Alhassanain(p) Network for Heritage and Islamic Thought

LESSON THIRY-TWO: THE MIRCULOUS NATURE OF THE QUR’AN

The Qur'an as a Miracle

The Noble Qur’an is the only Divine Book that openly and confidently claims that none can bring a book of the same calibre. It asserts that if all mankind and jinn work together to produce a book like it, they will certainly fail. Furthermore not only would they fail in producing a book like it, but they would not even have the ability to produce the like of a single verse.

The challenge in the Qur’an to produce something similar to it, and the inability of the people to do so, is considered as one of the proofs for the prophethood of the Prophet of Islam (s) and also the Divine nature of this Holy Book.

Therefore there should be no doubt over whether this Book is a miracle; the Messenger himself introduces it as an eternal miracle and everlasting proof of his prophecy.

From the initial outset of his mission the Prophet faced numerous problems from those near and far from him, who tried their best to destroy the message of Islam. In their failed attempts they ultimately decided to kill the Prophet. Their plot however was divinely exposed, and the Prophet and his companions migrated to the city of Medina.

After his migration, the Prophet spent his life engaged in battles against the disbelievers. Indeed from that time until today the hypocrites and enemies of Islam are trying to erase the message of Islam.

The contemporary world regards Islam as the greatest threat and are doing what they can financially, technologically and politically to combat the spread of Islam.

However these great nations with all their resources have failed to compose a verse of the like contained within the Holy Qur’an. Had they been able to, they could have utilised their paramount technology of propaganda and broadcasting to the world and been successful in their mission. This method would also have been the most simple, effective and inexpensive. On this basis every intellectual who is in search of the truth can, by focusing upon the above-mentioned points reach the certainty that the Qur’an is an exceptional and inimitable Book. As no-one has managed to produce even the like of the smallest verse; the Qur’an unquestionably has the substantiality of being a miracle. From this angle it can be determined as the best argument for claiming the truth of the Prophet’s message, and the authenticity of the pure religion of Islam.

This Book is the greatest of all bounties for human society, as it has been revealed with its eternal miraculous nature. The realisation of this proof does not require any intellectual activity or specialisation in knowledge, as it is understandable and acceptable by all individuals.

The miraculous aspects of the Qur’an

By now we have an overall understanding of the Noble Qur’an; that it is the speech of God and is miraculous in its nature. We will now expand on some of its miraculous aspects.

a. Its eloquence and rhetoric

The foremost miracle of the Qur’an is its eloquence and rhetoric (expressiveness).

God the Supreme has utilised the best method, most beautiful words, and rhythmical composition for explaining his objective on every level. The selection of these words and their exquisite combination, which is harmonious with the exalted and deep meanings, is only viable to someone who has extended knowledge of all the particularities of the words and their precise meanings and relationships with their opposites. In addition they must have the ability to understand all the dimensions of the word, and with the consideration of the indispensability of time and space select the best words and style for expressing themselves. This art of knowledge is not possible unless it comes through Divine intuition and revelation.

The rhythmical beauty and the angelic nature are evident for all individuals, and the artistic eloquence and rhetoric for those with knowledge of the Arabic language is clear. However to discern that the Qur’an is a miracle regarding its eloquence and rhetoric, requires a philologist - an expert who is specialised in the distinctive arts of speech and is therefore able to compare the Qur’an with different eloquent and rhetorical speeches in order to realise its proficiency. Such was the work of those proficient Arabic poets, who were highly skilled in this art at the time of the descent of the Qur’an.

Divine wisdom and generosity requires that the miracle of every Prophet should be according to the art and science of that period, in order that the sublimity of the miracle is understood. The tenth Imam (a) was asked by Ibn Sikkiyah, “Why has God the Supreme bestowed Prophet Moses (a) with the miracle of transforming a staff into a snake, and Prophet Jesus (a) with the miracle of curing the sick, and the Prophet of Islam (s) with the miracle of the Noble Qur’an?” The Imam (a) replied:

