Philosophy Of Islam

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Man and Evolution

Out of all the natural phenomena with which we are a conversant, the living beings have a comparatively more complex and marvelous mechanism. It may be said that life is the apex of perfection on the scale of natural motion.

Life

No thinker belonging to any school of thought has any doubt about the fact that- living beings have characteristics which are not found in the non-living beings.

The main' characteristics of a living being are self-defense, adaptation to the environment, growth and procreation. The living beings of higher categories move from one place to another and those of still higher category are gifted with feeling and consciousness. That is why the laws of organic chemistry are different from those of inorganic chemistry, or for that matter of geology.

So far as observation and scientific experiments show, a living being is born only by another living being and not by lifeless matter. Similarly no living being is born suddenly and automatically. At the same time it also cannot be doubted that a living being appeared only at a special stage of the evolution of nature, which was naturally that of the beginning of life. Hence a question arises as to what is the origin of life?

In this respect various theories have been put forward. Some of them are as follows:

a. At first, life came to the earth from some other planet in the form of living cells.

b. The material necessary to form a living cell consequent on receiving the required energy under certain conditions, was accidentally transformed into a living being and from that life spread to the whole earth.

c. The first living being appeared suddenly by the will of God. Now all the developed living beings are His progeny.

d. Every species of the living beings appeared on the earth independently. Life to each one of them was granted by God. There are some other theories also.

We do not want to involve ourselves into the discussion as to which of these theories is correct, for a very extensive scientific investigation is necessary to come to a definite conclusion in this respect.

What we would like to point out is that the life of every living being, whether it is the result of any evolutionary process or not, is a sign of Allah. That is what has been emphasized by the Qur'an.

"There are significant signs in your own selves. Can you not see?"(Surah al-Zariyat, 51:21).

"Allah sends down water from the sky and it brings the dead earth to life. Indeed in this there is a sign for those who pay attention" (Surahal-Nahl 16:65).

Manufacture of living cell

if one day the scientists succeed in manufacturing a living cell, the doctrine of those who believe in Allah will not be affected, just as the flight of man to other planets, the making of artificial rain, the grafting of one man's limbs to another, the manufacture of an electronic brain and so many other small and big inventions do not mean a clash or a rivalry with Allah. Such things only mean fructifying the human creative power and exploitation of natural material and its hidden forces. The Qur'an itself urges to make use of ideas and skills and to utilize the gifts of nature.

As we have repeatedly said, scientific progress is a movement in the direction of divine guidance and is not in conflict with it.

Anyhow, it should not be forgotten that human creativity does not mean the invention of a totally new phenomenon or a norm. It only means the exploitation of the material and energy available in nature and the bringing about of the conditions necessary for the utilization of the laws and norms relating to them.

If really there is a possibility of the production of life by combining natural material under certain conditions still not known to man, then he may in future discover the law of the origination of life and the conditions and norms pertaining to it. If that happens, this discovery will- not be different from the discovery and utilization of so many other laws already made in the fields other than that of life.

Obviously the discovery of a law and its utilization does not in any way lower the position of the law-maker.

At a lower level we see that the pair of a male and a female pave the way for the birth of a child. But do they affect Allah as the creator? A farmer cultivates his land. But does he replace Allah as the real creator of the crop?

If it is discovered that life can be produced from matter under certain conditions, that will only mean that matter in its evolutionary motion can go to the extent where it receives life and then can go further to a higher stage.

It is interesting to note that the Qur'an, describing the birth of man, expressly says:

"One of His signs is that He created you o f clay" (Surah al-Rum, 30:20).

In fact clay becomes man, the highest living being, after passing through so many developments.

The Qur'an also talks of the birth of man from `black clay' and Mastic clay'. (Surah al-Hijr, 15:28 and Surah al-Saffat, 37:11).

It also says:

" We made every living thing o f water". (Surah al-Anbiya, 21:30).

When the Qur'an has such a wide horizon, there is no reason why a Muslim who follows it, should be narrow-minded.

Life, a Divine phenomenon

It may be pointed out that the Qur'an expressly ascribes life to Allah.

"It is He who created death and life" (Surah al-Mulk, 67:2). "It is He who created you to die". (Surah al-Hajj, 22:66).

Do such verses mean that no one else can make a living being? In reply it may be said:

Firstly, the Qur'an ascribes to Allah all natural changes, from coming down of rain and taming rivers and mountains to the birth of a man.

On some other -occasions it ascribes these very changes to natural factors also. These two groups of verses are not contradictory, but corroborate each other, because the scientific laws which govern natural changes are simply the norms prescribed by Allah. His will does not mean that He directly brings about all changes and natural events. In fact he has created a system of natural changes. That is His will.

Secondly, if in the case of life we find that the Qur'an has given special attention to it, that is only a sign of its importance and high value. Allah describes it as the infusion of divine spirit. While discussing man, we will explain what is meant by that.

Thirdly, every evolutionary movement is a manifestation of Allah's will and His creative design, especially if the change is such that a material organism reaches a stage where it may receive life, become a living being and may at last attain human life.

Man and Evolution

The theory of evolution on the whole has a long history. Lamarck enunciated certain principles in this connection. But it was Charles Darwin, who carried out extensive studies of the living organisms and the way of their birth, and gathered enough scientific evidence to show that evolution has taken place actually. He held that:

(a) Every living being, wherever it may be, gradually adapts itself to its environment, and meets its natural needs, such as obtaining food and defending itself in accordance with the conditions prevailing in that environment. This effort sometimes causes changes in its body, like the appearance of the web uniting the toes of the duck when it was forced by its environment to swim in order to look for its food in the lakes, or the lengthening of the neck of the giraffe when it was forced to make use of the branches of lofty trees.

(b) Though these organic changes take place gradually over many generations, they later pass from parents to offspring.

(c) Among the living beings there is a severe struggle for the continuation of their life, for procuring food and for selecting a suitable mate. This struggle for existence, that is a clash with the factors of the environment of life and rivalry with other living beings, is a firm principle in the life of the animals and the plants and is one of the factors which lead to the change of their form.

(d) As the result of this struggle only those organisms survive which can adapt themselves better to their environment and can obtain the conditions necessary for their life in their natural abode. The weaker and the less suitable organisms gradually die out.

This way gradually the various species are transformed, and only the fittest ones among them survive. That is how the evolution of the species takes place.

The dissemination of the theory of the development of the living organisms, including man, on the basis of these principles, roused a great deal of controversy during the time of Darwin and afterwards, and views in support of it and against it were openly expressed. At some times the tone of the debate in this connection was scientific but on other occasions it was rooted in religious or anti-religious prejudices, for it was said that what Darwin had asserted was in conflict with the Biblical account of the beginning of the world and the birth of man as given in the book of Genesis.

