Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

An Introduction to the Glorious Quran

Author(s): Bahram Samii

Translator(s): John Cooper

www.alhassanain.org/english

Table of Contents

Dedication 4

Notes 4

Abbreviations and Qur’anic Names Used in this Book 5

Abbreviation Table 5

English Equivalent of Quranic Names 5

About the Author 6

Acknowledgements 8

Preface 10

Foreword 12

Note 13

Physical Aspects of the Noble Qur'an 14

Notes 15

The Glorious Qur’an, Self-Illuminating: Important Questions Answered By the Munificent Qura’an 16

1. Who revealed the Book? 16

2. How does the Precious Qur'an describe God the Exalted? 16

3. To whom was the Noble Qur'an revealed? 18

4. Who is Muhammad (SA)? 18

5. Does the Rasul (apostle of God) have Divine authority? 20

6. How was the Glorious Qur'an revealed? 20

7. What is the Mother of the Book (or the Mother Book)? 21

8-10 – The Qura’n’s Structure, Interpretation and Selective belief? 22

11. Is the Miraculous Qur'an consistent? 23

12. What is the purpose of the Noble Qur'an? 24

13. Then what does the Glorious Qur'an clarify? 24

13.1 The Oneness of God the Exalted and His Divine system (tawhid) 24

13.2 The unity of all Divine religions; Islam as a concept 25

13.3 Islam as a religion 26

13.4 Islam as a single ummah 26

13.5 The universality of Islam 27

13.6 Confirmation of previous revelations 27

13.7 Correction of people's misunderstanding and misbelief 27

14. Does the Great Qur'an identify previous Divine Books and Prophets? 28

15. Does Almighty God's Final Message have a fixed duration? 30

16. Does God the Exalted abrogate His Final Testament? 30

17. Is Islam (the din of God, the Exalted) difficult? 31

18. What is the difference between the Great Qur'an and books of dua'? 32

19. What was the first revelation to Mubammad (SA)? 33

20. What were the last words revealed to Muhammad (SA)? 34

21. Who decided to re-arrange the order of this Miraculous Book? 35

22. More on the process of revelation to Muhammad (SA) 35

23. What is the most emphasised subject in the Glorious Qur'an? 36

24. Is the Glorious Qur'an a book of science, law, history, or art? 38

Notes 38

What are the Signs of a Pure Divine Scripture? 40

A. The Commanding And Authoritative Language 40

B. The interrogative supremacy 41

C. The language of peace, serenity and security 41

D. The mystic elements 42

E. Perfect two-way communication and reflection 44

F. The telegraphic style of Almighty Allah's sentences 45

G. Delightfully easy and uncomplicated vocabulary 45

H. The repetitive style 46

I. Long-term readership, preservation and maintenance 46

J. The amalgamative style 46

K. The historical events 47

I. The language of Absolute Knowledge about everything 48

About the earth 49

Is the earth truly a sphere? 49

In the field of oceanography, we find: 49

In the field of geology: 50

In medical science: 50

M. The eloquent voice of the Noble Qur'an 51

Notes 52

The Glorious Qur’an as a Miracle 53

82nd and 83rd revelations,33 9 years B.H 53

118th revelation, 4 years B.H 53

121st revelation in the same year 53

131st revelation, 2 years B.H 53

160th and 161st revelations, in the 4th year A.H 54

164th and 165th revelations, in the 5th year A.H 54

Is there any Parallel to The Miraculous Qur’an? 55

Notes 56

A Few Words about Islam 58

Conclusions 61

Note 62

Selected Phrases about the Qur’an in the Glorious Qur’an 63

Note 64

Surahs of the Glorious Qur’an 65

Glossary 68

Note 70

Dedication

To

My beloved mother

Homa Samii

My life is barren without your love

Enlighten your homes by recitation of the Glorious Qur'an...Goodness prevails and blessing spreads in a house where the Noble Qur’an is read very often. Such a house illuminates for the celestial inhabitants as the stars shine for the terrestrial beings.1

