in the deserts. Pondering over these signs will help us realise Allah’s greatness and majesty. It will help us guide our lives, so we may live as Allah wants us to live. This in fact is the objective of Tauheed, the Unity of Allah.

‘Allah is well pleased with them and they are well pleased with Him, that is for him who fears his Lord.’

(Bayyinah : 8)

WHY SOME PEOPLE DENY ALLAH’S EXISTENCE?

(I). INCORRECT ALLUSION TO ALLAH

One of the primary reasons for man’s disinclination towards religion and his denial of Allah’s existence are the corrupted religions that are in vogue today. These depraved religions have introduced God in a most absurd and irrational manner. Even divine texts like the Torah (the Old Testament) and the Bible (due to the distortions made in them) have mentioned God in a very fallacious manner. God, as per these scriptures eats, drinks, sleeps and even wrestles. In other words, he possesses all attributes of humans. Indeed, such a weak and flawed Creator is neither worthy of worship, nor does his veneration hold any significance. Mentioned below are a few instances from these scriptures, wherein God has been degraded and debased to the level of humans.

(1). In one place, Allah has been introduced as someone akin to us humans, weak and imperfect. This God adheres to a routine wherein he wakes up in the morning and is seen engaged in his work. He is so oblivious, that he is completely unaware of the incidents that transpire around Him.

(2). The Book of Genesis (Old Testament), chapter 32, verse 24, portrays Allah as weaker than man. Here, he is engaged in a wrestling bout with Jacob (Janabe Yaqoob (a.s.)). At the break of dawn, God pleads and implores with Jacob to let go of him. Finally Jacob accedes to God’s requests. God is actually overpowered by Jacob in this bout.

(3). ‘And God descended to survey the cities and towers constructed by Adam and his children (i.e. mankind).’

(The Book of Genesis, chapter 11 verse 5)

Here, it is noteworthy that God covers the vast distance between heaven and earth simply to inspect the skills and expertise of his servants.

These were but a few instances of the corruption and depravity that has permeated the Christian and Jewish scriptures. They have reduced God to the level of humans, i.e. the Creator is comparable to His creation. And in the case of the ‘wrestling bout’ with Jacob, the Creator is subdued by His creation. Even a layman can not accept the fabrications and concept of Godhood espoused by these religions. Such a concept will never appeal to their rationale. In fact such a notion about God has proved self-defeating. It has perplexed the people, with the result that they have actually chosen disbelief and atheism, rather than believing in the man-like God of Christianity and Judaism.

(II). ROLE OF THE CHURCH

Another factor that deterred the scholars, the intelligentsia and even the ordinary masses from embracing religion was the hostile approach of the Papal authority towards the scientists and intellectuals during the Renaissance in the sixteenth century. The discoveries and inventions innovated by the scientists did not go down very well with the Church. The latter initiated a persecution campaign against these scientists, killing a few, and imprisoning the rest. They tried to curb the influence of science by abusing its religious authority. This suppression of science and erudition disgusted the people, resulting in the overwhelming sentiment in the society that religion was actually inconsistent with science. The inventions during the Renaissance established once and for all that the earth revolved around the sun. This discovery turned the Papal theory on its head which believed that the earth was stationary with the sun revolving around it. Here we say the Papal belief, because this was their distortion of facts and not the teachings of Hazrat Esa (a.s.). Anyway, the scientists were forced to take back their theories and repent and those who refused were consigned to the flames.

Such an oppressive approach had its repercussions on the minds of the people. They were appalled and turned away from religion. They launched a crusade against the Church, castigating its high-handedness. Taking the Church as synonymous with God, they held Him responsible for the anarchy prevalent in the society, while actually it was only the Papal authority that abused its supremacy and were solely responsible for the state of affairs. The people took up arms against God and religion. They failed to realize that, it was not God Who opposed the inventions and discoveries, but the egotistic tendencies of the Christian priests that prevented them from acknowledging the truth.

(III). THE MATERIALISTS

The Materialists, who deny the existence of Allah, also claim that the belief in God was only the consequence of fear instilled in man by natural calamities like storms, earthquakes, hurricane, etc. When man is confronted by these and such other disasters over which he exercises no control, he reverts to the so-called God for solace.

If what the Materialists say is true, that religion is a product of man’s fear and insecurity, then the most pious believer should also be the most timid and fainthearted. Also if what they say is correct, then man should not implore Allah in moments of comfort and ease. But we find man submitting to Allah and supplicating to Him, regardless of his physical and mental state. This is because man’s intellect can not turn away from even the most trivial of Allah’s signs, which He has manifested in the world. The precision and perfection of these signs only proclaim the existence of a Supreme Being, namely Allah.