Anyhow, with new discoveries in archaeology and the expansion in the field of experiments, the theory of evolution has been considerably modified since the time of Darwin, especially in regard to the questions relating to anthropology.

Many new questions in regard to almost every principle mentioned by Darwin have arisen. For example, it is asked whether the appearance of a new organ or for that matter any other organic change, always results from the use of that organ and the attempt to adapt it to one's environment or it may be due to mutation or any other cause?

The acquired qualities are hereditable as a principle or genetic investigations have rejected this theory?

The organic changes, whatever may be their cause, are always aimed at survival and evolution or sometimes they may be due to the inconsistency with the environmental conditions and may culminate in death and extinction?

Natural selection is or is not like artificial selection which leads the existing generation to evolution? We find that the wild animals and plants are alike and of average type, whereas the artificial selection gives the animals and plants more variety and leads them to better evolution.

There are many other questions of this sort.

Anyhow, in spite of all the objections raised to discredit it, the theory of evolution has been accepted by the scientists as an objective principle of natural sciences. At the same time it is also certain that prominent and unbiased naturalists do not consider this theory to be final and incontrovertible. The way to further scientific investigation is not closed. All that they say is that the scientific inquiry has not so far discovered any new principles which may take the place of the principle of evolution.

Now it may be said that if an unbiased investigator carefully examines the results of the observations in regard to the genesis of the living organisms, he will come to the following conclusions:

Principles which may be discovered

(1) The living organisms in accordance with their degree of evolution have a historical succession. In other words, the more developed species have usually appeared over history after the less developed ones.

(2) This historical succession is similar to that found in all other things of the world. The entire cosmos has evolved from a simple state and gradually galaxies. and solar systems have been formed in the environment devoid of all traces of life. Conditions conducive to the appearance of life have developed gradually. Similarly development has taken place successively from the plants to the developed animals. On the whole, the more complex organism have followed the simple ones.

(3) There exists complete organic similarity between the first living organism and the most developed living organism known to us.

(4) The stages through which a human embryo passes during its embryonic development are fully akin to the stages through which living organisms have passed over history.

When we put all this evidence together, we can scientifically presume that the various species of the living organisms are the progeny of one another (transformism) and have not come into existence independently (fixism).

Scientific presumption, not incontrovertible principle

Anyhow, it would be fair to say that the conclusions at which we have arrived are no more than a scientific guess corroborated by some evidence. They cannot be regarded as decisive and final, for if an unbiased investigator looks carefully at the history of the origin of machinery, he will find that the development of various machines is not incongruous with the four conclusions mentioned above, though the origin of the machines was not on the basis of transformism in its modern sense, and the various kinds of machines have not been born of one another.

In fact the scientific study of the origin of machinery also leads to the following conclusions:

(1) The machines in accordance with their evolution have historical succession, for the more developed ones appeared after the less developed.

(2) This historical succession is akin to the origination of all other things of the cosmos.

(3) There is complete organic resemblance between the first machine and the most developed machine.

(4) The stages of the manufacture of the latest developed machine on the whole resemble those of the development of other machines, though in a compressed form.

In spite of all these four points, everybody knows that the origination of the more developed machines in the wake of the simple ones has not come about on the basis of transformism. In other words the more developed machines are not the progeny of the more simple ones.

The evolution of the machines is the result of man's initiative, his efficiency and the evolution of his thinking. It is the outcome of the experience he has gained. But the machines of superior kind are not born of those that existed before them.

It is true that in the case of machines basically it is not possible that a more developed one is born of a simpler one, but in the case of living beings such a possibility does exist. But this possibility can only support a scientific guess. It is no proof that such a thing has actually happened, for mere possibility of a thing is not a proof of its actual occurrence.

We come across some other cases of evolution, in which the historical succession of their stages is related to the evolution of the thinking of the maker, and is the result of the gradual increase in an already existing ability.

An example of such an evolution is the gradual attainment of knowledge from childhood to later years.

In contrast, the evolution of the power of learning a foreign language is connected with the development of the capability of him who learns it, and not with that of the person who teaches him.

Conclusion

An unbiased investigator, whether he supports the theory of evolution or opposes it, has to admit that:

(1) As far as we know, all the existing things of the world, including the living organisms, have a historical succession in accordance with the degree of their evolution.

(2) We are aware of many cases in which a more developed organism is the progeny of a less developed one.

(3) There are indications on the basis of which it may be presumed that this is a general rule applicable to all existing things.

(4) But still this is no more than a mere scientific guess, and the way to further investigation on the basis of contrary evidence, as mentioned above, is still open.

(5) On the basis of the doctrine, that the world has an Almighty Creator, who has brought the universe into existence and who manages it, there is a complete possibility that certain developed species might have come into existence independently in the same way as we have described the case of the machines. Of course, in this case the creation of the developed species is not to be the outcome of any mental development of the Creator or His gaining any experience. It is to be only on the basis that evolutionary motion exists in the creative design of the world. In other words, it is the will of Allah that gradually more and more developed species should come into being, in the same way as there exists an evolutionary motion in the development of an embryo.

Emergence of man

According to their general line of thinking, the scientists hold that man has evolved from the primates, which existed before him. We leave the study and evaluation of this evidence and other indications to the anthropologists, and confine ourselves to making a few general remarks in regard to the origin of man.

(1) What we have said about the theory of evolution is also applicable to what has been or is being said on the basis of this theory about the ancestors of the first man, but as we have already pointed out, this theory is no more than a scientific guess. It is still subject to further investigation and should not be considered to be one hundred per cent final.

(2) Anyhow, it is important to note that the emergence of man on the basis of evolution from other primates is not in conflict with the teachings of the revealed religions, especially with the belief of an Almighty Creator of the world. We have repeatedly mentioned in Islamic Teachings that Allah, as described by the Qur'an, is the Creator and Disposer of nature. Therefore the perfect system of nature is one of His signs and not an arrangement parallel to Him or negating Him. All the scientific discussions and efforts are aimed at only finding out this system of nature as it actually exists.

(3) The only point which has given rise to the conception that there is a contradiction between religion and the general principles of evolution is that the book of Genesis of Old Testament and certain verses of the Qur'an apparently indicate that all men existing on the earth are the progeny of Adam, who was created independently and not evolved from any previous living beings.

In this connection the following points are worth consideration:

(a) What, in this respect, is mentioned in the book of Genesis cannot be taken seriously from religious point of view, because the genuineness of many parts of Old Testament is historically doubtful.

(b) The Qur'anic verses connected with the birth of Adam generally emphasize the point that his birth was an important event and that Divine spirit was infused in his material body made of clay. This kind of birth may only be described as mutation.

Thus a being made of clay came into existence. He was destined to be the master of the earth and no other visible or invisible being could place a total restriction on his leaning towards Allah or towards his base desires.

