Your Questions Answered Volume 5

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Publisher: Bilal Muslim Mission of Tanzania
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Your Questions Answered

Your Questions Answered Volume 5

Author:
Publisher: Bilal Muslim Mission of Tanzania
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Q. 38: RAJ’AT (RETURN)

Will the total transformation of the society into an Islamic one be achieved during the reign of Imam-e-Zaman (a.s.) or will it be completed by the other holy Imams’ (a.s.) “Return” (i.e. Raj’at)? By the way, will the other Imams (a.s.) come during the life of Imam-e-Zaman (a.s.) or after his death?

A. “The total transformation” will happen during the reign of Imam-Shaebusz-Zaman (a.s.). The belief in “Raj’at” is necessary , and the concept and the principle must be believed in. but the details should be left into the hands of Allah.

However, it is certain that the Prophet and all preceding eleven Imams (peace be on them) will return during the life time of Imam-Sahebuz-Zaman (a.s.)

Q. 39: DAY OF JUDGEMENT

What is the significance of the Day of Judgement?

A. After re-appearance of Imam-al-Mahdi, there will come Qiyamat, the day of resurrection, the day of judgement. All people will die; then the whole mankind will be resurrected to face the reckoning of their faith and deed. People having correct belief and doing good deeds will be placed in the paradise; while people having wrong belief will go to the hell.

Q. 40: WHO WERE FOLLOWERS OF NABII DAWOOD?

Who were the followers of Nabii Dawood? Where did they life? Are there any left and what were the beliefs taught to them by the Prophet?

A. Prophet Dawood (a.s.) was not a messenger; he followed the shari’ah of Hazrat Musa (A.s.). He was given a bood, Zabud, which consisted of Du’as and Munajat. It is included in the Old Testament, and its name in Engilsh is the Psalms.

Q. 41: IMPORTANCE OF GOOD MORALITY

What is the importance of good morality in the eyes of Islam?

A. The Holy Prophet (s.a.w.a) has explained the most important objective of his mission in these words:-

“Indeed I have been sent only to perfect good manners.”

Q. 42: SOME CHARACTERISTICS CONSIDERED GOOD IN ISLAMIC ETHICS

Can u enumerate some things which are good and important in Islamic ethics?

A. To do good deeds with sincerity and honesty; dependence upon God; to do justice to another; to do good to both parents; to look after one’s blood-relation; to help each other in good deeds; to reconcile people; truth.

Cultivating good habits, acquiring knowledge; bravery; humility; mercy and gentleness; to deal well with people; generosity; leading a moral life; helping the weak.

To salute aloud; patience; to entertain; forgiveness; fulfilling peoples needs; equity; fearing God; cleanliness; respecting other; thanking God.

Q. 43: SOME OF THE FORBIDDEN THINGS

And some forbidden and bad things?

A. Rebelling against and disobeying parents; fornication/adultery; Sodomy; Lesbianism; drinking liquor; gambling; eating flesh of swine and other forbidden things; usurping other people’s property; bribery, forsaking religious duties; stealing; pimping and helping adultery; lying; backbiting and creating discord; usury; murder; embezzlement; oppression.

Masturbation; breach of promise; cheating; adulteration in merchandise; spying in other people’ affairs; abusing and recrimination; indecent dressing by women; helping the oppressor; judgment against the tenet of Islam.

Niggardliness; envy; cowardice; lack of courage; treachery and enmity; vengeance; complaining when in distress.

Boasting, greed; laziness, vain talk and self-humiliation.

Q.44 WHAT ARE THE BRANCHES OF RELIGION?

And what are the branches of religion?

A. There are many branches, i.e the rules of Shari’ah. But generally ten are considered most important.

They are:

1.Salat – Prayer

2.Saum – Fasting

3.Hajj – Pilgrimage to Mecca

4.Zakat - Welfare Tax

5.Khums – Paying of One Fifth of Saving

6.Jihad – Fighting in the Cause of Religion

7.Amr bil Ma’ruf – To Exhort Others to do Good

8.Nahy ‘anil munkar – To forbid Other to do Evil

9 + 10. To love the Prophet and his family members and to remain aloof from their enemies.

Q.45: ON WHICH THINGS SAJDAH IS ALLOWED?

In the book, Digest Peshawar Night, Published by M/s Peer Mohammed Ebrahim Trust, Karachi, in Chapter III: (why Do Shias Perform Sajdha (Prostration) On dust), it is said : “..According to Quranic injunction prostration must be performed on pure earth which includes dust, stone, sand and grass and all things that grow from earth, provided they are ayat speaking about that subject? That is the question put by the Qur’anic injunction.

A. I could not find here (in London) the original Persian copy of “Shabha-e-Peshawar” (Peshwar Nights); but I am almost certain that the mistake has been done by the English translator, not the original writer. The Law, that sajdah should be done on earth or a thing which grows from earth and is not used in eating or wearing is based on ahadith, not on Qur’an. There are scored of ahadith even in Sunni books to this effect. Some of those books are:

Sahih at – Tirmidhi

Sunan Abu Dawood

Sunan an Nasa’I

Mustadrak-u-Sahihayn of al Hakim

Kanzul – Ummal

Al – Musnad of Ahmed ibn Hanbal

If you need detaild references, please write to me.

Q.46: ABOUT ‘QASR’ PYAYER

Here in Zanibar, when our brother go to adistance of 8 farsakh ( = 27 miles 48 yeards) or more, they offer Qasr prayer, and break their fast. Now, the town is Zanzibar, the island is zanibar. Even at that distance they are not out of Zanzibar how can they break their fast or pray Qasr?

A. Your brothers’ action is absolutely correct. Your confusion arises because of the sameness of the names. Now if you call the island with its Swahili name, “Unguja” , and speak of the town as “Zanzibar”, there will be no problem at all.

Q. 47: DEMOLISHING OLD MASJID TO BUILD ANEW ONE

Is erection of a new mosque in place of the old one allowed in sheri’ah if the old structural is still sound?

If the old mosque building in whatever circumstance has been demolished, how should the old corrugated sheets, door, windows, stones and debris be disposed off?

A. masjid may be demolished if it has become weak or dangerous of if it is necessary to enlarge the masjid. Non-muslim labour should not be used for demolishing the masjid, nor should any non-muslim be allowed to enter the area of old masjid, because the site remains masjid even when there is no structure on it.

The building materil (including stone and debris) of the old masjid should be used in other masjids (even of Sunnis). If this to is not possible, then it should be sold for use in other religious buildings. The price thus realized should be used in new masjid’s constructions.

Q. 48: PRAYER BEHIND A SUNNI IMAM

On salat, should we pray behind sunni? If so, what about the saying that those who pray with their hands folded their prayer in not accepted?

A. There are a few situations when a Shi’a may pray behind a sunni Imam. The most obvious case is of taiqyyah when on has to hide his belief because of danger to his life, property or honour. Another is the occasion when the Islamic unity has to be demonstrated. And according to the ruling of Ayatullah al – ‘Uzma as-Sayyid Abul Qasim al Khoui, in all such cases one must recite Surah al Faitha and the other surah (which he is required Not to recite behind a Shi’a Imam).

Q. 49: I AM NOT WELCOME AT SUNNI MASQUES

From your previous correspondence, it is clear that a Shi’ite is not prevented from joining sunni jamaat prayers. I also realize the emphasis for muslims to join Jamaat prayers. Although living near a masque, I hesitate in joining congregational prayers for the following reasons:-

(a) When the sunnis see me praying without folding hands, they look upon me as one gone astray; with the majority turning their eyes on me, making me uneasy. The same applies when I do masah on feet in ablution instead of washing legs as they do.

(b) In most daily prayers, the imam prays too quickly for a Shi’ite to follow him, or to keep pace with him (Imam). For example, the imam rushes surahs an extent that he goes to Ruku before the Shi’ite has eveb started the surah after surah Fateha. In general =, in local Sunni congregational prayers, there is a tendency of rushing prayers as compared with strict Shi’ite rules for prayers.

A. In the above circumstances, you may discontinue going to that masque at the time of their Jamaat prayers. Please go there in after the people have gone away. If that to cleats difficulties, then stop praying in that mosque altogether; pray in your home.

Q. 50: IF A WIFE DOESN’T PRAY

My wife doesn’t want to perform daily prayers although she is a daughter of the Imam of a nearby masque. My impression is that she was not in the habit of performing prayers even before. In order to instill the fear of Allah in her, I translated the whole book of Day of Judgment for her but she wasn’t moved! I realized that whoever is not moved by that book of yours, must be having harder heart then rocks. I have therefore decided to leave it like that. But I must be sure of my responsibility on this matter; hence the following questions.

a) Am I going to be answerable to Allah for her negligence of five prayers?

b) Am I required to take any steps against her by the Shari’ah?

A. a) No. If you have tried your best but failed.

b) Put as much moral pressure on her as you can. But if she persists in her behavior, you are not to be blamed. However, make sure that the children are brought up as practicing Muslims.

Q. 51: FUNERAL PRAYER FOR A NON-PRACTISING SHI’A

If there is an Ithna-‘asheri who does not pray and also drinks alcohol, and I know about him. Now when he dies a prayer is held, how can I declear before God that I know nothing bad about him when I actually do know? Is it not that I will be telling lies before God?

A. The declaration, “We do not know about him except good mainly refers to the Imam and Faith of the deceased.

Even if it were purely related to his deeds, there should be no cause to worry. We know that Allah’s mercy has no limits; Allah is in fact pleased to find an excuse for showering his mercy on a deceased believer, my father (May Allah raise his rank in the paradise!) had narrated to me the following event: Once a most pious teacher of him was leading the funeral prayer of a person whose evil deeds were know to him. Reaching to the above-mentioned sentence, he hesitated for a moment, but eventually uttered the words. At night he saw in dream that someone was telling him: “Why were you reluctant in saying that you did not know any thing about him except good? Do you thing that Allah does not know a man’s true condition? The Creator surely knows even His creatures’ hidden secrets. But Allah is pleased when someone offers Him a reason to bestow His mercy on a believer. If forty believers say during the funeral prayer of a believer that they did not know about him any thing but good. Allah says to His angles: ‘So many of My creatures knew the deceased person’s wrong-doings. And yet they have covered it up. Therefore, I too should cover his Sins up with My mercy and forgive his wrong-doings.

Q. 52: IF A MUSLIM DIES IN UNBELIEVERS’ COUNTRY

1) In his Ruling 317 of minhajus-Saleheen, our present Marja’ says: “It is not lawful to bury Muslim in the graveyard of unbelievers or to bury an unbeliever in the graveyard of Muslim”. What is the Judgment of our Marja’ regarding a Muslim living in anon-Muslim country where there are no Muslim graveyards? Where should he be buried?

2) What is the Judgment of our Marja’ regarding a Muslim deceased in a non-Muslim country where there is nobody to carry out the obligatory bathing and then to offer the prayer of Janaza? Will the soul of the deceased have to suffer on account of that?

A. I had written you once that the Shari’ah recognizes the difference between Darul Islam and Drul Kufr, because not all the rules can be enforced in a place dominated by unbelievers. Therefore, a Muslim who dies in such a country will be buried in the place reserved by the town authorities for burial.