A house in which the Glorious Qur’an is recited and the name of God the Exalted is frequently mentioned shall be a very blessed home. Angels will be present in it and satans shall be far from it. Such houses radiate for the divine residents as stars shine for the inhabitants of the earth. And the house in which the Noble Qur’an is not read and the name and remembrance of the Almighty God is not uttered, is desecrated. Angels keep away from and satans keep presence in these homes.2

Notes

1. A hadith from The Prophet Muhammad (SA), al-Usul of al-Kafi chapter "Homes in which the Glorious Qur'an is read".

2. A hadith from Hadrat ‘Ali (PBUH), al-Usul of al-Kafi, chapter "Homes in which the Glorious Qur'an is read"

Abbreviations and Qur’anic Names Used in this Book

Abbreviation Table

A) From expressions in English

* (PBUH) is an abbreviation for "peace be upon him or her"

* (PBUT) is an abbreviation for "peace be upon them"

* (A.H.) for After Hijrah (the Migration from Makkah to Madinah)

* (B.H.) for Before Hijrah

* (L.H.C.) for Lunar Hijri Calendar

* (S.H.C.) for Solar Hijri Calendar

B) From expressions in Arabic

* (SA) is an abbreviation of an Arabic expression, meaning: Allah's peace and blessing be upon him and his kinsfolk

* (A.S.) means: peace (salam) be upon him or her

* (R.A.) means may Allah be pleased with him

* (A.ft) means may Allah accelerate his Noble Manifestation (Relief)

English Equivalent of Quranic Names

Hadrat Ibrahim, A.S. - Prophet Abraham, PBUH

Hadrat Idris, A.S. - Prophet Enoch, PBUH

Hadrat Ishaq, A.S. - Prophet Isaac, PBUH

Hadrat Isma’il, A.S. - Prophet Ishmael, PBUH

IIadrat ‘Isa Masih, A.S. - Prophet Jesus Christ, PBUH

Hadrat Adam, A.S. - Prophet Adam, PBUH

Hadrat al-Yasa’, A.S. - Prophet Elisha, PBUH

Hadrat Ayyub, A.S. - Prophet Job, PBUH

Hadrat Dawad, A.S. - Prophet David, PBUH

Hadrat Hud, A.S. - Prophet Had, PBUH

Hadrat Jibril, A.S. - Angel Gabriel, PBUH

Hadrat Musa, A.S. - Prophet Moses, PBUH

Hadrat Nuh, A.S. - Prophet Noah, PBUH

Hadrat Salih, A.S. - Prophet Salih, PBUH

Hadrat Shu’ayb, A.S. - Prophet Jethro, PBUH

Hadrat Sulayman, A.S. - Prophet Solomon, PBUH

Hadrat Ya’qub, A.S. - Prophet Jacob, PBUH

Hadrat Yahya. A.S. - Prophet John the Baptist, PBUH

Hadrat Yunus, A.S. - Prophet Jonah, PBUH

Hadrat Yusuf, A.S. - Prophet Joseph, PBUH

About the Author

Bahram Samii was born in the city of Shiraz, in 1939. Upon completion of his Petroleum Engineering degree from the University of Tehran, he left Iran to continue his education in the United States of America, in 1962. He started his career with Standard Oil Company of California (now Chevron) as soon as he received his Master's degree in Petroleum Engineering from the University of Tulsa, Oklahoma.

In 1969, he joined the Iranian oil industry, and served in various engi­neering departments until he joined the rapidly expanding operations of the North Sea oil industry in Aberdeen, Scotland. Incidentally, this move was made in mid-October, 1978, only about four months before the victory of the Islamic Revolution of Iran. His employer, Occidental Petroleum Corporation, transferred Bahram from Scotland to California, in 1983, to join the corporation's headquarters of its worldwide engineering activities.

His job was the task of facilitating the Director of Europe and Middle East Petroleum Engineering with economic studies for project ranking and strategic decision making. 1986 was a critical year for the oil industry in which many lost their jobs; Bahram was no exception. While many were sad, Bahram kept saying: "Thank God Who may have planned something better for me". This refers to the essence of a beautiful Iranian poem, which says: "If God closes a door out of His Wisdom, He opens another, out of His Grace."