(c) There is only one verse in the whole Qur'an which describes the birth of Adam as somewhat miraculous. This verse says:

"Surely Isa is like Adam in the sight of Allah. He created him of clay, then said to hire: `Be! and he was". (Surah Ale Imran, 3: 59)

This verse has come in the wake of other verses relating to the Prophet Isa. The Qur'an invariably stresses that Isa was created by Allah and that he was not His son. The fact that he was born of Virgin Maryam and had no father is no proof of his being the son of Allah. His birth was a supernatural event, which took place by Allah's will, in the same way as another supernatural event, that is the birth of Adam, the living being having Divine spirit, occurred earlier.

It may be observed that this very verse shows that the birth of Adam and that of Isa are alike.

Can anybody claim that what the Qur'an has said concerning the birth of Isa repudiates the general procedure of the birth of men all over history? Does it deny that they are normally born of father and mother. Not at all.

In dozens of verses the Qur'an declares the system of reproduction and procreation to be a sign of the power and the wisdom of the Creator of the cosmos.

Hence from the Qur'anic point of view the miraculous birth of Adam, the first living being gifted with Divine spirit, should not be construed to mean that the Qur'an is opposed to the theory of the emergence of the existing things of the world or the birth of living organisms on the basis of evolution. All that it means is that the emergence of man in an extraordinary way was a special favor of Allah.

Exceptional Organisms

Irrespective of all that relates to the birth of Isa or Adam, a naturalist may be asked whether it is possible or not that in the course of the emergence of usual organisms, some exceptional ones also come into existence?

We all know that as a rule every hand and foot of a man has five fingers; but we also know that some children are born with six.

Similarly we know that every human child is born with one head, but you must have read in newspapers that there have been some exceptional cases in which children were born with two heads.

When you put up such exceptional cases to the naturalists, they do not deny their existence, but explain them away simply as freaks of nature.

The credulous people easily accept this explanation, but those who have a critical mind ask: If it is true that the evolutionary emergence of the world and man is the result of the domination of the laws of nature over all the particles of this world and if these laws hold good everywhere, what is that factor which disturbs them?

Does an outside factor disturb the working of nature and the system of its laws, or the laws of nature themselves disturb their own working? In the first case, we must acknowledge that there exists some superpower transcending nature. In the case of the second alternative, a question arises as to why the possibility of the occurrence of some exceptional events, sometimes called miracles, should be so vehemently denied and considered to be contrary to the system of nature?

The above discussion shows that there is not the least contradiction between the general principle of evolution in respect of the world and man, and the teachings of the revealed religions, and what the Qur'an says concerning the birth of Adam and man. Incidentally the principles of evolution are still subject to further scientific investigation, for they are faced with much criticism especially as they were enunciated by Darwin.

As we have now finished the discussion of the origin of man, we take up a more basic question. The most important question, which is being overlooked in our times is: What is the true nature of man, what is his value and what way he should go?

First we refer briefly to the position of man in the West and then we propose to study the man of the Qur'an, so that keeping in mind the views of the contemporary schools, we may know the approach of Islam in this respect.

Chapter One: Introduction

Islam is the divine faith, provided by Allah (swt) it is a means via which we submit to the will of our Creator (swt). This Deen was conveyed through 124,000 Prophets, some who were sent to a location, town or people. Each Prophet brought certain aspects of the Deen, starting with Adam (as) and it was completed with the Prophethood of Muhammad (s).

With Islam now complete was mankind in a position to guide itself on matters? Or was a structure in place to ensure that the true teachings of Islam were correctly conveyed to the masses? Some system of guidance was required and it has been referred to as Imamate – guiding the Ummah after the Prophet (s). What was the methodology for appointing the Imam? From a theological perspective it has been shaped by two schools of thought:

One school believed that Rasulullah (s) neither left a successor, nor system of succession, Imamate was a man made concept and hence the Ummah developed it over time. Imamate therefore is a social experiment developed as history has developed which established four methods of appointment:

via a gathering of a few influential individuals (Abu Bakr’s Khilafath)

Via the appointment of an outgoing khalifa (Abu Bakr’s appointment of Umar and all Banu Ummayya / Abbaside appointments)

Via a Shura (a committee used to appoint Uthman)

Via force (seizing power)

This concept developed through time, but essentially suggested that man was best placed to shape his destiny and had the the mandate to appoint an Imam.

The second school deemed Imamate as a matter so important that Allah (swt) and his Rasul (s) would never have remained silent on this matter, rather He (swt) would ensure that a process of guidance remained to ensure that man would not get lead astray through an incorrect understanding of the Qur’an and Sunnah. Accordingly Rasulullah (s) made sure that a system of guidance was in place when during the farewell pilgrimage at mount Arafat he said:

يا أيها الناس ! إني قد تركت فيكم ما إن أخذتم به لن تضلوا ؛ كتاب الله وعترتي أهل بيتي

“O people! I am leaving among you what if you follow them, you will never go astray; the book of Allah and my Etra my Ahlulbayt’

Declared ‘Sahih’ by Imam Albaani in Silsila Sahiha, volume 4 page 355.

When Rasulullah (s) ordered the Ummah to follow the Qur’an and Ahl’ul bayt (as) then these two complimented one another and adherence to both was a source of guidance. When the instruction was to follow the Ahl’ul bayt (as) then it is common sense that Rasulullah (s) would appoint Imams from the Ahl’ul bayt (as). He (s) did just that when he (s) proceeded to Ghadir Khumm wherein he made his final sermon before the pilgrims, raising aloft the hand of ‘Ali (as), he addressed the Sahaba with these words:

“Do I have more authority over you than you have over yourselves? To which the people said ‘Yes’. He then said Of whomsoever I am Mawla Ali is his Mawla”

Musnad, by Ahmad bin Hanbal Vol 3 p116 Sader Printing 1969

This was the transference of power, Rasulullah (s) making clear that with the door of Prophethood closed, the provision of Divine Imamate would continue through the lineage of the Ahl’ul bayt (as) thus ensuring that the Ummah would never go astray.

These two positions are what essentially divide the Ummah along the Sectarian divide, man made imamate (Sunni school) against divine Imamate (Shi’a school).