As for the second question, remember that “No bearer of burden shall bear the burden of another.” (Qur’an, ch 53, V. 38; ch. 35, V.18)

So in both cases, there will be no trouble for the dead Muslim at all. A man gets reward or punishment for what he has done; not for what others have done or not done to his dead body.

Q. 53: DOLLS KEPT IN ROOM

Can we keep statues or dolls in our homes, if we do not pray in that room?

A According to Ayatullah al-Khoui, it is allowed.

Q. 54: ZAKAT MONEY

Regarding Zakat money should I pay it so Shi’a brothers only or to any poor in the town?

A. It is only for Shi’a Itthna-asheri poor.

Q. 55: ABOUT SAHM-E-IMAM

Am I allowed by shari’ah to pay my khums Sahm-e-Imam (a.s.) to those Zakirs who come to Zanzibar for reciting majilis of Imam Hussain (a.s.) whether they be Sadat or not? Or should I pay to those Zakirs only who are Sadat?

A. khums Sahm-e-Imam must be handed over to the Mujtahid or his authorized agent. It is used by the Mujtahid for religious education and missionary work.

If you have any specific project of this type, for which you want to use the Sahm-e-Imam (a.s.), you will have to write to Ayatullaah al-Uzma al-Khoui (with full details) for his permission. It means you cannot give it to any one without the said permission.

Q. 56: PHILOSOPHY OF JIHAD

You have counted Jihad a branch of religious. How can you justify war as a desirable thing?

A. I am glad that you asked this question. Let us look at this matter in a dispassionate way.

Islam does not like to exterminate wrong-doers, it wants to remove the wrong. Evil deeds are like diseases. They need treatment and every doctor wants to cure the ailments with medicines as far as possible. But sometimes the ailment reaches a stage where no medicine can do any good. He feels that surgical operation is necessary if the life of the patient is to be saved. Then he decides, not happily but reluctantly, to amputee one or more limbs of the patient. It may cause hardest pain for the time being; but it is not torture, it is mercy.

Likewise, suppose that this humanity is a compact body; some of its parts become infected with spiritual disease and every medicine of sympathetic persuasion and rational pleading has failed. And there is a danger that their infection is causing harm to, and inflicting hardships upon, other parts; and the spiritual doctor, I mean the Prophet or Imam who is guided by Allah, is confident that now the surgical operation is essential to save other parts of mankind from trouble. Then, and only then, he will order a Holy-War is forbidden for the Shi;a Ithna-asheris during the period when our Imam is hidden from us. The Prophet himself never started any war unless it was thrust upon him by the enemies. A study of the map of Arabia will show the actual facts. When the Prophet took refuge in Medina, the Meccans became infuriated because they could satisfy their anger against him. So they made repeated attacks on him. The battle places of three important wars will tell the story. The first war ‘Badr’ was fought at Badr in the second year of Hijra. Badr is 80 miles from Madina and 170 miles from Mecca. Is there any doubt that the Meccans wer the aggressors? The second war named’ Uhud’ was fought next year at Uhud. Uhud is 3 miles from Medina and 247 miles from Mecca. Two years after Uhud, Medina was surrounded by Meccans and Jews for about one month. They had come 250 miles from Mecca to attack Medina. Is there anybody who can say that the Prophet should not have fought in self-defence? The first Ayat of Qur’an permitting the war, after 14 years of continual oppressions, speaks for itself. Qur’an says: “Permission to fight is given to those upon whom war has been thrust, because they are oppressed.”

Q. 57: WAS ISLAM SPREAD BY SWORD?

But we were told that Islam was spread by sword. Is it not correct?

A. Absolutely wrong. It is a propaganda started by enemies of Islam which has no basis at all. You have just seen that the Muslims had to fight in self-defence, the Holy Prophet of Islam did not start any war; and no war was fought “to spread Islam”, it was done to defend the Muslims. And all the wars were fought with minimum required force and always keeping the love of humanity in heart. A good proof may be found in the fact that in all the wars fought during the life of the Holy Prophet, the total loss of life (on both sides) was less than seven hundred.

Q. 58. PURPOSE OF IMAM HUSAYN’S MARTYRDOM

A Sunni scholar delivered a very eloquent lecture in Husein Day at our town. He said: “Hazrat Amir Mo’aawiyah (May Allah be pleased with him!) destroyed the Islamic system of government, by changing it from democratic to Khilafat to hereditary monarchy; and that was why Imam Husayn (a.s.) had to stand up against Yazid. Islam does not recognize monarchy. The Imam willingly endured unprecedented sufferings and sacrificed his all in order to protect the Islamic democratic system of leadership against herediatary monarchy.”

Any Comment?

A. Islam does not like to exterminate wrong-doers, it ~y'ants tp remove the wrong. Evil deeds are like diseases. They rleed treat- ment and every doctor wants to cure the ailments with medicines as far as possible. But sometimes the ailment reaches a stage where no medicine can do any good; he feels that surgical operation is necessary if the life of the patient is to be saved. Then he decides, not happily but reluctantly, to ampute one or more limbs of the patient. It may cause hardest pain for the time being; but it i~ not torture, it is mercy.

Likewise, suppose that this humanity is a compact body; some of its parts become infected with spiritual disease and every medicine of sympathetic persuasion and rational pleading has failed. And there is a danger that their infectior is causing harm to, and inflicting hardships upon, other parts; and the spiritual doctor, I mean the Prophet or Imam who is guided by Allah,is confident that now the surgical operation is essential to save other parts of mankind from trouble. Then, and only then, he will order a Holy-War; and then also it will be limited to that part which is most necessary to remove.

But even if you feel that there is necessity of a surgical operation you will never entrus~ this most dangerous task to an unauthorized person. It will be a very foolish and irresponsible action. You can never be satisfied that the operation is essential unless a qualified doctor tells you so. Therefore, according to Shi'a-lthna'ashari law, a war cannot be started unless specifically authorized by the Prophet or Imam himself, and that also to the limits prescribed by that Representative of Allah. After all, life is a creation of God and it should not be destroyed unless it has been authorized to do so by a Representative of God. Accordingly, the Holy-War is forbidden for the Shi'a Ithna-'asheris during the pe;-iod when our Imam is hidden from us. The Prophet himself never started any war unless it was thrust upon him by the enemies. A study of the map of Arabia will show the actual facts. When the Prophet took refuge in Medina, the Meccans became infuriated because they could not satisfy their anger against him. So they made repeated attacks on him. The battle places of three important wars will tell the story. The first war 'Badr' WqS fought at Badr in the second year of Hijra. Badr is 80 miles fron) Medina and 170 miles from Mecca. Is there any doubt that the Meccans were the aggressors? The second war named 'Uhud' was fought next year at Uhud. Uhud is 3 miles from Medina and 247 miles from Mecca. Two years after Uhud, Medina was surrounded by Meccans and Jews for about one month. They had come 250 miles from Mecca to attack Medina. Is there anybody who can say that the Prophet should not have fought in self-defence? The first Ayat of 'Our'an permitting the war, after 14 years of continual oppressions, speaks for itself. Our'an says: "Permission to fight is given to those upon whom war has been thrust, because they are oppressed."

Q. 57: WAS ISLAM SPREAD BY SWORD?

But we were told that Islam was spread by sword. Is it not correct?

A. Absolutely wrong. It is a propaganda started by enemies of Islam which has no basis at all. You have just seen that the Muslims had to fight in self-defence, the Holy Prophet of Islam did not start any war; and no war was faught "to spread Islam", it was done to defend the Muslims. And all the vIars were faught with minimum required force and always keeping the love of humanity in heart. A good proof may be found in the fact that in all the wars faught during the life of the Holy Prophet, the total loss of life (on both sides) was less than seven hundred.

Q. 58: PURPOSE OF IMAM HUSAYN'S MARTYRDOM

A Sunni scholar delivered a vety eloquent lecture in Husein' Day at our town. He said: "Hazrat AfJ1ir Mo'awiyah (May Allah be pleased with him!) destroyed the Islamic system of govern- ment, by changing it from democratic Khilafat to hereditary monarchy; and that was why Imam Husayn (a.s.) had to stand up against Yazid. Islam does not recognise monarchy. The Imam willingly endured unprecedented sufferings and sacrificed his all i[1 order to prutect the Islamic democratic system of leadership against hereditaty monarchy."

Any Comment?

A. Yes. A book may be written about these premises; but obviously a letter has its limitations. Yet a few points should be clarified here.

First:'1s monarchy or hereditary monarchy really not accept- able to Islam? What will they say about Talut whom Allah had appointed as the "King" of Israel? (Our'an, ch. 2, verses 246-248). The Kingdom was his to bestow on whomever he pleased. When Dawud killed Jalut (Goliath) in the battle, Tal~t appointed Dawud as his heir-designate. When Dawud died, Sulayman "inherited" the kingdom. (Our' an, ch. 27, verse 16).

So here you find hereditary monarchy with all its ramifications.

Second: No system of government is inherently good or bad. It is as good or bad as the person holding the power in his hands. The Prophet (s.a.w.a.) had all powers concentrated in his hands; in modern terminology he could be called a "dictator". But it was a "dictatorship" for which thousands of democracies could be sacrificed. It follows that no form of government provides a panacea for mankind's troubles unless it is headed by a sinless (Ma'sum)

ruler.

Third: What democracy they are talking about? Abu Bakr was chosen by a handful of people. No body had known that there was going to be any "election"; nor was the place, date, time, or method of election announced. Even the prospective candidates were neither aware of, nor present at, the so-called "election". 'Umar was appointed by Abu Bakr, and people were ordered to do ba;'at for the person whose name was inside a sealed cover. 'Uthman was chosen, supposedly by a committee of six, but in practice by one person. If all this was democratic, then what does the word, "undemocratic", mean?

f::9urth: Coming to our own side, we know that Imam Hassan (a.s.)'was appointed by Allah as the second Imam to succeed his father, 'All (a.s.), the first Imam. But forthose who believe in 'Ali (a.s.) as the fourth Caliph, there is a real problem here. If hereditary succession to caliph ate was wrong, then why do they count Imam Hassan (a.s.) as the fifth "Rightly guided caliph"?

Now let me explain, in simple words, why in recent times many Sunni thinkers have started offering this justification for the stand of Imam "Husayn (a.s.):-

,

In Karbala, there were two forces facing each other: Imam Husayn'(a.s.) and Valid. Forthe Shi'as, there was no problem. They believed ~hat the Imamate belonged to Husayn by divine appoint- n:~nt and 'anyone fighting him was wrong. But the majority of the Sunnis faced a dilemma. ValId was appointed by the preceding

Caliph, Mo'awiyah, just as .U~ar was by Abu Bakr. He was firmly holding the rein of pOlitical and military power in his hand; that was the same method by which Mo'awiyah is said to acquij£ the legal calipllate. Thus Yazid was a doubly-qualified Caliph, whilea11 the previous caliphs had only one qualification each, Logic demanded that Yazid should be accepted a legally-appointed caliph, and any body standing against him should be called a "rebel". In fact a great Sunni scholar, Oazi Abu Bakr Muhyiddin Ibn al-'Arabi (diE.1d in 543 A.H.)a frankly had said: "Husayn was not killed but with the sword of his grandfather (the Prophet) because Yazid's bai'at had already taken place and Husayn had rebelled against him."

