Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 12: Al-Qur’an The Miracle of Islam

1. Prophets & Miracles

The prophets and messengers of God are given miracles to prove the truth of their claim. However, not all prophets were given the same miracle.

Prophet Musa was given the staff which could turn into a serpent; Prophet Isa was given the ability to cure the blind and the leper, and to bring the dead back to life. Prophet Muhammad (s.a.w.) was given the Qur'an as a miracle.

The difference between all other miracles and the miracle of the Qur'an is that the other miracles were for those who witnessed them or they ended with the death of the prophets.

For us they are news which may be believed or suspected according to the trend of mind of the hearer. But the Qur'an is in our hands, a book complete in itself; it claims and brings the proof within itself. And its miracles are being unfolded every day.

As long as the sun rises in the East and sets in the West, the Qur'an will remain as the final miracle of God.

2. Al-Qur'an - the Everlasting Miracle

The Qur'an is a multi-dimensional miracle: it is a miracle of Arabic language and style; it is a miracle of prophecies; it is a miracle of scientific revelations; it is a miracle of the best code of life.

Not only a miracle, it is a miracle-performer: it caused the transformation of an extremely ignorant and unlettered people into the guardians of knowledge and learning. This has also been realized by non-Muslim scholars.

Hartwing Hirschfeld writes, “We must not be surprised to find the Qur'an the fountainhead of science. Every subject connected with heaven or earth, human life, commerce and various trades is occasionally touched upon, and this gave rise to the production of numerous monographs forming commentaries on parts of the Holy Book.

In this way, the Qur'an was responsible for great discussions, and to it was indirectly due the marvelous development of all branches of science in the Muslim world...This again not only affected the Arabs but also induced Jewish philosophers to treat metaphysical and religious questions after the Arabs' methods.

Finally, the way in which Christian scholasticism was fertilised by Arabian theosophy need not be further discussed...

In the same manner, the Qur'an gave an impetus to medical studies and recommended the contemplation and study of nature in general.” (New Researches into the Composition & Exegesis of the Qur'an [London, 1902] p. 9)

Such contributions are quite apart from the religious subjects which were initiated because of the Qur'an: the development of literature, the codification of grammar and other related subjects which were founded because of the Qur'an.

In fact, all Islamic subjects, all subjects connected with Arabic literature and all subjects related to philosophy and theology came to the Arabs through the Qur'an.

Below, we shall study some of the miraculous aspects of the Qur'an.

(A) The Eloquence Of The Qur’ān

The language of the Qur'an is of such high standard that nobody could meet its challenge. Arabs of the time of the Prophet were proud of their language since it was a very rich and sophisticated one. Poets and eloquent speakers were almost idols of their tribes.

Poems were learned and read on every occasion, and yearly competitions were held for the best pieces of poetry in a place called Suq Ukadh. Thus language and literature was the best art the Arabs had mastered very well.

The Qur'an came and its miracle, to the Arabs' surprise, was its language and style. The Qur'an was the challenge; God asked them to produce a similar Qur'an: “Say: If the whole of mankind and jinn gathered together to produce the like of this Qur'an, they could not produce the like of it, even if they helped each other.” (17:89)

Then the challenge was reduced to ten chapters (surahs), to show them their weakness: “Do they say that “He has forged it'? Say: Then you bring ten surahs like it, forged and call (to your aid) whomsoever you can -other than God-- if you speak the truth,” (11:14)

Again the Arabs could not answer the challenge of the Qur'an. The challenge was then reduced to one surah only. One surah may be only one line. Still the proud eloquent Arabs could not face the challenge: “Do they say *He forged it'?

Say: Then bring one surah like it and call to your aid anyone you can --other than God- if you speak the truth,” (10:39) You can see the logical reasoning and rational approach to convince the Arabs of its miraculous quality. A surah may be only one line but the Arabs (and non-Arabs too) could not succeed in their attempts to meet the standing challenge.

The beauty of the Qur'an, the strength of its conviction, its logic and simplicity, and its depth and wisdom was far above what the Arabs or non-Arabs know or conceive. When the Qur'an was read, the idolaters used to close their ears; some used to make noise, whistling and chanting, so that they may not hear the Qur'an and be “bewitched”.