Whist historically the two schools have been at variance with one another, the physical power and influence of the man made system (by virtue of their being in power) resulted in the Imams of the Ahl’ul bayt (as) and their supporters being deemed the political enemy. The result was oppression of this school and false propaganda about their beliefs propagated, and cascaded through successive generations via inflammatory speeches and writings. Alhamdolillah the lovers of the Ahl’ul bayt Imams (as) have always been able to counter such false comments. With the assault on Islam coinciding with the increased usage of the World Wide Web, one would have hoped that this was the opportunity to counter the misconceptions of Islam and provide constructive Dawah to a non Muslim audience. Essentially this was the perfect opportunity for both Sects to put their differences aside and confront the enemies of Islam through effective dialogue. Unfortunately, rather than utilise this opportunity certain groups have preferred to dedicate their time and efforts against the Shi’a with the objective of creating an atmosphere of sectarian hate and violence. These mercenary writers deem producing material based on misrepresenting and mocking the Shi’a faith to be far more important than countering the attacks on Islam as a whole. Those writers whose efforts in this cause are most notable are as follows:

The Qur’an and Imamah by Abu Muhammad al-Afriqi

http://www.ansar.org/english/imamah.htm – (Cached)

Isna-e-Ashariyya and the Doctrine of Imamate by Maulana Manzoor Ahmed Numani

http://www.kr-hcy.com/statichtml/files/10415627986355.shtml - (Cached)

A website by an anti-Shia terrorist outfit of Pakistan; Sipah-e-Sahabah, who have translated a booklet by one of the pioneer Deobandi scholars Maulana Manzoor Ahmed Numani.

Shi’ism Exposed by Majlisul Ulama (PE)

http://www.alinaam.org.za/library/shia.htm – (Cached)

Madrasah In’aamiyyah, Camperdown. South Africa.

What the Shi’ites say about their 12 Imams?

http://islamicweb.com/beliefs/cults/shia_imams.htm - (Cached)

‘Khutbaat e Jail’ (Sermons from Jail) a book written by one of the filthiest Nasibies the earth have ever endured, the diseased leader of Sipah-e-Sahabah, Maulana Azam Tariq (la). He wrote this book whilst in prison.

There is another very popular website on the internet operated by bunch of filthy idiots (who also happen to be the followers of Deoband school) which we just want to point out here, whilst we shall not be quoting their comments during the course of our article as they have more or less advanced similar lame objections against the Shi’a that can be found in the above booklets

http://www.jamiat.org.za/isinfo/thisshia.html – (Cached)

(An Important Note for Deobandies: Wherever we write ‘Deobandies’ they do not include learned Deobandies rather only those anti-shia fanatics who have abandoned all asptects of morality and decency in their extremism and are ignorant about their own Deobandi beliefs being injected with noxious virus called Wahabism/Salafism)

The casual observer with little / no knowledge of the Shi’a faith will readily accept the material that we are addressing as fact and quickly arrive at a conclusion that the Shi’a are non Muslim. These type of articles act as an insurance policy, they present alleged facts to the confused Sunni to create resentment, and portray Shi’a Islam in such a negative manner that a potential inquirer will stay aloof from anything connected with the term Shi’a.

Since these articles are deemed models of best practice with which to mock the Shi’a and are regularly pasted on chat pages, we felt that it was essential that we address all of them. Alhamdolillah we have sought to redress the balance by clarifying all of the comments, quotes and misquotes [of texts] cited in these articles. Inshallah the article shall provide those with an open mind the opportunity to understand and recognise that the Shi’a view on Imamate is valid and conforms to the dictates of the Qur’an and Sunnah.

May Allah (swt) accept our intention, and bless Prophet Muhammad and his purified family.

Chapter Two: Defining the concept of Imamate

The Deobandi Madrassa Inaamiya launched their onslaught on the Shi’a concept of Imamate as follows:

Madrassa Inaamiyah states:

Shi’i religious literature abundantly clarifies the fact that Shias believe in the continuation of Nubuwwat after Rasulullah (Sallallaahu Alayhi Wasallam). The only cover presented by Shi’ism for this Kufr belief is a name, viz., Imaam. Instead of calling the one they believe to be a Prophet or Nabi or Rasool, they describe him as an Imaam, and instead of saying Nubuwwat they say Imaamat. But, in terms of Shi’i religion there is absolutely no difference between a Nabi or a Shi’i Imaam.

Reply

These ignorant creatures clearly do not know the meaning or significance of Imamate in their own Sect. Imamate succeeds Prophethood, and is there to protect the Deen. The difference between a Nabi and Imam, is the Imam protects the Shari’a brough by the last Nabi, Muhammad (s). Imamate means to lead; the Imam is that person who leads you. Writing on Imamate, Allamah Taftazani stated:

“Imamate is an empire in terms of the vicegerency of Prophet (s), for the affairs that pertain to the world and religion”

Sharah Maqasid, Volume 5 page 232

Ahkam al-Suntaniya (English), page 10 by Mawardi

Renowned Sunni scholar Mawardi (d. 450 AH) wrote:

“Imamate is prescribed to succeed Prophethood as a means of protecting the Deen, and managing the affairs of this world”

Al-Ahkam al Sultaniyyah page 10 (Ta-Ha publishers, London)

Shah Ismaeel Shaheed Dehlavi comments on the position of the Imam:

“Imamate is the Shadow of the Prophethood…”

Mansab-e-Imamate, page 105

On the rank of Khilafath / Imamate Shah Moinuddin Ahmed Nadvi writes:

“In reality Khilafath or Imamate is the Prophets standing position, after him it is guidance for the Ummah…after Prophethood it carries the greatest position is Islam”.

Khilafah Rashideen page 11

Allamah Shibli Numani stated in much better way:

“The rank of Imamat is actually a reflection of Prophethood and the nature of the Imam has been found to be very close to the nature of the Prophet”

Al-Faruq, page 325 (Published by Maktaba Madina, Urdu Bazaar, Lahore)

Imam Rabbani; Shaykh Ahmad Sarhandi while referring to the same rank of Imamate as Wilayah wrote:

“The gist of the discussion is that Wilayah is the reflection of Prophethood”

Maktubaat, Volume 2 page 253 (Idarah Islamiyah. Lahore)

If believing that Imamate succeeds / represents Prophethood constitutes Kufr, then Madrassa Inaamiyah clearly need to focus their attention on these great Sunni Ulema who advocated the same position as the Shi’a.

The necessity of Hujjutullah [Imamate] for the survival of the earth

Sipah-e-Sahaba’s beloved author Maulana Manzoor Ahmed Numani (late) had cited the following Shi’a traditions from Usul-e-Kafi so as to mock the Shi’a viewpoint on Imamate:

Manzoor Numani states:

The world can not exist without an ImamThe next chapter in the book is entitled. The world can not endure without the Hujjat (Imam). There are several narrations in it on this subject from which we shall be reproducing the following two:- Abu Hamza relates: “I asked Imam Jafar Sadiq whether the earth can exist without an Imam. He replied, ‘If the earth is left without an Imam it will sink’”. (Usul-e-Kafi. P. 104).It is narrated that Imam Baqar said, “If the Imam is taken away from the earth even for an hour, the earth and all that is on it will shake like waves that rise in the ocean”. (p. 104).