But for the majority of the Sunnis, this was not a palatable idea. They knew that, according to the Our'an and prophetic traditions, Imam Husayn was son of the Prophet and his flower; he was purified by Allah and could not commit sin; his love and obedience was obligatory for Muslims; and he, together with his elder brother, was the chief of the youths of paradise. How could such a sinless chief of the paradise's youths be called a rebel?

This tug-of-war between the teachings of Our'an and hadith on one side, and the logic of their religious creed on the other, was fortunately resolved by the change of wind in the modern world when people started singing praise of demc:'cfacy. Then intelligent thinkers, like Maulana Abul A'ia Maududi, began saying that Amir Mo'awiya had tried to pervert and destroy the Islamic democracy, and that it was to protect that democracy that Imam Husayn (a.s.) had accepted martyrdom..

This propaganda has been going on for a very long time, and with such zeal and fervourthat even some Shi'a scholars have been hypnotized by it. It is really distressing to hear those Shi'a scholars parrot-like repeating this falacy without understanding its implica-

tions.

Q. 59: DEMONSTRATION AT MECCA

The obligatory pillars of Hajj are to be preserved. Allah says: 'Show us our place for the celebration of rites'. (Our'an 2:128).

(a)N,ot the well-known SufI of the same name who came later and died in 638 A.H.

To take Out processions during Hajj season to condemn Americallsrael/Monarchies etc., is not an essential part of a Hajj.

A. Well, the Our'an says, concerning the days of Hajj: "There is no blame on you in seeking bounty from your Lord." (Our'an, ch. 2, verse 198). The bounty is accepted by all to mean trade and business. Also, He says about the Hajj: "That they may witness advantages for them..." (22:28).

Now if business and personal advantageous deals are not against the sanctity of Hajj, how can we claim that matters affecting the welfare of the World Muslim Ummah cannot be discussed In the Hajj? Or that, identifying the enemies of Ummah is against the Ummah's interest?

Of course, it is debatable whether it was "essential" or not. But none can say that it is "disallowed" In Hajj:'

Q. 60: MORE ON DEMONSTRA TION A T MECCA

Mecca Shariff should be protected from such non-Hajj activi- ties because co-ordination therein is impossible vis-a-vis law and order situation: Read the following tradition:

Narrated Ibn Abbas... 'Abdur Rahman bin Auf...waswi~ 'Umar bin AI-Khattab during 'Umar's last Hajj... 'Abdu,:-Ra'hman said... '0 the Chief of Believersl... the season of Hajj gathers the riffraff and the rubble and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said, and may not understand its meaning, and may interpret it incorrectly. So you should wait till you reach Madina, as it is the place of emigration and the place of Prophet's traditions, and there you can come in touch with the learned and noble people and tell them your ideas with co,1fidence and the learned people will understand your statement and put it in proper place". On that 'Umar said "By Allahl Allah willing, I will do this in the first speech I will deliver before the people in Medina" (Bukhari No. 817/G. 537/ch. 82Nol. 8).

,

A. The tradition concerns 'Urnar ibn aI-Khattab and 'Abdur Rahman ibn I AWf, both of whom were non-Ma'sum and their views are not binding oh us. Moreover, your quotation does not say or imply that giving lecture in Hajj was not permjssi~e. It only shows that 'Urnar was advised not to speak on a certain subject in that gathering, and yet it is clear that if touching on such subjects during Hajj were "forbkjden", 'Umar WOuld not have thought of speaking on them in Hail, in the first place. That he accepted Ibn 'Awf's advice, is beskies the point. It shows speaker's own discretion, not religious prohibion. Apart from that, beginning from the time of the Prophet (s.a.w.a.) uptill now Khutbas have been delivered in 'Arafat and/or Mina, during Hajj days, dealing with the matters concerning the Muslim Ummah. 'Umar himself used to deliver lectures in 'Arafat durring Haj. (Vide Kanzul 'Ummal,- vol. 5, p. 284, hadith No. 12902). Sri, why object if some people want~9 express their views on common matters of Ummah before Hajj?

Of course, as I have said above, you may argue that it was not "essential"; but none can say that it was against the sanctity of Hajj.

Q. 61: SHOULD WE PROPAGATE OUR SECTARIAN BELIEFS WHEN IRAN ADVOCATE ISLAMIC UNITY?

Must we promote our school of thought to the sunnis or should we abstain for the sake-of unity? If so, should the unity be a tight and close one, or only-supediclal?

A. There appears to be a common mis!Jncter.standing about the Iranian slogan oV'lslamic Unity" in ooth-Shi'a and Sunnits;ircles. There are three conceivable ways of unity among the Muslims. Two of them are:

1) Unity in belief,/tnat all Muslims should adopt a single set of beliefs, or

2) Unity in Masa'il (rullngs) of Shari'ah, that all Muslims should

follow a single set of rites of worship, as well as personal, social, financial and~ penal codes.

Obviously both the~e ~ods are impossible to adopt. Now only remains the thirdlwa>:pf'unity, and that is the unity in face of the enemies' of Islam. It' means that all Muslims sh-.Ould stand shoulder to shoulder to defe;nd Islamic values, Muslim land and the Muslim people. They shoul~forget their-sectarian differences In face of the Zionists, the Americans and the Communists. This is the Islamic unity advocated 9Y the Iranian leaders: 'it does not mean that we should hide our ~fs. It only implies that the sunnls and theShi'as should not oolclJle each other's beliefs aoo customs. But;

it does not mean that we should not propagate our Ideas and ideals among the Sunnls In a sober and academic manner.

Q. 62: SHI'A COLLECTIONS OF AHADITH !

Do you have books of tradtions like the Sunnis' 'Sihah Sitta?

A. If you mean books which we believe to contain only correct ahadlth, as the Sunnis do about their Sihah Sitts (six correct books), or at least about Sahih Bukhari and SahihMusllm, then the answer is 'NO'. We do not believe that any book written or compiled by a non-Ma'sum is completely free of errors.

But If you mean, important collections of the ahadith of the Prophet (s.a.w.a) and Ma'sumeen, then, yes, we hav~ scores of such collections, most important of which are the Four Early Books, and Three Later Books.

Four Early Books: CompUation of the words of the Prophet (s.a.w.a.) aoo the Imams (a.s.) had started from the very beginning, though unfor- tunately the early writings are lost.

imam Muhammad aI-Baqir (a.s.) (57 A.H.-114 AH/676 C.E.-733 C.E.) and Imam Ja'far as-Sadiq (a.s.) (83 A.H.-148 A.H./702 C.E.- 765 C.E.) the 5th and the 6th Imams, were able to spread their teachings far and wide. There were four thousand disciples gathered around the 6th Imam alone. Many disciples of these two and the succeeding Imams noted down whatever they heard from the Imams. Such collections were called usul (Roots; foundations). From those Usul, the Four Books were compiled.

Four Books:

1).AI-Kafi: By Abu Ja'far Muhammad ibn Ya'qubal-Kulayni, (died in 329 A.H./941 C.E.). As. mentioned above, there were thousands of Usul in hand when the Shorter Occultation (Ghaybat Sughra) of the 12th Imam began in 260 AH. There was no printing press in those days. The danger was imminent that those Usul would be lost for ever, as anyone having one or more usul was reluctant to lend it to others. Also there was need to anange those scattered ahadith subject-wise to facUitate th* The Shi'a Scholars asked al- Kulayni to fulfil this difficult task thus after twenty years of con- tinuous effort, al-Kafi was completed.

2). Man la yahdhurhul-faqih by Abu Ja'far Muhammad ibn Hasan ibn Babwayh, popularly known as Shaykh Saduq. He was born after du'a of the 12th Imam in about 306 A.H.-919 C.E. and died in 381 a.H./991 C.E. His memory and his zeal in collecting ahadith were unmatched. He travelled far and wide in search of dith. He has left a lot of collections of ahadith, but the above-men- ioned book occupies a special place in Shi'a hadith and !jurisprudence.

3) Tahdhibul Ahkam: By Abu Ja'fer Muhammad ibn ai-Hasan at- Tusi, popularly known as Shaykh Tusi. (Born 385 A.H./995 C.E. and died in 460/1067).

4). Al-lstibsar, by the same author. This too like Tahdhibul Ah.kam is a critical study of ahadith.

Except al-Kafi, all three books are confined to the ahadith concerred with fiqh (jurisprudence). It was a strange coincidence t!lat all the above muhadditheen (Traditionists) were named "Muhammad" and had the same patronymic "Abu Ja'far".

The Shi'as, unlike the Sunnis, do not call any of the above books. "Sahih". If a hadith is found in any of them, it does not necessarily mean that it is correct. Its acceptance or rejection depends on three tests: Conformity with the Our'an and the known facts and reliability of its narrators. !Il the same way, if a hadith is found in some other book and passes the test, it will be accepted.

THE THREE LATER BOOKS:

In later period, 3 other books of ahadith became very popular. Uniike the former four books, th.ese are not based on direct trans- mission; they are collections of ahadith gathered from various early books. These are:

1). Bihar-ul-anwar: By Muhammad Baqir Majlisi (popularly known as 'Allamah Majlisi). (Born 1037!1628; died 1110/1699). He realised that hundreds of books which were known to exist a few centuries earlier, had become extint. He feared that if the remaining books were not preserved they too would be lost. The four earlier books dealt mainly with fiqh; but there was a large number of ahadith on other subjects which was scattered throughout the Shi'a World. So he decided to collect those books and arrange their ahadith sUbjectwise. He collected the ~e treasure in twenty five volume -which now printed with typed letters has spread to one hundred and ten volumes.

.Allamah Majlisl wrote In his Muqaddamah (preface) that his immediate aim was to preserve those ahadith without looking at their degree of reliability; and If God gave him time he would later separate the authentic from unauthentic. Unfortunately he died when only sixteen volumes were finalized. The remaining volumes were completed from the collected material by his trusted disciple and helper, Mirza 'Abdullah Afindi.

2). AI-Wafi, by Muhammad ibn Murtaza, commonly known as Muhsin Faiz (born 1010/1599; died 1091/1690). This book combines the ahadith (subject-wise) of the earlier Four Books, with comments and notes about each hadith fixing the degree of its reliability.

3) Wasa'il-ush-Shi'a: By Muhammad ibn ai-Hasan al-Hurr (born 1033/1625, died 1104/1693). This book collects all ahadith on jurisprudence from the early Four Books as well as other sources.

It will be noted that these three authors too had the same name, Muhammad. They are called "Three Later Muhammads", as the authors of the earlier Four Books are jointly called, "Three Earlier Muhammads".

It has been. noted above that, unlike the early Four Books, these three books are not based on direct transmission. They are com- piled from early books. Their importance however lies in the fact that they are of immense help to scholars who can get in one pl~ce all relevant ahadith on a given subject, instead of hunting for them in scores of books.