The non-believers could not give any reasonable explanation to this irresistible beauty and power of the Qur'an. However, they had to find some excuse to put people off and to justify their opposition. They invented lies and said, The Qur'an is nothing but poetry or magic. God refuted their statement: “Therefore proclaim you the praises of your Lord, for by the grace of your Lord you are no soothsayer, nor are you one possessed.”

The Arabs waged war after war to silence the Prophet of Islam. But the easiest way would have been to produce a short surah (like al-Kawthar) of equal standard and the claim of the Prophet would have been refuted.

No sane person would use a sword when a few words could serve his purpose in a more effective way. But the Arabs preferred war and it proves that they found the Qur'an unanswerable.

To discover the Qur'an's eloquence, non-Arab speakers can turn to the sayings of those Arabs who were experts in the language of those days and which are recorded in history, and also to the present day authors who write on this subject.

From the days of the Prophet till now, all specialists in the art of Arabic eloquence have confessed to the unparalleled eloquence of the Qur'an and have been overwhelmed in the face of it. For example, the famous contemporary writer Abdul Fattah Tabari writes, “Arab history tells us of many famous men, knowledgeable in the best poetry and prose, like Ibn al-Muqaffa,

Jahiz, Ibn “Amid, Farazdaq, Bashshar, Abu Nuwas, Abu Tammam and so forth, but all of them have shown humility when faced with the Qur'an, and have of necessity confessed that the great Qur'an is not the word of man, but a Divine revelation.”

Dr. Taha Husayn, the famous contemporary Egyptian writer, said, “The Qur'an transcends the limits of prose and poetry, because it has special qualities which cannot be found in any poem or prose. So the Qur'an cannot be called poetry or prose, rather it should be said, “It is the Qur'an, that is all.'“

(B) Harmonisation of its Themes

The Qur'an is a book which covers many subjects and events. The discussions of its topics are not separated as is the case with normal books. It discusses many topics in one page at times, but without losing purpose and without going away from the main aim.

Considering the range of the topics the Qur'an comments on, the repetition of some stories, the non-classification of the topics, it is hard to find such a book without contradictions and errors.

By human standard, practically no book -of any subject-- is without errors and mistakes. But here is a book which was not written at one time. It is a collection of piece-meal revelations, covering a span of about twenty three years.

Can any scholar believe that any human being, unlettered, will remember every single word which he had uttered during the previous twenty three years? It is impossible and hence the chances of contradictions.

But the Qur'an has no contradiction; and, according to that test, it is the word of God.

Moreover, if someone reaches a stage of mastery over a special subject, he may display brilliance in that subject; but if he undertakes something on a subject of which he is not a master, he will not be able to produce any distinctive work. Although the Qur'an contains many different subjects, it has succeeded in retaining consistent style and unity of expression.

(C) Scientific Revelations

Now, a non-Arab may rightly wonder about the claim of literary miracle. He does not know Arabic, so the miraculous aspect of language might not be appealing to him at all, or even, to some extent, to the illiterate Arabs of our days whose colloquial language is a far deviation from the classical style of the Qur'an.

In modern days, we need a miracle in science, telling us what is in the heavens and within ourselves. The Qur'an, although not a scientific text, reveals many secrets and wonders of the heavens and of ourselves as part of its call to believe in the Creator of the universe.

The Moon & The Sun

The Qur'an says: Do not you see how God created seven heavens in harmony; and made the moon a light therein, and the sun a lamp? (75:16-17)

The moon is a solid object which reflects light, hence it is a ‘light’. But the sun is a source of energy and light, so it is described as a ‘lamp’.

The sun is not static but moving in a path exactly computed. The Qur'an declared these facts 1400 years ago: And the sun is moving on the course determined for it.

That is the decree of the Almighty, the All-Knowing; and the moon, We have determined for it mansions (to traverse) till it becomes like the old (and withered) lower part of a date-stalk;-the sun is not allowed to catch up with the moon, nor can the night outstay the day. Each swims along in (its own) orbit. (36:39-41)

Exploring The Space

The Qur'an says: O Company of jinn and men, if you have the power to penetrate the regions of the heavens and the earth, then penetrate (them); you will not penetrate them except with a power. (55:34) This verse comes with undoubted encouragement to explore and travel through outer space.

Here one should pause and think of the society in which the Prophet of Islam lived. The means of transportation were camels, horses and donkeys. The people lived in tents and worshipped idols. They had not even dreamt of a car or an aeroplane or even a machine of any kind.