Manzoor Numani states:

The Hujjat (Ultimate Proof) of God for bondmen can not be established without an Imam.It is related in the Chapter called, Kitabul Hujjat, in Usul-e-Kafi that the sixth Imam Jafar Sadiq once said:- ”The Ultimate Proof (Hujjat) of God on hiss creatures is not established without an Imam so that through him men may obtain knowledge and awareness of him and His religion”.

Reply One: Sunni scholars have deemed believing in the presence of Hujutllah from the Ahlulbayt (as) to be a necessity

These narrations are absolutely correct! The Shi’a believe in the justice of Allah (swt) and also acknowledges His (swt) mercy as well. We believe that our Imams are Allah (swt) ‘s ‘Hujjah’ [proofs] on earth, they represent Him (swt), His religion and the inhabitants of earth and www.kr-hcy.com itself cannot survive without a Hujjah’s presence on earth who is a form of Allah(swt)’s mercy to a sinful humankind. Ignorants such as Manzoor Numani may suggest that this is a concept exclusively held by the Shi’a but the reality is the very belief is present in Holy Quran and has been understood along the same lines by the Sunni Ulema, but since Nasibi like that of Sipah-e-Sahbah (www.kr-hcy.com) have failed to read the Quran without removing the spectacles of Shia-hatred they dedicate their energies on mocking this concept of Hujjah. We read the following hadith in Sahih al Bukhari volume 4, page 437, hadith number 658 about Imam al Mahdi (as):

The Prophet (s) said: “What would be your situation if the Son of Mary (i.e. Jesus) descends upon you and your Imam is among you?“

The greatest Hadith master of Ahl’ul Sunnah Imam Ibn Hajar Asqalani in the commentary of this tradition states:

الأرض لا تخلو عن قائم لله بحجة

“The earth is never devoid of him who stands for Allah with a proof (Hujjah)”

Fatah ul Bari Shrah Sahih al Bukhari, Vol 6 page 494 Hadith, No. 3265

Quite similar wordings are also recorded from Maula Ali (as) in the famous Sunni work al-Iqd al-Farid, Volume 1 page 265.

One of the pioneer Imams of Maulana Manzoor Numani’s own school Shah Ismail Shaheed also made it clear that Prophets and Imams are Hujjah so that the people have no excuse that guidance was not sent to them on the Day of Judgement:

“The Imam is the representative of the Prophet, the system that is run by Allah (swt) for mankind through the Prophets is the same Imams, it is through them that the mission of Prophets are completed, so that the people are provided with the opportunity to redeem themselves, otherwise Allah (swt) would have no grounds for punishing sinners.

…We never punish until we have sent a messenger. (Surah Bani Israil)

And the duty to provide ultimate proof (Hujjah) also applies to the Imams.

Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it (Surah Yasin).

In the town of Antakia, Prophet Isa (as) sent his disciples to all the corners, but the residents rejected them and were liable for punishment. In regards to this we are told:

And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.

It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent (Surah Yasin).

The Imam is Hujuthullah

Verily take it to your hearts that when an Imam openly declares his Imamate all sinners should know that proof of Allah (Hujuthullah) has arrived, and that Allah (swt) has fulfilled his promise, failure to adhere to it shall lead to the wrath of Allah (swt), and sins and wrongdoing against the Imams shall take lead one to doom.”

Mansab-e-Imamate, pages 106-107

Had the Nasibi mullahs told their adherents about the necessity of Allah’s Hujjah on earth found in their books we would not have seen this ignorant supposed scholar mocking at such a belief. As cited by Shah Ismael Shaheed, Allah (swt) tells his messenger (s) in his glorious book:

“It is not for Allah to punish them while you are among them.” (Quran 8:33)

The Holy Prophet (s) was Allah (swt)’s Hujjah on earth during his period and it is due to his (s) presence on earth that Allah (swt) did not send any punishment for the sinners living around the Holy Prophet (s), his physical presence ensured that the world would not be destroyed. After him (s), those that inherited his mission, as his legitimate khalifas were likewise Hujjah’s on the earth. In this regards we have this tradiiton in Sahih Muslim, Book 020, Number 4483:

The Islamic religion will continue until the Hour has been established, or you have been ruled over by twelve Caliphs, all of them being from the Quraish.

This tradition has fixed the period of Islam’s supremacy till the day of Qiyamat and also fixed the number of Imams for this Ummah as twelve. In this Hadeeth it is clear that the lifespan of the Deen has a direct correlation with the lifespan of the twelve khalifas. No destruction will come of the earth as long as one of them remains on it. We know that the Sunni Khilafah ended in 1923, yet Islam remains intact, the Day of Judgement has not arrived. This means that the true khalifas of the Prophet (s) must have a presence on the earth; their existence following the death of the Prophet (s) has ensured that the world has not come to an end. The twelve khalifas, just like the Prophet (s) are the Proofs of Allah (swt) to the people of their time.

In this day and age we see grave sins being committed all over the world on a far greater scale than during the era of Holy Prophet (s). The media constantly portrays images of oppression, killings, adultery, cruelty, lies, fraud, theft etc. When we are surrounded by a world of oppression, debauchery, perversion and misery what prevents Allah (swt)’s extreme wrath falling on the people? It is due to the presence of Allah (swt)’s Hujjah on earth, his final representative, without the presence of whom the earth would collapse. Sunni scholar Ibn Hajar Makki al Haythami under the explanation of the above cited verse echoes the same in his popular anti-Shia book:

“The Holy Prophet (s) has told the signs about his Ahlulbayt in these meanings, because just like Holy Prophet (s), they are amnesty for the inhabitants of earth as well. There are several hadiths on this topic, from amongst them we would like to cite a few.

…Ahmed in another hadith from Holy Prophet (s) recorded: “If the stars go away (i.e., become non-existent), the inhabitants of the heavens will be destroyed, and if my Ahlul-Bayt goes away (i.e., all die), the inhabitants of the earth will be destroyed”.

In another tradition which Hakim has termed Sahih on the conditions of Shaykhain says: ‘the stars help prevent the inhabitants of the earth from being drowned, and my Ahlul-Bayt is the protector of my community against disputes. Therefore, whichever groups among the Arabs opposes my Ahlul-Bayt, shall be split up by dissensions and will become (a party of) Satan.’”