Q. 63: TEST OF AUTHENTICITY OF HADITH

Then how do you fudge which tradition is trustworthy? A. Only that hadith is considered authentic whose meaning is

not against the Our'an and another mutawatir hadith, nor against reason or known facts; and whose narrator& are trustworthy.

Narrators' trustworthiness or otherwise is known from '1Im-ur- rijal. There are many books of Shi'a schol"irs on this subject right from the Rijal of al-Kashshi (end of the 4th century of hijrah) to the preserlt ritujtahid, as-Sayyid al-Khoul whose" Mu'lam-u-rija/-il- hadith (in 23 large volumes) i~ the most comprehensive of all.

Depending on narrators' degree of trustworthiness, the Shl'a have divided ahadith into four categories: Sahih (Correct), Hasan (Good), Muwaththaq (Reliable) and Dha'if (Weak).

Q. 64: ABOUT ABU HURAYRAH

A book prescribed for: Islamic studies in our country's seco- ndary schools praises Abu Hurayrah that he was a con- stant companion -01 the Prophet (s.a.w.a.) and had a sharp memory which enabled him to remember and transmit thousands and t~usands of prophetic traditions. I would like you to explain ~~ eality to me.

A. Abu Hurayrah had accepted Islam at the end of the 7th year of hijrah -after the conquest of Khayber which was on the 24th or 25th of Rajab of 7 A.H. The Prophet (s.a.w.a) died at the end of the 2nd or the beginning of the 3rd month of 11 A.H. Thus the total period Abu Hurairahcould be with the Prophet (s.a.w.a.) was about 31/2 years. Such a man should not be called as one who was constandy with the Prophet (s.a.w.a.).

In Mx:h a short period. he claimed to hear so manyahadith from the Prophet (s.a.w.a) which exceed by far all the ahadith narrated In the Sunnl books from the four Caliphs. Bib! Fatimah, all wives of the Prophet (s.a,w.a.) (including 'A'ishah) and Imam Hassan and Imam Husayn.

Traditionists have found that there are 5.374 traditions narratecl by Abu Hurayrah. Now look at the ahadith of some of the above- mentioned personalities recorded in Sunni books:

Abu Bakar 142 ahadith 'Umar 537 ,. 'Uthman 146 " 'Ali -5.00.-" 1,411

These four Caliphs had jointly spent a total of about 86 years

with the Prophet (s.a.w.a.). Now compare 1,411 ahadith In 86 years with 5,374 ahadith in 31/2 years!!

People in early days of lsiam knew that Abu Hurayrah was an inveterate liar. 'Ali (a.s.) called him, "the greatest liar"; 'Umarflogg~

him and forbade him transmission of hadith. It was during Mo'awiyah's reign..that Abu Hurayrah's "wonderful memory" came to the fore. Mo'awiyah established a department of propaganda in which stew' companions like Abu Hurayrah and some of the companions' disciples, like 'Urvah ibn az-Zubayr, were employed. They flooded the Islamic world with their "traditions" beli~ing the family members of the Prophet (s.a.w.a.) and extollt),g their enemies. In the process the holy name of the Prophet was be- smeared too. It is such "traditions" which seNe as the armoury for the enemies of Islam.

Q. 65: ON INTEREST

Can an individual take Riba in case of necessity? Or should he be firm and steadfast and abstain from the Riba?

-,

A. Any Cieal entailing riba is invalid. Details may be seen in the English translation of the Rulings of Ayatullah al-'Uzma al-Khoui; you may obtain a copy from the Islamic Seminary.

But in case of emergency you make take loan from a bank without intention of paying its interest. Later on when the bank demands extra payment (as interest) and there is no way of avoiding it, then you may pay it "to save your honour".

Q. 66: INTEREST FROM THE NATIONAL BANK OF COM-MERCE, TANZANIA

I have deposited some money in the National Bank of Com- merce. Now may I take its interest or not?

A. There is no harm in taking interest from the National Bank of Commerce, Tanzania.

Q. 67: WIFE WENT BACK TO CHRISTIANITY

(Many problems arose when the wife of a new Shi'a convert went back, to Christianity. The question~ mRV be understood from the answers copied here).

A. First of all, I musthumbly express my gratitud~ tv Allah Sub- hanahu wa Ta'ala that he made our books instrumental for your guidance. I welcome you whole-heartedly and most sincerely In the fold of thetr~ and original Islam. May Allah keep you steadfast on the right patti and guide others through you, Amen. Also J

congratulate you on your faithful obedienceoftne rules of Shari'ah. It was really very good of you to remove the musical instruments from your house.

RegardiRg.your problems, please note the following points:

1) It Is clear frotn the facts mentioned by you that your wife was not a Muslim. She hRd pretended to accept Islam just to please you; but In reality sh& believed in Christianity and longed to r8tl)m to the Church environment.

2) As soon as she returned to her previous Christian belief, your mamage with her became null ana 'VOi{il and three months later the dissolution of marriage was final.

However, as you cannot pinpoint the time when she had feft Islam (if she had ever accepted it!), I advise you to divorce her at once. It will save you many troubles and you will be able to claim the custody of your various properties. (Better consult a good lal yer on legal peints of this advice).

3) According to the Shi'a shari'ah, mother is entitled to the custody of her child till he reaches the age of seven years; thereafter the father gets the custody. But if any parent (father or mother) renounces Islam and' becomes Kafir, his/her right is forfeited. Therefore, your Christian wife l,as lost the right of custody because of her Kufr, and now you are the rightful guardian of your legitimate children. (This ruling is according to the Muslim Shari'ah. As for the law of the country, you should consult a good lal yer).

Q. 68: RIGHT OF A KAFIR MOTHER

You already know the dispute with my ex-wife whom I divorced for going back to Christianity.

Is she entitled to the rights of a parent from my children!

A. Read again the relevant chapter of my book, "Family Life of Islam", and you will find that she is not to be obeyed in matters of religion and Shari'ah; but even then the children should show her respect In other matters. However, she has no right at all concernc: ing their custody 800 bringing up.

Q. 69: IilIGHTS OF A MUSLIM SISTER MARRIED TO A CHRISTIAN

I have my sister who, despite being a Muslin;J, married a Chfistian:

(a) Has she any "rights of Relatives" from me?

{'» if I succee4'to bring her back to Islam, will it be necessary for her to recite Sbahadanas a new convert t6 Is/a:m?

(c) if she comes back to Islam, will all her children become Mus/em automatically? Must they also recite Shahadah? Should she leave them with their Christian father?

A. (a) Yes; you should show her brotherly love in worldly affairs, but not in religioys matters.

(b) No. She is a Muslim, although at present she is 9ntangled in the capital sin of illegal sexual relations with a Kafir, whom she erroneously thinks is her husband. But if she repents and returns within the bounc;jary of shari'ah, there is no need to recite Shahadah again.

(c) If she returns to you, the minor children will be treated as Muslims, but they will have to recite Shahadah when they reach age of bulugh.

Q. 70: CAN A KAFIR INHERIT A MUSLIM?

If my sister and my half brother remained as they are now, without becoming Muslems, will they have the right of in- heritance on me if I die?

I have my half brother (by my mother) who is a Christian Has

he any right on me as my relative?

A. Kafir does not inherit a Muslim. Moreover, brother or sister is not entitled to inheritance if the deceased has left father, and/or mother, and/or a son and/or a daughter.

Chapter 1: Debates of Prophet Muhammad (S) with scholars and representatives of five different religions

ImamJa'far al-Sadiq (as) says that his father ImamBaqir (as) reported to him, and he was reported by Imam AliIbn al-HusainZayn al-Abedin (as), who reported from his grandfather, Imam Ali (as) that once, in the city of Medina, twenty five scholars and representatives of Christianity, Judaism, Atheism, Dualism and Polytheism [five from each religion] came to see Prophet Muhammad (S) and challenged him for debate... One byone they proclaimed their faith to Prophet Muhammad (S)…

The Jews described their beliefas: “We believe that ProphetUzair [Ezra] (as) is a son of God and we have come to you O’ Muhammad to see what you say about it. If you accept our belief then surely our religion is better thanyours . And if you disagree, then we will have debate and discussion with you...”

The Christian Scholars made claim for the support of their beliefas: ‘We believe that God united with Messiah [Prophet Isa (as), Jesus] and so Messiah is the son of God and we have come to you O’ Muhammad to see what you say about it. If you accept our belief then surely our religion is better thanyours . And if you disagree, then we will have debate and discussion with you...’

The Atheists had made claim for the support of their beliefas: ‘We say that there is no time limit of this Universe, it is qadeem1 (eternally pre-existent) and will remain eternal. We have come to you to see what you say about our belief. If you accept our belief then surely our religion is better thanyours . And if you disagree, then in that case we will have debate and discussion with you ...’

Dualists said: ‘Our belief is that Light and Darkness are the organizers of this Universe. We have come to you to see what you say about it. If you accept our belief then surely our religion is better thanyours . And if you disagree then in that case we will have debate and discussion with you ...’

The polytheists of Arab made claim for the support of their beliefas: ‘Our belief is that our idols are our Gods. We have come to you to see what you say about our belief. If you accept our belief then surely our religion is better thanyours . And if you disagree, then in that case we will have debate and discussion with you.’

When Prophet Muhammad (S) heard the beliefs of all the five groups, hesaid: “I believe in one God Who is without any partner and I reject any other god. God has sentme as a Warner and Bearer of glad tidings for all human beings. And I am His final proof over all Universes.”

Part 1: Debate with Jews

Then, the Prophet (S) turned towards the Jews andsaid: “Oh Jews! Have you come to me so that I would accept your claim without any proofs?”

The Jewsreplied: ‘No.’

The Prophet (S)said: “Then what is the reason behind your claim that ProphetUzair [Ezra] (S) is the son of God?”

The Jews replied: ‘We say this becauseUzair [Ezra] (as) vivified Torah for Jews [Bani Israel, the nation of Prophet Musa (as)] after its destruction and he was able to do this because he was the son of God.’

The Prophet (S)replied: “Now tell me why you consider Ezra [ProphetUzair (as)] as the son of God, why not Moses (as) [Prophet Musa (as)] who brought Torah for Jews [Bani Israel] and displayed many miracles, which you are aware of.And if the only reason for you to considerUzair (as) as the son of God is his miracles of vivifying Torah then Musa (as) is more worthy of being called the son of God.And if this minor miracle [vivifying of Torah] can makeUzair (as) the son of God, then the one who possesses much greater miracles should have a higher status thanprophethood because if by being a son you mean that man and woman copulate and give birth to a son, then you are infidels because you have compared God to His creatures and attributed to Him the characteristics of a haadith2 (that which comes into existence) and you do believe that what ishaadith is a creature and a creature needs a Creator for its creation.”

The Jewssaid: ‘Yes, we do not think ofUzair (as) as the son of God in this meaning because that would mean infidelity, just like you mentioned.But we call him the son of God to show respect towards him in the same way as some of our scholars call a person ‘my son’ to respect him and appreciate his high status and that person is not related to the scholar by blood because quite often, a stranger who does not have any blood relationship is also called a son. Similarly, when God did what He did toUzair (as), He madeUzair (as) His son for his respect and not by birth.’