A significant turning point was forming in Bahram's life. God's will was to subdue his earthly matters and to compensate for this by arousing his spiritual life. Initially, he himself, his colleagues, and his lovely wife tried hard to set up various oil (and non-oil) related businesses. But it was obvi­ous to those around him that God had something else in store for him. A variety of irresistible forces induced him more and more toward the study of the Glorious Qur'an and the omnipotent Islamic belief. All glory and thanks belong to God.

The most effective one of these forces were the love of his family and the occurrence of certain grave events. This created the main driving force pulling him closer to the spiritual aspect of life, and a desire to learn about God and His recommended way of life. He found the Glorious Qur'an the best guide to inspire him. The second important feature was the charisma of a great man, Hadrat 'Imam Khomeini (R.A.).

Without having met him, and with miles of physical distance between them, the radiant character of this great leader had a striking impact on Bahram. Interestingly enough, misinformed Bahram was initially somewhat suspicious of Ayatullah Khomeini's mission! However, his words and deeds gradually convinced Bahram about the Great Ayatullah's spiritual character, strength and wisdom (R.A.).

This generated curiosity to read first, his biography, then, about the system that built his character (i.e. Islam) and finally the Glorious Qur'an as the basis and foundation of Islam. The third great force was the effect of certain spectacular dreams, dramatic visions, and prayer sessions at the beginning of this drive.

Bahram is devastated by the extent to which the enemies of Islam, from both within and without, have collectively managed to change the real pic­ture of Islam, and that of Muslims into an ugly and unbecoming one. No matter how divided they may be in their own beliefs, they become united allies when they face Islam.

Bahram is deeply disturbed when he sees that they have managed to deceive a worldful of people by manipulating and falsifying the rule of God in order to justify their own illegitimate earthly desires or practices. He is greatly concerned about the innocent young peo­ple who could easily fall into their traps under various great-sounding but deluding and unpalatable banners.

With this brief background, the motivation for this work - and hopefully others in future - becomes overwhelming and overpowering. He himself was the victim of a lengthy period of unawareness, and he hopes to com­pensate for this setback by raising the sense of awareness of others of the Reality, and in particular, that of the innocent, lovely young people living under the subduing and often misleading influence of Western culture.

Acknowledgements

Unending glory to God, The Exalted, Who granted me the primary inspira­tion and stamina all along to complete this humble work. This small contribution, if just and correct, is only a drop of appreciation for His ocean of munificence.

Every individual member of my family was a source of motivation and stimulation for the production of this modest contribution, possibly with­out being aware of this influence. This work would never have been initiated, pursued, or completed had it not been for their love, next to the reverence and the cause of Almighty God. I felt their inspiration behind every letter, word and keystroke, all along. May God bless them with Great reward for their mysterious hidden inducement. They have gracefully sacrificed the time, attention and other resources that would have been available to them had I not diverted my attention to this effort. May God always protect them from all devils and guide them in the right direction.

I am greatly indebted to Muhsin Jahangiri, professor of philosophy at the Faculty of Literature and Human Sciences of the University of Tehran. He generously donated his time, in Oxford, to examine this very humble contribution in detail from an ideological viewpoint. I am very grateful for his valuable contribution and encouragement.

I am greatly indebted to the late Charles L. Janssens, retired professor of French, German and English at various institutions (including the University of Arizona, San Jose State University, California, and the University of Houston, Texas) and ex-Dean of the Faculty of Foreign Languages and Literature at Jundi Shapur University, Iran.

He has kindly and sincerely donated much of his valuable time to scrutinize this work from the English-language point of view. It is regrettable that Janssens passed away on 27th of November 1995, only a few months after his lasting contribution in this work. May God bless him for his sincere assistance.

Last, but definitely not least, I am also greatly indebted to 'Tahereh Saffarzadeh, popular and prominent poet, whose thought-provoking message has reached all corners of the world. This dynamic pious lady studied in Iran, England and America in contemporary literature with special focus on major poets, practical literary criticism and translation.