Sawaiq al Muhriqah, page 513 & 514

What better explanation can be there other than given by the Holy Prophet (s) himself about the necessity of the presence of Imam on earth who is Allah (swt)’s Hujjah! This is why the demise of the twelfth Imam will bring the end of the world, and this is one of the reasons that he should be alive. In another place, Ibn Hajar Makki writes:

“The Ahl’ul Bayt, whom the Holy Prophet has designated as an amnesty are the learned men among his family, since guidance can be attained only through them. They are like the stars through whom we are guided in the right direction. If the stars are taken away (or hidden) we would come face to face with the signs of the Almighty as promised (i.e., the Day of Resurrection). This will happen when the Mahdi will come…”

Sawaiq al Muhriqah, page 514 & 515

On page 510 we also read:

“The traditions which describe the necessity of adherence to the Ahl’ul Bayt until the Day of Judgment also imply that the existence of the righteous members of the family of the Prophet will NOT terminate until the Day of Judgment. Because the Book of Allah tells the same and in this respect they (Ahlulbayt) are amnesty for the inhabitants of earth”

Sawaiq al Muhriqah, page 510

Worthy of note is this Hadith in Mishkat al Masabih:

“I heard the Apostle of Allah say ‘Islam shall not cease to be glorious up to twelve Caliphs, every one of them being from the Quraish”. (And in a narration) “The affairs of men will not cease to decline so long as twelve men will rule over them, every one of them coming from Quraish. And in a narration: The religion will continue to be established till the hour comes as there are twelve Caliphs over them, everyone of them coming from the Quraish”

Mishkat al Masabih, Volume 4 page 576 Hadith 5

In some traditions, the Holy Prophet (s) has also used the word ‘Imam’ instead of ‘caliph’. For example we read in Musnad Ibn Abi Royani, Volume 3 page 283 No. 746 that Abi Barza Al-Asalami narrated that Holy Prophet (s) said:

الأئمة من قريش

“Imams are from Quraish”

We read in Musnad Abi Y’ala, Volume 6 page 321:

حدثنا الحسن بن إسماعيل أبوسعيد بالبصرة حدثنا ابراهيم بن سعد عن أبيه عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه وسلم الأئمة من قريش إذا حكموا فعدلوا وإذا عاهدوا فوفوا وإذا استرحموا رحموا

Anas may Allah be pleased with him said: ‘Allah’s messenger (pbuh) said: ‘The Imams are from Quraish, if they ruled they would set justice, if they promised they would fulfill it, if they were asked for pardon they would be merciful”

More Sunni references:

1. Musnad Ahmad, Volume 4 page 421

2. Sunnan al-Kubra, by Bayhaqi, Volume 8 page 143

3. Al-Mu’ajam al-Kabir, Volume 1 page 252

4. Sunnan Kubra, by Nisai, Volume 3 page 467

5. Musanaf ibn Abi Shayba, Volume 6 page 402

6. Musnad Tayalesi, page 284

7. Al-Sunnah, by Khalal, Volume 1 page 96

8. Hulyat al-Awlya, by Abu Naeem al-Asbahani, v5, p7

Sunni scholar Hussain Salim Asad in the footnote of Musnad Abu Y’ala said: ‘The chain is Sahih’. Shaykh Shu’aib al-Arnaout in the footnote of Musnad Ahmad said: ‘Sahih’. Imam Nasiruddin Albaani in his book Erwa al-Ghalil, Volume 2 page 298 also declared it ‘Sahih’

If we bring these three traditions together we see that

A representative of God always remains on the earth

The earth will end if no Ahl’ul bayt (as) are their to guide the Ummah

The Day of Judgement will come with the passing of 12 Khalifas/Imams

Alhamdolillah (s) we deem the Ahl’ul bayt (as) the representatives of Allah (swt) on the earth, they guide the people and the earth would end if they were not on it. They are the 12 Khalifas referred to by the Prophet (s). The earth will remain as long as these 12 Khalifas are on it. The Day of Judgement will not come until the 12 Khalifas have passed through the Ummah. The twelve Imams of Rasulullah (s) were the Imams of their time, and the earth exists as long as they exist, it will end, in other words sink into oblivion when the last Imam passes away. As per the belief of Ahl’ul Sunnah in this regard, the world should have ended by now as their 12 caliphs (including Yazid) have all died, then why are we still alive?

Reply Two: Sunni belief in Awliyah mirrors the Shia belief on Imamate

One of the legendry scholars of the Deoband school, the revered caliph of Maulana Ashraf Ali Thanvi, Maulana Maseehullah Khan popularly known as ‘Maseeh al Ummat’ quotes the following words in the preface of his book ‘Shariat and Tasawwuf’:

“A SINCERE Wali of Allah is the Representative (Khalifah) of Allah Ta’ala on earth. He is the rooh (soul) of creation. All creation exists on his presence. Everything supplicates for the grace emanating from his spiritual effulgence. His heart and I brain are the repositories of Divine Knowledge and Grace. Allah Ta’ala has decreed him (the Wali) as His special servant and has grated him the closest of proximity. Allah Ta’ala has expanded his breast for the understanding of the meaning of His Kalaam (The Qur’aan Shareef).

Allah Ta’ala has granted him the Knowledge of the Qur’aan and has revealed to him the inner meanings and realities of the verses so that he may guide mankind and cure its spiritual maladies. He (the Wali) has been appointed by Allah Ta’ala to execute the obligation of Amr Bil Ma’roof (Commanding virtue) and Nahu anil Munkar (prohibiting evil). He (the Wali) cleanses the hearts from impurities and the intelligence from deception thus elevating people onto Siraatul Mustaqeem. Such a person is the true Khalifah of Allah Ta’ala on earth.

He is the ultimate purpose for the creation of the universe. He is the follower of the example of Nabi (saws). He is the guard of Tauheed. He is the basis for the salvation of mankind.

I emphasise that you make incumbent upon you the association with such a person and benefit from his spiritual grace.

(Hadhrat Qutb Rabbaani, Shaikh Abdul Qadir Jilaani R.A.)”

http://books.themajlis.net/node/538

Maulana Ashraf Ali Thanvi also confirmed the necessity of the existence of true believers; the Awliyah Allah for the survival of the universe:

“[90] …When there will not remain the Awliyah, Qayamah will take place. Awliyah Allah are the pillars of the universe….

Explanation: Because absence of Awliyah means that the Mumins (believers) will not exist and the occurrence of Qayamah on the nonexistence of Mumins is written in Hadiths”

Imdaad ul Mushtaq, page 78 (Book corner, Main Bazar, Jehlum. Pakistan)

Imam of Ahle Sunnah Shaykh Abdul Qadir Jilani while writing about achieving the position of Wilayah stated:

“You will become a philosopher’s stone and therefore almost imperceptible, so distinguished that you have no match, so special that you have no peer, so unique that you are one of a kind, singular and unpaired, a total mystery and an absolute secret.

You will then be the heir of every Prophet (nabi) and Champion of Truth (siddiq) and Messenger (rasul) Saintship (al-wilaya) will culminate in you, and toward you the Abdal will all incline. Through you the anxieties will be dispelled. Through you the rains will bring water and the crops will grow. Through you troubles and afflictions will be averted from people of distinction and common folk, inhabitants of the dangerous frontiers, rulers and subjects, leaders and society at large.’”