How does the Qur'an put such a high idea to encourage people not only to fly but to travel to other planets and heavens? In materialistic thinking, such a task is impossible because they claim that human thoughts are reflections of his material environment.

Then the only solution in this case is to believe that the Qur'an is not a product of the human mind, but is a revelation from God. No human being could definitely put forth such an idea even if he were the greatest astronomer or scientist.

Pharaoh's Body

People in our times are proud of their knowledge and the Qur'an baffles them even now. There are so many examples of verses which remained a puzzle for commentators until the discoveries of recent times made their meaning clear. Here is one example:

Speaking about the drowning of Pharaoh, the Qur'an says: And We brought the children of Israel across the sea; and Pharaoh and his horse persuade them wrongfully and aggressively; till, when the calamity of drowning overtook him, he said,’ believe that there is no God but He in whom the children of Israel believe, and I am of those who submit to Him.'

What! Now! While you were disobedient before this and were of those who create disorder (in society). So this day We will save you in body only, so that you may be a sign to those who come after you. (10:91-93)

These verses clearly say that Pharaoh's body was recovered and it became a sign of warning to later generations. But this thing is not mentioned in the Bible. Still the Qur'an claimed that the body of Pharaoh was recovered; and 1300 years after this revelation, excavations have brought into light that body which was mummified and preserved for future generations, and even after these long centuries his face and body clearly show the effect of drowning.

If the Qur'an was the work of a man, how did he know of this fact which was not known even to the Jews and the Egyptians of that time?

In the end, it is necessary to remind the Muslims that if they get to know the Qur'an, or get to know it better and put its great, magnificent and precise project into action, greatness will be theirs, and more.

The huge edifice of the greatness of Muslims collapsed when they stopped putting the commands of this heavenly book into practice. So they fell down, they were satisfied only with the name of Islam.

Our departed greatness will return when we leave this crooked way and, starting again, become true Muslims and put the Qur'an at the top of the sights of our hearts and our wisdom, and make it an example for life, as the Prophet said, “When calamities encompass you like the darkness of the night, reach for the Qur'an.”

* * *

This lesson has been adapted from S. Sa’eed Akhtar Rizvi, The Qur'ān & Hadith (1971) Dar-es-salaam, Tanzania with few passages added from Dar Rah-e Haq, The Roots of Religion.

Question Paper on Lesson 12

Question 1: [16 points]

Fill in the blanks from the pool of words given below by simply placing the number of the correct word in the blank space.

The Qur'ān is a _____ miracle. Its beauty, _____ style, simplistic _____ and _____ appeal is, on one hand, impossible to reproduce; and, on the other hand, it penetrates the heart of a person who _____ seeks knowledge and _____.

The Qur'ān has only one single purpose and that is to _____ mankind to the path of God. In this contest, it discusses various subjects such as chemistry, _____, biology, _____, environmental and social sciences, etc. But with a single consistent objective throughout and that is to _____ human intellect to the level where he can understand the purpose of his _____ and willingly _____ to the will of God.

Thus some of the miraculous aspects of the Qur'ān are its unique style, its _____ and consistency of purpose and _____ of scientific facts that the modern science can only _____ as it progresses with time.

1. creation

2. unity

3. group dynamics

4. logic

5. guide

6. verify

7. multi-dimensional

8. consistent

9. guidance

10. eloquent

11. sincerely

12. submit

13. linguistic

14. elevate

15. astro-physics

16. revelation

Question 2: [20 points]

True or False:

(a) The Prophets were given miracles to give them power and overcome opposition.

(b) Prophet `Isa was given a stick which turned into a huge snake.

(c) Some miracles of other prophets exist even today.

(d) The Qur'ān was revealed piecemeal over a period of 21 years.

(e) Prophet Muhammad (s.a.w.) was given the Qur'ān as a miracle.

(f) The Qur'ān is the creator of Arabic grammar.

(g) `Abdul Fattāh Tabari, the famous Arab scholar, wrote “The Qur'ān transcends the limits of prose and poetry.”

(h) The Qur'ān's main miraculous feature is its strength of conviction and unity of purpose.

(i) The Qur'ān contains statements that modern science, despite its great advancement, is neither able to verify nor deny.

(j) The Qur'ān's challenge to mankind to produce just one chapter like its own remains unfulfilled even today.

Question 3: [4 points]

What was the final challenge of the Qur'ān to the Arabs?

Question 4: [10 points]

Describe at least three miraculous aspects of the holy Qur'ān.