On returning home, she felt mostly concerned about the anti-traditional and "westernized intellectuals" who lose their identity and become disloyal and insincere toward their own countries, nations, and genuine culture and heritage. Her sincerity toward the oppressed is obvious in her wide-ranging work. She has written eight volumes of poems in addition to other valuable publications. She adores the Glorious Qur'an incessantly and looks for her poetic expressions in this Noble Book and the rich Islamic traditions, in a world governed by laic and vulnerable minds.

Saffarzadeh, the most distin­guished poet of Islamic thoughts, has also served as a university teacher, and in several reforming and constructive cultural and educational projects. Currently she is in charge of reviewing, composing and producing high standard university books in English, in addition to other activities, including translation of the Glorious Qur'an into English. She has helped me tremendously to finalize this book.

Preface

By John Cooper

The Holy Qur'an, the scripture of the Islamic religion, was first translated into English by Alexander Ross in 1649, after a French version by Andre du Ryer. After three and a half centuries, and many subsequent transla­tions, however, it still remains a closed text to most English readers.

Many reasons can no doubt be found for the apparent difficulties encountered in efforts to engage with the Qur'an in English; some of these will be to do with problems of language, others with more complex matters of religious, social, and political history and their influence on a particular translator's motivation and the individual's response to the Book, as the Qur'an calls itself.

It is rarely a comfort for the reader to be told that there exists a vast learned literature, composed by Muslim scholars down through the centuries, devoted to the genre of tafsir, or commentary on the Qur'an; this can be rather more intimidating than comforting. Moreover, the twentieth century has witnessed a growing literature in English on the Qur'an, written both by Muslims and non-Muslims, but which is also more often than not directed at the scholarly reader, and can leave someone wishing a simple introduction in a state of frustration.

What is very often needed by a person coming to this scripture for the first time with a sincere desire to penetrate its meaning is some guide as to how it influences the ordinary believer, how it exerts its effect on his or her life, and how it penetrates the deepest layers of a Muslim's conscience. This work by Bahram Samii marks a significant effort to give just such an introduction.

The author has avoided an academic style, and has instead concentrated on a simple exposition of the way in which the Qur'an presents itself in its own terms and how this can be disclosed through a careful reading of the text. It cannot, of course, be done without some knowledge of the Arabic in which the Qur'an was revealed to The Prophet Muhammad (SA) over four­teen centuries ago, and this terminology has been explained to a sufficient degree for the non-expert to understand the sometimes very different meanings which such a vocabulary has when compared to its contempo­rary English translations.

Naturally, the meaning of the Qur'anic text has been the subject of the profoundest meditations and discussions throughout the history of Islamic scholarship, and the author has incorporated some of this material, especially through the comments of contemporary Muslim translators and scholars; but this has been kept to a minimum so as to avoid overburdening the reader with unnecessary complexities.

Whoever is beginning to read the Qur'an in English will be able to use this work to understand how the book is not an impenetrable text but a living guide for the life of the ordinary, thinking Muslim, the key to the understanding of the Islamic view of the world and how the Muslim relates to other views of the world in our times.

The author has not, however, made any compromises in order to present his ideas, and what will strike the reader is the straightforward manner in which he has managed to com­municate his own deeply committed reflections on the Qur'an, reflections with which the reader will easily be able to sympathize. This book will surely serve as an invaluable companion for those setting out on the stimu­lating journey to discover the message that the Qur'an extends to everyone who is prepared to listen to what it has to say.

John Cooper,

Cambridge 1997.

Foreword

In the name of God, the Merciful, the Compassionate

The Great Qur'an is known to be the most authenticated Book in the world. It is also the most widely and most frequently read Book, and has main­tained this worldwide recognition for centuries. As you read through the book in your hand, you shall discover why the Glorious Qur'an is so popu­lar. The reading of the Holy Qur’an is considered a pious duty by Muslims.

They believe that blessings flow even from the sound of its recitation. There is historical evidence indicating that from the very beginning, it made a profound impression on those who came to believe in it by hearing it.

By now, people all over the world have enjoyed this pleasant internal sensation for centuries, and shall continue doing so for the reasons we shall read in this book. Many people, men and women, children or adults, learn the entire Book by heart. Some people read the complete Qur'an several times during the blessed month of Ramadan. Many commit themselves to read it at least once in this month.

