Chapter
2: Beliefs Relating To Nabuiwat The Unique Station of Prophethood
Just as it is of utmost importance
for a Muslim to have knowledge regarding the Zaat and Sifaat[1],
so that he does not become an unbeliever by rejecting any necessity or
accepting something that is absolutely impossible. Similarly, it is of utmost
importance to know what is permissible, compulsory and absolutely impossible
for a Nabi, since to accept a Muhaal and to reject that which is compulsory is
the means to infidelity. It is very possible that due to a lack of knowledge,
one may hold an improper belief or say something which is contrary to correct
belief, thus causing his own destruction.
Belief: A Nabi refers to that human upon whom Allah sent down Wahi
(revelation) for the purpose of guidance. A Rasool is not only specific to
humans, as there are Angels as well who are Rasools.
Belief: All Nabis were human and men. Neither was any Jin nor any
woman a Nabi.
Belief: Almighty Allah is not obligated to send Prophets. Through
His Grace, He sent down Prophets for the guidance of the people.
Belief: It is necessary for revelation to descend upon a Nabi, be
this through an Angel or without any means.
Belief: Almighty Allah revealed many scriptures (Sahifas) and Heavenly
Books to numerous Nabis. Four from amongst them are very prominent: The Taurat,
which was revealed to Hazrat Musa علیہ السلام, The Zaboor, which was revealed to Hazrat
Dawood علیہ السلام,
The Injeel, which was revealed to Hazrat Esa علیہ السلام, and the most exalted Book, The Holy
Qur’an, which was revealed upon the most exalted Prophet, Hazrat
Ahmad-e-Mujtaba Muhammad Mustafa صلی اﷲ تعالیٰ علیہ وسلم. All the Books of Allah are equally
regarded as His Divine Word and there is no question of one being superior to the
other except in the sense of one being a means of greater reward than the
other. Allah is One and His Word is One. There is no room for more or less
exalted in His Kalaam, as His Kalaam (Divine Word) is Qadeem.[2]
Belief: All the Heavenly books and scriptures are Haq (True) and
all are the ‘Word of Allah’. It is necessary to bring Imaan in everything which
has been mentioned in them. However, it must be noted that Almighty Allah
entrusted the past books to the followers (Ummah) of that time but they were
not able to preserve or memorise it. The Word of Allah did not remain with them
in the original form as it had been revealed to them because the mischievous
ones amongst them altered these books, making changes, additions and deletions to
suit their own desires. This is known as Tahreef. Thus, if anything from these
books are presented to us and we find that it is in conformity with the Qur’an,
then we should acknowledge it and if it is contrary to the Qur’an, then we should
know for certain that it is one of those things which were altered. If we are
unable to establish whether it is in conformity with the Qur’an or contrary,
then we should neither reject nor acknowledge it but we should say:
'' اٰمَنْتُ بِاللہِ
وَمَلٰئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ.''
“We believe in Allah, in His Angels, His Books and All
His Prophets”
Belief: As this Religion (Islam) is to remain forever, Almighty
Allah has taken upon Himself the responsibility of protecting and preserving
the Qur’an. Almighty Allah says:
اِنَّا
نَحْنُ نَزَّلْنَا الذِّکْرَ وَ اِنَّا لَہٗ لَحٰفِظُوۡنَ ﴿۹﴾ )
“Verily We have revealed this Qur’an (Divine Message),
and indeed We are its Protector.” [Surah 15 Verse 9]
It is thus Muhaal (totally and
absolutely impossible) to change even a single alphabet or dot in the Holy
Qur’an. Even if all the people in the world come together with the intention of
altering it, they will not be able to do so. Thus, anyone who says that any
Chapter, Verse, Surah or even a single alphabet of the Holy Qur’an has been
altered added or deleted; is undoubtedly a kaafir (unbeliever), for he has refuted
the verse of the Qur’an which we have quoted above.