For 5 Bonus Points: Give an example of a scientific fact which the Qur'ān stated 14 centuries ago which was later verified by modern science.

Lesson 13: The Last Message & The Last Prophet

1. Muhammad, the Last Prophet

Islam, from the very beginning, has said that it is the last divine message to mankind, the final manifestation of revelation and prophethood, and the culmination of the previous revealed religions. The Muslims believe that the Prophet of Islam is the last Messenger of God, and that the Qur'an is the final revelation of God.

The Qur'an has explained the universality of Islam and has shown that Muhammad (peace be upon him) is the last messenger sent by God. For example, verse 40 of chapter 33 says:

“Muhammad is not the father of any of your men, but the Messenger of God and the Seal of the Prophets; Allah has knowledge of everything.”

Prophet Muhammad (a,s.) himself once said to 'Ali (a.s.): “In all respects, your relationship to me is like that of Harun to Musa (i.e., if Harun was Musa's brother, I also take you as a brother; if he was Musa's successor, you also will be my successor).

Except that Musa was not the last prophet, and I am the last.”6 He also said, “I am the last brick in the building of prophethood. With my coming, the prophets have come to an end.”

Imam 'Ali (a.s.) said, “With the Prophet of Islam, Muhammad's (a.s.), revelation came to an end.”7 The eighth Imam, 'Ali ar-Riza

(a.s.), said, “The pure religion of Muhammad (a.s.) will not be abrogated till the day of resurrection, and also no prophet will follow him.”8

What we have just recounted is only a sample of tens of hadith which clearly and succinctly explain the conclusive status of the Prophet (a.s.) and the perpetuity of his pure religion; they leave no room for doubt.

2. The Universality of Islam

Islam is an everlasting religion because it is all-inclusive. It is a comprehensive project based on human disposition, and it embraces all aspects of life: individual, social, material, spiritual, doctrinal, emotional, economic, legal and so forth, and it explains the basis of each in the most realistic manner for all peoples, in every time and place.

So now let us study some aspects of this universality.

(A) The God of Islam

The God of Islam is the Preserver of all worldly things. He is not the god of a tribe or of a special group only. In their prayers, the Muslims say: “Al-hamdu lil lâhi Rabbi 'l-âlamin - Praise be to Allah, the Lord of the Universe.” (Qur'an 1:2)

God is a reality without parallel, beyond all human attributes and likeness; He is not like the gods of some religions who are presented in the form of a human, an animal or a thing.

The God of Islam is One without equal; He has no son or mother or father; neither partner nor associate. This is the message of a short chapter of the Qur'an which the Muslims recite every day in their prayers so as to be far away from the possibility of associating anything with Him.

(B) Equality in Islam

Superiority of race or segregation is not only eliminated and void in the eyes of Islam, but the equality of man is an absolute reality in Islam. Islam says that all human beings are equal, all are from one father and one mother, and are members of one family- so from the aspect of nobility, origin and connections, they are equal partners. No one is better than anyone else, except in purity and devotion to God.

The Qur'an says: O mankind, We have created you from a male and a female, and made you into races and tribes so that you may know one another. Surely the noblest among you in the sight of Allah is the most God-fearing of you. Allah is All-Knowing, Allaware. (49:13)

(c) Islam & Freedom of Thought

Islam is a firm supporter of rational argument and freedom of thought. Imposition of ideas or beliefs, or the stifling of voices does not exist in Islam. The Qur'an says: There is no compulsion in religion [because] the truth has become clear from the error. (2:256)

In Islam, investigation of the foundations of beliefs is a duty for every individual, and it is an obligation for everyone not to accept anything without proof. Islam censures those who blindly follow the beliefs of their fathers and ancestors, and commends self-investigation and deep examination.

It rejects feeblemindedness and vain speculation, and urges only to the perusal of knowledge and certainty. The Qur'an says: And pursue not that you have no knowledge of; the hearing, the sight, the heart - all of these shall be questioned of. (17:36)

Islam grants its opponents the right to set forth their queries in reasonable discussion and to enumerate their proofs and listen to the answers.

Say, “Produce your proof, if you speak truly.” (2:111) This was the reason that many Jews, Christians and those from other groups who took a stand against Islam, came to the Prophet or the Imams, and sat down and discussed their religious ideas.