“The art in the era of Prophet Moses (a) was sorcery, therefore God bestowed him with a miracle that resembled sorcery and magic. At the time of Prophet Jesus (a) the artistry was medicinal and hence he was provided by the miracle of curing the sick, in order that its miraculous aspect was known. However during the time of the Prophet of Islam (s), the art was oratorical and centred around poetry, hence the Qur’an was revealed in the best and most beautiful style so that its miraculous nature would be recognised.” Bari, one of the greatest philologists, as was Walid ibn Mughayrah, ’Utbat ibn Rabī’ah and Tafyl ibn Omar, has all born witness upon the eloquence and rhetoric found in the Qur’an. After almost a century had passed, Ibn Abi al-’Awjā’, Ibn al- Muqaffa’, Abu-Shaker al-Dysani, and ’Abdul Mālik al-Basri decided to take up the challenge of the Qur’an. They worked for a year and a half, but failed to accomplish anything remotely resembling such eloquent beauty. Whilst they were engaged in a meeting discussing their work, in the Masjid al-Harām, Imam Sadiq (a) walked by and recited the following verse:“Say, ‘Should all humans and jinn rally to bring the like of this Qur’an, they will not bring the like of it, even if they assisted one another”(al-Isrā’:88)

b. The illiteracy of its Messenger

The Noble Qur’an is a Book, which within its small voluminous capacity encompasses the many different sciences, aswell as rules pertaining to society and individuals. The investigation of each particular issue requires a group of experts in order to arrive at an understanding of its meaning and unveiling of its realities.

However a complete and perfect understanding of it is only possible through someone who has Divine knowledge and is appointed by God.

This great Book includes the finest and greatest of all sciences, the most significant and excellent prescription of morals, the ultimate equitable and determined cannons on rights and judgement, the wisest practices for worship and sociological rules, the best and most beneficial counsels and lessons, precise historical educational points, and the most constructive ways of teaching and training. In short, the Qur’an simply contains all of the principles that are required by man to attain felicity in this world and the next.

To bring forth such knowledge and reality in such an arrangement is far beyond the possibility of a common man. Nevertheless, it is astonishing that this great Book has been revealed through an individual who was unlettered (never taught), and who had never placed a pen upon paper and was brought-up in an atmosphere, which was far removed from civilization and culture. It is also surprising that during the period of his forty years (before being nominated as a Prophet) no-one ever heard his speech in any way resembling the revelation, which he brought. During the period of his apostleship his speech differed aswell to the revelation he proclaimed. The revelation had a strange harmony and eloquence compared to his speech, and this was noticeable by all men.

The Noble Qur’an mentions:“You did not use to recite any scripture before it, nor did you write it with your right hand, for then the impugners would have been skeptical”(al-‘Ankabūt:48) In another place it mentions:

“Say, ‘Had Allah [so] wished, I would not have recited it to you, nor would He have made it known to you, for I have dwelled among you for a lifetime before it. Do you not apply reason?’ ” (Yūnus:16). And:“And if you are in doubt concerning what We have sent down to Our servant, then bring a sūrah like it” (al-Baqarah:23) This verse indicates the miraculous aspect of the Qur’an, as there seems a significant possibility that the pronoun of ‘like-it’ (mithl) returns to ‘Our servant’ (’abdinā).

One might form the conclusion that this Book is the work created by the collaboration of various groups of experts, but it could never be assumed that such a work would be uttered from the lips of an unlettered man.

Therefore, the coming of this book with all the proficiency mentioned from an individual who received no formal education is in itself self-evidently miraculous.

c. Its harmony and lack of contradiction

The Noble Qur’an is a Book that has been revealed over the duration of the twenty- three years of apostleship of the Holy Prophet. This was a tumultuous period, yet these inconceivable circumstances and transformations had no effect upon the method and miraculous nature of the Qur’an. The harmony and proportionality of the Qur’an from the point of

view of its form and meaning is also another aspect of its miraculous nature and has been indicated in the very Qur’an itself:

“Do they not contemplate the Qur’an? Had it been from [someone] other than Allah, they would have surely found much discrepancy in it” (al-Nisā’:82) In explanation of the above, it can be said that every human being goes through two different types of transformation. The first is that gradually his knowledge increases which reflects in his speech, and naturally this gives rise to distinction and contradiction in his thought and understanding (which can clearly be defined in his life span).

The second type of transformation is due to the different incidents that take place during one’s life. They become the very reason for the initiation of psychological, emotional and sentimental conditions, which lead to hope, sadness, happiness, peacefulness, and absurdity. It is these factors, which bring about changes in his thought, understanding and speech. When these conditions mature they create contradictions, and in reality the difference of speech is due to the transformations in psychological conditions.