Fathul Ghayb, Sermon 4

Fathul Ghayb, Sermon 4, pages 18-19 (Published in New Delhi)

This proves that believing in the presence of Hujutallah [khalifathullah/Imam] for the survival of the earth and its inhabitants is not a belief exclusive to the Shia, the true teachings of the Ahl’ul Sunnah also adhere to this belief. All one needs to do is compare the aforesaid traits of the Awliyah from Sunni sources with the Shia belief in Imams or Imamate to find that there is hardly any difference.

Reply Three: Sunni belief in Abdaal is similar to Shia belief that the Imams are Hujutallah

The Shia belief in Imams being Hujutallah is one of the core beliefs of the school. It is quite ironic to see that Nawasib never check their own sources and just jump to attack the Shi’a on account of their hatred for us. The Nawasib have spent centuries attacking these three beliefs of the Shia:

The necessity of the existence of a just Imam for the survival of earth and its inhabitants.

The Imams being directly appointed by Allah (swt) and not by a group of people

The Imams having a communication channel with their Lord (swt).

Unfortunately what these Nawasib forget is the fact that albeit a different name, exactly the same belief is held by the school which they claim to follow and yet in their pursuit of anti Shi’a propaganda, these filthy creatures have made the common Sunnies forget about these beliefs. The reality is that the Ahl’ul Sunnah adhere to the above three beliefs, but with the name of ‘Abdaal’. Many notable Sunni scholars have recorded traditions to this effect. For example Hafidh al-Haythami records from authentic sources:

Ubadah bin Samet narrated that Holy Prophet (s) said: ‘In my Ummah there are 30 who are abdaal, each of them is like Hadrat Ebrahim, Allah appoints another when one of them dies’.

Majmuz Zawaid, Volume 10 Hadith 16672

Ubadah bin Samet narrated the prophet said: “In my Ummah there are 30 who are abdaal, it is because of them that the world remains established, and because of them you are bestowed rain and it is because of them that you are helped”.

Qutadah said: “I hope Al-Hassan is one of them.”

Majmuz Zawaid, Volume 10 Hadith 16673

Narrated Anas the prophet said: the earth never be empy of 40 men, each of whom is like Hadrat Ebrahim, because of them you are bestowed rain and it is because of them that you are helped, Allah appoints another when one of them dies.

Saeed said: I heard Qutadah says ” We never doubt that Al-Hassan is one of them”

Majmuz Zawaid, Volume 10 Hadith 16674

Allamah Jalaluddin Suyuti records such traditions from various sources in different ways. Some of them are:

Al-Tabarani narrated in Al-Awsat with ‘hasan’ chain that Anas narrated that the Holy prophet said: ‘The earth never be empty of forty men each of whom is like Hadrat Ebrahim, because of them you are bestowed rain and it is because of them that you are helped, Allah appoints another when one of them dies.’

Ahmad wrote in Al-Zuhd and Al-Khalal in ‘Karamat Al-Awlya’ with Sahih chain of narration that Ibn Abbas said: ‘The earth never become empty after Nuh time of seven persons, Allah send away (disasters) of the people because of them’

Ibn Jarir wrote that Shaher bin Hushab said: ‘The earth would not stay longer without the existence of fourteen person, because of them Allah send away (disasters) from the people and send down blessings, except in Ebrahim’s time because he was alone”.

Al-Khalal wrote in Karamat Al-Awlya, that Zadan said: ‘The earth can never be empty after Nuh of twelve men or more, because of them Allah send away (disaster) of the people”

Tafseer Dur al Manthur, Volume 1 pages 567-569; Surah Baqrah

Allamah Jalauddin Suyuti in his other book ‘Nazmul Mutanaathir minal hadith al-mutaawatir’ under the topic ‘Wajud al Abdaal’ termed the reports about Abdaals as Sahih and Mutawatir while Imam Sakahwi echoed the same in his book ‘Maqasad al-Hasanah’.

Imam Ghazzali even recorded an episode which tells us the powers an Abdaal can have:

“A friend of God said: The sun does not set unless an Abdaal makes tawaaf of the Kaaba and it does not set in unless a friend of God makes its tawaf”.

Ihya Ulum id Din, Volume 1 page 235-236

The Deobandi English translator of a book “Ikhmaal Ash-Shiyam” has stated:

Abdaal are a class of Auliya whose identities remain concealed. They possess miraculous powers and execute a variety of tasks under Divine Command in various places of the world.

Ikhmaal Ash-Shiyam, (English translation) page 59

http://books.themajlis.net/node/652

Qutub are also the class of Awiyah like that of Abdaal and they too possess similar kinds of attribute. For example Shaykh Abdul Haq Muhadith Dehalwi in his esteemed work ‘Zubda tul Asaar’ rendered in the service of Shaykh Abdul Qadir Jilani records:

“People asked Shaykh Aqeel [rh]: ‘Who is the Qutub of the time?’. He [rh] answered: ‘He is in Makkah but he is hidden from the sight of the people. But yes, the Awliyah of Allah do recognize him. The Qutb of our time shall soon appear from Baghdad. When he talks to the people, they will recognize him as the Qutb of the time on account of his Karamat. The Awliyah of Allah shall prostrate their necks at his feet. If I am alive at that time, I will [likewise] be at his feet. Allah (swt)’s creation shall attain benefits on account of his presence…”

Zubda tul Asaar, page 31 (Maktaba Nabwiyah Lahore)

Whenever there is a conversation on this topic, the very next question posed at the Shi’a from Nawasib is: ‘Where is the present day Hujutallah according to Shias?’. There is no need for us to repeat the answer since it is very much known. But when you ask them ‘According to your belief, where is the present day Abdaal for the sake of whom we are surviving?’ then they will come up with the reply ‘They are ones who have concealed identities’. Subhanallah! If you believe in the existence of Abdaals which you are unaware of then why mock the Shi’a who at least have details of the final Hujjah (May Allah hasten his reappearance)? We want to ask Nawasib ‘what right do you have to attack the Shi’a for believing that the Imams are Hujutallah when you believe in the presence of divinely appointed Abdaals for the existence of the earth and its dwellers?