(D) Islam & Knowledge

Islam lends great value to thinking. It asks the learned and wise to think and think again about creation, time, night and day, the sky, the earth, animal life, man and the universe and what is in it. The Qur'an says:

Surely in the creation of the heavens and the earth and the alternation of the night and day, and the ship that floats in the sea with profit to men, and the water Allah sends down from the sky therewith reviving the earth after it is dead,

and His scattering abroad on it all types of crawling things, and the turning about of the winds and the clouds suspended between heaven and earth - surely there are signs for a people -who use their mind. (2:164)

The Qur'an also asks people to study the lives of the nations who came before, their thoughts and the causes of their decline and fall, so that they may keep far from the precipices of their destruction.

It says, ''Indeed many events have taken place before you, therefore travel on the earth and see what was the outcome of those who rejected /the message of God]. This is a clear statement for mankind, and a guidance and an admonition for the pious people.” (3:136)

In short, Islam desires that man should think deeply and freely and travel across the far horizons of thought and knowledge and take everything that is best for the improvement of his being.

For this reason, Islam values scientific advances and discoveries which are for the help of humanity, and this is why scientists and scholars emerged in the centuries following the advent of Islam, to decorate the high road of human civilization with the jewel of their scientific endeavours, so much so that their great names will shine forever at the summit of scientific history.

They include Jabir ibn Hayyan, Razi, Ibn Sina (Avicenna) and Nasiru 'd-Din Tusi, who were celebrities in all the sciences of their time: philosophy, natural science, astronomy, alchemy, etc. The books of Ibn Sina were even taught in European universities up to the end of the last century.

Jurji Zaydan, the famous Christian writer of Lebanon, says in his Ta'rikh at-Tamaddun al-Islami, “As soon as Islamic civilization found its feet, and the new sciences spread among the Muslims, Muslim scholars appeared whose thinking was more important than the founders of some of the branches of the sciences. In fact these sciences took on a fresh colour with the new researches of Islamic scientists, and progresses due to Islamic civilization.” (p. 598)

(E) Islam’s Concept of Life

There is no opposition, in Islam, between the material and the spiritual life. Islam does not approve of those who do not work in this world or make no effort; but neither does it accept those who only work for their material betterment without any regard to the spiritual life.

Imam Ja;far as-Sadiq (a.s.) said: “He who abandons this world for the next (i.e., he who withdraws from the worldly life in the name of asceticism) and he who gives up the next world for this world - both are not from among us.”9

So it can be said that in this matter Muslims should adjust their actions with equal movement in this world, by advancing with its happiness, and in the spiritual world, by enriching with its contentment.

There is no monasticism in Islam if monasticism means being a burden on society, withdrawal from social life, egoism or seclusion. The Prophet said, “There is no monasticism for us; the monasticism for my followers is to struggle in the way of Allah.”10

(F) Islamic Laws & Change in Lifestyle

The transformation, evolution and development of the means of living and progress in the various elements of civilization have no kind of incompatibility with the eternity of the laws of Islam. How? Because the incompatibility of a law with this kind of progress can only happen if the law depends on the specific material means available at the time and place the law was made.

For example, if a law is made that only the hand must be used in writing, or only a donkey must be used for traveling, etc. then this kind of law becomes outdated with the advance of science and technology.

But if the law was not based on specific and transitory means of life, and instead it pertained to the basic and permanent need of mankind, then there will be no clash between that law and the new means of life.

Islamic laws are of the latter category, that is, they do not look especially at the means of life at a given period in history. For example, they say, “A Muslim nation must be strong enough to protect itself from foreign powers.”

This law, even though made at a time when sword was a means of defence, looks at the permanent need of a Muslim society. However, if Islam had said that a Muslim nation must defend itself with swords, then this law would become obsolete in the twentieth century.

Whatever changes take place in the means of life, it will not be outside the all inclusive domain of the laws of Islam - this is, indeed, the secret of Islam's eternity.

3. The Continuation of Divine Assistance

Some people imagine that since Muhammad (a.s.) is the Last Messenger, the divine guidance from God has stopped completely.

This is not valid because the meaning of the finality of prophethood is only that after the Prophet of Islam, no other prophet, messenger, book or religion will come. It does not mean that the connection between the unseen world and this world has been severed.

The divine guidance of God for human society is everlasting and is continued, according to the Shi'a Muslims, by means of the twelve Imams of Ahlu 'l-bayt.