If it is assumed for a moment that the Noble Qur’an is the creation of the Holy Prophet (s), who has been regarded to have gone through transformations with the consideration of the different outward and inward conditions of his life, then these transformations, which the Prophet (s) has been through, must be reflected in the Book he has brought. However no such evidence can be found in the Qur’an.

Hence we will conclude that the harmony and lack of contradiction in the contents of the Qur’an represents its miraculous nature. It also indicates that this honourable Book is the source of the eternal knowledge of God the Supreme.

Questions

1. Explain how the Qur’an proclaims itself to be a miracle.

2. Provide an overall proof for the miraculous nature of the Qur’an.

3. Is it possible to imagine that someone who could have produced a Book like the Qur’an is unknown?

4. Explain the miraculous nature of the eloquent and rhetoric aspects of the Qur’an.

5. Explain the importance of the relationship between the Qur’an and its unlettered Messenger.

6. How does the lack of contradiction in the Qur’an reinforce it being a miracle?

LESSON THIRY-THREE: THE IMMUNITY OF THE QUR’AN FROM ALTERATION

Introduction

As it has been indicated earlier, the necessity of prophethood requires that the Divine message must reach mankind without any alteration, in order that they can apply it in their lives to arrive upon the felicity of this world and the next. Therefore, the immunity of the Noble Qur’an like any other Divine Book is not established until its deliverance.

However we know that the other Divine Books, once delivered into the hands of the people were distorted and lost. We do not have any sign of the books which were given to the Prophet Noah (a) and to the Prophet Abraham (a), and on the other hand the books given to the Prophet Moses (a) and Prophet Jesus (a) have been distorted.

By focusing upon these issues one might question that the Book which is known to be the last Divine Book, is indeed the very same as that brought by the Prophet of Islam (s) many centuries ago. How can we be sure that it too has not been altered and is free from addition and deletion?

It is for certain, that those who have a little understanding of the history of Islam and Muslims will recognise the importance paid by the Prophet (a) and his successors to the writing and recording of the Qur’anic verses. They will also be aware of the importance paid by the Muslims to the preservation of the Qur’an as a whole; in one battle alone seventy of those martyred had memorized the entire Qur’an by heart.

Throughout history great significance has been given to the counting of verses and words of the Qur’an in an extended effort towards its preservation.

However if we disregard the distinctive and credible historical indications of the Qur’anic preservation, one can also prove the immunity of the Qur’an through a combination of intellectual and traditional proofs. The lack of addition to the Qur’an can be proven intellectually, and after recognising that the present Qur’an is from God the Supreme then the traditional proofs - through its verses - upon the lack of deletion could be established.

From this standpoint one can investigate into the issue of the immunity of the Qur’an from alteration on two different levels.

Lack of addition in the Qur’an

Lack of addition in the Qur’an is a matter of consensus amongst the Muslims, aswell as being an issue that all the knowledgeable and well-informed people of the world agree upon. No incidents have been cited in the course of history, which indicate that any alteration has occurred in the Qur’an. There is no evidence that can originate a probability of considering that the Qur’an contains any form of addition or deletion.

The slightest supposition of alteration can be nullified through intellectual proofs.

If it were supposed that a comprehensive addition had been made to the Qur’an, it would mean that it is therefore possible to produce a book like it.

Such an assumption is incompatible with the Qur’an’s miraculous nature. As indicated earlier, the miraculous nature of the Qur’an was that mankind could not produce a book or even a verse like it. Furthermore, if it is to be assumed that a word or a verse has been added to the Qur’an, the speech and resonating harmony of the Qur’an would become disrupted, and the miraculous nature of the Qur’an would hence not exist.

As the miraculous nature of the Qur’an is established so is the argument provided for proving the lack of any addition. Likewise the lack of deletion of words and phrases from the Qur’an is also nullified by the mentioned argument. However proving the lack of deletion of a chapter or a comprehensive issue from the Qur’an requires another argument.

Lack of deletion from the Qur’an

The great scholars of Islam from both the Shi’ite and Sunnite schools have emphasised upon the fact that there has been no addition or deletion to the Qur’an, in order to establish this they have provided several arguments. However it is quite unfortunate that due to some of the false and fabricated traditions and on account of the misconceptions of some of the authentic traditions, the possibility of deletion from the Qur’an has arisen according to some.