The Prophet (S) said: “What you just said goes against you because ifUzair (as) is the son of God because of this reason then Musa (as) deserves a greater status near God. Undoubtedly, God humiliates those who deny Him instead of accepting Him and returns their argument over them. What you just said aboutUzair (as) being the son of God goes against you because just now, you said that a high-ranking personcan call a stranger with whom he has no blood relationship his son and it is clear that he did not give birth to this person.So , you may also have seen people with high status calling a stranger their brother, or leader, or father, or master and all of these phrases are said out of respect andhonour .

So, the more respect a person has for another, he may call him with a higher title of praise and respect. Now that this is proven and clear to you, it will be alright for you to call Musa (as) the brother of God, or His leader or father or master because it is proven that Musa (as) has a greater status thanUzair (as).So , if God madeUzair (as) His son out ofhonour , then Musa (as) who possesses a higher status should be given a higher position, like His leader or uncle or lord. So will it be correct in your opinion if Musa (as) is called as the brother of God or His leader or uncle or boss or master?”

Upon hearing this question from Prophet Muhammad (S), all the Jewish scholars werebaffled and worried and said: ‘Oh Muhammad, give us time to think over what you said.’

The Prophet (S)replied: “Yes, do think it over but think with an unbiased heart. May Allah show you the rightpath.

Part 2: Debate with Christians

Part 2: Debate with Christians3

The Prophet (S) then turned towards Christians and started debate…

The Prophet (S) said: “You say that theqadeem [eternally pre-existent] God united with His son Messiah [Jesus, Prophet Isa (as)].So , in other words, you are implying thatqadeem (God, eternally pre-existent) becamehaadith (something with a beginning) because of ahaadith [Prophet Isa (as)] and sohaadith [Prophet Isa (as)] becameqadeem , just like God is. [means that an eternal being became contingent and the contingent became eternal].4

Or maybe what you mean by ‘God united with His son’ is that God specially blessed him and did not bless anyone with the same dignity and respect.So , if by this you meant thatqadeem God becamehaadith , then you are completely wrong. This is because it is impossible for aqadeem [eternally pre-existent] to becomehaadith through some revolutionary means. And if you say thathaadith becameqadeem then thisis also incorrect because, just like how aqadeem cannot becomehaadith , ahaadith cannot becomeqadeem .

And if by ‘unity’ you mean that God specially chose him for Himself and from among all His servants only chose Prophet Isa (as) for this dignity, then this means that you have admitted on hudooth5 (coming into existence) of Prophet Isa (as) for which God united with him. Because when Prophet Isa (as) becamehaadith [came into existence] and then God united with him, it means that he acquired ‘characteristics’ by which he became superior to all the creatures, then Prophet Isa (as) and the new ‘characteristics’ are bothhaadith . And this goes against all that you have said so far.”

The Christiansreplied: ‘Oh Muhammad! When God placed great miracles [which the whole world knows] on Prophet Isa’s (as) hands, then He made Jesus His son to dignify and glorify him.’

The Prophet (S)said: “You just heard what I said to the Jews on this topic.” [And then the Prophet (S) repeated his conservation with Jews].” [Please see debate of Prophet (S) with Jews]

After listening to Prophet’s arguments, everyone was silent. However, one person from among them came forward andsaid: ‘Oh Muhammad! Do you not say that Abraham [Prophet Ibrahim (as)] is theKhalil of God?’

The Prophet (S)replied: “Yes, we say that.”

The Christian man said: ‘If Ibrahim (as) can be the ‘Khalil of God’, then why do you stop us from saying that Jesus is the ‘son of God’?’

The Prophet (S)replied: “These two things are not similar, because when we say Ibrahim (as) is theKhalil of God, we mean something different. In reality, the wordKhalil derives fromkhillat andkhillat means ‘needliness and poverty’.So , he is calledKhalil because he only needed God and he was totally cutoff from everything of the world, he only trusted God and only asked Him in time of need.And his story is that when his enemies decided to throw him in the fire and placed him on the catapult, God sent angel Gabriel [Jibreel ] towards him and toldJibreel , “Go and help My servant.”Jibreel went to Ibrahim (as) and met him in air [while he was thrown towards fire] and told him, “Tell me what you want. God has sent me to help you.”

Ibrahim (as) answered by saying, “No, I do not need your help. God is enough forme and I trust only Him.I will never ask anyone but Him. If I need anything, I will only ask Him.”So , God called himKhalil , which means someone who is only needy of God, only depends on Him and is disconnected from everything other than Him and asking God only in time of his need. And if the meaning ofkhillat is taken as secrets then it means that he knew those secrets of God that no one else did, thenKhalil would mean ‘Knowledgeable of God’ and ‘Knowledgeable of His divine affairs’ and on this basis, you cannot compare God to His creatures.

Can you not see that when there is no need towards Him, then he cannot beKhalil and similarly, if the knowledge of His secrets does not exist, then he is again not aKhalil ?But if a person has a son and he insults him or rejects his son, even then he cannot take him out of his fatherhood because birth is a reality. In addition, if God’s said ‘Ibrahim (as) is MyKhalil ’ based on this, it is incumbent upon you to call Prophet Isa (as) His son, then it is also incumbent upon you to call Musa His son because he performed strange miracles that were different from those of Prophet Isa (as). Then, you will also have to say that Musa (as) is His son and just like I told the Jews, you can also call Musa (as) His leader, uncle,boss and master.”

After hearing this, the Christians started saying to each other that itis written in the Holy Bible that Jesus said: ‘Go towardsmy and your Father.’

The Prophet (S) said: “If you practice what is written in this book [Bible,Injeel ] and if it says, ‘Go towardsmy and your Father,’ then you will also have to say that all of those people to whom Prophet Isa (as) was speaking to when he said this [sentence] are also God’s sons and they were all God’s sons on the same basis as Prophet Isa (as) was God’s son. And this quote from this book [Bible] falsifies your claim because you consider Prophet Isa (as) as the son of God due to his special position and proximity to Him. Just now, you said that we call Prophet Isa (as) son of God because of his special status that God has exclusively given him and not anyone else.

And youare also aware of the fact that this special attribute was only possessed by Prophet Isa (as) and not the ones to whom Prophet Isa (as) said: ‘Go towardsmy and your Father.’ Thus, this claim of yours that God made Prophet Isa (as) His son because of his special attribute is falsified because ‘being a son of God’ is also proved for those who did not possess any special status.And is it not possible that you made a wrong interpretation and explanation of Prophet Isa’s (as) quote and made a mistake in understanding it? Because when hesaid: ‘Go towardsmy and your Father’ he might not have meant what you think. However, it is quite possible that he meant go towards your father [Adam or Noah (as)] and very soon, God will ascend me towards them andgather me with them and ‘Adam (as) is my father, as well as yours.’ Similarly, ‘Noah (as) is my father and also your father’ [Noah (as) is also called the second Adam (as)] and it is possible that there might be another meaning to what he said which you cannot comprehend.”

Upon hearing this, all the Christians were silent andsaid: ‘We have never seen anyone [like Prophet Muhammad (S)] who debates like this and we want to think over our matters.’

Part 3: Debate with Atheists

The Prophet (S) then turned towards the atheists and said: “Now, tell me whatis the reason behind your claim that the objects [or whatever is] in this Universe have no beginning and they have been there forever and will exist forever.”

The atheistsreplied: ‘We are simply stating what we observe. We have not seenhudooth [contingency, coming into existence] in objects [or whatever exists] of the Universe so we say that this Universe has been there forever and when we did not observe destruction and annihilation, we postulated that whatever exists in this Universe is not transient [will never annihilate].’

The Prophet (S)said: “Did you find this Universeqadeem [eternally pre-existent, without a beginning] or did you find it eternal? If you say so, then explain if you yourself are in the same physical and intellectual state as you are now and that you will remain like this forever. If you will answer positively, then undoubtedly, you will deny your own observation and reject the observation of the observers [in other words, you yourself were not in the same physical and intellectual state].”

Facing this question from the Prophet (S), the atheistsreplied: ‘No, we do not find this Universe pre-existent or everlasting.’

The Prophet (S) thensaid: “Then how come you said that the objects in this Universe are eternally pre-existent and eternal? And when you did not observehudooth [contingency, coming into being] or inqadha6 (perishing, being transient) in this Universe, you called it pre-existent and eternal; while it was better for you, when you did not find eternal pre-existence and eternity in this Universe, to claim that this Universe ishaadith [came into existence] and hasinqadha (perishable). Alright, have you seen how the day and night come one after another?”

The atheistssaid: ‘Yes.’

The Prophet (S)said: “Do you think of the night and the day to be eternal?”

The atheistssaid: ‘Yes.’

The Prophet (S)said: “In your opinion, can the night and the day coexist?”

The atheistssaid: ‘No.’

The Prophet (S) continued: “Doesn’t one of them separate from the other and come forward and the other one follow it?”

The atheists said: ‘Yes, this is how it works.’

The Prophet (S)said: “So, through your affirmation, you have said that the night and the day that have passed displayhudooth [coming into existence], while you have not observed it directly. Now, tellme you say that the Universe is eternally pre-existent and nothaadith [something pre-existent]. Do you know what are the things that you will have to admit to and reject, based on your proposition?”

The atheistssaid: ‘Yes.’

The Prophet (S)said: “You have definitely observed that in this Universe, one thing is dependent over another because existence of anything in this Universe is impossible without its contact [or connection] with another thing. You may have seen how some parts of a building are dependent over others or else, the building would be unstable and not be able to stand as a unit [will fall] and this is true for everything [in this Universe]. The same is true for all other objects. So, when these objects, while being eternally pre-existent, require other objects for their strength and completeness, so now tell me, what would have been their situation and characteristics had they beenhaadith [having a beginning]?”

Imam Ali (as) says that after hearing this question from Prophet Muhammad (S), all the atheists were baffled and understood that it is impossible to acquire a new characteristic for ahaadith object [something with a beginning] that is different from the characteristics of the objects which we callqadeem (eternally pre-existent).

The atheists stopped their discussion andsaid: ‘We wish to think over our matters for some time...’

Part 4: Debate with Dualists [Sanaviyas ]

Prophet Muhammad (S) then turned towards theSanaviyas [Dualists, believers of two Gods], who believe that light [or goodness] and darkness [or evil] control the matters of this Universe.

The Prophet (S)said: “Tell me what has forced you to claim that light and darkness control this Universe.”

The Dualists replied: ‘We have observed two discrete characteristics in this Universe, goodness and evil and we found out that these two are completely opposite of one another.So we could not accept that the one who does a good thing can also perform what is its opposite. Hence, we considered the performer of each one of these characteristics as a separate being. Can you not see that it is impossible for ice to be hot and fire to be cold? So we suggested two creators, the first one is light and the second one, darkness.’