Not everybody, however, is familiar with this Holy Book. In fact, those who have not had the opportunity to become acquainted with the Noble Qur'an, may have a completely distorted impression about this unique Divine Scripture, as it has been subjected to ardent misrepresentation by powerful media for centuries.

The deeper one goes into the world of Qur'anic knowledge, the more enjoyable the recitation of this Holy Book becomes. After all it is a part of our instinctive nature; it is the purest Voice of our Loving Creator. Its adoration is beautifully inherent in the heart of humankind. An Introduction To The Glorious Qur’an is intended to give a portrait of the Holy Qur’an in a manner which is easy to follow for those who have not had the chance to become familiar with this Great Book.

The grandeur of this Miraculous Scripture has often put beginners off, but it has also caused scholars to find satisfaction in immersing themselves deeply in the ocean of the Precious Qur'an. Therefore, some of their writings can be found to be too deep and, perhaps, tiresome for the uninitiated.

This book is designed for easy and exciting reading by letting the Great Qur’an talk about Itself. This is why there is no "reference" section at the end of this book; it mainly consists of ayat1 of the Glorious Qur'an, com­ments by my humble self, and a few authoritative scholars, as referenced in the text or endnotes.

This writing is meant to take you through a gradual and systematic understanding of the Miraculous Book. Even those who are familiar with the Glorious Qur'an may find this treatise stimulating when they obtain a global overview of this Holy Guidebook for mankind.

The meaning of the Arabic word, Al-Qur’an, is "The Reading, The Recitation (aloud) and The Collection". The Miraculous Qur’an has suc­cessfully created a new phase of human thought and has greatly affected the lives of millions of people the world over.

While the Great Qur'an strictly prohibits the roots of all evils such as interest (usury), oppression, corruption, adultery, intoxicants, gambling, etc., it constantly reminds us of Divine mercy and compassion. The Glorious Qur'an introduces the Hereafter as the ultimate residence of peace, serenity, security and permanence for those who follow the path of God, but of Hell-Fire for those who do not. It leaves us totally accountable for our deeds in this world: either we end up in the Garden or in Hell.

The most important feature of the Holy Qur'an is its purity; every word of it is the word of God the Exalted. It is not a book written by Muhammad (SA), but as we shall see, the Glorious Qur'an is a collection of revelations, exactly as revealed to Muhammad (SA). He was specially chosen to be the "means" through which the words were revealed and recited. His own words (collected by his disciples and known as hadith(s) or tradition(s)) are distinctly different from the revealed words of God, as will be dis­cussed later.

The Glorious Qur’an is a distinguished masterpiece of Arabic literature, unmatched throughout the life of humankind. The Great Book Itself chal­lenges humankind to match it, and says "you cannot!" It is a great miracle that the Holy Qur’an has not been successfully challenged for over 1400 years. In fact God has taken it upon Himself to protect it, as it is mentioned in this Glorious Book Itself.

God gave miracles to all His prophets and apostles as proofs of their Divinity: Gone are the apostles, prophets and their-miracles, except for the miracle of The Last Prophet, Muhammad (SA). God gave him a nonperish­ing miracle, one whose hidden wisdom has been gradually unravelled throughout the past fourteen centuries, and more is yet to be discovered as knowledge improves. These subjects will be briefly dealt with in this writing.

This Great Book repeatedly appeals to us to think, reason, and under­stand why we believe what we believe, and forbids us to believe blindly without pondering and reasoning. For those who wish to open their heart and intellect, there is plenty of evidence in the Holy Qur'an to consolidate their belief. Those who do not want to believe will refuse to believe no matter how sound the proof may be.

Note

1. Please refer to the Glossary

Physical Aspects of the Noble Qur'an

The Precious Qur'an consists of 114 surahs1 and 6256 ayat, some 77,436 words and about 320,211 letters.2 These numbers may be reported differ­ently from scholar to scholar depending on the method of counting the Arabic words and letters, and sometimes depending on the division or grouping of certain ayat. The entire Book was revealed in 23 years through 194 revelations with the last revelation in the 11th year after the Hijrah (the migration from Makkah to Madinah). On an average basis, one ayah, of about 12 words was revealed per day (but not, of course, every day in practice).