Nevertheless, apart from the definitive historical indications upon the Qur’an’s immunity and the arguments used to prove its miraculous nature, one can also utilise the Noble Qur’an in establishing the immunity of the deletion of a verse or chapter.

As it has already been established, the Qur’an is the speech of God the Supreme, and it contains no addition. These verses then become the most solid transmitted reason for the proof. One of the key subjects that can be understood from the verses of the Qur’an is that this book has been guaranteed protection from God, unlike other Divine books, whose protection is in the hands of the people.

This is mentioned in the following Qur’anic verse:“Indeed We have sent down the Reminder, and indeed We will preserve it” (al-Hijr:9) This glorious verse contains two phrases, the first (Indeed We have sent down the Reminder) emphasizes that the Noble Qur’an has been revealed from God the Supreme, without any form of intervention. The second phrase (We will preserve it) also emphasizes upon the constant protection of the Noble Qur’an from any form of alteration.

While concluding, it is necessary to explain that the meaning of the immunity of the Qur’an from alteration does not mean that every copy of the Qur’an that is found in the market is protected and is perfect. What is meant by immunity is that those who are in search of the truth will be able to have access to all the revealed verses.

Therefore imperfections or differences in pronunciation or mistakes in some copies of the Qur’an and even in the arrangement of the verses do not contradict the reality of the immunity of the Qur’an from alteration.

Questions

1. Provide the grounds for explaining the issue of the immunity of the Qur’an from alteration.

2. What is the historical evidence for the immunity of the Qur’an?

3. How can the immunity of the Qur’an from alteration be proved?

4. Provide the proof that the Qur’an contains no addition.

5. How can the lack of deletion in the Qur’an be established?

6. Can the same abovementioned argument be used to reject any addition to the Qur’an? Why?

7. Explain whether the difference in pronunciation or the arrangement of the verses or chapters in the Qur’an contradicts the reality of immunity.

LESSON THIRTY-FOUR: ISLAM IS UNIVERSAL AND ETERNAL

Introduction

So far it has been clearly understood that the belief in all prophets and acceptance of their message is a necessity and the rejection of a Prophet or of a message from a Prophet is paramount to rejecting the Divine legislative lordship.

On this basis, once the prophecy of the Prophet of Islam (s) has been proven, it is necessary to believe in him and in the revelation he brought, and to accept the messages and rules delivered by him, from God the Supreme.

However the belief in all prophets (a) and their books does not imply that one has to comply with all their sacred laws. Although we may believe in the previous prophets and their messages, this does not obligate the implementation of all their laws.

It is the responsibility of every nation to follow and apply the laws ordained to them by the Prophet of their time. Hence the application of the sacred law of Islam for all of men would only be established when the prophecy of the Prophet of Islam (s) was not particularised to the Arabs. In addition to this, it is necessary the no Prophet appears after the Prophet of Islam (s) who could bring abrogating laws. In other words Islam has to be universal and eternal.

It is here necessary to discuss as to whether the Prophet of Islam (s) was particularly assigned to the Arabs and for a limited time, or whether he is indeed a universal Prophet for all time.

It is quite clear that this issue cannot be investigated by pure intellect (‘aql), however one has to consider the techniques used for the establishment of history and narration sciences (al-‘ulūm al-naqliyyah), meaning that one must refer to documents, facts and evidence. Moreover one who has arrived with certainty upon the legitimacy of the Noble Qur’an and the infallibility of the Prophet of Islam (s) will without doubt find the Holy Qur’an and Sunnah of the Prophet (s) the most reliable source.

1. The universality of Islam

The universality of the religion of Islam is the most essential element of this Divine religion. Even those who do not believe in Islam are aware that the faith is perpetual and not limited to any geographical location or race.

In addition to this we have numerous historical documents and proofs, that the Noble Prophet (s) had dispatched several letters to Persian, Byzantine, Roman, Egyptian, and Abyssinian rulers as well as to several other tribal leaders, in order to invite them towards the Divine religion. However if Islam was not universal and there were no universal invitations dispatched by the Prophet of Islam (s), then there would have been an excuse for other nations to reject Islam.