The Prophet (S) said: “Have you not observed blackness, whiteness, redness,yellowness and greenness and isn’t each one of them opposite of the others? And that, just like how coldness and hotness cannot be together in one place, these colors can’t be gathered in one place?” [meaning that these colors cannot be one other at the same time, e.g. green cannot be blue at the same time]

The Dualistsreplied: ‘Yes.’

The Prophet (S)said: “So, just like you have suggested one creator for every separate characteristic, can the creators of each one of these colors be considered separate?”

Everyone was silent whenthey heard this argument from Prophet Muhammad (S).

The Prophet (S) continued: “Now tell me, you say that light and darkness decide the affairs of this Universe together. How can light and darkness mix when it is the nature of lightness to ascend and the nature of darkness to descend? Can you not see that when a person walks towards east and another person walks towardswest, is it possible for them to meet?”

The Dualistsreplied: ‘No, it is impossible.’

The Prophet (S) said: “Thus it is proved that light and darkness cannot be combined because each one of them moves in opposition to the other. When theycannot be combined together, they cannot be makers of Universe. So how do you think that the Universeis created by the combination of these two when combination of these elements is impossible? These two [light and darkness] are in fact the creatures of one God who intelligently prevails over them and wisely controls them.”

The Dualistsreplied: ‘Let us think about our views.’

Part 5: Debate with Polytheists

Then, the Prophet (S) turned towards the Arab polytheists andsaid: “Why do you worship idols instead of worshipping Allah?”

The polytheistsreplied: ‘We seek nearness to God through worshipping these idols.’

The Prophet (S)said: “Can these idols hear? Do they obey their lord? Do they worship God so that you would become close to God by paying homage to them and their worship?”

The polytheistssaid: ‘No, this is not so.’

The Prophet (S) said: “You made these idols with your own hands so if worship was possible forthem, it was them who should have worshipped you and not the other way around. In addition, the One who knows your needs and your future and knows your affairs has not ordered any such respect and homage to these idols…”

Upon hearing this, there was a discord among the polytheists. Some of them started saying that ‘God incarnates himself in the bodies of few human beings and then we make the idols of these human beings and pay homage to them so that those statues in which our god was incarnated before will bring us closer to him.’

Others started saying that ‘these idols were the sculptures of great servants of god who were obedient towards him. We made their idols so that they would be worshipped and in this way we openly show respect towards god.’

The last group among them said that ‘when God created Adam (as), He ordered the angels to prostrate before him while we were more worthy of prostrating before Adam than the angels and since we did not get the chance to do this, we made an idol of Adam and bowed before it so that we would achieve the same nearness to god just like the angels did.

And in the same way that you ordered your followers to prostrate towards theKaaba [HolyKaaba ] in Mecca and you built mosques in other places and prostrated in those mosques but your intention wasKaaba and not themehrab [the physical place of worship in mosque].

And even when you were prostrating towardsKaaba , your intention is not to prostrate to theKaaba itself but to prostrate to God. Our intentions too, are directed towards worship of God while seemingly we are prostrating the idols.’

The Prophet (S)said: “You are on the wrong path and misguided. By saying this, you are attributing the characteristics of the creatures to the Creator because when your god will incarnate himself in an object [or body], then that object will surround him.

Then, if so, what difference will remain betweenthis God who incarnates himself in an object and the things which mix [or combine] with other things [having characteristics] such as color, odor, softness, hardness, lightness and heaviness?

And why should these objects [in which God incarnates] be consideredhaadith [contingent, with a beginning] and Godqadeem [eternally pre-existent]? [means that it is opposite and impossible as these objects are created and have a beginning while God is pre-existent, without a beginning]

Why don’t we then call Godhaadith and take these bodiesqadeem ? And also, tell me how can God be in need of space when He was there before the creation of space itself and when you attributed the characteristic of hulool7 (incarnation) to God and added the characteristics of creatures to him. Then it is necessary for you to also place the characteristic of zawaal8 (transient, falling) in Him. After that, for the one who has the characteristic ofzawaal , you must also add the characteristic of fana9 (destruction) to it.

This is because all of these characteristics are indispensable for those who incarnateand also for the objects in which others incarnate.And it is definite that all of these objects are variant [have tendency to change over time]. So if God does not change afterhulool , it would mean that an invariant thing will be simultaneously moving and stationary, will be black and white, and red and yellow at the same time which is impossible.

And itis also proven that when something [such as an object] acquires the characteristics of ahaadith [with a beginning], it itself transforms into ahaadith object.And you have no choice but to admit that my God is superior to all of thesehaadith characteristics [of creatures]. And when the claim that ‘God incarnates in someone’ is itself proven false, then the entire belief system which rests upon it is also falsified.”

Upon hearing this, all of them were silent andsaid: ‘We would like to think upon their beliefs.’

Then, the Prophet (S) turned towards the second group and said: “Now tell me, when you worship the sculptures [statues] of those human beings who used to worship God and when you prostrate before them and put your pure foreheads on the ground, then tell me what ways of expressing servitude have you specifically reserved for the One who is the Lord of these statues and is the Lord of the Worlds you have discarded? Do you not know that you are not supposed to equate the One who is worthy of respect and worship with His servants and creatures?

Suppose you show same level of respect and glorification to a king or an important person as you show to his servant; would this not be considered as an insult and humiliation to the King or that important person?”

The polytheistsreplied: ‘Yes, this would be so.’

The Prophet (S) said: “So are you not aware that by bowing, respecting and glorifying the sculptures of the obedient servants of God, you are in fact insultingGod ?” [because then it seems that there is no better way of expressing servitude towards God]

Upon hearing this, they were silent andsaid: ‘We would like to think over our beliefs.’

The Prophet (S) then turned towards the third group andsaid: “You gave my example and compared me to you while in reality we are not equal. We are God’s servants, His creatures and nurtured by Him and we do as He says and avoid what He has forbidden and worship Him the way He wishes us to worship Him. When He orders us to do something, we do not go after something against that order which He has not permitted us to do because we do not know and it might be possible that He wishes us to do an action but not the otherone which He has forbidden us.

He has forbidden us to transgress His order.So when God ordered us to worship Him while facing theKaaba , we exactly followed His order.And when He ordered us to faceKaaba even when we were in other cities, we again did what He had ordered and we never tried to go beyond what He had asked us to do.So when God ordered the prostration before Adam, He did not order the prostration before Adam’s (as) sculpture [which is separate and different from Adam].

It was obligatory upon you to obey this order of God and not compare it [using analogy] to Sculpture of Adam (as). How do you know that maybe God will not likethis deed of yours when He has not ordered such a thing. You must be observing this in your daily life that a person invites you to his house. Is it possible then that you enter his house on another day without his permission or go to another one of his houses? Or suppose that a person provides you his clothes, food and animal for travel, will you take these things next time without his permission?”

The polytheistssaid: ‘No.’

The Prophet (S)said: “Alright, if you don’t take these things but take his other belongings which are of the samecolour , shape etc., will that be right?”

The polytheistssaid: ‘No, because he did not give us permission.’

The Prophet (S)said: “Alright, so tell me, is God more worthy of the fact that no one commits something against His orders in His kingdom or His servants [creatures]?”

The polytheists said: ‘God is more worthy of the fact that no one acts against His orders in this world.’

The Prophet (S)said: “Then why do you do this [worship idols]? When did God ask you to worship these idols?”

After hearing this, they wereall silent and said: ‘We would like to think over our beliefs.’

Imam al-Sadiq (as) says that Imam Ali (as) said: ‘By God not even three days had passed that all those 25 scholars who came for debate, and were 5 individuals from each sect, converted to Islam. Theydeclared: ‘O Muhammad! Untiltoday we never heard such solid arguments and proofs which you presented to us.And we declare that you are the Prophet of God.’’

These debates of Prophet Muhammad (S) were reported by ImamJa’far al-Sadiq (as) through his grandfather ImamZayn al-Abedin (as) who reported from Imam Ali (as) who was with Prophet Muhammad (S) when the scholars of five religions [Christianity, Judaism, Atheism,Dualism and Polytheism] came to see him and challenged him.

Reference: al-Ihtajaj , vol. 1, p. 27-44 [written by al-Allama Abu Mansur AhmedIbn Ali al-Tabarsi . d. 599 A.H.

Notes

1. Please see glossary for more details.

2. Please see glossary for more details.

3. Prophet Muhammad (S) had another debate with Christian Scholars ofNajran in the year 10 A.H. On the orders of God, both parties decided to haveMubahila [imprecation] next day.However the Christians were frightened and backed out ofMubahila and agreed to payjizyah [Islamic tax]. The relevantQur’anic verses are:

But whoever disputes with you in this after what has come to you of knowledge, then say: "Come let us call our sons and your sons and our women and your women and ourselves and your selves, then let us pray earnestly and bring about the curse of Allah on the liars" (61). Most surely this is the true story, and there is no god but Allah,' and most surely Allah is the Mighty, the Wise (62).But if they turn back then surely Allah knows the mischief makers (63) [3: 61-63].

ForQur’anic exegesis of the event ofMubahila fromTafsir al-Mizan , kindly visit: http://www.shiasource.com/al-mizan/ See under 3: 61-63.

4. Please see glossary for more details.

5. Please see glossary for more details.

6. Please see glossary for more details.

7. Please see glossary for more details.

8. Please see glossary for more details.

9. Please see glossary for more details.

Chapter 1: Debates of Prophet Muhammad (S) with scholars and representatives of five different religions

ImamJa'far al-Sadiq (as) says that his father ImamBaqir (as) reported to him, and he was reported by Imam AliIbn al-HusainZayn al-Abedin (as), who reported from his grandfather, Imam Ali (as) that once, in the city of Medina, twenty five scholars and representatives of Christianity, Judaism, Atheism, Dualism and Polytheism [five from each religion] came to see Prophet Muhammad (S) and challenged him for debate... One byone they proclaimed their faith to Prophet Muhammad (S)…

The Jews described their beliefas: “We believe that ProphetUzair [Ezra] (as) is a son of God and we have come to you O’ Muhammad to see what you say about it. If you accept our belief then surely our religion is better thanyours . And if you disagree, then we will have debate and discussion with you...”

The Christian Scholars made claim for the support of their beliefas: ‘We believe that God united with Messiah [Prophet Isa (as), Jesus] and so Messiah is the son of God and we have come to you O’ Muhammad to see what you say about it. If you accept our belief then surely our religion is better thanyours . And if you disagree, then we will have debate and discussion with you...’

The Atheists had made claim for the support of their beliefas: ‘We say that there is no time limit of this Universe, it is qadeem1 (eternally pre-existent) and will remain eternal. We have come to you to see what you say about our belief. If you accept our belief then surely our religion is better thanyours . And if you disagree, then in that case we will have debate and discussion with you ...’

Dualists said: ‘Our belief is that Light and Darkness are the organizers of this Universe. We have come to you to see what you say about it. If you accept our belief then surely our religion is better thanyours . And if you disagree then in that case we will have debate and discussion with you ...’

The polytheists of Arab made claim for the support of their beliefas: ‘Our belief is that our idols are our Gods. We have come to you to see what you say about our belief. If you accept our belief then surely our religion is better thanyours . And if you disagree, then in that case we will have debate and discussion with you.’