Belief: The Holy Qur’an is by itself testimony of it being the
Word of Allah, as it clearly announces:
( وَ اِنۡ کُنۡتُمْ فِیۡ
رَیۡبٍ مِّمَّا نَزَّلْنَا عَلٰی عَبْدِنَا فَاۡتُوۡا بِسُوۡرَۃٍ مِّنۡ مِّثْلِہٖ
۪ وَادْعُوۡا شُہَدَآءَکُمۡ مِّنۡ دُوۡنِ اللہِ اِنْ کُنْتُمْ صٰدِقِیۡنَ
﴿۲۳﴾فَاِنۡ لَّمْ تَفْعَلُوۡا وَلَنۡ تَفْعَلُوۡا فَاتَّقُوا النَّارَ الَّتِیۡ
وَقُوۡدُہَا النَّاسُ وَالْحِجَارَۃُ ۚۖ اُعِدَّتْ لِلْکٰفِرِیۡنَ ﴿۲۴﴾ )۔
“And if you have any doubt in that,
which We have revealed upon our (Most Chosen) servant (Muhammad
صلی اﷲ تعالیٰ علیہ وسلم
), then present a Surah like it, and summon all your
helpers except Allah, to assist you if you are on the right. Subsequently, if
you fail to present it; and We declare that you will fail to present it; then
fear the fire whose fuel is man and stone; which has been kept ready for the
unbelievers.” [Surah 2, Verse 23-24]
The unbelievers tried their level
best to do this but could not produce even a single verse equal to that of the
Qur’an and they shall never be able to do so.
Belief: The past books were only memorised by the Ambia-e-Kiraam
علیہم السلام. The miracle
of the Qur’an is that even little children amongst the Muslims have memorised
it.
Belief: There are 7 Qirats (styles of recitation) of reciting the
Holy Qur’an that are well known and continuous. (Allah Forbid) There is no
difference in the actual meaning of the Qur’an when reciting any one of the 7
styles. All of them are correct. The uncomplicated way for the Ummah, is for
each to recite in the style which is most convenient for him. The ruling is
that the style of recitation that is most prominent in a particular country is
the style that should be recited in the gathering of the people there. Like in
India (and many other countries) the Qir’at of Aasim on the narration of Hafs
is recited. This should be done so that due to ignorance, the common people do
not commit kufr by rejecting another style, which they have no knowledge of.
Belief: The Holy Qur’an has rendered many verses of the other books
inapplicable. Likewise, some verses of the Qur’an make other verses of the
Qur’an Mansookh (inapplicable).
Belief: Naskh (to become inapplicable) refers to certain verses which
are applicable for a certain duration only, but it is not evidently mentioned
that these verses only apply for that particular duration. When the stipulated
duration elapses, then another command is revealed, from which it apparently
seems that the earlier command has become inapplicable. However, in reality if
it is carefully examined, then it becomes evident that what it really shows is
that the duration for that particular command has elapsed. Some people
interpret Mansookh (inapplicable) to mean nullified. This is absolutely
incorrect and extremely prohibited. All of Allah’s Commands are Haq (True) and
always valid, and there is no question of any of them being nullified.[3]
Belief: Some of the references in the Qur’an are Muhkam (i.e.
they are clear and well understood) whereas there are other references in the
Holy Qur’an which are Mutashabeh (i.e. not so clear and not understandable).
The true meanings regarding these are only known to Allah and Allah’s Rasool صلی اللہ تعالی علیہ وسلم. To seek out Mutashabeh references in the Holy Qur’an
and to try to decipher them is the way of a person who has scepticism in his
heart.
Belief: The Wahi-e-Nabuiwat (Divine Revelation that descends on Prophets)
is only unique to Nabis. To assign this uniqueness to any non Nabi causes one
to become an unbeliever. Even that which is revealed to a Nabi in his dream is
regarded as Wahi (Divine Revelation) and it can never be untrue. The things
which are inspired upon the heart of a Wali (saintly personality), either in
his dream or whilst he is awake, is known as Ilhaam. The wahi-eshaitaan (evil
whispering of the shaitaan) occurs to those with evil schemes, such as the
soothsayers, conjurers and other unbelievers and open sinners.
Belief: Nabuiwat (Prophethood) is not Kasbi, i.e. it is not
something that can be acquired through self effort and striving in worship.
This is something which Almighty Allah by His Grace bestows upon whom He Wills.
Verily, He has bestowed it to those whom He has made worthy of this unique
position. They are pure from all undesirable qualities and blessed with all the
most exalted qualities and character traits even before being blessed with
Nabuiwat. They have already surpassed the many levels of Wilaayat. His
ancestry, lineage, body, words, actions and practices are free from anything
which is abominable and undesirable. They are blessed with great wisdom and
perfectly incomparable intelligence, which surpasses the intelligence of all
others. The intelligence of any intellectual or philosopher cannot even come
close to a hundred thousandth fraction of their intelligence.