On this basis one cannot believe in the legitimacy of Islam without associating it with the application of its Divine sacred law. Therefore nobody is exempted from this belief.

a. Qura’nic proofs for the universality of Islam

As indicated earlier, the best proof and the most reliable argument for the establishment of such issues is through the Noble Qur’an, its righteousness and creditability has been proven in the previous lessons. Furthermore if someone reflects upon the verses of this Divine Book of God, he would certainly realise that the invitation to embrace Islam is universal and not specialised towards a specific race or language.

Throughout the Qur’an mankind has been addressed as: O people, or as: O children of Adam (refer to al-Baqarah:21, al-Nisā’:1,174, Fātir:15), and has referred to the guidance of all human beings (nās and ‘ālamīn). The Qur’an also indicates the universality of the Prophet of Islam (saws) for all men and invites all who are aware of him to follow his way. From another standpoint, the followers of other religions are regarded and addressed as the People of the Book, and the prophecy of the Prophet of Islam is also proven to them. Moreover the purpose of the dissension of the Noble Qur’an upon the Prophet is considered as the victory and mastery of Islam upon other religions (refer to al-Saff: 9, al-Fath:28, al-Tawbah:33).

By focusing upon these verses there should be no ground left to harbour spurious doubts concerning the universality of Islam.

The Eternity of Islam

The mentioned verses through the utilisation of common phrases establish the universality of Islam. Similarly through being unconditional regarding time it denies the limitation of Islam to a certain period, and in particular remarks:" “It is He who has sent His Apostle with the guidance and the religion of truth that He may make it prevail over all religions” (al-Saff:9. see also al-Fath:28 and al- Tawbah:33).

In the following Qura’nic verse, one can establish the authenticity and reliability of the Qur’an:

“Indeed it is an august Book: falsehood cannot approach it, from before it nor from behind it, a [gradually] sent down [revelation] from One all-wise, all- laudable” (Fussilat: 41-42).

Furthermore it proves the seal of prophecy upon the Prophet of Islam (which will be discussed independently in our future lessons), and nullifies any possibility of the abrogation of Islam through any other Prophet or sacred law. We find several traditions in agreement with this subject:

“Things made lawful by Mohammed are lawful until the Day of Judgement, and things prohibited by Mohammed are prohibited until the Day of Judgment.” (Al-KāfīVol.1 p. 57) In addition to this, the eternity of Islam is similar to the universality of Islam.

Theologically both are considered axioms of faith teaching, and therefore we do not need an extra argument apart from the arguments which prove the authenticity of Islam.

The resolution of certain doubts

The enemies of Islam in order to create hurdles for the spread of this Divine religion have come up with the idea that Islam is particular to the Arabs, and that it is not universal, however such claims fail to have the slightest effect upon this universal and Divine religion.

They are under the pretext that the responsibility of the Noble Prophet of Islam was towards only his kin, clan and for those who live in Mecca and its neighborhood.

Furthermore verse 69 of chapter 5, al-Māi’dah, in the Holy Qur’an, after characterising the Jews, Christians and the people of the Sabbath, regards righteous acts as the criterion for felicity and not the acceptance of Islam. In addition to this, the practical laws (fiqh) of Islam recognise the People of the Book as compared to the idol worshippers (polytheists). The People of the Book whilst paying an exemption tax come under the protection of the Islamic state and may practice unhindered, their sacred laws; therefore this in itself is a sign of officially acknowledging their religion.

In response it must be stated that those verses, which mention the kin and clan of the Noble Prophet, or which mention the people of Mecca and its surrounds, are the verses, which were revealed at the advent of Islam. At that time the call towards the truth initiated with the family of the Prophet and then extended to the people of Mecca and around Mecca, eventually encompassed the entire world. Moreover these verses cannot be regarded as the determining factor for nullifying the universality of Islam. This is because the formulation and tone of these verses -proving the universality of Islam- are in a way that must remain unconditional, and if there would be exemptions from these verses, it would contradict the commonsensical methods of conversation used by rational human beings.

However the mentioned verse (al-Māi’dah:69) explains that the sole acceptance of any religion is not sufficient for attaining felicity, and that the engendering factor for reaching eternal bliss is the application of religious responsibility, which is the implementation of righteous acts. Moreover God the Supreme assigns these righteous acts, and as we have already proven the universality of Islam then the responsibility of all men after the advent of Islam would be the application of those responsibilities, which are prescribed by this universal faith.