When Prophet Muhammad (S) heard the beliefs of all the five groups, hesaid: “I believe in one God Who is without any partner and I reject any other god. God has sentme as a Warner and Bearer of glad tidings for all human beings. And I am His final proof over all Universes.”

Part 1: Debate with Jews

Then, the Prophet (S) turned towards the Jews andsaid: “Oh Jews! Have you come to me so that I would accept your claim without any proofs?”

The Jewsreplied: ‘No.’

The Prophet (S)said: “Then what is the reason behind your claim that ProphetUzair [Ezra] (S) is the son of God?”

The Jews replied: ‘We say this becauseUzair [Ezra] (as) vivified Torah for Jews [Bani Israel, the nation of Prophet Musa (as)] after its destruction and he was able to do this because he was the son of God.’

The Prophet (S)replied: “Now tell me why you consider Ezra [ProphetUzair (as)] as the son of God, why not Moses (as) [Prophet Musa (as)] who brought Torah for Jews [Bani Israel] and displayed many miracles, which you are aware of.And if the only reason for you to considerUzair (as) as the son of God is his miracles of vivifying Torah then Musa (as) is more worthy of being called the son of God.And if this minor miracle [vivifying of Torah] can makeUzair (as) the son of God, then the one who possesses much greater miracles should have a higher status thanprophethood because if by being a son you mean that man and woman copulate and give birth to a son, then you are infidels because you have compared God to His creatures and attributed to Him the characteristics of a haadith2 (that which comes into existence) and you do believe that what ishaadith is a creature and a creature needs a Creator for its creation.”

The Jewssaid: ‘Yes, we do not think ofUzair (as) as the son of God in this meaning because that would mean infidelity, just like you mentioned.But we call him the son of God to show respect towards him in the same way as some of our scholars call a person ‘my son’ to respect him and appreciate his high status and that person is not related to the scholar by blood because quite often, a stranger who does not have any blood relationship is also called a son. Similarly, when God did what He did toUzair (as), He madeUzair (as) His son for his respect and not by birth.’

The Prophet (S) said: “What you just said goes against you because ifUzair (as) is the son of God because of this reason then Musa (as) deserves a greater status near God. Undoubtedly, God humiliates those who deny Him instead of accepting Him and returns their argument over them. What you just said aboutUzair (as) being the son of God goes against you because just now, you said that a high-ranking personcan call a stranger with whom he has no blood relationship his son and it is clear that he did not give birth to this person.So , you may also have seen people with high status calling a stranger their brother, or leader, or father, or master and all of these phrases are said out of respect andhonour .

So, the more respect a person has for another, he may call him with a higher title of praise and respect. Now that this is proven and clear to you, it will be alright for you to call Musa (as) the brother of God, or His leader or father or master because it is proven that Musa (as) has a greater status thanUzair (as).So , if God madeUzair (as) His son out ofhonour , then Musa (as) who possesses a higher status should be given a higher position, like His leader or uncle or lord. So will it be correct in your opinion if Musa (as) is called as the brother of God or His leader or uncle or boss or master?”

Upon hearing this question from Prophet Muhammad (S), all the Jewish scholars werebaffled and worried and said: ‘Oh Muhammad, give us time to think over what you said.’

The Prophet (S)replied: “Yes, do think it over but think with an unbiased heart. May Allah show you the rightpath.

Part 2: Debate with Christians

Part 2: Debate with Christians3

The Prophet (S) then turned towards Christians and started debate…

The Prophet (S) said: “You say that theqadeem [eternally pre-existent] God united with His son Messiah [Jesus, Prophet Isa (as)].So , in other words, you are implying thatqadeem (God, eternally pre-existent) becamehaadith (something with a beginning) because of ahaadith [Prophet Isa (as)] and sohaadith [Prophet Isa (as)] becameqadeem , just like God is. [means that an eternal being became contingent and the contingent became eternal].4

Or maybe what you mean by ‘God united with His son’ is that God specially blessed him and did not bless anyone with the same dignity and respect.So , if by this you meant thatqadeem God becamehaadith , then you are completely wrong. This is because it is impossible for aqadeem [eternally pre-existent] to becomehaadith through some revolutionary means. And if you say thathaadith becameqadeem then thisis also incorrect because, just like how aqadeem cannot becomehaadith , ahaadith cannot becomeqadeem .

And if by ‘unity’ you mean that God specially chose him for Himself and from among all His servants only chose Prophet Isa (as) for this dignity, then this means that you have admitted on hudooth5 (coming into existence) of Prophet Isa (as) for which God united with him. Because when Prophet Isa (as) becamehaadith [came into existence] and then God united with him, it means that he acquired ‘characteristics’ by which he became superior to all the creatures, then Prophet Isa (as) and the new ‘characteristics’ are bothhaadith . And this goes against all that you have said so far.”

The Christiansreplied: ‘Oh Muhammad! When God placed great miracles [which the whole world knows] on Prophet Isa’s (as) hands, then He made Jesus His son to dignify and glorify him.’

The Prophet (S)said: “You just heard what I said to the Jews on this topic.” [And then the Prophet (S) repeated his conservation with Jews].” [Please see debate of Prophet (S) with Jews]

After listening to Prophet’s arguments, everyone was silent. However, one person from among them came forward andsaid: ‘Oh Muhammad! Do you not say that Abraham [Prophet Ibrahim (as)] is theKhalil of God?’

The Prophet (S)replied: “Yes, we say that.”

The Christian man said: ‘If Ibrahim (as) can be the ‘Khalil of God’, then why do you stop us from saying that Jesus is the ‘son of God’?’

The Prophet (S)replied: “These two things are not similar, because when we say Ibrahim (as) is theKhalil of God, we mean something different. In reality, the wordKhalil derives fromkhillat andkhillat means ‘needliness and poverty’.So , he is calledKhalil because he only needed God and he was totally cutoff from everything of the world, he only trusted God and only asked Him in time of need.And his story is that when his enemies decided to throw him in the fire and placed him on the catapult, God sent angel Gabriel [Jibreel ] towards him and toldJibreel , “Go and help My servant.”Jibreel went to Ibrahim (as) and met him in air [while he was thrown towards fire] and told him, “Tell me what you want. God has sent me to help you.”

Ibrahim (as) answered by saying, “No, I do not need your help. God is enough forme and I trust only Him.I will never ask anyone but Him. If I need anything, I will only ask Him.”So , God called himKhalil , which means someone who is only needy of God, only depends on Him and is disconnected from everything other than Him and asking God only in time of his need. And if the meaning ofkhillat is taken as secrets then it means that he knew those secrets of God that no one else did, thenKhalil would mean ‘Knowledgeable of God’ and ‘Knowledgeable of His divine affairs’ and on this basis, you cannot compare God to His creatures.

Can you not see that when there is no need towards Him, then he cannot beKhalil and similarly, if the knowledge of His secrets does not exist, then he is again not aKhalil ?But if a person has a son and he insults him or rejects his son, even then he cannot take him out of his fatherhood because birth is a reality. In addition, if God’s said ‘Ibrahim (as) is MyKhalil ’ based on this, it is incumbent upon you to call Prophet Isa (as) His son, then it is also incumbent upon you to call Musa His son because he performed strange miracles that were different from those of Prophet Isa (as). Then, you will also have to say that Musa (as) is His son and just like I told the Jews, you can also call Musa (as) His leader, uncle,boss and master.”

After hearing this, the Christians started saying to each other that itis written in the Holy Bible that Jesus said: ‘Go towardsmy and your Father.’

The Prophet (S) said: “If you practice what is written in this book [Bible,Injeel ] and if it says, ‘Go towardsmy and your Father,’ then you will also have to say that all of those people to whom Prophet Isa (as) was speaking to when he said this [sentence] are also God’s sons and they were all God’s sons on the same basis as Prophet Isa (as) was God’s son. And this quote from this book [Bible] falsifies your claim because you consider Prophet Isa (as) as the son of God due to his special position and proximity to Him. Just now, you said that we call Prophet Isa (as) son of God because of his special status that God has exclusively given him and not anyone else.

And youare also aware of the fact that this special attribute was only possessed by Prophet Isa (as) and not the ones to whom Prophet Isa (as) said: ‘Go towardsmy and your Father.’ Thus, this claim of yours that God made Prophet Isa (as) His son because of his special attribute is falsified because ‘being a son of God’ is also proved for those who did not possess any special status.And is it not possible that you made a wrong interpretation and explanation of Prophet Isa’s (as) quote and made a mistake in understanding it? Because when hesaid: ‘Go towardsmy and your Father’ he might not have meant what you think. However, it is quite possible that he meant go towards your father [Adam or Noah (as)] and very soon, God will ascend me towards them andgather me with them and ‘Adam (as) is my father, as well as yours.’ Similarly, ‘Noah (as) is my father and also your father’ [Noah (as) is also called the second Adam (as)] and it is possible that there might be another meaning to what he said which you cannot comprehend.”

Upon hearing this, all the Christians were silent andsaid: ‘We have never seen anyone [like Prophet Muhammad (S)] who debates like this and we want to think over our matters.’

Part 3: Debate with Atheists

The Prophet (S) then turned towards the atheists and said: “Now, tell me whatis the reason behind your claim that the objects [or whatever is] in this Universe have no beginning and they have been there forever and will exist forever.”

The atheistsreplied: ‘We are simply stating what we observe. We have not seenhudooth [contingency, coming into existence] in objects [or whatever exists] of the Universe so we say that this Universe has been there forever and when we did not observe destruction and annihilation, we postulated that whatever exists in this Universe is not transient [will never annihilate].’

The Prophet (S)said: “Did you find this Universeqadeem [eternally pre-existent, without a beginning] or did you find it eternal? If you say so, then explain if you yourself are in the same physical and intellectual state as you are now and that you will remain like this forever. If you will answer positively, then undoubtedly, you will deny your own observation and reject the observation of the observers [in other words, you yourself were not in the same physical and intellectual state].”

Facing this question from the Prophet (S), the atheistsreplied: ‘No, we do not find this Universe pre-existent or everlasting.’

The Prophet (S) thensaid: “Then how come you said that the objects in this Universe are eternally pre-existent and eternal? And when you did not observehudooth [contingency, coming into being] or inqadha6 (perishing, being transient) in this Universe, you called it pre-existent and eternal; while it was better for you, when you did not find eternal pre-existence and eternity in this Universe, to claim that this Universe ishaadith [came into existence] and hasinqadha (perishable). Alright, have you seen how the day and night come one after another?”

The atheistssaid: ‘Yes.’

The Prophet (S)said: “Do you think of the night and the day to be eternal?”

The atheistssaid: ‘Yes.’

The Prophet (S)said: “In your opinion, can the night and the day coexist?”

The atheistssaid: ‘No.’

The Prophet (S) continued: “Doesn’t one of them separate from the other and come forward and the other one follow it?”

The atheists said: ‘Yes, this is how it works.’