According to Mulla Sadra, in Mafatih al-Ghayb, “Revelation, that is to say the descent of the angel to the delegated and prophetic eyes, has been forever cut off [after the Prophet of Islam], but the door of inspiration and illumination has not and will never be closed, and it is not possible for it to be interrupted.”

You will learn more about this in the next lesson.

* * *

This lesson adapted from Dar Rah-e Haq, The Roots of Religion, and has been edited to suit the need of this course by S.M. Rizvi.

Question Paper on Lesson 13

Question 1: [15 points]

True or False:

(a) Islam preaches belief in a God who is the sole Creator and Sustainer of all things.

(b) Islam does not allow dissenting views.

(c) Muhammad is the Messenger of God and the Seal of the Prophets.

(d) Islam discourages theological speculation.

(e) Islam provides a comprehensive code of conduct to its followers.

(f) Islam gives more importance to spiritual life than material life.

(g) Islam promotes monasticism.

(h) Islamic laws are perpetually valid because they are independent of material means of implementation.

(i) Islam promotes equality, encourages intellectual inquiry, exalts pursuit of knowledge and maintains a balance between material and spiritual life.

(j) Islam encourages suppression of desires.

Question 2: [10 points]

Circle the letter of one correct statement:

(a) According to Islam, Christianity and Judaism are valid religions even today.

(b) It is permissible to revise the fundamental Islamic principles to suit the needs of changing times.

(c) Imam ‘Ali ar-Riza (a.s.) said, “With the Prophet of Islam, Muhammad (a.s.), revelation came to an end.”

(d) Muslims believe that the Prophet of Islam is the Last Messenger of God and that the Qur'ān is the Final Revelation.

(e) Islam is the continuation of Christianity and Judaism.

Question 3: [25 points: 15 for (a) & 10 for (b)]

(a) What is the fundamental criterion for a law to be eternal and permanent?

(b) Describe at least two Islamic laws that would fit the criterion you mentioned in (a).

Lesson 14: The Imamat Succession to the Prophet

1. Introduction

Eventually the inevitable occurred and the soul of the Prophet (a.s.) flew to its eternal abode. For in the words of the poet Nizami, “he who has not died and will never die is only God'.

It was clear that with the death of this great man a storm would blow up over the peaceful ocean of Islam, and that turbulent waters would be churned up. The ambitious would try to benefit and to get as much as they could from this turbulence and commotion, to fish in these troubled waters.

On the other hand, we know that the great mass of people believe in anything they see; they have always been thus and have always been fuel for a fire that anyone may care to kindle.

They need constant training and continual taking care of, and without an educator they cannot reach their own perfection.

Now we must ask if such a society, in such conditions, needs a leader who can take the reins of command in the place of the Prophet or not, so that the result of all the pains the Messenger of Allah took should not be dissipated?

Is there not a need for a knowledgeable, political authority who is thoroughly acquainted with the Divine laws and who can guide and lead the people on the right path in the right way?

The Shi'a belief holds that the Love of God and His infinite wisdom demand that after the Prophet the people should not be without a leader. Such a leader must be sinless and wise, so that his correctness of speech and action may be a guarantee and a true sign of a superior man, someone selected by God.

He must take the reins of the Muslim community in his hands and lead and guide them with the extensive wisdom and foresight, without error, and this he must take from the Prophet of Islam. Because there is no reason for God, Who was considerate of the people in the time of the Prophet to change His judgment and to withdraw His loving concern.

How could it be possible that God, Who by His Grace created thousands of elaborate details for the protection and growth of our bodies, has neglected to appoint a goodly successor to the Prophet? Does not the bringing into existence of the best of communities, which is the aim of Islam, need the selection of the best of leaders?

Is not the appointment of a sinless leader, educator and Imam the basis of the contentment of society? Can Islamic society attain contentment and happiness without divine supervision and leadership?

So if there is a need for the divine, sinless leader, and Islamic society wants a divine educator, how can it be said that this matter has been ignored by Islam and that the people have been left to themselves?

In short, the same philosophy which demands the appointment of the Prophet also precisely demands that God should introduce and appoint a successor through the Prophet.

The Prophet of Islam (a.s.) said in the latter part of his life: “O People, I swear before Allah that I have explained what will make you nearer to heaven and what will take you far from the Fire.” With this explanation, how can it be said that the Prophet of Islam did not appoint his immediate successor?