Reply Four: The Hadith of the Holy Prophet (s) proves the presence of Imam for every time

The hadith of the Holy Prophet (s) about adhering to the Imam of the time being obligatory proves the permanent presence of an Imam on the earth. We are citing from the following authentic Sunni works:

Musnad Ahmed bin Hanbal, Volume 4 page 94 Hadith 16271

Kanz ul Ummal, Volume 1 page 103 hadith 463 & 464

Musnad Abu Daud al-Tyalsi, Hadith 2013

Sahih Ibn Habban, Hadith 4656

Musnad Abi Yala, Hadith 7210

Al-Mujam al Kabir al-Tabarani, Volume 10 page 360 hadith 10687

Al-Mujam al-Awsat al-Tabarani, Volume 1 page 175 Hadith 227

Al-Muhalla by Ibn Hazm, Kitab al Tauheed, Problem No. 87

Sahih Muslim, Kitab al Amarah, Hadith 4892 & 4894

Mu`jam al Fataway by Ibn Tamiyah,

Tafseer Dur al Manthur, Surah Aal e Imran, verse 103

Shrah al-Maqasid by Sa`aduddin Taftazani, Vol 2 page 275

We read in Musnad Ahmed:

Muawiyah narrated that the Holy Prophet said (as): ‘He who dies without an Imam, dies the death of Jahilya [the death of the days of ignorance]”

We read in Kanz ul Ummal:

“He who dies without baya`a (allegiance) dies the death of Jahilyah”

(narrated Ibn Umar)

‘He who dies without a Imam, dies the death of Jahilya”

(narrated Muawiyah)

Imam of Ahl’ul Sunnah Ibn Hazm records:

ولا يجوز أن يكون في الدنيا إلا إمام واحد فقط ‏,‏ ومن بات ليلة وليس في عنقه بيعة مات ميتة جاهلية

“Its not allowed to be in the world with more than one Imam, he who dies without baya’a dies the death of Jahilya”

Allamah Taftazani records:

“He who dies without recognizing the Imam of his time dies the death of Jahiliyah”

The hadiths on this topic have been narrated by some famed names in the Sunni madhab such as Abdullah bin Umar, Abdullah bin Abbas, Muawiyah bin Sufiyan, Abu Hurariah, Ma`ad bin Jabal and Abu Dardah.

In order to see the abominable view Holy Quran holds for ignorance (Jahilya), one can see the verses 48:26, 5:50, 3:154 while it commands us:

O you who believe! be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims. (3:102)

The hadith clearly proves the existence of the Imam on earth for each and every person whether he is a Sahabi or a Sahabiyah, Tabayee, scholar and whether it is in Sifeen or Jamal. It means that one must believe in the Imam of his time otherwise his/her death will be the like the death of the days of ignorance that is the death of Kufr. As long as man exists upon the earth, there will be a Imam for him to believe in and that person shall be the Hujjatullah.

Reply Five: The Sunni Ulema have stated that the earth requires the existence of an Imam

What is the issue here? The Ahl’ul Sunnah believe that the Imam is needed to oversee / implement and provide guidance to the Ummah. Their scholars have stated that Imamate is needed to protect the Deen and ensure the stable running of an Islamic Society. If we take this Sunni perspective of Imamate (i.e. state leadership) out of the equation, what will be the net result? We will have a society without any leadership; the absence of state machinery will mean that there will be no mechanism to ensure that the Shari’ah is being adhered to. If the Shi’a believe that the earth will sink / shake without an Imam present, is this not similar to the Sunni position on Imamate, wherein the absence an Imam at helm of the State enforcing the rule of Law via Shari’ah, would lead to to society degenerating into a lawless / unislamic one? This Sunni line of thinking is reflected in the following books:

The esteemed Sunni thinker and philosopher Allamah Iqbal commented:

“the appointment of an Imam or Khalifa is absolutely indispensable”

The reconstruction of religious thought in Islam, p 138, (Sang-e-meel publications, Lahore)

Mufti Ghulam Rasool al-Hanafi (d. October 2010) said:

“There is absolute agreement that appointing an Imam is compulsory. In a Hadith, the Prophet (s) said ‘Whoever dies without an Imam, dies the death of jahilyya”

Subeh Sadiq, page 393 (published in London)

Ibn Khaldun said:

“It substitutes for the Lawgiver (Muhammad) in as much as it serves, like him, to preserve the religion and to exercise (political) leadership of the world. (The institution) is called “the caliphate” or “the imamate”. The person in charge of it is called “the caliph” or “the imam””.

Muqaddimah by Ibn Khaldun Volume 1 Chapter 3 Section 24 (English translation by Franz Rosenthal)

Ibn Taymiyyah echoes similar words:

“The Wilayah, the government of the affairs of men is one of the greatest obligations of religion (min a’zam wajibat al-Deen)”

1. Minhaj ul Sunnah, Volume 1 page 24

2. Al Siyasiya al Sharya, Volume 1 page 136

al-Qadi Adud ad-Dinal-Eji (d. 756 H) states in his book ‘Mawaqif’:

“It is matawatir that in Islam, following the death of the Holy Prophet (s), there was an ijma among Muslims that there can be no era without a Imam”

Sharh al-Mawaqif, Volume 8 page 377

al Eji also sought to explain why having an Imam is so important:

“…the imamah is instituted to ward off expected harm, and to ward off expected harm is binding on men, by consensus, if they have the ability to do so. In other words we know that the Law Giver (the Prophet) has given laws about practical matters, marriage, jihad, punishment of crimes and compensation, and about the public status on the symbols of Shar’ relating to Ids and Fridays, and the benefits of all this accrue to mankind in this world as well as in the hereafter. But this purpose cannot be realised without an Imam, appointed in place of the Lawgiver, to whom all may refer in case of dispute”.

al-Mawaqif, by al Eji with al Jurjani’s commentary, Volume 8 page 344

So if we bring together these viewpoints we see that in the eyes of the Ahl’ul Sunnah:

It is compulsory to have an Imam

The Imam is needed to oversee the Shari’ah and resolve disputes

The religion is dependent on having an Imam

The Imam is needed to protect the Deen

Now with this in mind, if we remove the Sunni notion of Imamate from the equation we will have:

No process for overseeing the Shariah

No mechanism for resolving religious disputes

No mechanism for protecting Deen

What this means is the people will be free to do whatever they choose since there will be no religious leader to guide and no mechanism for implementing the Shari’ah, ultimately society will become lawless and descend into anarchy. Is this anything different to our position that the earth will sink without an Imam? Did the Sahaba not have this same fear after all Allamah Rashid Raza Misree stated:

“Appointing the Imam, in other words passing on the people’s duties is not just compulsory according to logic as the Muttazalites stipulate but is also compulsory under the Shari’ah”

He then relies on the comments of Allamah Taftazani:

“The Sahaba deemed the appointment of the Imam to be superior to the burial rituals of the Holy Prophet”

Imamate Azmee page 19, published by Muhammad Saeed and sons Karachi

When appointing an Imam takes precedence to the funeral rites of the Prophet (s), so that Abu Bakr had to be appointed as Imam before the burial of the Prophet (s) then why the objection if we believe that the earth will sink without an Imam?