The Prophet (S)said: “So, through your affirmation, you have said that the night and the day that have passed displayhudooth [coming into existence], while you have not observed it directly. Now, tellme you say that the Universe is eternally pre-existent and nothaadith [something pre-existent]. Do you know what are the things that you will have to admit to and reject, based on your proposition?”

The atheistssaid: ‘Yes.’

The Prophet (S)said: “You have definitely observed that in this Universe, one thing is dependent over another because existence of anything in this Universe is impossible without its contact [or connection] with another thing. You may have seen how some parts of a building are dependent over others or else, the building would be unstable and not be able to stand as a unit [will fall] and this is true for everything [in this Universe]. The same is true for all other objects. So, when these objects, while being eternally pre-existent, require other objects for their strength and completeness, so now tell me, what would have been their situation and characteristics had they beenhaadith [having a beginning]?”

Imam Ali (as) says that after hearing this question from Prophet Muhammad (S), all the atheists were baffled and understood that it is impossible to acquire a new characteristic for ahaadith object [something with a beginning] that is different from the characteristics of the objects which we callqadeem (eternally pre-existent).

The atheists stopped their discussion andsaid: ‘We wish to think over our matters for some time...’

Part 4: Debate with Dualists [Sanaviyas ]

Prophet Muhammad (S) then turned towards theSanaviyas [Dualists, believers of two Gods], who believe that light [or goodness] and darkness [or evil] control the matters of this Universe.

The Prophet (S)said: “Tell me what has forced you to claim that light and darkness control this Universe.”

The Dualists replied: ‘We have observed two discrete characteristics in this Universe, goodness and evil and we found out that these two are completely opposite of one another.So we could not accept that the one who does a good thing can also perform what is its opposite. Hence, we considered the performer of each one of these characteristics as a separate being. Can you not see that it is impossible for ice to be hot and fire to be cold? So we suggested two creators, the first one is light and the second one, darkness.’

The Prophet (S) said: “Have you not observed blackness, whiteness, redness,yellowness and greenness and isn’t each one of them opposite of the others? And that, just like how coldness and hotness cannot be together in one place, these colors can’t be gathered in one place?” [meaning that these colors cannot be one other at the same time, e.g. green cannot be blue at the same time]

The Dualistsreplied: ‘Yes.’

The Prophet (S)said: “So, just like you have suggested one creator for every separate characteristic, can the creators of each one of these colors be considered separate?”

Everyone was silent whenthey heard this argument from Prophet Muhammad (S).

The Prophet (S) continued: “Now tell me, you say that light and darkness decide the affairs of this Universe together. How can light and darkness mix when it is the nature of lightness to ascend and the nature of darkness to descend? Can you not see that when a person walks towards east and another person walks towardswest, is it possible for them to meet?”

The Dualistsreplied: ‘No, it is impossible.’

The Prophet (S) said: “Thus it is proved that light and darkness cannot be combined because each one of them moves in opposition to the other. When theycannot be combined together, they cannot be makers of Universe. So how do you think that the Universeis created by the combination of these two when combination of these elements is impossible? These two [light and darkness] are in fact the creatures of one God who intelligently prevails over them and wisely controls them.”

The Dualistsreplied: ‘Let us think about our views.’

Part 5: Debate with Polytheists

Then, the Prophet (S) turned towards the Arab polytheists andsaid: “Why do you worship idols instead of worshipping Allah?”

The polytheistsreplied: ‘We seek nearness to God through worshipping these idols.’

The Prophet (S)said: “Can these idols hear? Do they obey their lord? Do they worship God so that you would become close to God by paying homage to them and their worship?”

The polytheistssaid: ‘No, this is not so.’

The Prophet (S) said: “You made these idols with your own hands so if worship was possible forthem, it was them who should have worshipped you and not the other way around. In addition, the One who knows your needs and your future and knows your affairs has not ordered any such respect and homage to these idols…”

Upon hearing this, there was a discord among the polytheists. Some of them started saying that ‘God incarnates himself in the bodies of few human beings and then we make the idols of these human beings and pay homage to them so that those statues in which our god was incarnated before will bring us closer to him.’

Others started saying that ‘these idols were the sculptures of great servants of god who were obedient towards him. We made their idols so that they would be worshipped and in this way we openly show respect towards god.’

The last group among them said that ‘when God created Adam (as), He ordered the angels to prostrate before him while we were more worthy of prostrating before Adam than the angels and since we did not get the chance to do this, we made an idol of Adam and bowed before it so that we would achieve the same nearness to god just like the angels did.

And in the same way that you ordered your followers to prostrate towards theKaaba [HolyKaaba ] in Mecca and you built mosques in other places and prostrated in those mosques but your intention wasKaaba and not themehrab [the physical place of worship in mosque].

And even when you were prostrating towardsKaaba , your intention is not to prostrate to theKaaba itself but to prostrate to God. Our intentions too, are directed towards worship of God while seemingly we are prostrating the idols.’

The Prophet (S)said: “You are on the wrong path and misguided. By saying this, you are attributing the characteristics of the creatures to the Creator because when your god will incarnate himself in an object [or body], then that object will surround him.

Then, if so, what difference will remain betweenthis God who incarnates himself in an object and the things which mix [or combine] with other things [having characteristics] such as color, odor, softness, hardness, lightness and heaviness?

And why should these objects [in which God incarnates] be consideredhaadith [contingent, with a beginning] and Godqadeem [eternally pre-existent]? [means that it is opposite and impossible as these objects are created and have a beginning while God is pre-existent, without a beginning]

Why don’t we then call Godhaadith and take these bodiesqadeem ? And also, tell me how can God be in need of space when He was there before the creation of space itself and when you attributed the characteristic of hulool7 (incarnation) to God and added the characteristics of creatures to him. Then it is necessary for you to also place the characteristic of zawaal8 (transient, falling) in Him. After that, for the one who has the characteristic ofzawaal , you must also add the characteristic of fana9 (destruction) to it.

This is because all of these characteristics are indispensable for those who incarnateand also for the objects in which others incarnate.And it is definite that all of these objects are variant [have tendency to change over time]. So if God does not change afterhulool , it would mean that an invariant thing will be simultaneously moving and stationary, will be black and white, and red and yellow at the same time which is impossible.

And itis also proven that when something [such as an object] acquires the characteristics of ahaadith [with a beginning], it itself transforms into ahaadith object.And you have no choice but to admit that my God is superior to all of thesehaadith characteristics [of creatures]. And when the claim that ‘God incarnates in someone’ is itself proven false, then the entire belief system which rests upon it is also falsified.”

Upon hearing this, all of them were silent andsaid: ‘We would like to think upon their beliefs.’

Then, the Prophet (S) turned towards the second group and said: “Now tell me, when you worship the sculptures [statues] of those human beings who used to worship God and when you prostrate before them and put your pure foreheads on the ground, then tell me what ways of expressing servitude have you specifically reserved for the One who is the Lord of these statues and is the Lord of the Worlds you have discarded? Do you not know that you are not supposed to equate the One who is worthy of respect and worship with His servants and creatures?

Suppose you show same level of respect and glorification to a king or an important person as you show to his servant; would this not be considered as an insult and humiliation to the King or that important person?”

The polytheistsreplied: ‘Yes, this would be so.’

The Prophet (S) said: “So are you not aware that by bowing, respecting and glorifying the sculptures of the obedient servants of God, you are in fact insultingGod ?” [because then it seems that there is no better way of expressing servitude towards God]

Upon hearing this, they were silent andsaid: ‘We would like to think over our beliefs.’

The Prophet (S) then turned towards the third group andsaid: “You gave my example and compared me to you while in reality we are not equal. We are God’s servants, His creatures and nurtured by Him and we do as He says and avoid what He has forbidden and worship Him the way He wishes us to worship Him. When He orders us to do something, we do not go after something against that order which He has not permitted us to do because we do not know and it might be possible that He wishes us to do an action but not the otherone which He has forbidden us.

He has forbidden us to transgress His order.So when God ordered us to worship Him while facing theKaaba , we exactly followed His order.And when He ordered us to faceKaaba even when we were in other cities, we again did what He had ordered and we never tried to go beyond what He had asked us to do.So when God ordered the prostration before Adam, He did not order the prostration before Adam’s (as) sculpture [which is separate and different from Adam].

It was obligatory upon you to obey this order of God and not compare it [using analogy] to Sculpture of Adam (as). How do you know that maybe God will not likethis deed of yours when He has not ordered such a thing. You must be observing this in your daily life that a person invites you to his house. Is it possible then that you enter his house on another day without his permission or go to another one of his houses? Or suppose that a person provides you his clothes, food and animal for travel, will you take these things next time without his permission?”

The polytheistssaid: ‘No.’

The Prophet (S)said: “Alright, if you don’t take these things but take his other belongings which are of the samecolour , shape etc., will that be right?”

The polytheistssaid: ‘No, because he did not give us permission.’

The Prophet (S)said: “Alright, so tell me, is God more worthy of the fact that no one commits something against His orders in His kingdom or His servants [creatures]?”

The polytheists said: ‘God is more worthy of the fact that no one acts against His orders in this world.’

The Prophet (S)said: “Then why do you do this [worship idols]? When did God ask you to worship these idols?”

After hearing this, they wereall silent and said: ‘We would like to think over our beliefs.’

Imam al-Sadiq (as) says that Imam Ali (as) said: ‘By God not even three days had passed that all those 25 scholars who came for debate, and were 5 individuals from each sect, converted to Islam. Theydeclared: ‘O Muhammad! Untiltoday we never heard such solid arguments and proofs which you presented to us.And we declare that you are the Prophet of God.’’

These debates of Prophet Muhammad (S) were reported by ImamJa’far al-Sadiq (as) through his grandfather ImamZayn al-Abedin (as) who reported from Imam Ali (as) who was with Prophet Muhammad (S) when the scholars of five religions [Christianity, Judaism, Atheism,Dualism and Polytheism] came to see him and challenged him.

Reference: al-Ihtajaj , vol. 1, p. 27-44 [written by al-Allama Abu Mansur AhmedIbn Ali al-Tabarsi . d. 599 A.H.

Notes

1. Please see glossary for more details.

2. Please see glossary for more details.

3. Prophet Muhammad (S) had another debate with Christian Scholars ofNajran in the year 10 A.H. On the orders of God, both parties decided to haveMubahila [imprecation] next day.However the Christians were frightened and backed out ofMubahila and agreed to payjizyah [Islamic tax]. The relevantQur’anic verses are:

But whoever disputes with you in this after what has come to you of knowledge, then say: "Come let us call our sons and your sons and our women and your women and ourselves and your selves, then let us pray earnestly and bring about the curse of Allah on the liars" (61). Most surely this is the true story, and there is no god but Allah,' and most surely Allah is the Mighty, the Wise (62).But if they turn back then surely Allah knows the mischief makers (63) [3: 61-63].

ForQur’anic exegesis of the event ofMubahila fromTafsir al-Mizan , kindly visit: http://www.shiasource.com/al-mizan/ See under 3: 61-63.

4. Please see glossary for more details.

5. Please see glossary for more details.

6. Please see glossary for more details.

7. Please see glossary for more details.

8. Please see glossary for more details.

9. Please see glossary for more details.