(اَللہُ اَعْلَمُ حَیۡثُ
یَجْعَلُ رِسَالَتَہٗ ؕ )
“Allah knows well where to place (entrust) His Divine
Message” [Surah 6, Verse 124]
( ذٰلِکَ فَضْلُ اللہِ
یُؤْتِیۡہِ مَنۡ یَّشَآءُ ؕ وَاللہُ ذُوالْفَضْلِ الْعَظِیۡمِ ﴿۲۱﴾ )
‘It is Allah’s Grace; He bestows it to whom He Wills. And
Allah is the Most Benevolent [Surah
62, Verse 4]
One who accepts Nabuiwat to be
Kasbi, meaning that one who believes that a person can acquire Nabuiwat by his
self effort and striving in worship, is a kaafir (unbeliever).
Belief: One, who believes that a Nabi can lose his Nabuiwat
(Station of Prophethood), is a kaafir.
Belief: It is essential for a Nabi to be ‘Maasum’ (absolutely
free from the ability to sin). This is a unique quality which has only been afforded
to Nabis and Angels. With the exception of a Nabi and Angel, none other can be
regarded as being Maasum. Those who consider the Imams to be Maasum like the
Ambia-e-Kiraam علیہم السلام
are injudicious and misguided. Ismat-e-Ambia means that the Ambia علیہم السلام
have been promised protection by
Allah, due to which, it is Muhaal, i.e. absolutely impossible in the light of
the Shariat, for them to sin. With regards to the Great Imams and the Awliyah
Allah, the unlikeness is that even though Allah protects them from sinning, and
thus they do not sin; but according to the Shariat, if it does occur then it is
not something which is considered to be Muhaal. The Ambia علیہم السلام
are free from shirk (polytheism),
kufr (committing infidelity), and from all such disreputable and vile practices
and qualities which are the cause of abhorrence to the people; such as lies and
deceit, breach of trust, ignorance and all other opprobrious qualities. They
are also free from all such actions that are contrary to the traits of dignity
and politeness. It is unanimously accepted that they are free from all of these
(and like things) even before and after being bestowed with Nabuiwat. They are
also absolutely Maasoom[4] from committing Kaba’ir (major sins).
The reality is that they are Maasoom from even intending to commit even
Sagha’ir (minor sins) even before and after being bestowed with Nabuiwat.
Belief: The Ambia علیہم السلام have delivered all the commandments which
Allah revealed upon them for the people. Any person, who says that any Nabi did
not pass down any commandment of Allah due to fear or any other reason, is a
kaafir.
Belief: It is absolutely impossible for Nabis to make any error
in propagating and delivering the commandments of Allah.
Belief: It is essential for the bodies of the Ambia علیہم السلام
to be free from illnesses, such as
leprosy, leucoderma and all other illnesses that cause abhorrence.[5]
Belief: Almighty Allah has bestowed the Ambia علیہم السلام
with Ilm-e-Ghaib, i.e. Knowledge of
the Unseen. Every atom in the sky and earth is before the sight of every Nabi.
The knowledge of the unseen which Nabis possess is that which has been bestowed
upon them by Almighty Allah. Thus, their knowledge is known as Ilm-e-Ataa’I (knowledge
which has been bestowed upon them by Allah) and Ilme-Ataa’i is Muhaal for
Allah, as none of His Divine Attributes or Divine Splendours are given to Him
by any but they are all Zaati (His Self Attributes and Splendours). This verse
of the Holy Qur’an is applicable to those who reject knowledge of the unseen
for the Ambia علیہم السلام,
especially for the Sayyidul Ambia صلی اللہ تعالی
علیہ وسلم ,
( اَفَتُؤْمِنُوۡنَ
بِبَعْضِ الْکِتٰبِ وَتَکْفُرُوۡنَ بِبَعْضٍ ۚ )
“So they do believe in some commands of Allah, and reject
some (commands of Allah)” [Surah
2, Verse 85]
In other words, they accept some
verses of the Qur’an and reject the verses of the Holy Qur’an which explain
knowledge of the unseen possessed by the Ambia علیہم السلام whereas all the verses regarding Ilme- Ghaib,
be they the ones supporting or negating it are Haq. The verses which say that
Almighty Allah alone has knowledge of the unseen, refers to Ilm-e-Zaati (His
Self Knowledge) and this is only for Allah, and the verses which refer to the
Ilm-e-Ghaib for the Prophets, refers to Ilm-e-Ataa’i (Knowledge which Allah has
bestowed upon them) and this is befitting their excellence. To say that by
accepting that the Prophet
صلی اللہ تعالی علیہ وسلم
is aware of every particle is to
equate his knowledge to that of Allah[6],
is a totally baseless argument, as it will only be regarded as equating it to
the Divine Knowledge of Allah if we say that the Prophet has the same knowledge
as Allah (Allah Forbid), and none will say this except for an unbeliever. Every
atom in the universe will come to an end and the Knowledge of Allah is never
ending, if not, it would prove ignorance and ignorance for Allah is Muhaal