The recognition and preference given by Islam to the People of the Book compared to other polytheistic religions does not mean that Islam has excused them from accepting Islam. However in reality the leniency provided is for the sake of the partial truth, which they believe in and this leniency is only temporary according to Shi’ite theology. By the time Imam Mahdi (a) appears (May Allah hasten his return) the final decree with regards to the People of the Book will have been declared and they will be treated just like the polytheists. This is concluded from verses such as:

“It is He who sent His Apostle with the guidance and the religion of truth that He may make it prevail over all religions” (al-Tawbah:33, see also al-Fath:28 and al-Saff:9).

Questions

1- Why should all men apply the sacred laws of Islam?

2- What are the Qura’nic proofs for the universality and eternity of Islam?

3- Provide other reasons for the universality and eternity of Islam.

4- Explain those verses, which indicate that the Noble Prophet was universally appointed, and not sent exclusively for the guidance of his kin, clan, inhabitants of Mecca and its neighbourhood.

5- Explain verse 69 of chapter 5, al-Māi’dah!

6- Explain the reason behind the leniency towards the People of the Book, but also how this does not excuse them from accepting the universal faith.

LESSON THIRY-FIVE: THE SEAL OF PROPHECY

Introduction

By focusing upon the universality of the religion of Islam, the contingency of the abrogation of Islamic law through the nomination of a new Prophet is denied.

However a dilemma still remains, that a Prophet might come for the application and propagation of Islam, since many of the prophets before had such responsibilities. As with the Prophet Lot (a) who was concurrent to the Prophet Abraham (a), and followed and implemented the same Divine law as he did, which was similar to that of the prophets of the children of Israel (banī Israel). It is for this reason that the topic of the seal of the prophecy of the Prophet of Islam (s) must be discussed separately.

1. a. The Qur’anic proofs for the seal of prophecy

One of the necessities of the religion of Islam is to believe in the Prophet of Islam being the seal of the prophets, and that after him no Prophet has appeared or will appear on the face of the earth. Those who are not of the Islamic creed also confirm this fact. This matter does not need any proof or argument for its establishment; however it can be verified through the Noble Qur’an and through the widely transmitted traditions (mutawātir).

The Qur’an has mentioned:“Mohammed is not the father of any of your men, but he is the apostle of Allah and the last prophet; and Allah is cognizant of all things.”(al- Ahzāb) This use of this verse for proving that the Prophet of Islam is the seal of all prophets (as) has been criticised by some Islamic antagonists:

One such criticism is that the word seal (khātam) also carries the meaning of a ‘ring’, and that perhaps in the mentioned verse the latter meaning is implied.

The second criticism assumes the meaning of the word ‘seal’, but that the line of prophets alone is terminated and not that of apostles or messengers.

The answer to the first question raised is that the ‘seal’ is the instrument through which a thing is concluded, hence due to this, a ‘ring’ is also given this name because through a ring, letters and documents were stamped and concluded.

The answer to the second criticism raised is that every messenger that has the position of apostle has the station of prophethood aswell. Therefore the termination of the chain of prophets concurrently terminates the chain of messengers. This has been indicated earlier in lesson twenty-one, and that the concept of prophet is more universal than that of messenger.

b. The traditional proofs for the seal of prophecy

The subject concerning the Prophet of Islam being the seal of the prophets has been well established in the traditional texts. The most famous and widely accepted tradition narrated by the Prophet is known as the tradition of manzilat and leaves no doubt upon this issue. This famous and

widely accepted tradition by both the schools of Shi’ites and Sunnites is as follows:

When the Prophet of Islam began his journey from Medina for the battle of Tabūk, he left Imam Ali (a), the commander of the faithful, behind in his place in order to attend to the affairs concerning the Muslims. This saddened Imam Ali as it meant that he would be unable to accumulate the blessings of attending a holy war. Tears appeared in the eyes of the commander of faithful and the Prophet then addressed him:

“Don’t you want to be like Aaron, as he was for Moses as you are to me?”Without any delay the Prophet of Islam continued:

“But with this difference that there will be no Prophet after me.” In another tradition, it has been narrated that:

“O people! There is no Prophet after me and there is no nation after you.” Another tradition states in this regard:

“O people! There will be no Prophet after me and no Sunna after my Sunna.” Similarly in the sermons of the Nahj al- Balaghah (‘the peak of eloquence’), in several supplications of the infallible Imams, this matter has been clearly clarified.