2. Is the Qur'an not Sufficient?

The Qur'an is the fundamental basis for every kind of Islamic concept. Like a mighty rock, all the fruitful buildings of Islamic knowledge have been made steady on it. It is the clear spring from which all the streams of insight flow. The credibility and prestige of other religious foundations rest on it.

But, on the basis of the proofs we shall give, one cannot be content with the Qur'an alone to solve the problems of leadership, the differences which crop up in Islamic society, or to satisfy the needs of the Muslims people.

1. Firstly because the Qur'an and its great and abundant contents need commentary and explanation.

Since all the verses are not alike in clarity, unacquainted readers in the first moments of their journey may become lost and not take the path to their destination.

So the Prophet himself or those appointed by him who have a , spiritual link with what is beyond the external world, must be a guide in this valley also, so that they can interpret and explain the Qur'anic verses according to Allah's purpose.

For if not, ordinary people will sometimes interpret incorrectly and will end up far from the truth. The Prophet himself has said, “Anyone who interprets the Qur'an according to his own opinions will have a place in the Fire.”

It is recounted that a thief was brought into the presence of the Abbasid caliph Mu'tasim so that he might be punished according to the punishment prescribed in the Qur'an.

The command of the Qur'an is: “Cut off the hand of a thief.” But Mu'tasim did not know from where the hand should be cut. He asked his Sunni “ulama. One of them said, “From the wrist.”

“From the elbow,” another said.

Mu'tasim was not satisfied. He was forced to ask Imam Muhammad at-Taqi (a.s.), the ninth Shi'a Imam, who was present in that gathering. The Imam replied, “Only four fingers must be cut off.”

“Why?” '

“Since Allah has decreed in the Qur'an, “And that the places of sajdah are for Allah.1 (72:18) that is the seven places of the body [which touches the ground in prostration], so they should not be cut off.”

All those present accepted and were satisfied with his proof. This kind of interpretation is in fact interpretation of the Qur'an by the Qur'an, and is peculiar to the Ahlu '1-bayt (a.s.), and no one, to whatever degree he may be a master of interpretation, is able to succeed in perfectly understanding interpretation in this way unless he has taken the lead from the Imams of the Ahlu '1-bayt and has made them his example.

2. What we have said above is only in regard to the correct interpretation of the esoteric meaning and commands of the Qur'an. But beneath the esoteric words and meanings of the Qur'an, there are shades and layers of spiritual messages which can only be correctly explained by qualified guides.

The Prophet of Islam (a.s.) said, “The Qur'an has a beautiful outer meaning and a profound inner meaning.”11 He also said, “The Qur'an has profundity, and its profundity is deep too, up to seven inner layers.”12

According to the great exegetists, the entire Qur'an has a hermeneutics and an inner meaning to it, and to arrive at them by thought and research alone is not possible. It is not explicable to all through words, for the ability to perceive and practice this is not given to all men.

Only those near to God, the pure, those free from moral corruption, can comprehend this, and use it for the solution of the differences and incidents between men, and learn it, and then, by virtue of the immunity from error and mistake that they have from God, teach it to others.

Those who are spiritually near to God and free from error are the Prophet and his Ahlu '1-bayt about whom the Qur'an says: Allah desires only to keep away from you, O the Ahlu 'l-bayt, abomination and to cleanse you. (33:33)

There is also a hadith which says that only the Prophet and his Ahlu 'l-bayt can perceive all the truths of the Qur'an.13 This implies that the Prophet (who was the recipient of the Qur'an) and his Ahlu '1-bayt (who were his close family-members) are more acquainted with the meaning of the Qur'an.

It is because of this connection between the Qur'an and the Ahlu '1-bayt that the Prophet said, “I leave two things in your trust, the Book of Allah and my family; if you attach yourselves to these two you will never go astray.14

As a postscript, the summary of this lesson can be found in the discussion which students of Imam Ja’far as-Sâdiq (a.s.) had with a Sunni in the presence of the Imam.

A man from Damascus (which was the support base of the Umayyids) had come to Medina with the intention of debating with one of the students of Imam Ja’far as-Sâdiq (a.s.).

The Imam said, “Introduce this man to Hisham.” Hisham was the youngest of his students.

“O Child,” said the man from Damascus, “ask me concerning the imamate of this man (referring to Imam Ja'far as-Sadiq).” Hisham was angered by his lack of manners and shuddered.