Another accusation levelled by the Materialists is that belief in Allah is a direct result of man’s ignorance.

Firstly, if this is true, then increase in ignorance should fortify one’s faith. Secondly, if ignorance is vital for belief in Allah, then the divine scriptures including the Quran should invite man towards ignorance and not knowledge. Thirdly if being ignorant is necessary for believing in Allah, then as man turns knowledgeable, the intensity of his belief in God must diminish and not strengthen.

If only these Materialists shed their prejudice and read the Majestic Quran sans bias and bigotry, they will witness that Islam and other divine religions summon man towards knowledge and erudition. In fact acquiring knowledge has been made obligatory on every male and female.

(IV). SHIRKING RELIGIOUS OBLIGATIONS 

One of the causes of denying Allah is the evading of duties and obligations that form an integral and inseparable part of religion. This is because observing those obligations is an important criterion for belief in Allah. These people do not wish to restrain themselves by undertaking the responsibilities and commitments imposed by religion. They perceive this is a threat to their easy lifestyles, since religion necessitates servitude and obedience. What they do not realize is that by turning away from the belief in Allah and His obedience, they are subservient to sin and evil. By evading Allah’s obedience and servitude they make themselves prone to the servitude of the fetters of their desires and cravings. To put differently, true freedom subsists only and only in the belief in Allah.

(V). SUPERSTITIONS AND IRRATIONAL BELIEFS

Another factor responsible for driving the people away from religion are the innumerable superstitions that have permeated religious beliefs. Some of these fallacious beliefs have gained currency due to the adherents (of religion) themselves. Take for example, a thirsty man who seeks a glass of water, and is offered one. Unfortunately a fly falls in that glass of water. Now the man despite his thirst, will throw away that water in disgust. For remaining thirsty is better than drinking contaminated water. Similarly people are disgusted with the irrationality and discrepancies that have found their way in religious tenets and fundamentals. Rather than accept such a corrupted religion, they opt for an irreligious doctrine. Also certain actions of the adherents of religion have repelled the skeptics and fortified their disbelief.

(VI). SKEPTICISM OF CONTEMPORARY THINKERS

One of the most renowned atheists of our times was Bertrand Russell. His contention was, ‘There was a time when I used to believe that God was the creator of all things. But then I began thinking that if God has created all things, then who has created God? I could not draw a definite inference and I rejected Godhood altogether.’ Russell continues, ‘Now we believe that the source of all creation is matter and not God as previously thought!’

Indeed this argument is as ridiculous as it is inconceivable. We ask Russell the same question that he asked himself. ‘What is the source of this matter, i.e. who has created this matter?’ Russell replies that the matter exists since the beginning of time (i.e. eternity). And that is exactly what we believe, that Allah is Eternal. It is indeed strange that thinkers like Russell are willing to discount the existence of matter which is inanimate and defunct. But are not willing to acknowledge the existence of Allah, Who is all-Aware and all-Knowing. How is it possible that inanimate matter has created an animate philosopher like Bertrand Russell?! Besides how can Russell say with such certainty that all things have been created from matter. What is the proof for such a proposition? The fact is we with our limited knowledge and intellect can never perceive the supremacy of Allah who has no limits to His capabilities. This perplexity is in fact one of Allah’s greatest signs.

(VII). UNBECOMING ACTIONS OF RELIGIOUS SCHOLARS

Certain actions of religious scholars are responsible for the people rejecting religion. Initially, people take these scholars as models of faith and piety. But when they observe the actions of these so-called models, they turn away in disgust. These scholars conduct themselves in a manner that runs diametrically opposite to Islamic tenets and the Holy Quran. Soon the people realize that these scholars are in reality transgressors and sinners. These scholars trample the tenets and fundamentals of Islam under their feet, which is evident in their careless demeanour. It is worth reminding the readers that this was the very trait that was observed in the Christian priests of the Renaissance era, that disgusted the populace and compelled them to renounce God and religion. Even in this age, there are such characters in every creed and faith, who knowingly or unknowingly repel the people with their misdeeds and careless conduct. Therefore, we Shias must learn to discern between the righteous and the pretenders. And it is for this reason that the Shia has been given complete freedom in selecting his Mujtahid. The Shia chooses his Mujtahid by applying the criteria of knowledge and piety.

Anyway, we have discussed the objections of the cynics and nullified their skepticism. In the subsequent lessons, we shall commence what will form the heart of our discussion on Tauheed. One thing that needs to be borne in mind at all times is that worship of Allah alone, is the pillar of religion.

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