2. The secret behind the seal of prophecy

As indicated earlier, the wisdom behind dispatching numerous prophets consecutively is that the propagation of the Divine word in the previous eras for all the various lands through one individual was not possible or influential. From another standpoint the complicated sociological issues and appearance of new sociological phenomena, aswell as changes in the law or establishment of new rules, required several prophets.

Furthermore the alterations and corruption of the scriptures throughout the course of time, through the hands of tyrants and ignorant men necessitated rectification of the Divine word and hence prophets were sent consecutively.

Therefore, when the conditions are reached whereby the propagation of the Divine word is influential through one Prophet and his successors, and the rules and the laws are applicable for the present and future and safeguarded from alteration, there is no need for the nomination of a new Prophet.

However the regular sciences lack the ability to be able to discern such conditions, but God the Supreme with all His infinite knowledge, knows best the time for the realisation of these conditions and it is He who declares the seal of prophecy as He has in His final Word.

The sealing of the chain of prophecy does not mean that the bond between man and God or the door of guidance is terminated. Nevertheless whenever God the Supreme feels the need and it is proper, He can bestow knowledge and guidance upon his chosen people. However this bestowal is not in the form of prophetic revelation but this esoteric knowledge has been given to the infallible leaders, according to Shi’ite belief, and God willing in the coming lessons this will be investigated thoroughly.

3. The answer to a spurious doubt

From the above discussion it has become clear that the reason or the secret behind the seal of prophecy is that:

1. The Prophet of Islam with the help of his successors and helpers can spread his message all across the world.

2. The final word of God sent through the Prophet of Islam is preserved and is faultless from any form of alteration.

3. The law of Islam is applicable and answerable to men of all time until the cessation of this universe.

However it is possible that some might raise a spurious doubt with regards to the latter issue. In the previous era the complication of sociological issues required the disposition of a new law through a new Prophet, and after the demise of the Prophet of Islam new and more complicated sociological phenomena have appeared which surely require new laws.

In order to answer this question one must point out, as has been indicated earlier, that the disposition of a new law due to the sociological developments cannot be determined through the guidance of man’s limited knowledge, because we are unaware of the wisdom and reasons behind the present perpetual law. However we conclude from the arguments established upon the universality of Islam and also from the chain of prophecy being sealed by the Prophet of Islam that there is no need or requirement for a new law.

We do not deny the appearance of new sociological issues, which require new rules and regulations, however in Islamic law these issues have been foresighted, and those who have the authority and are qualified have the right to extract new and applicable rules for the society within the required boundaries. The details of this science can be studied and discussed in detail in the science of jurisprudence and in the wil of Islamic leadership (The Infallible Imam or wali al- faqīh).

Questions

1. Is there a need for discussing the seal of prophecy after proving the universality and perpetuity of Islam?

2. How can the seal of prophecy be proven through the Qur’an and the traditions?

3. What is the criticism raised against the Qur’anic verse which proves the seal of prophecy?

4. Provide three traditions, which prove the seal of prophecy.

5. Why was the nomination of prophets terminated with the Prophet of Islam ?

6. Does the seal of prophecy necessitate the termination of guidance? Why?

7. Do the present sociological changes require new laws?

8. How can the present social issues be resolved if the Divine law is unchangeable?

LESSON THIRTY-SIX: IMĀMAH

Introduction

The Prophet of Islam (s) after his migration to Medina established an Islamic state.

The mosque of the Prophet apart from being a place of worship, teaching and training was a haven for the migrants and deprived. It was from this very Mosque that the Prophet contributed in helping towards solving the economical problems of the poor, and from where he managed the governmental and judicial affairs, and from where he determined the strategy of war. Collectively speaking the Prophet of Islam administered the earthly (worldly) and heavenly issues of the people, and the Muslims in return understood that they must remain loyal to the commands of the Noble Prophet.

God the Supreme has made it obligatory for men to be absolutely obedient towards the Prophet, and especially in the political, judicial, and military affairs, God has revealed and emphasized upon the commands for executing the Prophet’s will.

The Prophet of Islam apart from being an apostle, Prophet, teacher of Islam and its rulings, was also nominated by God to rule over the Islamic society. This role subsequently involved him being the military commander, and the head of judiciary …etc. In the same manner as Islam, which is comprised of issues relating to politics, economics and rights other than just encompassing moral and worship, the Prophet was also obliged to act as an executor for issues that encompassed all religious and governmental aspects.