(absolutely impossible), as Allah is free from ignorance. So, even after
presenting an explanation in regards to the distinction between Zaati and
Ataa’i, if one still insists on arguing that to accept knowledge of the unseen for
the Prophets is to equate their knowledge to the knowledge of Allah; then it
must be said that this is clearly contrary to Imaan and Islam because to accept
that even though this distinction exists, there will still be equating of (the
knowledge of Allah and theProphets), will make it necessary to say that
‘Mumkin’ and ‘Waajib ul Wajood’ will (Allah Forbid) be regarded as being
equivalent, because that which is ‘Mumkin’ is also in existence and the
‘Waajib’ is also existing; whereas to say anything to be equal in ‘Wajood’
(Divine Compulsory Existence of Allah), is clear ‘kufr’ (unbelief) and obvious ‘shirk’
(polytheism).[7]
The Ambia-e-Kiraam علیہم السلام
come to inform us of the unseen. If Heaven,
Hell, The Last Day, Resurrection, Chastisement and Reward are not of the unseen
then what are they? Actually, their excellence and their real mission is to
inform and explain to us those things which the mind and thinking cannot even
reach or decipher. It is this which is called Ghaib (Unseen)[8].
Even, the Awliyah Allah are blessed with knowledge of the unseen but this too
is Ataa’i and has been awarded to them through the blessing of the Prophets.
[1]
This means that it is incumbent upon an individual to have
this knowledge so that he may know what is proper to accept and what he should not accept in regards to Belief in Allah and
His Divine Attributes.
[2] When it is said that amongst the
Books of Allah, some are more exalted than others, it actually means that there
is more reward in some parts for us compared to other parts. It is not so that
certain parts of His Kalaam are more exalted while others are less exalted.
Allah’s Kalaam is Qadeem and Divine.
[3] It must be understood that when we
say that a particular command or verse has made some other verse inapplicable,
it does not mean that it has nullified that command or verse (Allah Forbid),
but in reality it only demonstrates the end of the duration to which that
command was applicable. A simple example to better understand this is that the
command that applies to a child is only applicable to him or her for as long as
they are children. However, when they become Baaligh, i.e. reach the age of
puberty, the commands regarding children are no more applicable to them, as
they are now adults. However, this does not mean that the command has been
nullified, but what it really means is that the duration for the command
relating to children is no longer applicable to them and the later command
which is in regards to adults is now applicable to them. So, in reality it is
not the command but the duration for the command that has been replaced.
[4]
Nowadays we find that people refer to babies and infants
as Maasum. It is improper to say that a child is Maasum because even though a
child does not sin as a child, but the child definitely has the ability to sin.
[5]
There are those who use derogatory terms when explaining
the history of certain Prophets. An example of this is the incident about
Hazrat Ayub علیہ السلام. Some people say and write (Allah Forbid)
that when Hazrat Ayub علیہ السلام was ill; his body had a foul smell which drove people
away from him etc. To say this is totally improper and is not a true account of
the incident which occurred. Such words can never be used when discussing the
Prophets of Allah.
[6]
This is not so, as Almighty Allah’s knowledge is
Self-knowledge and the Prophet’s صلی اللہ تعالی
علیہ وسلم knowledge
is that which Allah bestowed upon him. The distinction is thus clear and
evident.
[7] In other words, after the obvious
and clear difference between Zaati and Ataa’i has been clarified, if one is
still adamant and believes that even though this difference exists, there will
still be equality, then the basis of such an argument, will also remove any
distinction between ‘Mumkin’ (possibility) and ‘Waajib ul Wajood (Compulsory
Existence of Allah), as in his theory it would mean equating both and this can
never be. A simple example to understand this is that we are in existence, yet
we cannot compare our ‘possible’ existence to the Compulsory Divine Existence
of Allah, for Allah is Self Existing and we are alive and in existence because
of the life which He has given us.
[8]
In other words, it is the Ambia علیہم
السلام who have given us detailed
explanations and who have informed us regarding that which we know not about.
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