But he concealed his temper and began: “Is your Creator more kind and loving towards His slaves, or the slaves themselves?” “The Creator.”

“What has the loving Creator done for his slaves?”

“He has appointed a clear guidance and proof, to protect them from differences and disunity, and to establish friendship and unity among them. He has made clear to them their religious duties.” “Who is that guide?”

“The Prophet.”

“Who is it after the death of the Prophet?”

“The Book of Allah and the sunnah of the Prophet of Islam.”

“Can the Book of Allah and the sunnah of the Prophet prevent us from differences today?”

“Yes.”

“So why do you and I who are both Muslims have a dispute, or in other words, why have you come here from Damascus as a result of this difference?”

The man from Damascus was silent and said no more.

Imam Ja’far as-Sâdiq (a.s.) said to him, “Why don't you speak up?”

“What shall I say?” he replied. “If I say we have no difference, then I lie. And just as I said the Book of Allah and the sunnah of the Prophet should take away the differences between us, so this also is untrue, because, in many instances, the Book of Allah and the sunnah do not have a clear and obvious meaning that could dispel our differences.”

So the man from Damascus said that he wanted to ask the very same question from Hisham. The Imam agreed.

“O Hisham. Who is more loving towards people? God, or the people themselves?”

“God.”

“Did he send them someone to protect the unity of Muslims and to take over their control, to explain to them the truth and falsity?”

“Are you talking about the time of the Prophet, or about now?”

“In the time of the Prophet, it was him; no, tell me about now.” “Today it is this man who is seated here and to whom people come from every corner of the land, and who gives us news of the heaven and the earth; and this knowledge was bequeathed to him from his father and so on back to the Prophet.”

“How can I verify and accept this statement for myself?”

“Go now and ask him anything you like.”

“That's right, there is no excuse; only I must ask.”

Then Imam Ja'far as-Sadiq (a.s.) told him about his journey and of the things that had happened to him on his way which only the man could know of. When he had explained so that no doubt remained for him, the man declared his belief in the Imam.

* * *

This lesson has been adapted with minor changes from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.

Question Paper on Lesson 14

Question 1: [14 points]

True or False:

(a) Islamic society needs a divine educator who can guide people to the right path.

(b) All Qur’ānic verses are equally clear in their meaning and contain straight forward instructions.

(c) An Imam is a divinely appointed person whose function is to interpret and explain the Qur'ān according to God's purpose.

(d) The Qur'ān alone can guide people to the right path in the right way.

(e) The Qur'ānic verses have an inner meaning that can be derived by thoughtful research and intellectual inquiry.

(f) An Imam is appointed by the Prophet to continue the office of prophethood after his death.

(g) The Qur'ān has a beautiful outer meaning and a profound inner meaning.

Question 2: [20 points]

For each of the following statements circle the number of the most correct answer:

(a) If the Qur'ān was sufficient to guide Muslims to the right path, then

(i) the history of the Muslims would have been different.

(ii) exegetists would not have disagreed on the interpretation of Qur’ānic verses.

(iii) there would not be 73 sects in Islam each claiming its interpretation of the Qur'ān as most accurate.

(iv) people would interpret the Qur'ān according to their personal preference.

(b) Imams are appointed by

(i) people.

(ii) the Prophet.

(iii) prominent people of the community.

(iv) God.

(c) What is the most important quality of a divinely appointed Imam.

(i) honesty.

(ii) integrity.

(iii) truthfulness.

(iv) infallibility.

(v) trustworthiness.

(d) Exegetists are scholars and intellectuals who

(i) translate the Qur’ānic verses.

(ii) interpret the Qur’ānic verses.

(iii) narrate hadith.

(iv) explain the sunnah.

(v) describe history.

(e) is logical to conclude, based on this lesson, that an Imam should provide

(i) spiritual leadership.

(ii) temporal authority.

(iii) moral leadership.

(iv) a political leadership based on highest moral and ethical standards.

(v) both spiritual and political leadership based on the Qur'ān and sunnah.

Question 3: [8 points]

Describe the hadith narrated by the Sunni scholar, Imam Ahmad ibn Hanbal, which undeniably proves not only the necessity but also the existence of a divinely appointed Imam.

Question 4: [8 points]

Explain and discuss the most powerful argument that a disciple of Imam Ja`far as-Sādiq (a.s.) presented to a man from Damascus against the belief that the Qur'ān is sufficient to guide the people to the right path.