As Islam is a path, which encompasses all spheres of life, apart from just the moral and religious aspect, the Prophet too was appointed to be an executor and guide concerning all these different spheres and issues related to them.

It is obvious that a religion that claims to be complete and to be sufficient for all time would provide clear instructions pertaining to leadership. It is not possible for a society that is based upon such a religion to be vacant of governmental and political privileges.

The question arises as to who shall be the one to fulfill such a position after the Prophet’s demise? Is Divine appointment only for the case of the prophets or can it be extended to others who succeed them? Is the selection of the Imam left to the discretion of the people, or is it a matter ordained by God the Supreme, as with the case of the prophets. Do the people have that right to elect their own Imam?

These are the very points of departure between the school of the Shi’ites and Sunnites.

The Shi’ites believe that the Imam is nominated by the Divine, as with the case of Imam Ali (a), who was appointed by God through the Holy Prophet, and then the other eleven infallible Imams were chosen likewise in turn.

However the Sunnites believe that Divine appointment refers only to prophethood and apostleship, and hence it terminated with the death of the Prophet. This implies that the determination of the leader is in the hands of

the people. Furthermore they are of the opinion that even if an autocrat through his barbarity and atrocity becomes the leader, it is still incumbent on them to obey him. It is self-evident that this view will support and provide the grounds for the autocrats and tyrants to dispel and worsen the condition of the Muslims.

In reality the Sunnite school, by accepting the nomination of Imāmah through people and not through the Divine, have established the initial foundations of the segregation of religion with politics. This representation of segregation is the very reason of deviation from the true teaching and course of Islam, in all affairs and dimensions.

Furthermore it is the essential source of many diversions that took place - and will take place - after the demise of the Prophet.

Likewise, it is necessary that a Muslim must seriously investigate this issue independently without any bias and thereupon recognise the true faith and support it with all his being.

However, it is apparent that one must realise the overall benefit of Islam and must avoid creating grounds for the enemies of Islam to utilise and take advantage from these differences. One must not provide a reason that will cause a split between Muslims in front of the infidels, which will result in the disintegration of the Islamic nations and weaken the Muslims of the world. On the other hand, the maintenance of unity must not become a hurdle for research in order for the realisation of the true path, and it must also not deprive the conditions from investigating the issue of Imāmah, which will have an enormous effect upon the destiny of Muslims.

1. The Concept of Imāmah

Imāmah, lexically speaking means leadership and whoever becomes the leader of a group, is known as the Imam, whether he leads his group towards the truth or towards the falsehood, as the Noble Qur’an in al-Tawbah:12 has utilized the phrase ‘ Imams of the infidels’ (ai’mmat al- kufr) for the leaders of the disbelievers. Furthermore the person who leads the congregational prayers is also known as the congregational Imam (Imam al- jamā’ah).

However in the terminology of theology, the Imam means the universal administrator over an Islamic state or society, and he administers all the issues relating to this world and the next world. The reason for mentioning the issues relating to this world is to emphasise upon the extension of Imāmah and its perimeters, as in an Islamic society, an issue relating to this world is part of religion.

The standpoint of a Shi’ites with regards to the legitimacy of this administration is due to the fact that it is by Divine appointment coupled with the fact that the person who occupies this station is free from sin and fault. In Islamic sciences such a person is termed as infallible. In reality an infallible Imam will have all the specifications that the Noble Prophet had, except the station of prophethood and messengership.

Therefore his words will be considered as an authority in the field of law and order, and his commands in the different governmental issues will be determined as obligatory.

Thus one can chart out three fundamental differences between the Shi’ites and Sunnites regarding the issue of Imāmah:

1. The Imam must be nominated by God the Supreme.

2. He must possess Divinely given knowledge and be free from faults.

3. He must be infallible.

However being infallible is not equivalent to being an Imam, as according to Shi’ite belief Fatima Zahra’ (a) was also infallible, yet she did not hold the position of Imam.

Likewise Mary (a) and may be several other saints of God, held this station.

Questions

1- What other positions did the Prophet of Islam hold apart from Prophet and Messenger?

2- What is the essential point of departure between a Shi’ite and Sunnite?

3- What were the consequences of accepting leadership without Divine nomination?

4- Give the lexical meaning of the term Imāmah?

5- Explain the fundamental issues of Imāmah.