The longest surah in the Noble Qur'an is surah al-Baqarah with 286 ayat and in it occurs the longest ayah (2:282). The shortest surah is surah al-Kawthar (108) with only three short ayat. A total of 92 surahs were revealed in Makkah before Muhammad (SA), migrated to Madinah (begin­ning of the Hijri calendar), and the other 22 surahs were revealed in Madinah.

The first surah of the Glorious Qur'an is al-Fatihah (The Opening). Each surah is named after some striking incident or purpose, or after a key word in that surah. To emphasise the deserving importance of the entire being, and the environment in which the human being lives, Almighty God has granted many environmental names to the surahs of the Holy Qur'an, such as The Night, The Day, The Spider, The Honeybee, The Dawn, The Time, The Sun, The Moon, etc.

All the surahs of the Holy Qur'an begin with Bismillahi 'r-Rahmani 'r-Raham (in the name of God, the Merciful, the Compassionate) to keep reminding us of His endless Mercy and His all-encompassing Compassion, except for surah at-Tawbah (9), meaning Repentance. This may indicate the degree of God's anger with those who insist on disobeying Him. In contrast, this key word for the Grace, Blessing and Mercy of God has been effectively used twice in the Opening surah (al-Fatihah).

For the convenience of those who wish to read all the surahs of this great book over a fixed period, the Glorious Qur'an is divided into 30 equal parts, each called one juz' (plural, ajza' meaning parts), or into seven equal segments, each called a manzil. Each juz' is subdivided into two hizbs (sections) which are further divided in four rubs (quarters). Therefore, if one reads one rub every night, the entire Qur'an will be read in about eight months. Similarly, if one wishes to read the complete Qur'an in one week, one must read one manzil a day. Large surahs of the Glorious Qur'an are also divided into rukuc according to the meaning of the passage.

The Noble Qur'an has been well preserved in its original form through­out fourteen centuries in two ways: 1) in writing, and 2) by memorising and passing the words from the heart of one generation into that of another. Two copies of the original standard Qur'an still exist today, one in Istanbul3 (Turkey) and one in Tashkent4 (Uzbekistan).

The Glorious Qur'an is considered to be so Holy that Muslims treat it with enormous respect.

While It is being read:

• You must not speak

• You must not eat or drink

• You must concentrate quietly.

It is not to be touched unnecessarily. Before reading it or touching it:

• You must wash thoroughly

• You must be in the right frame of mind and have good intentions

• You must seek refuge in God from satan's wicked intentions

• Women should be clear from menstruation.

Upon completion of its recitation one should conclude the session with certain phrases, at least stating that the Exalted God speaks the Truth, His Blessings be upon Muhammad (SA) and his kinsfolk. But normally, a longer prayer is recited.

When not being recited, it should be:

• Placed high up, so that nothing is put on top of it

• Kept covered with a light cloth to shield it from dust.

I shall refrain from describing this unique Book of Divine Guidance in my own humble words and examine how the Great Qur'an Itself defines Its own aspects.

Notes

1. Please refer to the Glossary.

2. "The history of the collection of the Glorious Qur'an", Sayyid Muhammad Rida Jalali Na'ini (Farsi), 1365 (1986), p 148.

3. Istanbul is a corrupted name for the city of Islambul. The old Constantinople (during the Byzantine Empire) was re-named Islambul by the Ottoman Sultan Mehmed II. Islambul is a Turkish expression meaning "where Muslims are plentiful". Istanbul has no relevant meaning. The closest expression is a Greek one, Eistanpolin, meaning "toward the city!"

4. This is known as the Tashkent Qur'an. It is related to the time of ‘Uthman ibn ‘Affan, and was kept in Khaji 'Ubeydullah Ahrar mosque in Samarqand. Later, It was moved to Petersburg museum during the Tzars' rule in Russia. Late in 1918 It was brought back to Samarqand ceremonially. This Valuable Qur'an was later moved to Tashkent museum (reference: Tarikh al-Mushaf al-‘Uthmani by Shiykh 'Ismai’l Makhdum).

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.

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.